THis Sermon is but preliminary to some select cases of Conscience. And in this Text you have a notable Anatomy of Conscience, wherein are these six things singularly considerable.
THis Sermon is but preliminary to Some select cases of Conscience. And in this Text you have a notable Anatomy of Conscience, wherein Are these six things singularly considerable.
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The Eye to the portrayture of a Christian, that according to your severall standings, looks upon the Business, the Time, the Manner, and the Cause of this account. Herein ] in this, i. e.
The Eye to the portraiture of a Christian, that according to your several standings, looks upon the Business, the Time, the Manner, and the Cause of this account. Herein ] in this, i. e.
Herein ] in this manner q.d. My manner of life from my youth, which was at the first among mine own Nation at Jerusalem, know all the Jews, which knew me from the beginning (if they would t•stifie) that I lived after the straitest sect of our Religion :
Herein ] in this manner Q.d My manner of life from my youth, which was At the First among mine own nation At Jerusalem, know all the jews, which knew me from the beginning (if they would t•stifie) that I lived After the straitest sect of our Religion:
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this is my meditation, my study, my work and employment to get, to keep, and use, a Conscience void of offence, &c. 3. Consider the Subject of this exercise [ my self ] 'twas himself, not onely his hearers, he took on him the care of all the Churches, but he would not have it charged upon him, that he kept others Vineyards and neglected his own :
this is my meditation, my study, my work and employment to get, to keep, and use, a Conscience void of offence, etc. 3. Consider the Subject of this exercise [ my self ] 'twas himself, not only his hearers, he took on him the care of all the Churches, but he would not have it charged upon him, that he kept Others Vineyards and neglected his own:
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4. Consider the Object of this exercise, and that is [ Conscience ] and pray consider the manner of expressing himself [ to have a Conscience ] to be owner of a good Conscience :
4. Consider the Object of this exercise, and that is [ Conscience ] and pray Consider the manner of expressing himself [ to have a Conscience ] to be owner of a good Conscience:
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and therefore they had rather be rid of their Consciences, then be thus troubled with them But now the Apostle he would have a Conscience to commune with, he would do nothing but what he is willing his Deputy-Judge shall approve of.
and Therefore they had rather be rid of their Consciences, then be thus troubled with them But now the Apostle he would have a Conscience to commune with, he would do nothing but what he is willing his Deputy-Judge shall approve of.
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5. Consider the quality of the Subject [ void of offence ] ie. without any thing which will not endure the scrutiny of both divine and humane judgement .
5. Consider the quality of the Subject [ void of offence ] ie. without any thing which will not endure the scrutiny of both divine and humane judgement.
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The distribution notes the entireness, exactness, and excellency of his Gospell-carriage: in his Religion towards God, and in his Conversation among men .
The distribution notes the entireness, exactness, and excellency of his Gospell-carriage: in his Religion towards God, and in his Conversation among men.
To answer this, (so far as I can crowd it into a Sermon) I shall present you with these four things. 1. What Conscience is. 2. What it's Objects. 3. What it's Offices. 4. What are the Kinds of Consciences;
To answer this, (so Far as I can crowd it into a Sermon) I shall present you with these four things. 1. What Conscience is. 2. What it's Objects. 3. What it's Offices. 4. What Are the Kinds of Consciences;
keep thy Conscience with all diligence; and so in the New Testament, 1 John 3 20. If our Heart , i. e if our Conscience condemn us. [ Spirit ] in Pro. 18.14. A wounded Spirit , i. e.
keep thy Conscience with all diligence; and so in the New Testament, 1 John 3 20. If our Heart, i. e if our Conscience condemn us. [ Spirit ] in Pro 18.14. A wounded Spirit, i. e.
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and Latine whence we borrow it) 'tis called [ Conscience ] knowledge with another, which excellently sets forth the Scripturall nature of it, as Job 16.19. My witnesse is in heaven, and Rom. 9 1. I say the truth — my Conscience also bearing me witnesse in the Holy Ghost.
and Latin whence we borrow it) it's called [ Conscience ] knowledge with Another, which excellently sets forth the Scriptural nature of it, as Job 16.19. My witness is in heaven, and Rom. 9 1. I say the truth — my Conscience also bearing me witness in the Holy Ghost.
I will close this with Brochmand's description of Conscience , to be a kind of silent reasoning of the Mind, whose definitive sentence is received by some affection of the Heart, whereby those things which are judged to be good and right, are approved of with d•light,
I will close this with Brochmand's description of Conscience, to be a kind of silent reasoning of the Mind, whose definitive sentence is received by Some affection of the Heart, whereby those things which Are judged to be good and right, Are approved of with d•light,
but those things which are evill and naught, are disapproved with grief and sorrow, God hath placed this in all men, partly to be a judgement and testimony of that integrity to which man was at first created,
but those things which Are evil and nought, Are disapproved with grief and sorrow, God hath placed this in all men, partly to be a judgement and testimony of that integrity to which man was At First created,
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It pryes into all our actions both towards God and man. Towards God, whether in general our estate be good , in speciall whether our service be inward & Spiritual, or onely outward & formal. More particularly it surveighs all our duties whether we pray in faith ; whether we heare with profit ;
It pries into all our actions both towards God and man. Towards God, whither in general our estate be good, in special whither our service be inward & Spiritual, or only outward & formal. More particularly it surveys all our duties whither we pray in faith; whither we hear with profit;
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Particularly, that we be obedient to rulers , (and that which is in one place charged upon us for Conscience sake, is in another place commanded for the Lords sake ) in short, that we be just in all our dealings , avoyding all justly offensive things , words , thoughts , that we express singular charity ;
Particularly, that we be obedient to Rulers, (and that which is in one place charged upon us for Conscience sake, is in Another place commanded for the lords sake) in short, that we be just in all our dealings, avoiding all justly offensive things, words, thoughts, that we express singular charity;
3. The Offices of Conscience are likewise various. In general, the proper Office of Conscience is discursively to apply that light which is in the mind unto particular actions, or cases.
3. The Offices of Conscience Are likewise various. In general, the proper Office of Conscience is discursively to apply that Light which is in the mind unto particular actions, or cases.
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The light which is in the mind is either, the light of Nature, or the light of Divine Revelation. By the light of Nature. I understand those common notions, which are written in the hearts of men, which (as a brand pluckt out of the common burning) are the reliques of the Image of God after the fall.
The Light which is in the mind is either, the Light of Nature, or the Light of Divine Revelation. By the Light of Nature. I understand those Common notions, which Are written in the hearts of men, which (as a brand plucked out of the Common burning) Are the Relics of the Image of God After the fallen.
Not onely Scripture but experience evidenceth, that those which are practical Atheists, that say unto god depart from us we desire not the knowledge of thy wayes, yet cannot get rid of his Deputy, their Conscience:
Not only Scripture but experience Evidenceth, that those which Are practical Atheists, that say unto god depart from us we desire not the knowledge of thy ways, yet cannot get rid of his Deputy, their Conscience:
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whether by dreams or visions, or Prophesies, or other Spiritual communications; all which thought (if they be frō God) they are acording to Scripture ;
whither by dreams or visions, or prophecies, or other Spiritual communications; all which Thought (if they be from God) they Are according to Scripture;
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But it is the office of Conscience to apply all these, and that it doth by the discourse of a practical Syllogisme e.g. Whosoever believeth , (i. e.
But it is the office of Conscience to apply all these, and that it does by the discourse of a practical Syllogism For example Whosoever Believeth, (i. e.
accepteth of Christ as Lord , and Saviour) shall be saved, but (may the gracious person say) I accept of Christ as Lord and Saviour . Therefore shall I be sav•d. Or thus.
Accepteth of christ as Lord, and Saviour) shall be saved, but (may the gracious person say) I accept of christ as Lord and Saviour. Therefore shall I be sav•d. Or thus.
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whether they be ri••• for the matter, and to the Scripture Ballance to be weighed whether 〈 ◊ 〉 are weight for the manner, his deeds are wrought in God, i. e •he is in a state of Grace, he acteth by the gracious assistance of the •pirit of God .
whither they be ri••• for the matter, and to the Scripture Balance to be weighed whither 〈 ◊ 〉 Are weight for the manner, his Deeds Are wrought in God, i. e •he is in a state of Grace, he Acts by the gracious assistance of the •pirit of God.
therefore in things necessary it doth so bind, that noe humane laws can loosen, and thereupon we are said to be down-right debtors , engaged servants , spirituall bound , lovingly constrained , graciously necessitated, Yea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as duty .
Therefore in things necessary it does so bind, that no humane laws can loosen, and thereupon we Are said to be downright debtors, engaged Servants, spiritual bound, lovingly constrained, graciously necessitated, Yea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God charges upon us as duty.
In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own heart , a thinking of our ways , a speaking to our heart , a laying things to heart , a setting our heart upon a business ,
In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a men own heart, a thinking of our ways, a speaking to our heart, a laying things to heart, a setting our heart upon a business,
Thus Christians do but suffer and help your Conscience to do its office, and then shall you have rejoycing in your selves alone and not in another. i. e.
Thus Christians do but suffer and help your Conscience to do its office, and then shall you have rejoicing in your selves alone and not in Another. i. e.
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yet there's nothing more ordinary, then for not only wicked , but gracious persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by way of conviction to the wicked,
yet there's nothing more ordinary, then for not only wicked, but gracious Persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by Way of conviction to the wicked,
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and relief to the godly, neither of them will prove any better Logicians, then still to deny the conclusion. Graceless persons they will not conclude against themselves:
and relief to the godly, neither of them will prove any better Logicians, then still to deny the conclusion. Graceless Persons they will not conclude against themselves:
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And on the other hand, gracious persons dare not conclude themselves so happy as the Scripture represents them. 1. Through the prevalency of temptations , Satan frights them from their comforts. 2. Through the abounding of grace , they think 'tis too good to be true, especially considering 3. their sense of unworthiness , what!
And on the other hand, gracious Persons Dare not conclude themselves so happy as the Scripture represents them. 1. Through the prevalency of temptations, Satan frights them from their comforts. 2. Through the abounding of grace, they think it's too good to be true, especially considering 3. their sense of unworthiness, what!
But Lord, so far as I am able by searching to know my own heart, I desire nothing more then to come to Christ, to receive Christ , to be one with Christ, to be conformable to Christ .
But Lord, so Far as I am able by searching to know my own heart, I desire nothing more then to come to christ, to receive christ, to be one with christ, to be conformable to christ.
then I dare appeal unto thee, that I love thee. Therefore Lord perswade my soul thankefully to acknowledge that 'tis in a safe condition. On the contrary, Thus
then I Dare appeal unto thee, that I love thee. Therefore Lord persuade my soul thankfully to acknowledge that it's in a safe condition. On the contrary, Thus
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I. The first and one of the worst kinds of Consciences in the world is the sleepy Conscience, such is the Conscience of every unconverted person (that is not yet under horrour) their spirit, i. e. their Conscience is asleep;
I. The First and one of the worst Kinds of Consciences in the world is the sleepy Conscience, such is the Conscience of every unconverted person (that is not yet under horror) their Spirit, i. e. their Conscience is asleep;
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that as bodily sleep bindeth up all the senses and animal spirits, so this spiritual (or rather unspiritual) sleepiness bindeth up the soul from all sense of the evill of sin, and want of grace;
that as bodily sleep binds up all the Senses and animal spirits, so this spiritual (or rather unspiritual) sleepiness binds up the soul from all sense of the evil of since, and want of grace;
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but how long must God call? How long wilt thou sleep O sluggard? when wilt thon arise out of thy sleep? and they'l answer, Yet a little sleep, a litle slumber, a little folding of the hands to sleep.
but how long must God call? How long wilt thou sleep Oh sluggard? when wilt thon arise out of thy sleep? and They'll answer, Yet a little sleep, a little slumber, a little folding of the hands to sleep.
The plain truth is, thougn wicked men cannot quite stifle their consciences q, yet their Consciences do but as it were talke in their sleep, and they take no more notice of them,
The plain truth is, thougn wicked men cannot quite stifle their Consciences q, yet their Consciences do but as it were talk in their sleep, and they take no more notice of them,
1. A spiritual intoxic•tion, all unconverted persons are drunk with the love of sin, and therein behave themselves like Solomons drunkard that lies down to sleep in the heart of the sea,
1. A spiritual intoxic•tion, all unconverted Persons Are drunk with the love of since, and therein behave themselves like Solomons drunkard that lies down to sleep in the heart of the sea,
At the best, humane wisdom is their highest Guide, their great and supream Oracle; in their mishapen apprehensions of their need of mercy, they are willing to be flattered, that it may be had without such severities in Religion ,
At the best, humane Wisdom is their highest Guide, their great and supreme Oracle; in their Misshapen apprehensions of their need of mercy, they Are willing to be flattered, that it may be had without such severities in Religion,
Men as wise, and as learned, neither press nor practise such strictness, and do you think they have not a care of their souls? they do not doubt but they shall do as well as the best.
Men as wise, and as learned, neither press nor practise such strictness, and do you think they have not a care of their Souls? they do not doubt but they shall do as well as the best.
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Though poor souls they know that wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat because strait is the ga•e,
Though poor Souls they know that wide is the gate, and broad is the Way that leads to destruction, and many there be which go in thereat Because strait is the ga•e,
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1. The first remedy I shall commend is Consideration. Let the subject of thy consideration be wt thou wilt (only I could wish it may relate to eternity, whither thou art posting) and I shall not doubt of the success.
1. The First remedy I shall commend is Consideration. Let the Subject of thy consideration be with thou wilt (only I could wish it may relate to eternity, whither thou art posting) and I shall not doubt of the success.
Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking,
Let me for once insert a Relation I herd between the preaching and the transcribing of this Sermon The Father of a Prodigal left it as his deathbed charge unto his only Son to spend a quarter of an hour every day in retired thinking,
Plainly, a seared Conscience is a rotten , venemous, ulcerate, pestilent, filthy, gangrenate Conscience, that doth not perform any of it's offices, but is even past feeling;
Plainly, a seared Conscience is a rotten, venomous, ulcerate, pestilent, filthy, gangrenate Conscience, that does not perform any of it's Offices, but is even past feeling;
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that is (or might have been) in Christs Hospitall under cure of soul-distempers: but through indulging of sin, not being able to endure the sharp convictions, bitter reproofs,
that is (or might have been) in Christ Hospital under cure of Soul-distempers: but through indulging of since, not being able to endure the sharp convictions, bitter reproofs,
and clo•e exhortations of the word, he deadens his Conscience unto an insensible senslesnesse, to this rank of profligate sinners I refer all those that frequent (as well as those that reject ) Ordinances, that make a profession (as well as those that hate the profession) of Religion,
and clo•e exhortations of the word, he deadens his Conscience unto an insensible Senslessness, to this rank of profligate Sinners I refer all those that frequent (as well as those that reject) Ordinances, that make a profession (as well as those that hate the profession) of Religion,
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The causes of a seared Conscience are, Conscience-wasting sinnes on mans part procuring it, and divine withdrawing from the sinner on Gods part inflicting it.
The Causes of a seared Conscience Are, Conscience-wasting Sins on men part procuring it, and divine withdrawing from the sinner on God's part inflicting it.
As there are are some bodily diseases that follow bodily wickednesse, so this Soul-disease is the peculiar punishment of sins against knowledge. Methinks that Text is dreadfull :
As there Are Are Some bodily diseases that follow bodily wickedness, so this Soul-disease is the peculiar punishment of Sins against knowledge. Methinks that Text is dreadful:
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As they did not like to retain God in their knowledge, God gave them over to a reprobate minde, &c. 'Tis observable , the oftner they rebelled against the light, the more severely God punished them;
As they did not like to retain God in their knowledge, God gave them over to a Reprobate mind, etc. It's observable, the oftener they rebelled against the Light, the more severely God punished them;
You know them, there's not any one that hath a seared Conscience, but he doth (or easily may ) know how it came so, your work (in some respect) is not so large as in case of the sleepy Conscience, 'tis but one or two sorts of sins that are eminently mischievous to your souls in this case,
You know them, there's not any one that hath a seared Conscience, but he does (or Easily may) know how it Come so, your work (in Some respect) is not so large as in case of the sleepy Conscience, it's but one or two sorts of Sins that Are eminently mischievous to your Souls in this case,
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if nothing will prevail, but you will industriously singe your Consciences to make them senseless, as sure as God is true, he will make you sensible of your sin by everlasting burnings.
if nothing will prevail, but you will industriously sing your Consciences to make them senseless, as sure as God is true, he will make you sensible of your since by everlasting burnings.
I forbear inlargement, because in the following cases about the Mortification of beloved lusts, about relapses, and how to check the first risings of sin, you will have suitable directions to make your brawny Consciences tender.
I forbear enlargement, Because in the following cases about the Mortification of Beloved Lustiest, about relapses, and how to check the First risings of since, you will have suitable directions to make your brawny Consciences tender.
I proceed therefore to those kinds of Consciences, none else will speak to, viz. III. An erring Conscience is that which judgeth otherwise then the thing is.
I proceed Therefore to those Kinds of Consciences, none Else will speak to, viz. III. an erring Conscience is that which Judgeth otherwise then the thing is.
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a famous instance you have of this in Jeroboams case, he fears that if the people should go up to sacrifice at Jerusalem, then he should lose his kingdom, this puts him upon enquiry,
a famous instance you have of this in Jeroboams case, he fears that if the people should go up to sacrifice At Jerusalem, then he should loose his Kingdom, this puts him upon enquiry,
whether there should not be a double Sanctuary, as well as a double Kingdom: hereupon a Council is called, flattering Prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose:
whither there should not be a double Sanctuary, as well as a double Kingdom: hereupon a Council is called, flattering prophets come, they have dreams and visions, worthy of their affections, suitable to their purpose:
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A decree is made q.d. 'tis sufficient that you have hitherto gon up to Jerusalem, now behold your Gods, these calves are like the cherubims of the Sanctuary, which are as ministring Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of an Oxe in one place, is called the face of a Cherub in the other.) This seems to the people a satisfying warrant for them readily to follow the Kings commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodily destruction.
A Decree is made Q.d it's sufficient that you have hitherto gone up to Jerusalem, now behold your God's, these calves Are like the cherubims of the Sanctuary, which Are as ministering Spirits before the face of God (that these calves had the shape of the Cherubims, you may gather by comparing of Scriptures, that which is called the face of an Ox in one place, is called the face of a Cherub in the other.) This seems to the people a satisfying warrant for them readily to follow the Kings Commandment. I might add Another instance of the good old Prophet, who was plausibly seduced to his bodily destruction.
Now 'tis a great question (among the Papists especially) whether, and how far an erring Conscience binds? One of their most learned Casuists that I meete with, peremptorily determines that the law of an erring Conscience is not dispensable by God himself:
Now it's a great question (among the Papists especially) whither, and how Far an erring Conscience binds? One of their most learned Casuists that I meet with, peremptorily determines that the law of an erring Conscience is not dispensable by God himself:
an erring Conscience as it is thought to be the Law of God, a right Conscience binds simply, an erronious upon a supposition. Some distinguish ignorance into vincible,
an erring Conscience as it is Thought to be the Law of God, a right Conscience binds simply, an erroneous upon a supposition. some distinguish ignorance into vincible,
Others distinguish (where all men are not able to discern the difference) between binding & obliging. But in short, they generally determine the questiō in the affirmative;
Others distinguish (where all men Are not able to discern the difference) between binding & obliging. But in short, they generally determine the question in the affirmative;
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And the just judgement of God upon persons for not entertaining, obeying, and loving the truth as it is in Jesus, besides these, the causes) are reducible to these Three Heads .
And the just judgement of God upon Persons for not entertaining, obeying, and loving the truth as it is in jesus, beside these, the Causes) Are reducible to these Three Heads.
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I need name but one Scripture for both proof and illustration of this particular, Eccles. 4.5, 6 The fool foldeth his hands together, and eateth his own flesh.
I need name but one Scripture for both proof and illustration of this particular, Eccles. 4.5, 6 The fool foldeth his hands together, and Eateth his own Flesh.
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2. Pride whereby a man is ashamed to consult others and to be taught by them , Those that are sincerely consciencious are not free from a kind of proud modesty, in being shie of making inquiry into practical cases, there's something of pride in their bashfulnesse to discover their ignorance, in asking of questions for Conscience sake.
2. Pride whereby a man is ashamed to consult Others and to be taught by them, Those that Are sincerely conscientious Are not free from a kind of proud modesty, in being shy of making inquiry into practical cases, there's something of pride in their bashfulness to discover their ignorance, in asking of questions for Conscience sake.
You may gather the remedies from the opposites to these three causes of errour. 1. Be industriously diligent to know your duty. 2. Be humbly willing to receive instruction.
You may gather the remedies from the opposites to these three Causes of error. 1. Be industriously diligent to know your duty. 2. Be humbly willing to receive instruction.
Do what you know to be your present duty, and God will acquaint you with your future duty as it comes to be present. Make it your business to avoid know omissions, and God will keep you from feared commissions. This Rule is of great moment,
Do what you know to be your present duty, and God will acquaint you with your future duty as it comes to be present. Make it your business to avoid know omissions, and God will keep you from feared commissions. This Rule is of great moment,
the whole day, and every day , other arguments are couched in the following verses, but what answer? v. 9. The meek will he guide in judgement, the meek will he teach his way; i. e.
the Whole day, and every day, other Arguments Are couched in the following Verses, but what answer? v. 9. The meek will he guide in judgement, the meek will he teach his Way; i. e.
those that submit their neck to his yoke, those that are not conceited that they can guide themselves better then he can guide them, he will teach them his ways , in necessary, great,
those that submit their neck to his yoke, those that Are not conceited that they can guide themselves better then he can guide them, he will teach them his ways, in necessary, great,
Doubtfulness of Conscience is that ambiguity of mind which consists in a standing (or rather in a wavering) ballance, neither assenting nor dissenting .
Doubtfulness of Conscience is that ambiguity of mind which consists in a standing (or rather in a wavering) balance, neither assenting nor dissenting.
By faith there we must understand that perswasion and security of mind, whereby we believe and determine, that such a thing pleaseth, or displeaseth God, is lawful or forbidden;
By faith there we must understand that persuasion and security of mind, whereby we believe and determine, that such a thing Pleases, or displeaseth God, is lawful or forbidden;
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1. Either want , or aequality of reasons, that when we poyze and weigh things most impartially, yet we are not able to come to a determination, but the mind is still in suspence.
1. Either want, or equality of Reasons, that when we poize and weigh things most impartially, yet we Are not able to come to a determination, but the mind is still in suspense.
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They have not so good as a doubting Conscience (and that's a bad one) whose doubts lurk in generalls, who have onely some cloudy notions from without, or foggy mists from within, which they take no due course to clear.
They have not so good as a doubting Conscience (and that's a bad one) whose doubts lurk in generals, who have only Some cloudy notions from without, or foggy mists from within, which they take no due course to clear.
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so the formall Hypocrites have alwayes their doubts and fears (like the L•pwings cry, far enough from her nest) about things generall or of lesser moment, which they might easily answer,
so the formal Hypocrites have always their doubts and fears (like the L•pwings cry, Far enough from her nest) about things general or of lesser moment, which they might Easily answer,
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but I'le propose two remedies, which with the blessing of God upon the conscientious improvement, will give you light for smoak in things both Sacred, and Civil.
but I'll propose two remedies, which with the blessing of God upon the conscientious improvement, will give you Light for smoke in things both Sacred, and Civil.
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2. Bring the case to a point, wherein the stress of your doubt lies, but be sure it be a case of Conscience, not of interest, or prejudice, but a case of Conscience, such as you are unreservedly willing to be resolved in, that you can in prayer (as it were) bring God a blanck to write what he pleaseth.
2. Bring the case to a point, wherein the stress of your doubt lies, but be sure it be a case of Conscience, not of Interest, or prejudice, but a case of Conscience, such as you Are unreservedly willing to be resolved in, that you can in prayer (as it were) bring God a blank to write what he Pleases.
in your writing, make two Columns; on the one side write those reasons you judge cogent [ for ] on the other side, the reasons you judge of moment [ against ] that whereof you doubt:
in your writing, make two Columns; on the one side write those Reasons you judge cogent [ for ] on the other side, the Reasons you judge of moment [ against ] that whereof you doubt:
and impossible. 3 They retard the work of Grace. 4. They hinder Chearfulnesse in the service of God. 5. They quench the Spirit. 6 They unfit us for any D•ty.
and impossible. 3 They retard the work of Grace. 4. They hinder Cheerfulness in the service of God. 5. They quench the Spirit. 6 They unfit us for any D•ty.
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compare these together, and poyze them impartially, you will finde that your perplexed thoughts have another aspect when written, then when floating, and that your own inke will ordinarily kill this tetter, plainly your selves will be able to resolve your own doubts:
compare these together, and poize them impartially, you will find that your perplexed thoughts have Another aspect when written, then when floating, and that your own ink will ordinarily kill this tetter, plainly your selves will be able to resolve your own doubts:
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In your consulting of others, do it with expressions equivalent to those of the Jewes to Jeremy (but with more sincere affections) Jer. 42. vers. 2. — Pray for us unto the Lord thy God — Vers. 3. That the Lord thy God may shew us the way wherein we may walke,
In your consulting of Others, do it with expressions equivalent to those of the Jews to Jeremiah (but with more sincere affections) Jer. 42. vers. 2. — Pray for us unto the Lord thy God — Vers. 3. That the Lord thy God may show us the Way wherein we may walk,
— Vers. 5. The Lord be a true and faithful witnesse between us, if we do not according to all things for the which the Lord thy God shall send thee to us.
— Vers. 5. The Lord be a true and faithful witness between us, if we do not according to all things for the which the Lord thy God shall send thee to us.
seem it never so disadvantageous or dangerous to us) we will they the voyce of the Lord our God to whom we send thee, that it may be well with us when we obey the voice of the Lord our God.
seem it never so disadvantageous or dangerous to us) we will they the voice of the Lord our God to whom we send thee, that it may be well with us when we obey the voice of the Lord our God.
request them to write the grounds of their Determination, then compare these together, especially the Scriptures and reasons. If you cannot out of these collect a satisfying resolution (yet the case will be brought into a narrower compasse;) be unwearied therefore to take the same course again, apply your selves to the same persons or others; [ one ] case thus thorowly resolved will be singularly usefull for the scattering of all future doubts in all other cases:
request them to write the grounds of their Determination, then compare these together, especially the Scriptures and Reasons. If you cannot out of these collect a satisfying resolution (yet the case will be brought into a narrower compass;) be unwearied Therefore to take the same course again, apply your selves to the same Persons or Others; [ one ] case thus thoroughly resolved will be singularly useful for the scattering of all future doubts in all other cases:
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though the duty in question be of greatest moment, yet while you can approve your heart unto God, that 'tis neither love of sin nor ease, 'tis neither slighting of Christ nor duty, but a restlesse inquisitivenesse to know Gods minde in the case, your suspense (at the worst ) wil be reckoned among your infirmities, and be compassionately overlookt.
though the duty in question be of greatest moment, yet while you can approve your heart unto God, that it's neither love of since nor ease, it's neither slighting of christ nor duty, but a restless inquisitiveness to know God's mind in the case, your suspense (At the worst) will be reckoned among your infirmities, and be compassionately overlooked.
Can there be any thing of greater moment, than to doubt of Christs resurrection? yet while Thomas doubted meerly for want of evidence, Christ graciciously condiscends in a non-such manner to give him satisfaction. To conclude this, whereto ye have already attained, walke by rule exactly, and if in any thing you be doubtfully minded, God shall reveal even this unto you.
Can there be any thing of greater moment, than to doubt of Christ resurrection? yet while Thomas doubted merely for want of evidence, christ graciciously condescends in a nonesuch manner to give him satisfaction. To conclude this, whereto you have already attained, walk by Rule exactly, and if in any thing you be doubtfully minded, God shall reveal even this unto you.
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There's some anxiety, reluctancy and feare in the determination. A scruple in the minde is as gravell in the shooe, it vexeth the Conscience as that hurts the foot. A scruple is a h•vering kind of fearfulnesse, arising from light arguments that hinder or disturb the soul in performances of duties.
There's Some anxiety, reluctancy and Fear in the determination. A scruple in the mind is as gravel in the shoe, it vexes the Conscience as that hurts the foot. A scruple is a h•vering kind of fearfulness, arising from Light Arguments that hinder or disturb the soul in performances of duties.
1. The first cause of scrupulousness is natural , viz. a cold complexiion which is alwayes timerous, those that are phlegmatick, and melancholy are naturally fearful;
1. The First cause of scrupulousness is natural, viz. a cold complexiion which is always timorous, those that Are phlegmatic, and melancholy Are naturally fearful;
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and the reason is, that through the defect of naturall heat, the spirits about the heart are as it were congealed, and the heart it self is straitned, whence by way of sympathy the imagination hath sad apprehensions of things,
and the reason is, that through the defect of natural heat, the spirits about the heart Are as it were congealed, and the heart it self is straitened, whence by Way of Sympathy the imagination hath sad apprehensions of things,
2. The 2d and the chief cause is temptations. Satan if he cannot keep the heart a secure prisoner, hee'l do his utmost to o•erwhelm it with fears and jealousies,
2. The 2d and the chief cause is temptations. Satan if he cannot keep the heart a secure prisoner, he'll do his utmost to o•erwhelm it with fears and jealousies,
He doth not tempt the riotous with rewards, nor the glutton to the glory of abstinence, he doth not tempt the coward to strive for victories, nor the passionate to fearfulnesse.
He does not tempt the riotous with rewards, nor the glutton to the glory of abstinence, he does not tempt the coward to strive for victories, nor the passionate to fearfulness.
He doth not tempt the melancholy to security, nor the phlegmaticke to great atchievements. A due consideration therefore of our natural temper, would mend our spirituall.
He does not tempt the melancholy to security, nor the phlegmatic to great achievements. A due consideration Therefore of our natural temper, would mend our spiritual.
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1. The first remedy I shall commend to you is this, viz. be not discouraged with your scrupl•s, 'Pray' keep off from the other extream, do not indulge them, they naturally tend to much spiritual damage;
1. The First remedy I shall commend to you is this, viz. be not discouraged with your scrupl•s, Pray keep off from the other extreme, do not indulge them, they naturally tend to much spiritual damage;
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But yet, be not discouraged, for God is pleased through over-powring grace to make good use of them. 1. To further mortification. 2. To restrain us from worldly vanities. 3. To abate pride,
But yet, be not discouraged, for God is pleased through overpowering grace to make good use of them. 1. To further mortification. 2. To restrain us from worldly vanities. 3. To abate pride,
and promote humility. 4. To make us more watchfull. 5. To make us strive to be more spiritual. 6. To (little lesse then) force us to live more upon Christ:
and promote humility. 4. To make us more watchful. 5. To make us strive to be more spiritual. 6. To (little less then) force us to live more upon christ:
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'Tis not only lawfull, but necessary to go against a scrupulous Conscience, or you will never have neither grace nor peace. Should a Christian forbear praying, or receiving the Sacrament every time his scrupulous Conscience tells him, he had better wholly omit the duty then perform it in such a manner, you would soon find to your sorrow the mischief of your scruples,
It's not only lawful, but necessary to go against a scrupulous Conscience, or you will never have neither grace nor peace. Should a Christian forbear praying, or receiving the Sacrament every time his scrupulous Conscience tells him, he had better wholly omit the duty then perform it in such a manner, you would soon find to your sorrow the mischief of your scruples,
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Be resolute therefore, and tell the Devil, that as you do not perform your duty at his command, so neither will you omit it at his bidding. Do by religious duties as they that are afraid to go by water, or to go over a narrow bridg, they cease to fear when they have gone often over:
Be resolute Therefore, and tell the devil, that as you do not perform your duty At his command, so neither will you omit it At his bidding. Do by religious duties as they that Are afraid to go by water, or to go over a narrow bridge, they cease to Fear when they have gone often over:
Act against your scruples, 1. Positively, by disputing them down, and opposing their reasons. 2. Negatively, by slighting of them, and not hearkning to them.
Act against your scruples, 1. Positively, by disputing them down, and opposing their Reasons. 2. Negatively, by slighting of them, and not Harkening to them.
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The trembling Conscience is that which is disquieted , and distressed with the (apprehended) hazard of the Soul's condition, that doth nothing but accuse, and condemn & affright the Soul. This, of any, needs least enlargement,
The trembling Conscience is that which is disquieted, and distressed with the (apprehended) hazard of the Soul's condition, that does nothing but accuse, and condemn & affright the Soul. This, of any, needs least enlargement,
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for every one that feels it, is rhetoricall enough in expressing it. There's a twin-cause of a trembling Conscience, viz. Sense of sin , & fear of wrath . Never sin like mine! never heart like mine! never case like mine!
for every one that feels it, is rhetorical enough in expressing it. There's a twin-cause of a trembling Conscience, viz. Sense of sin, & Fear of wrath. Never since like mine! never heart like mine! never case like mine!
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Break through all carnall reasonings to acquaint your selves with some faithfull spirituall Physitian, or experienced Christian that may shew you the methods of divine grace,
Break through all carnal reasonings to acquaint your selves with Some faithful spiritual physician, or experienced Christian that may show you the methods of divine grace,
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It is a good rule, Be not too quick in administring comforts; but we cannot be too quick in provoking to thankefulnesse. If you can at present be thankfull that you are out of hell, you shall e're long be thankfull for assurance of heaven.
It is a good Rule, Be not too quick in administering comforts; but we cannot be too quick in provoking to thankfulness. If you can At present be thankful that you Are out of hell, you shall ever long be thankful for assurance of heaven.
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Augustine excellently expresseth his spirituall conflict, how God followed him with severe mercy, till he made him instant for thorow-holinesse. God kept him trembling, that he might leave dallying in soul-concernments.
Augustine excellently Expresses his spiritual conflict, how God followed him with severe mercy, till he made him instant for thorow-holinesse. God kept him trembling, that he might leave dallying in Soul-concernments.
when thou hast no comfort in them, the secret supports he gives, which thou tak'st no notice of, count these for evidences that the Spirit is at work in thy heart,
when thou hast no Comfort in them, the secret supports he gives, which thou Takest no notice of, count these for evidences that the Spirit is At work in thy heart,
e g. Count thy growing importunity in prayer (or sorrowful complaint for the want of it) a gracious answer of that prayer, which thou thinkst is disregarded. Count thy watching for a word to direct and support thee, a notable efficacy of that word, which thou countest doth thee no good.
e g. Count thy growing importunity in prayer (or sorrowful complaint for the want of it) a gracious answer of that prayer, which thou Thinkest is disregarded. Count thy watching for a word to Direct and support thee, a notable efficacy of that word, which thou countest does thee no good.
Count thy restless dissatisfaction with every thing on this side God, to be a love-token from God, to assure thee that God will be thy satisfying portion,
Count thy restless dissatisfaction with every thing on this side God, to be a love-token from God, to assure thee that God will be thy satisfying portion,
I now come to those desirable kinds of Conscience, that next to Deity and heavenly Glory admit no hyperbole in their commendation, viz. the good honest Conscience,
I now come to those desirable Kinds of Conscience, that next to Deity and heavenly Glory admit no hyperbole in their commendation, viz. the good honest Conscience,
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and the good peaceable Conscience, and how to obtain them. VII. That Conscience is good in respect of its integrity, which gives a right judgement of every thing according to the word of God.
and the good peaceable Conscience, and how to obtain them. VII. That Conscience is good in respect of its integrity, which gives a right judgement of every thing according to the word of God.
That conscience is a good peaceable conscience that excuseth , , absolveth , and comforteth as it ought, that conscience that's pacified by the blood of Christ, that doth as Moulin relates of a dying man, to whom some say the Devil appeared,
That conscience is a good peaceable conscience that excuseth,, absolveth, and comforts as it ought, that conscience that's pacified by the blood of christ, that does as Moulin relates of a dying man, to whom Some say the devil appeared,
and that there were also written the idle words he had spoken, which made up three quarters of the words that he had spoken in his life — and his actions digested according to the Commandements:
and that there were also written the idle words he had spoken, which made up three quarters of the words that he had spoken in his life — and his actions digested according to the commandments:
When you have set your watch against the first risings of sin, beware of the borders of sin, shun the very appearance of evill. Venture not upon occasions or temptations to sin, those that dare venture upon occasions as children upon the ice , shall find there's alwayes danger, never any good.
When you have Set your watch against the First risings of since, beware of the borders of since, shun the very appearance of evil. Venture not upon occasions or temptations to since, those that Dare venture upon occasions as children upon the ice, shall find there's always danger, never any good.
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To those that are resolved to delay their repentance, I have sometimes given counsel suitable to such resolutions, viz. the next sickness that seizeth upon you, chide it away, tell your disease you can't awhile to be sick, say to it as Paul to Foelix , Go thy way for this time,
To those that Are resolved to Delay their Repentance, I have sometime given counsel suitable to such resolutions, viz. the next sickness that seizes upon you, chide it away, tell your disease you can't awhile to be sick, say to it as Paul to Felix, Go thy Way for this time,
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If this will not serve but die you must, charge your souls before they go out of your bodies, not to come near the prison of impenitent persons, charge your friends to lock up your bodies so safe,
If this will not serve but die you must, charge your Souls before they go out of your bodies, not to come near the prison of impenitent Persons, charge your Friends to lock up your bodies so safe,
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and shall I continue in my impenitency, that will damn me the very moment of my death? I beseech you therefore for your own Souls sake, that you may not be guilty of the worst self-murder, i. e. soul-murder, speedily set vpon repentance.
and shall I continue in my impenitency, that will damn me the very moment of my death? I beseech you Therefore for your own Souls sake, that you may not be guilty of the worst self-murder, i. e. Soul-murder, speedily Set upon Repentance.
That you may be serious in both these. III. Compose thy self to live as under Gods eye, live as in the (more then) sensible presence of the Jealous God.
That you may be serious in both these. III. Compose thy self to live as under God's eye, live as in the (more then) sensible presence of the Jealous God.
Keep therefore fresh apprehensions of God in your thoughts; speak as knowing God hears you; walk as knowing God is nearer to you, then you are to your selves.
Keep Therefore fresh apprehensions of God in your thoughts; speak as knowing God hears you; walk as knowing God is nearer to you, then you Are to your selves.
There's one Psalm which 'twere well if Christians would do by it, as Pythagoras by his golden precepts, every morning and evening repeat it, 'tis Davids appeal of a good Conscience unto God against the malicious, suspitions, and calumnies of men.
There's one Psalm which 'twere well if Christians would do by it, as Pythagoras by his golden Precepts, every morning and evening repeat it, it's Davids appeal of a good Conscience unto God against the malicious, suspicions, and calumnies of men.
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[ Do you but thus praesentiate God unto your selves, and God will attest your integrity ] Psalm 139. v. 1. O Lord thou hast searched me and known me, q. d.
[ Do you but thus praesentiate God unto your selves, and God will attest your integrity ] Psalm 139. v. 1. Oh Lord thou hast searched me and known me, q. worser.
O Lord thou art the heart-searching God, who perfectly knows all the thoughts, counsells, studies, endeavours and actions of all men, and therefore mine;
O Lord thou art the heart-searching God, who perfectly knows all the thoughts, Counsels, studies, endeavours and actions of all men, and Therefore mine;
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The knowledge of thy great and glorious Majesty and Infinitenesse, is utterly past all humane comprehension, v. 7. Whither shall I go from thy Spirit? or whither shall I slee from thy presence? q d.
The knowledge of thy great and glorious Majesty and Infiniteness, is utterly passed all humane comprehension, v. 7. Whither shall I go from thy Spirit? or whither shall I slee from thy presence? q worser.
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If I had wings to fly as swift as the morning light , from the east to the west, that I could in a moment get to the furthest parts of the world, v. 10. Even there shall thy hand lead me:
If I had wings to fly as swift as the morning Light, from the east to the west, that I could in a moment get to the furthest parts of the world, v. 10. Even there shall thy hand led me:
For his eyes are upon the wayes of man, and be seeth all his goings, there is no darkness nor shadow of d•ath, where the workers of iniquity may hide themselves.
For his eyes Are upon the ways of man, and be sees all his goings, there is no darkness nor shadow of d•ath, where the workers of iniquity may hide themselves.
Therefore Christians, do nothing but what you are willing God should take notice of, and judge in your selves whether this be not the way to have a good and quiet Conscience?
Therefore Christians, do nothing but what you Are willing God should take notice of, and judge in your selves whither this be not the Way to have a good and quiet Conscience?
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Pythagoras gives it as a precept , and Seneca backs it by examples , of Sextius, who every night before he composed himself, to sleep, ask'd himself what evill hast thou this day healed? what vice hast thou resisted? wherein art thou better? O how sweet is that sleep which followes such a recognition? of himself, who made every night a scrutiny into the words and deeds of the whole day, he would neither pass by,
Pythagoras gives it as a precept, and Senecca backs it by Examples, of Sextius, who every night before he composed himself, to sleep, asked himself what evil haste thou this day healed? what vice hast thou resisted? wherein art thou better? O how sweet is that sleep which follows such a recognition? of himself, who made every night a scrutiny into the words and Deeds of the Whole day, he would neither pass by,
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or not? Is God my friend? Am I his? what hope have I of Heaven? Say I die to morrow, to day, this very hour, where is my assurance I shall be saved? what Apologie can I make against the accusations of Satan and my Conscience? will Christ be mine Advocate,
or not? Is God my friend? Am I his? what hope have I of Heaven? Say I die to morrow, to day, this very hour, where is my assurance I shall be saved? what Apology can I make against the accusations of Satan and my Conscience? will christ be mine Advocate,
or do I decay? Am I better this year then I was the last? what sins have I conquered now, that held me in combate then? what graces have I obtained now, that I had not then? Christians do you do thus? If you do;
or do I decay? Am I better this year then I was the last? what Sins have I conquered now, that held me in combat then? what graces have I obtained now, that I had not then? Christians do you do thus? If you do;
that is not enough, unlesse you do it frequently, daily. Every Evening ere you sleep, review your c•rriage in the day, what you have done, or spoke, or thought, that is but •o much as indecent. Whether your hearts have been intent upon Religion, and indifferent to the world.
that is not enough, unless you do it frequently, daily. Every Evening ere you sleep, review your c•rriage in the day, what you have done, or spoke, or Thought, that is but •o much as indecent. Whither your hearts have been intent upon Religion, and indifferent to the world.
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If thou doest not regard iniquity in thy heart, therefore be encouraged, ' •is the voyce of your beloved that saith , Verily, verily I say unto you, whatsoever you shall aske the Father in my name, he will give it you.
If thou dost not regard iniquity in thy heart, Therefore be encouraged, ' •is the voice of your Beloved that Says, Verily, verily I say unto you, whatsoever you shall ask the Father in my name, he will give it you.
But this and the two next rules will be spoken to in the following Cases, I shall therefore but little more then name them. VI. Let every action have reference unto your whole life, and not unto a part onely ;
But this and the two next rules will be spoken to in the following Cases, I shall Therefore but little more then name them. VI. Let every actium have Referente unto your Whole life, and not unto a part only;
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but with God thy account will be the greater. Therefore always mind that, which will always be advantage. VII. Live more upon Christ then upon inherent grace.
but with God thy account will be the greater. Therefore always mind that, which will always be advantage. VII. Live more upon christ then upon inherent grace.
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But that none may be overwhelmed with the over-sense of their unworthinesse, be it known to you, We have an Advocate with the Father, Jesus Christ the righteous ,
But that none may be overwhelmed with the over-sense of their unworthiness, be it known to you, We have an Advocate with the Father, jesus christ the righteous,
Be perswaded therefore to believe your selves of your selves in the use of Agurs (some suppose Solomons ) words of himself, Pro. 30.2. Surely I am more brutish then any man, &c. q. d. I do not make use of my reason, vers. 3. I have not the knowledge of the holy. q. d.
Be persuaded Therefore to believe your selves of your selves in the use of Agurs (Some suppose Solomons) words of himself, Pro 30.2. Surely I am more brutish then any man, etc. q. worser. I do not make use of my reason, vers. 3. I have not the knowledge of the holy. q. worser.
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and be as unwilling that others should commend you, as you are to commend your selves, IX. Entertain good thoughts of God what ever he doth with you, what ever he requires of you, what ever he layes upon you .
and be as unwilling that Others should commend you, as you Are to commend your selves, IX. Entertain good thoughts of God what ever he does with you, what ever he requires of you, what ever he lays upon you.
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We never arrive to any considerable holiness, or peace, till we lose our selves in Deity, till our understandings be fil'd with admiration, till our wils be in a sober sense, divine:
We never arrive to any considerable holiness, or peace, till we loose our selves in Deity, till our understandings be filled with admiration, till our wills be in a Sobrium sense, divine:
those means which were profitable, though they remain unchanged in themselves, yet they become unprofitable by the alone change of the end, e. g. Health being recovered, physick is unprofitable, which while we were infirme was profitable;
those means which were profitable, though they remain unchanged in themselves, yet they become unprofitable by the alone change of the end, e. g. Health being recovered, physic is unprofitable, which while we were infirm was profitable;
that is, to advance our love to God by them, and so far as any of them draw off our love to God, to say to them as Christ to Peter, Get thee behind me Satan, thou art an offence unto me. Love is extended to good;
that is, to advance our love to God by them, and so Far as any of them draw off our love to God, to say to them as christ to Peter, Get thee behind me Satan, thou art an offence unto me. Love is extended to good;
And yet without so loving thee, how will there be kept any due proportion in loving thee, who dost infinitely exceed all other lovely things? I ought to love thee infinitely as to the manner,
And yet without so loving thee, how will there be kept any due proportion in loving thee, who dost infinitely exceed all other lovely things? I ought to love thee infinitely as to the manner,
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O therefore thou great Lord, thou great Good, that fillest heaven and earth, why doest thou not fill my very little soul? O my soul that art so little,
O Therefore thou great Lord, thou great Good, that Fillest heaven and earth, why dost thou not fill my very little soul? O my soul that art so little,
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so miserable, why dost thou not open all thy little doors? why dost thou not extend thy utmost capacity, that thou mayest be wholly possest, wholly satiated, wholly ravished with the sweetness of so great love:
so miserable, why dost thou not open all thy little doors? why dost thou not extend thy utmost capacity, that thou Mayest be wholly possessed, wholly satiated, wholly ravished with the sweetness of so great love:
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O therefore my most loving God, I beseech thee tell me what may most effectually draw out my love to thee, considering what prevention of love, what privative, positive good things I receive from thee, infinite in greatness, infinite in multitude:
O Therefore my most loving God, I beseech thee tell me what may most effectually draw out my love to thee, considering what prevention of love, what privative, positive good things I receive from thee, infinite in greatness, infinite in multitude:
1. You cannot possibly get rid of your Conscience , therefore be perswaded to get a good one, there's nothing more common then for wicked men to do what they can to extinguish Conscience, they flatter it with carnall reasoning;
1. You cannot possibly get rid of your Conscience, Therefore be persuaded to get a good one, there's nothing more Common then for wicked men to do what they can to extinguish Conscience, they flatter it with carnal reasoning;
they b•ibe it with mock devotions, they wound it with hainous provocations, they scar it with customary wickedness, they trample it under foot by sinning in despight of it;
they b•ibe it with mock devotions, they wound it with heinous provocations, they scar it with customary wickedness, they trample it under foot by sinning in despite of it;
What ayles the great Emperours of the world , that cause their terrour in the land of the living, what ayls them to tremble with inward contrition? is it a vain fear? why then do they not shake it off? is it the fear of men? No, they are above humane punishments:
What ails the great emperors of the world, that cause their terror in the land of the living, what ails them to tremble with inward contrition? is it a vain Fear? why then do they not shake it off? is it the Fear of men? No, they Are above humane punishments:
Would wicked men but blab the gripes they sometimes feel, even then when they out-face a Ministeriall or friendly reproof, there would need no more to be said to evidence, that a Conscience you will have, which will first or last do its office.
Would wicked men but blab the gripes they sometime feel, even then when they outface a Ministerial or friendly reproof, there would need no more to be said to evidence, that a Conscience you will have, which will First or last do its office.
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A good Conscience singularly chears the dying body, joyfully accompanies unto God the departed Soul• triumphingly presents both Soul and Body unto the desired Tribunal.
A good Conscience singularly cheers the dying body, joyfully Accompanies unto God the departed Soul• triumphingly presents both Soul and Body unto the desired Tribunal.
And on the contrary, there is no greater torment then of an evill Conscience: though its gentler checks may be disregarded, its louder clamours will make you tremble.
And on the contrary, there is no greater torment then of an evil Conscience: though its Gentler Checks may be disregarded, its Louder clamours will make you tremble.
and always those things that were pleasing to God? Beloved, I commend to you these four memorials, to be as so many scarlet threads upon every finger of the right hand one;
and always those things that were pleasing to God? beloved, I commend to you these four memorials, to be as so many scarlet threads upon every finger of the right hand one;
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then by being compell'd to behold the murthered body for three dayes, what a torment will it be to be forc't to behold every sin, with every aggravation unto eternity? here in bodily sickness there's some intervalls to revive the Spirits;
then by being compelled to behold the murdered body for three days, what a torment will it be to be forced to behold every since, with every aggravation unto eternity? Here in bodily sickness there's Some intervals to revive the Spirits;
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Thus I have in a weak manner performed my promise in speaking to severall kindes of Consciences, with remedies and rules; which laid together, will I think amount to sufficient instructions, How we may be universally and exactly conscientious? viz. 1. Get your Consciences awakened from their natural Lethargy 1. 2. Preserve them tender from acquired searednesse . 3. Rectifie their errours as you would get cure of blindness . 4. Resolve their doubts as you would a claime to your lands . 5. Break from your scruples as from theeves on the road . 6. Lay your head in Christs bosom to cure your trembling .
Thus I have in a weak manner performed my promise in speaking to several Kinds of Consciences, with remedies and rules; which laid together, will I think amount to sufficient instructions, How we may be universally and exactly conscientious? viz. 1. Get your Consciences awakened from their natural Lethargy 1. 2. Preserve them tender from acquired searedness. 3. Rectify their errors as you would get cure of blindness. 4. Resolve their doubts as you would a claim to your Lands. 5. Break from your scruples as from thieves on the road. 6. Lay your head in Christ bosom to cure your trembling.
Observe the rules proposed, as punctually as you would Physitians bills in a tedious sickness. 1. Avoid sinning as you would a train of gun-powder . 2. Be as quick in your repentance as in the cure of a Pleurisie . 3. Live under the apprehended presence of the jealous God . 4. Examine you hearts,
Observe the rules proposed, as punctually as you would Physicians bills in a tedious sickness. 1. Avoid sinning as you would a train of gunpowder. 2. Be as quick in your Repentance as in the cure of a Pleurisy. 3. Live under the apprehended presence of the jealous God. 4. Examine you hearts,
as Princes sift out treason . 5. Pray for sutable grace, as starving persons cry for food . 6. Let euery action be as an arrow shot at a mark . 7. Think of God as of a wise Physitian . 8. Be as vile in your own esteem as you are in the eyes of a captious enemy . 9. Live upon Christ, as the Child in the womb lives upon the Mother . 10. Love God (as near as possibly you can) as God loves you .
as Princes sift out treason. 5. prey for suitable grace, as starving Persons cry for food. 6. Let every actium be as an arrow shot At a mark. 7. Think of God as of a wise physician. 8. Be as vile in your own esteem as you Are in the eyes of a captious enemy. 9. Live upon christ, as the Child in the womb lives upon the Mother. 10. Love God (as near as possibly you can) as God loves you.
But if these rules, though thus contracted, be too many, and too long to be allwayes remembred, that you may not be overcharged with that which should never be forgotten:
But if these rules, though thus contracted, be too many, and too long to be always remembered, that you may not be overcharged with that which should never be forgotten:
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I shall commend to you some (Spiritually) chymicall extractions, and (if I might so express it) Spirits of directions, that may be to your Souls in your pilgrimage towards Heaven,
I shall commend to you Some (Spiritually) chemical extractions, and (if I might so express it) Spirits of directions, that may be to your Souls in your pilgrimage towards Heaven,
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as your Ship-provisions in a Sea-voyage, generally sufficient, when others cannot be had. Plainly practise these memorialls of direction in all your conscientious walking.
as your Ship-provisions in a Sea-voyage, generally sufficient, when Others cannot be had. Plainly practise these memorials of direction in all your conscientious walking.
Curious speculations that tend not to holiness, may be reckoned among your superfluities: but mis-giving predictions of what may or will befall you in the discharge of your duty, may be reckoned among your grosser iniquities: and to venture upon sin to avoid danger, is to sinke the Ship for fear of Pirats,
Curious speculations that tend not to holiness, may be reckoned among your superfluities: but misgiving predictions of what may or will befall you in the discharge of your duty, may be reckoned among your grosser iniquities: and to venture upon since to avoid danger, is to sink the Ship for Fear of Pirates,
Is not their reason (questionless their Conscience is) dangerously distempered, that practically argue, this way of duty may probably procure mans displeasure,
Is not their reason (questionless their Conscience is) dangerously distempered, that practically argue, this Way of duty may probably procure men displeasure,
Besides by-wayes will not lead you to the place you aime at , but on the contrary, keep your Consciences from being violated, and you cannot be miserable.
Beside byways will not led you to the place you aim At, but on the contrary, keep your Consciences from being violated, and you cannot be miserable.
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The worst of men are apt enough to lay such burthens on other mens shoulders, which if they would take them upon their own, they would be rare Christians.
The worst of men Are apt enough to lay such burdens on other men's shoulders, which if they would take them upon their own, they would be rare Christians.
In middle cases then between these extreams, what exactnesse will serious Christians require, where the byas of their own corruptions doth not misguide them? David was twice surprised to pass sentence against himself by remote parables, (wherein he mistrusted not himself to be concerned) wherein this rule's too short, add a third. III. Do nothing on which you cannot pray for a blessing.
In middle cases then between these extremes, what exactness will serious Christians require, where the bias of their own corruptions does not misguide them? David was twice surprised to pass sentence against himself by remote parables, (wherein he Mistrusted not himself to be concerned) wherein this rule's too short, add a third. III. Do nothing on which you cannot pray for a blessing.
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and if he would but bestow a serious ejaculatory prayer upon every occurrent action, he would find, that such a prayer would cut off all things sinful, demurr all things doubtfull, and encourage all things lawful. Therefore do nothing but what you can preface with prayer.
and if he would but bestow a serious ejaculatory prayer upon every occurrent actium, he would find, that such a prayer would Cut off all things sinful, demur all things doubtful, and encourage all things lawful. Therefore do nothing but what you can preface with prayer.
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The heathen they proposed unto themselves the best examples they had, and therefore let us follow the best of ours There are many rare examples in Scripture;
The heathen they proposed unto themselves the best Examples they had, and Therefore let us follow the best of ours There Are many rare Examples in Scripture;
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but we may say of them, as 'tis said of most of Davids Worthies, whose highest commendation was with this diminution , they attained not unto the first three.
but we may say of them, as it's said of most of Davids Worthies, whose highest commendation was with this diminution, they attained not unto the First three.
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for your fellowship shall be with the Father, & with his Son Jesus Christ through the spirit of holiness, who alone can teach you what it is to abide in Christ, who was,
for your fellowship shall be with the Father, & with his Son jesus christ through the Spirit of holiness, who alone can teach you what it is to abide in christ, who was,
how did Christ pray, & redeem time for prayer ? How did Christ preach, out of whose mouth proceeded no other but gracious words , that his enemies could not but admire him ? at what rate did Christ value the world, who did & taught to renounce it ? what time did Christ spēd in impertinent discourse, who made their hearts burn within them, whom he occasionally fell in company with ? How did Christ go up and down doing good to man,
how did christ pray, & Redeem time for prayer? How did christ preach, out of whose Mouth proceeded no other but gracious words, that his enemies could not but admire him? At what rate did christ valve the world, who did & taught to renounce it? what time did christ spend in impertinent discourse, who made their hearts burn within them, whom he occasionally fell in company with? How did christ go up and down doing good to man,
that you may never put forth your hand to action, but these memorials may be in your eye. 1. Mind duty. 2. What's anothers duty in your case, is yours. 3. What you can't say, the Blessing of the Lord be upon it, do not meddle with it.
that you may never put forth your hand to actium, but these memorials may be in your eye. 1. Mind duty. 2. What's another's duty in your case, is yours. 3. What you can't say, the Blessing of the Lord be upon it, do not meddle with it.
neither was guile found in his mouth, who wh•n he was reviled, reviled not again; when he suffered he threatned not, but committed himself to him that judge•h righteously.
neither was guile found in his Mouth, who wh•n he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judge•h righteously.
THe words are part of that serious Exhortation begun in the 30. ver. Repent and turn your selves from all your transgressions: continued in the 31. ver.
THe words Are part of that serious Exhortation begun in the 30. ver. repent and turn your selves from all your transgressions: continued in the 31. ver.
In the former part of the verse, the Lord saith, I have no pleasure in the death of him that dyeth, I had rather men should come to the knowledge of the truth and be saved,
In the former part of the verse, the Lord Says, I have no pleasure in the death of him that Dies, I had rather men should come to the knowledge of the truth and be saved,
The Exhortation in these words, is back'd with a reason of great, yea the greatest strength, viz. Life, turn and live, that is, ye shall live comfortably here, and happily for ever hereafter.
The Exhortation in these words, is backed with a reason of great, yea the greatest strength, viz. Life, turn and live, that is, you shall live comfortably Here, and happily for ever hereafter.
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It is a good rule which Glassius in his Philologie gives us, That active Verbs are given to those things which do not properly & by immediate influxe, do that which they signifie, Sed certa tantum ratione concurrunt.
It is a good Rule which Glassius in his Philology gives us, That active Verbs Are given to those things which do not properly & by immediate influx, do that which they signify, said Certa Tantum ratione concurrunt.
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So in the work of Conversion, because man doth something about it, therefore he is said to turn himself although the action be peculiar to the Lord, Ephraim saith, Turn thou me and I shall be turned.
So in the work of Conversion, Because man does something about it, Therefore he is said to turn himself although the actium be peculiar to the Lord, Ephraim Says, Turn thou me and I shall be turned.
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in a good Tree there is such a power to bring forth good fruit. This kind of power is denyed to be in man, Mat. 12.34. How can you that are evil speak good things? if they cannot speak good things;
in a good Tree there is such a power to bring forth good fruit. This kind of power is denied to be in man, Mathew 12.34. How can you that Are evil speak good things? if they cannot speak good things;
Paul saith expresly, The natural man, or souly man NONLATINALPHABET, receives not the things of the Spirit of God, and NONLATINALPHABET, neither can he.
Paul Says expressly, The natural man, or souly man, receives not the things of the Spirit of God, and, neither can he.
3. An obediential power, which consists in a capability to receive what form or impression soever the mighty God by his power shall put upon a creature, such a power is in a stony heart to become flesh, its capable to be made fleshly when God puts forth his power.
3. an obediential power, which consists in a capability to receive what from or impression soever the mighty God by his power shall put upon a creature, such a power is in a stony heart to become Flesh, its capable to be made fleshly when God puts forth his power.
He is not subject to the Law of God, neither can be, Rom. 8.7. That he cannot please God, Rom. 8.8. That he cannot come to Christ, Joh. 6.44. That he can do nothing without Christ, Joh. 15.5. That he cannot believe, Joh. 12.39. chap. 5.44. That he cannot love God, 1 Joh. 4.20. That he cannot do good, yeild good fruit, Jerem. 13.23. Matth. 7 17. That he cannot think a good thought, 2 Cor. 3.5. Mans liberty or power is referrible to Natural, Moral, or Spiritual things:
He is not Subject to the Law of God, neither can be, Rom. 8.7. That he cannot please God, Rom. 8.8. That he cannot come to christ, John 6.44. That he can do nothing without christ, John 15.5. That he cannot believe, John 12.39. chap. 5.44. That he cannot love God, 1 John 4.20. That he cannot do good, yield good fruit, Jeremiah 13.23. Matthew 7 17. That he cannot think a good Thought, 2 Cor. 3.5. men liberty or power is referrible to Natural, Moral, or Spiritual things:
A man freely doth natural and moral things, he can live soberly, and chastly, quoad externos actus, as to outward acts, he may abstain from gross sins, Theft, Murder Drunkenness, &c. he may come to the Congregations freely, hear the word,
A man freely does natural and moral things, he can live soberly, and chastely, quoad externos actus, as to outward acts, he may abstain from gross Sins, Theft, Murder drunkenness, etc. he may come to the Congregations freely, hear the word,
For the better understanding of the Querie, What persons can do towards their own Conversion, I shall lay down several Theses or Conclusions, which I shall make good by Scripture as I proceed.
For the better understanding of the Querie, What Persons can do towards their own Conversion, I shall lay down several Theses or Conclusions, which I shall make good by Scripture as I proceed.
1. Conclus. 1. All dispositions and inclinations to spiritual good which man had at first in his Creation are lost and ruin'd by the Fall, Rom. 8.7. The carnal mind is enmity against God:
1. Conclusion. 1. All dispositions and inclinations to spiritual good which man had At First in his Creation Are lost and ruined by the Fallen, Rom. 8.7. The carnal mind is enmity against God:
and dead in sin, is not able by his own strength and power to convert or prepare himself thereunto, Rom. 3.10, 12. Rom. 8.2. Rom. 7.14. 2 Tim. 2.26. Colos. 2.13. Rom. 5.6. Joh. 6.44, 65. there must be the Fathers giving, and drawing, his gift and power, otherwise there is no coming to Christ.
and dead in since, is not able by his own strength and power to convert or prepare himself thereunto, Rom. 3.10, 12. Rom. 8.2. Rom. 7.14. 2 Tim. 2.26. Colos 2.13. Rom. 5.6. John 6.44, 65. there must be the Father's giving, and drawing, his gift and power, otherwise there is no coming to christ.
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and he hid his Talent in a Napkin, is branded for a wicked servant, ver. 22. and for a wicked and sloathful servant, Mat. 25.26. 4. Conclus. Men may do more then they do, Isa. 64.7. There is none that stirreth up himself to take hold of thee:
and he hid his Talon in a Napkin, is branded for a wicked servant, ver. 22. and for a wicked and slothful servant, Mathew 25.26. 4. Conclusion. Men may do more then they do, Isaiah 64.7. There is none that stirs up himself to take hold of thee:
where is the man that dares plead it before the Lord, that he hath done all he could? Because men do not what they might, the Lord may not only deny grace unto them, doing something, yea, doing much, but justly condemn them,
where is the man that dares plead it before the Lord, that he hath done all he could? Because men do not what they might, the Lord may not only deny grace unto them, doing something, yea, doing much, but justly condemn them,
because they did not what was in their power. It is a common saying among Papists, Jesuites, Arminians and others, facienti quod in se est, gratiam non denegat deus.
Because they did not what was in their power. It is a Common saying among Papists, Jesuits, Arminians and Others, facienti quod in se est, gratiam non denegat deus.
nor of him that runneth, but of God that sheweth mercy, Rom. 9.16. 6. Conclus. All that men do before Conversion is not in vain, fruitless and to no purpose.
nor of him that Runneth, but of God that shows mercy, Rom. 9.16. 6. Conclusion. All that men do before Conversion is not in vain, fruitless and to no purpose.
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When Rehoboam and the Princes humbled themselves at the preaching of Shemaiah, they were reprieved and delivered from destruction, 2 Chro. 12.12. Ahabs humiliation did adjourn the judgement, 1 King. 21.27.29.
When Rehoboam and the Princes humbled themselves At the preaching of Shemaiah, they were reprieved and Delivered from destruction, 2 Chro 12.12. Ahabs humiliation did adjourn the judgement, 1 King. 21.27.29.
they were Virgins free from the spots and pollutions of the world, they had lamps, professions, they did much, they went out to meet the Bride-groom, they gat oyle into their lamps, they went to the door,
they were Virgins free from the spots and pollutions of the world, they had lamps, professions, they did much, they went out to meet the Bridegroom, they got oil into their lamps, they went to the door,
8. Conclu. Those that live under the means of grace, the administrations of Law and Gospel have some operations and gifts of the Spirit (which some call common preventing and exciting Grace) whereby they are inabled to do many things towards, and in order to conversion.
8. Conclu. Those that live under the means of grace, the administrations of Law and Gospel have Some operations and Gifts of the Spirit (which Some call Common preventing and exciting Grace) whereby they Are enabled to do many things towards, and in order to conversion.
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I have begotten you through the preaching of the Gospel, saith Paul to the Corinthians, 1 Epist. 4.15. The preaching of it wrought much in them, before conversion it selfe was wrought.
I have begotten you through the preaching of the Gospel, Says Paul to the Corinthians, 1 Epistle 4.15. The preaching of it wrought much in them, before conversion it self was wrought.
They are not antecedent causes, or so much as Causae sine quibus non, but the Lord doth according to his Prerogative work sometimes where they are not,
They Are not antecedent Causes, or so much as Causae sine quibus non, but the Lord does according to his Prerogative work sometime where they Are not,
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10. Conclus. What ever the endeavours and dispositions of men be, they are only by way of order before Conversion, they are only antecedaneous thereunto on mans part, not necessary on Gods part, who can,
10. Conclusion. What ever the endeavours and dispositions of men be, they Are only by Way of order before Conversion, they Are only antecedaneous thereunto on men part, not necessary on God's part, who can,
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and oft doth work where there be no such previous acts or dispositions, as in the dry bones in Ezekiel, they had no disposition or power in them to rattle and come together,
and oft does work where there be no such previous acts or dispositions, as in the dry bones in Ezekielem, they had no disposition or power in them to rattle and come together,
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12. Conclus. Mans quickning, believing, repenting, or turning, are not acts of man in part, and partly of God, but they are wholly of God, and from God.
12. Conclusion. men quickening, believing, repenting, or turning, Are not acts of man in part, and partly of God, but they Are wholly of God, and from God.
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So no man can come to me except the Father draw him, John 6.44. This drawing or causing the soule to believe in Christ is wholly the Fathers work. And Ephraim saith;
So no man can come to me except the Father draw him, John 6.44. This drawing or causing the soul to believe in christ is wholly the Father's work. And Ephraim Says;
Paul saith, It's not in him that wills, &c. but in God, &c. The will and deed are of him, not of man, Phil. 2.13. It is the Lord who is causa totius entis. Every good and perfect gift comes downe from above, it's not a perfect gift if man contribute to it.
Paul Says, It's not in him that wills, etc. but in God, etc. The will and deed Are of him, not of man, Philip 2.13. It is the Lord who is causa totius entis. Every good and perfect gift comes down from above, it's not a perfect gift if man contribute to it.
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14. Conclus. Mans will being first converted to God, and by God himselfe, converts it selfe also unto God, acta agit, as a childs hand in writing being acted by the Masters hand, it writes.
14. Conclusion. men will being First converted to God, and by God himself, converts it self also unto God, acta agit, as a child's hand in writing being acted by the Masters hand, it writes.
Hence man may be said to turn himself, for the will being healed and made good, of unwilling willing, it hath an intrinsecal principle of willing good,
Hence man may be said to turn himself, for the will being healed and made good, of unwilling willing, it hath an intrinsical principle of willing good,
and his will made good, here man and his will being meerly passive (for in this act voluntas nec est libera nec voluntaria ) he can do nothing towards his owne conversion in this sense.
and his will made good, Here man and his will being merely passive (for in this act Voluntas nec est Libera nec Voluntary) he can do nothing towards his own conversion in this sense.
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It is certified from the mouth of Christ, That if the mighty works done in Chorazin and Bethsaida, had been done in Tyre and Sydon, they would have repented, Matth. 11.21.
It is certified from the Mouth of christ, That if the mighty works done in Chorazin and Bethsaida, had been done in Tyre and Sidon, they would have repented, Matthew 11.21.
but hear the Truth without being contentious against it as they were, Rom. 2.8. They may let the Truth have a full stroak at them and their corruptions, They may receive the love of the truth, 2 Thes. 2.10. and not hold it in unrighteousnesse, Rom. 1.18.
but hear the Truth without being contentious against it as they were, Rom. 2.8. They may let the Truth have a full stroke At them and their corruptions, They may receive the love of the truth, 2 Thebes 2.10. and not hold it in unrighteousness, Rom. 1.18.
When Manasses was in affliction, he besought the Lord, and humbled himself greatly, 2 Chron. 33.12. Vexatio dat intellectum, when the Lord doth box and buffet us with his judgements, our understandings are opened and fear falls upon us:
When Manasses was in affliction, he besought the Lord, and humbled himself greatly, 2 Chronicles 33.12. Vexation that Intellectum, when the Lord does box and buffet us with his Judgments, our understandings Are opened and Fear falls upon us:
How was it, that when Paul preached, all that heard him were amazed, and said, is not this he which destroyed them who call'd on this name in Jerusalem,
How was it, that when Paul preached, all that herd him were amazed, and said, is not this he which destroyed them who called on this name in Jerusalem,
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and came hither for that intent that he might bring them bound unto the chief Priests? True, it was he unconverted did so, not he converted, now he was another, a new man,
and Come hither for that intent that he might bring them bound unto the chief Priests? True, it was he unconverted did so, not he converted, now he was Another, a new man,
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There is a kind of compulsion in examples, not violent, but alluring and attracting. The example of the believing wife may win the unbelieving husband, 1 Pet. 3.1. A prudent gracious Wife gains much upon a gracelesse Husband, by her modesty and obedience.
There is a kind of compulsion in Examples, not violent, but alluring and attracting. The Exampl of the believing wife may win the unbelieving husband, 1 Pet. 3.1. A prudent gracious Wife gains much upon a graceless Husband, by her modesty and Obedience.
It's rationall, just and equall, that as you have yielded your members servants to uncleanness, &c. so now yield them servants to righteousnesse, unto holinesse, it's reason, justice,
It's rational, just and equal, that as you have yielded your members Servants to uncleanness, etc. so now yield them Servants to righteousness, unto holiness, it's reason, Justice,
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for the Lord Christ as for creatures? should they not be as diligent to weaken their lusts as they have been to strengthen them? should they not be at as much cost to maintain the pure worship of God,
for the Lord christ as for creatures? should they not be as diligent to weaken their Lustiest as they have been to strengthen them? should they not be At as much cost to maintain the pure worship of God,
Knowledge removes ignorance as light doth darkness, grief abates pleasure, and fear boldnesse in sinning: Patience keeps under passion, and fasting tames unruly lusts.
Knowledge removes ignorance as Light does darkness, grief abates pleasure, and Fear boldness in sinning: Patience keeps under passion, and fasting tames unruly Lustiest.
but one unconverted may perform also, and have many like dispositions unto those they have. They may love God, It's clear, they loved God, who loved pleasures more than God. They may have Faith: Simon Magus believed;
but one unconverted may perform also, and have many like dispositions unto those they have. They may love God, It's clear, they loved God, who loved pleasures more than God. They may have Faith: Simon Magus believed;
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and obtain such knowledge as worketh in them several things, which I shall shew unto you from Acts 2.37, & 38. v. And when they heard this they were pricked in their heart,
and obtain such knowledge as works in them several things, which I shall show unto you from Acts 2.37, & 38. v. And when they herd this they were pricked in their heart,
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There's a How set upon Ahabs humiliation by the Lord himself: Seest thou how Ahab humbleth himself, 1 King 21.29. 3. They may be fil'd with fear, and dread the threatnings and punishments of God due to sin. This was the case here;
There's a How Set upon Ahabs humiliation by the Lord himself: See thou how Ahab Humbleth himself, 1 King 21.29. 3. They may be filled with Fear, and dread the threatenings and punishments of God due to since. This was the case Here;
and so were possest with much fear lest the Lord should destroy them, and therefore say, Men and brethren what shall we do? We know not whither to go, where to hide our selves,
and so were possessed with much Fear lest the Lord should destroy them, and Therefore say, Men and brothers what shall we do? We know not whither to go, where to hide our selves,
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Herod reformed many things, the foolish Virgins went far, as was said before, they were Virgins free from spot and pollution, they had Lamps, visible professions, they went forth to meet the Bridegroom;
Herod reformed many things, the foolish Virgins went Far, as was said before, they were Virgins free from spot and pollution, they had Lamps, visible professions, they went forth to meet the Bridegroom;
6. Men may seriously consider the nature of their sin, what circumstances it is cloathed with, what aggravations it admits, what crimson and skarlet is in it;
6. Men may seriously Consider the nature of their since, what Circumstances it is clothed with, what aggravations it admits, what crimson and scarlet is in it;
What shall we do say these troubled souls? We have sinned against the light of nature, the Law of Moses, our own consciences, the love of God and Christ towards sinners, in that we have crucified Christ a man approved of God, whom we knew had done many miracles, wonders and signes, Acts 2.22.
What shall we do say these troubled Souls? We have sinned against the Light of nature, the Law of Moses, our own Consciences, the love of God and christ towards Sinners, in that we have Crucified christ a man approved of God, whom we knew had done many Miracles, wonders and Signs, Acts 2.22.
They may consider what checks of conscience they have stifled, what motions of the Spirit they have withstood, what precious seasons of grace they have neglected and slighted, what paines they have taken to satisfie a lust,
They may Consider what Checks of conscience they have stifled, what motions of the Spirit they have withstood, what precious seasons of grace they have neglected and slighted, what pains they have taken to satisfy a lust,
7. They may come to it, to see no help in themselves or in any creature whatsoever, What shall we do? say these wounded men, we cannot help our selves, we have no playsters that will stick, no medicines which will heal;
7. They may come to it, to see no help in themselves or in any creature whatsoever, What shall we do? say these wounded men, we cannot help our selves, we have no plasters that will stick, no medicines which will heal;
its not in humane power to bind up our breaches, What shall we do? men may see themselves helpless, that they are without strength, shut up under sin, guilt and unbelief, children of wrath,
its not in humane power to bind up our Breaches, What shall we do? men may see themselves helpless, that they Are without strength, shut up under since, guilt and unbelief, children of wrath,
when men are in storms at sea, or on their sick beds at home, they resolve if God will spare them, to do or suffer any thing for God and his ways, and their own salvation.
when men Are in storms At sea, or on their sick Beds At home, they resolve if God will spare them, to do or suffer any thing for God and his ways, and their own salvation.
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Thus had they a hope kindled in them, and Peter in the two next verses strengthens their hope, saying, Repent and ye shall receive the gift of the Holy Ghost,
Thus had they a hope kindled in them, and Peter in the two next Verses strengthens their hope, saying, repent and you shall receive the gift of the Holy Ghost,
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The Publican in Luke hath left us his short pithy and affectionate prayer, to imitate being in this case and state, Lord, saith he, be merciful to me a sinner.
The Publican in Luke hath left us his short pithy and affectionate prayer, to imitate being in this case and state, Lord, Says he, be merciful to me a sinner.
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The word must or ought, the signification of NONLATINALPHABET in Greek imports two things. 1. Necessity, there must be Heresies, 1 Cor. 11.19. its no mans duty to broach or bring in Heresies, but they must be, its necessary for the discovery of men approved.
The word must or ought, the signification of in Greek imports two things. 1. Necessity, there must be Heresies, 1 Cor. 11.19. its no men duty to broach or bring in Heresies, but they must be, its necessary for the discovery of men approved.
2. Duty, God is a Spirit, and must be worshipped in spirit and truth, its mens duty so to do, Joh. 4.24. It was the Pharisees and Scribes duty to pay tythe of Mint, Anise and Cummin, &c. therefore, saith Christ, These things ought they to have done, &c. Mat. 23.23.
2. Duty, God is a Spirit, and must be worshipped in Spirit and truth, its men's duty so to do, John 4.24. It was the Pharisees and Scribes duty to pay tithe of Mint, Anise and Cummin, etc. Therefore, Says christ, These things ought they to have done, etc. Mathew 23.23.
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else we are sloathful and unfaithful, and our damnation will be just, one thing is necessary, viz. to turn unto God that our souls may be saved, here it will hold good, Turn or burn;
Else we Are slothful and unfaithful, and our damnation will be just, one thing is necessary, viz. to turn unto God that our Souls may be saved, Here it will hold good, Turn or burn;
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if it be necessary to prevent burning in everlasting flames, its necessary to turn, and so to do the utmost we can towards the same. Secondly, its our duty;
if it be necessary to prevent burning in everlasting flames, its necessary to turn, and so to do the utmost we can towards the same. Secondly, its our duty;
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as Christ was in the work of mans redemption, so let men be in the works of their Conversion, put forth themselves as they did in the Olympick Games, the Wrestlers and Runners exerted all their might to obtain,
as christ was in the work of men redemption, so let men be in the works of their Conversion, put forth themselves as they did in the Olympic Games, the Wrestlers and Runners exerted all their might to obtain,
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what man ever kept the Law since the fall of Adam? and is not the Law given by way of command? if man could keep the Law, we might be justified and have life by it, Rom. 8.3. Gal. 3.21. but the Law can neither do the one nor the other, and why? because man hath not power or strength to keep it.
what man ever kept the Law since the fallen of Adam? and is not the Law given by Way of command? if man could keep the Law, we might be justified and have life by it, Rom. 8.3. Gal. 3.21. but the Law can neither do the one nor the other, and why? Because man hath not power or strength to keep it.
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Hence is it that what the Lord commandeth us to do in one place, he promiseth to give in another, Circumcise the foreskin of your heart, Deut. 10.16. and God saith, Deut. 30.6. The Lord thy God will circumcise thy heart.
Hence is it that what the Lord commands us to do in one place, he promises to give in Another, Circumcise the foreskin of your heart, Deuteronomy 10.16. and God Says, Deuteronomy 30.6. The Lord thy God will circumcise thy heart.
In the former verse to the Text, they are commanded to make themselves new hearts and new spirits, which they could not do, therefore in Ezek. 36.26. the Lord promiseth to give and put the same in them:
In the former verse to the Text, they Are commanded to make themselves new hearts and new spirits, which they could not do, Therefore in Ezekiel 36.26. the Lord promises to give and put the same in them:
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Its the counsel of him who was wiser than other men, that whatever our hands do find to do, we should do it with our might, Eccles. 9.10. that is, with our whole might;
Its the counsel of him who was Wiser than other men, that whatever our hands do find to do, we should do it with our might, Eccles. 9.10. that is, with our Whole might;
God must have the heart, the whole heart, and the fervency of it, Be fervent in spirit, serving the Lord, lasiness and luke-warmness will not promote the work, fervour and diligence may further it much, see Prov. 2.3, 4, 5, 6. and remember what the Lord Christ hath said, Ask and ye shall have, seek and ye shall find, knok and it shall be opened unto you.
God must have the heart, the Whole heart, and the fervency of it, Be fervent in Spirit, serving the Lord, laziness and lukewarmness will not promote the work, fervour and diligence may further it much, see Curae 2.3, 4, 5, 6. and Remember what the Lord christ hath said, Ask and you shall have, seek and you shall find, knok and it shall be opened unto you.
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This was spoken in opposition to the Scribes & Pharisees, and may be urged against many carnal Protestants, that have but grosse conceits concerning the Law of God; and in particular, that the outward act of uncleannesse onely is the breach of the seventh Commandement; Thou shalt not commot adultery.
This was spoken in opposition to the Scribes & Pharisees, and may be urged against many carnal Protestants, that have but gross conceits Concerning the Law of God; and in particular, that the outward act of uncleanness only is the breach of the seventh Commandment; Thou shalt not commot adultery.
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And because the eye and the hand are many times used, as principal incitements to this sin, our Saviour gives his Disciples and us this serious and holy advice in the words that I have read, If thy right eye offend thee pluck it out,
And Because the eye and the hand Are many times used, as principal incitements to this since, our Saviour gives his Disciples and us this serious and holy Advice in the words that I have read, If thy right eye offend thee pluck it out,
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1 We must enquire into the meaning of these two expressions, the right eye, and the right hand: most Expositors by far carry it, that these words are to be expounded improperly and figuratively: and here I shall not acquaint you,
1 We must inquire into the meaning of these two expressions, the right eye, and the right hand: most Expositors by Far carry it, that these words Are to be expounded improperly and figuratively: and Here I shall not acquaint you,
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1. There are some that by right eye, and right hand understand our neerest, and dearest comforts which we have in this world, which must be parted with for Christs sake,
1. There Are Some that by right eye, and right hand understand our nearest, and dearest comforts which we have in this world, which must be parted with for Christ sake,
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but as God hath given us two eyes, and two ears, so two hands, to use both indifferently, and that if need required the one might supply the loss of the other:
but as God hath given us two eyes, and two ears, so two hands, to use both indifferently, and that if need required the one might supply the loss of the other:
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it is the usage of the Spirit of God in the Scriptures, in a figurative way to express corruption by the parts and members of our bodies: so St. Paul, Rom. 7.23. I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members? and the same Apostle, Col. 3.5. Mortifie therefore your members, which are upon the earth, fornication, uncleanness, inordinate affection, &c. as the members of the natural body need castigation, 1 Cor. 9.27.
it is the usage of the Spirit of God in the Scriptures, in a figurative Way to express corruption by the parts and members of our bodies: so Saint Paul, Rom. 7.23. I see Another law in my members, warring against the law of my mind, and bringing me into captivity to the law of since, which is in my members? and the same Apostle, Col. 3.5. Mortify Therefore your members, which Are upon the earth, fornication, uncleanness, inordinate affection, etc. as the members of the natural body need castigation, 1 Cor. 9.27.
I keep under my body, and bring it into subjection, so the members of the sinful body need mortification: and here in the Text sin is expressed by the right eye and the right hand.
I keep under my body, and bring it into subjection, so the members of the sinful body need mortification: and Here in the Text since is expressed by the right eye and the right hand.
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for you must note, that obedience and holiness is often in Scripture represented unto us, by a way to give you one place for all, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord:
for you must note, that Obedience and holiness is often in Scripture represented unto us, by a Way to give you one place for all, Psalm 119.1. Blessed Are the undefiled in the Way, who walk in the law of the Lord:
and men are said to be offended, when something causes them to stumble, or fall in this way. S•n is as it were a block or a stone, at which men stumble and fall:
and men Are said to be offended, when something Causes them to Stumble, or fallen in this Way. S•n is as it were a block or a stone, At which men Stumble and fallen:
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when the whole body is endangered by any part, to cut it off ne pars sincera trahatur: but before I leave these expressions, take notice of the Emphasis that is in them, in these particulars.
when the Whole body is endangered by any part, to Cut it off ne pars Sincere trahatur: but before I leave these expressions, take notice of the Emphasis that is in them, in these particulars.
You see here our Saviour singles out these, from all other parts, as being very precious, if thy right eye offend thee, &c. if thy right hand offend thee, &c. 1. As for the eye our Saviour tels us, that it is the light of the body: Mat. 6.22. the light of the body is the eye:
You see Here our Saviour singles out these, from all other parts, as being very precious, if thy right eye offend thee, etc. if thy right hand offend thee, etc. 1. As for the eye our Saviour tells us, that it is the Light of the body: Mathew 6.22. the Light of the body is the eye:
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what is the world without the Sun, but a dark melancholy dungeon? what is a man without eyes? but monstrous and deformed, monstrum horrendum, informe, cui lumen ad emptum:
what is the world without the Sun, but a dark melancholy dungeon? what is a man without eyes? but monstrous and deformed, monstrum horrendum, inform, cui lumen ad emptum:
and the like phrase St. Paul makes use of, when he speaks of the love of the Galatians unto himself, I bear you record, that if it had been possible, ye would have plucked out your eyes,
and the like phrase Saint Paul makes use of, when he speaks of the love of the Galatians unto himself, I bear you record, that if it had been possible, you would have plucked out your eyes,
Oh be very watchful over this excellent part! make a covenant with your eyes, Job 31.1. Shut your eyes from seeing evil, Isa. 33.15. Set no wicked thing before your eyes, Psal. 101.3. as the Apostle saith in another case, Doth not even nature teach you:
O be very watchful over this excellent part! make a Covenant with your eyes, Job 31.1. Shut your eyes from seeing evil, Isaiah 33.15. Set no wicked thing before your eyes, Psalm 101.3. as the Apostle Says in Another case, Does not even nature teach you:
God hath made a covering for the eye, that opens and shuts with a great deal of easiness, to teach us, that it is expedient sometimes, that the eye be closed,
God hath made a covering for the eye, that Opens and shuts with a great deal of easiness, to teach us, that it is expedient sometime, that the eye be closed,
and not holden open to every object. 2, As for the hand: it is the prime part for action, Aristotle calls it NONLATINALPHABET, an instrument of instruments:
and not held open to every Object. 2, As for the hand: it is the prime part for actium, Aristotle calls it, an Instrument of Instruments:
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some lust or other, some right eye sin, or some right hand sin; if thy right offend thee, &c. sin unmortifi'd will very much endanger a mans falling:
Some lust or other, Some right eye since, or Some right hand since; if thy right offend thee, etc. since unmortified will very much endanger a men falling:
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cut it off and cast it from thee, if you would see clearly in Gods way, ye must pluck out your right eye, if you would walk evenly in Gods path, you must cut off your right foot.
Cut it off and cast it from thee, if you would see clearly in God's Way, you must pluck out your right eye, if you would walk evenly in God's path, you must Cut off your right foot.
If thy right eye offend, &c. if thy right hand offend, &c. the Apostle writing to the Colossians, speaks thus, Mortifie therefore your members, which are upon the earth, fornication, uncleanness, inordinate affection, &c. these sins, were their members: the whole body of sin is ours,
If thy right eye offend, etc. if thy right hand offend, etc. the Apostle writing to the colossians, speaks thus, Mortify Therefore your members, which Are upon the earth, fornication, uncleanness, inordinate affection, etc. these Sins, were their members: the Whole body of since is ours,
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but it is Gods, quoad creationem, with reference to its creation. The body of man was originally and fundamentally created: now there is a twofold Creation.
but it is God's, quoad creationem, with Referente to its creation. The body of man was originally and fundamentally created: now there is a twofold Creation.
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when God made man of the dust of the earth, it was a creation, and this is called by the Learned, creatio mediata, a mediate creation, and our natural body still in a way of generation is Gods creature,
when God made man of the dust of the earth, it was a creation, and this is called by the Learned, Creation mediata, a mediate creation, and our natural body still in a Way of generation is God's creature,
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hence the Apostle mortifie your members which are on the earth, and our Saviour in the Text, If thy right eye offend thee, &c. so that sin is properly and to all intents and purposes our own.
hence the Apostle mortify your members which Are on the earth, and our Saviour in the Text, If thy right eye offend thee, etc. so that since is properly and to all intents and Purposes our own.
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2. I shall shew you, that our right eye sins, and our right hand sins, our beloved lusts, may in a more especial manner be called ours; or that every man hath, his proper, his particular iniquity.
2. I shall show you, that our right eye Sins, and our right hand Sins, our Beloved Lustiest, may in a more especial manner be called ours; or that every man hath, his proper, his particular iniquity.
1. You must note that the whole mass of corruption in Scripture, is called by the name of the old man, and the body of sin. Knowing this, that our old man is crucifi'd with him, that the body of sin might be destroyed.
1. You must note that the Whole mass of corruption in Scripture, is called by the name of the old man, and the body of since. Knowing this, that our old man is Crucified with him, that the body of since might be destroyed.
and it is called the body of sin: now if sin in the lump and bulk be a body, then particular sins may fitly be termed the parts and members of this body.
and it is called the body of since: now if since in the lump and bulk be a body, then particular Sins may fitly be termed the parts and members of this body.
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I do humbly propose to men of learning, whither that rule, corporeum non agit in incorporeū, or that a body cannot defile a spirit, is not further to be taken into consideration.
I do humbly propose to men of learning, whither that Rule, corporeum non agit in incorporeū, or that a body cannot defile a Spirit, is not further to be taken into consideration.
Their throat is an open sepulchre, with their tongues have they used deceit, the poyson of aspes is under their lips, &c. We read in Scripture of the sins of the flesh,
Their throat is an open Sepulchre, with their tongues have they used deceit, the poison of asps is under their lips, etc. We read in Scripture of the Sins of the Flesh,
yea they are called spots and blemishes, 2 Pet. 2.13. not spotted but spots, sin it selfe is a spot, and like fire, it turns the subject it hath to deale with, into its own nature. One part of the body in Scripture is called a world of iniquity.
yea they Are called spots and blemishes, 2 Pet. 2.13. not spotted but spots, sin it self is a spot, and like fire, it turns the Subject it hath to deal with, into its own nature. One part of the body in Scripture is called a world of iniquity.
Thus much shall suffice to have been spoken to the first thing propounded, viz. why sin is expressed sometimes in Scripture, by the parts and members of our body.
Thus much shall suffice to have been spoken to the First thing propounded, viz. why since is expressed sometime in Scripture, by the parts and members of our body.
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My second worke is to shew you, that our right-eye sins, and our right hand sins, our beloved lusts may in a more especiall manner, be called ours, or that every man hath his proper, his particular iniquity:
My second work is to show you, that our Right-eye Sins, and our right hand Sins, our Beloved Lustiest may in a more especial manner, be called ours, or that every man hath his proper, his particular iniquity:
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Wicked men in Scripture are as it were marked out for severall sinnes, calculo nigro: Cain for his murder, Simeon and Levi for their treachery, Corah and his company for their conspiracy, Nebuchadnezar for his pride, Manasses for his cruelty, Balaam for his covetousnesse: or look as it is in the naturall body,
Wicked men in Scripture Are as it were marked out for several Sins, calculo nigro: Cain for his murder, Simeon and Levi for their treachery, Corah and his company for their Conspiracy, Nebuchadnezzar for his pride, Manasses for his cruelty, balaam for his covetousness: or look as it is in the natural body,
Look into the Scripture and you will finde, that the Corinthians had their sin, which is thought to be wantonnesse, and uncleanness; and therefore the Apostle, in the Epistles that he writes to them, uses so many pressing arguments against this sin.
Look into the Scripture and you will find, that the Corinthians had their since, which is Thought to be wantonness, and uncleanness; and Therefore the Apostle, in the Epistles that he writes to them, uses so many pressing Arguments against this since.
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1. Men have particular temperaments and constitutions of body, and therefore they have their particular sins sutable to their temperaments and constitutions: You heard before,
1. Men have particular temperaments and constitutions of body, and Therefore they have their particular Sins suitable to their temperaments and constitutions: You herd before,
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Creatures in the generall are naturally delighted with those things, which are fitted, suited and accommodated to the genius, and frame of their respective natures.
Creatures in the general Are naturally delighted with those things, which Are fitted, suited and accommodated to the genius, and frame of their respective nature's.
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As in the same plant, the Bee feedeth on the flower, the Bird on the seed, the Sheep on the blade, the Swine on the root: the same seeds are not proper for the sand, and for the clay. Every thing thrives most where it likes best;
As in the same plant, the be feeds on the flower, the Bird on the seed, the Sheep on the blade, the Swine on the root: the same seeds Are not proper for the sand, and for the clay. Every thing thrives most where it likes best;
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so tis in this case, that sin is like to thrive most in the soul, that we make most of, that we are most delighted in, that suits best our complexions and constitutions. We must be carefull here,
so this in this case, that since is like to thrive most in the soul, that we make most of, that we Are most delighted in, that suits best our complexions and constitutions. We must be careful Here,
the children of filthy persons, for the most part proving degenerate, ignoble, lascivious, and by that means become the blemishes, the ulcers, the plague-sores of the body politique, Kingdom,
the children of filthy Persons, for the most part proving degenerate, ignoble, lascivious, and by that means become the blemishes, the ulcers, the plague-sores of the body politic, Kingdom,
2. There are distinct and peculiar periods of times, distinct and peculiar ages, that encline to peculiar sins; for instance, childhood enclines to lenity and inconstancy, youth to wantonness and prodigality, manhood to pride and stateliness, old age to frowardnesse: you know diseases make men fretfull,
2. There Are distinct and peculiar periods of times, distinct and peculiar ages, that incline to peculiar Sins; for instance, childhood inclines to lenity and inconstancy, youth to wantonness and prodigality, manhood to pride and stateliness, old age to frowardness: you know diseases make men fretful,
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Windelin in his Moral Phylosophy, cap. 25. discourses learnedly, Cur senes sint magis avari quam juvenes? when God is taking people out of the world, they cling fast about it,
Windelin in his Moral Philosophy, cap. 25. discourses learnedly, Cur senes sint magis avari quam Juvenes? when God is taking people out of the world, they cling fast about it,
3. Men have distinct and particular callings, that encline them to particular sins: For instance, a Souldiers employment puts him upon rapine and violence. And therefore John the Baptist, when the Souldiers demanded of him, what shall we do? tels them, Do violence to no man,
3. Men have distinct and particular callings, that incline them to particular Sins: For instance, a Soldiers employment puts him upon rapine and violence. And Therefore John the Baptist, when the Soldiers demanded of him, what shall we do? tells them, Do violence to no man,
Magistrates and Judges are tempted to bribery and injustice, if great care be not taken, their very calling and office may prove a snare upon that account.
Magistrates and Judges Are tempted to bribery and injustice, if great care be not taken, their very calling and office may prove a snare upon that account.
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4. Men have distinct and particular wayes of breeding and education, and upon that account have their particular sins. The child that hears his Father and Mother swear, is like to swear too.
4. Men have distinct and particular ways of breeding and education, and upon that account have their particular Sins. The child that hears his Father and Mother swear, is like to swear too.
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He writ after his Fathers copy, and therefore the sins of his Father in a particular manner is taken notice of by the Spirit of God in that place. So 2 Sam. 6.20.
He writ After his Father's copy, and Therefore the Sins of his Father in a particular manner is taken notice of by the Spirit of God in that place. So 2 Sam. 6.20.
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you have an account of Michals jeering of David, because he danced before the Arke, and you will find that she is called there not the Wife of David, but the daughter of Saul. And Michal the daughter of Saul came out to meet David,
you have an account of Michals jeering of David, Because he danced before the Ark, and you will find that she is called there not the Wife of David, but the daughter of Saul. And Michal the daughter of Saul Come out to meet David,
We have woful experience of this in our dayes. Formerly people could say, Ps. 44.1. We have heard with our ears, O God, our fathers have told us, what works thou didst in their days, in the times of old.
We have woeful experience of this in our days. Formerly people could say, Ps. 44.1. We have herd with our ears, Oh God, our Father's have told us, what works thou didst in their days, in the times of old.
And in the mean time, where is the man that considers his own iniquity, his right eye sin, or his right-hand sin: there are great outcries amongst us, what have others done? but who smites upon his thigh,
And in the mean time, where is the man that considers his own iniquity, his right eye since, or his right-hand since: there Are great Outcries among us, what have Others done? but who smites upon his thigh,
Possibly some poor soul may say, did I know this particular sin, this right eye sin, or this right-hand sin, the Lord knows, I would quickly pluck out the one,
Possibly Some poor soul may say, did I know this particular since, this right eye since, or this right-hand since, the Lord knows, I would quickly pluck out the one,
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Soules possibly may sometimes be warmed at an Ordinance, but they quickly cool again, and are still working towards their proper lust, the sin they like best.
Souls possibly may sometime be warmed At an Ordinance, but they quickly cool again, and Are still working towards their proper lust, the since they like best.
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You may take notice in Scripture, that God to speak after the manner of men in an especiall manner, remembers the sins of wicked men in the performance of holy duties.
You may take notice in Scripture, that God to speak After the manner of men in an especial manner, remembers the Sins of wicked men in the performance of holy duties.
When the soule hath received some gash, some hurt more then ordinary by its particular sin, all the sinful humours will make haste to feed that iniquity:
When the soul hath received Some gash, Some hurt more then ordinary by its particular since, all the sinful humours will make haste to feed that iniquity:
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4. That sin that Conscience in a particular manner, doth chide a man for, that tis likely may be his particular sin, the Greek word for Conscience is NONLATINALPHABET, it signifies a joynt knowledge, or knowledge with another.
4. That since that Conscience in a particular manner, does chide a man for, that this likely may be his particular since, the Greek word for Conscience is, it signifies a joint knowledge, or knowledge with Another.
Conscience is Gods deputy, Gods spye, Gods intelligencer, pardon the word, in our bosoms, an exact notary, of whatever we think or do, a co-witness with God,
Conscience is God's deputy, God's spy, God's intelligencer, pardon the word, in our bosoms, an exact notary, of whatever we think or do, a co-witness with God,
but as for your faithful Chirurgions that according to Art, will probe and search, and cleanse the Wound, they cannot away with them, I hate him, saith Ahab of Michaiah, He never prophecies good concerning me, but evill:
but as for your faithful Chirurgeons that according to Art, will probe and search, and cleanse the Wound, they cannot away with them, I hate him, Says Ahab of Michaiah, He never prophecies good Concerning me, but evil:
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unto which they are to conform, we teach our selves, when we obey those Rules, Thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery, &c. that man that hath a beam in his own eye, is not likely to pull out the mote that is in his brothers.
unto which they Are to conform, we teach our selves, when we obey those Rules, Thou that Preachest a man should not steal, dost thou steal? thou that Sayest a man should not commit adultery, dost thou commit adultery, etc. that man that hath a beam in his own eye, is not likely to pull out the mote that is in his Brother's.
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you know the malefactor is condemned before he is put to death, & so it is in the case of sin, cum peccator justificatur, peccatu• condemnatur, when a sinner is justified, his sin is condemned, and after condemnation followeth execution:
you know the Malefactor is condemned before he is put to death, & so it is in the case of since, cum peccator Justificatur, peccatu• condemnatur, when a sinner is justified, his since is condemned, and After condemnation follows execution:
Sampson, when all the world could not take away his strength, is easily perswaded by Dalilah. See how Solomon expresses the Harlots dealing with the young man:
Sampson, when all the world could not take away his strength, is Easily persuaded by Delilah. See how Solomon Expresses the Harlots dealing with the young man:
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Every man is tempted, when he is drawn away of his own lust, and enticed, yet it is so powerful that it amounts to a force, as the request of a King amounts unto a command.
Every man is tempted, when he is drawn away of his own lust, and enticed, yet it is so powerful that it amounts to a force, as the request of a King amounts unto a command.
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that is •he was very much troubled, that there was such a truth as this, that the world for Christs sake was to be parted with. So Psal. 14.1. The fool hath said in his heart there is no God:
that is •he was very much troubled, that there was such a truth as this, that the world for Christ sake was to be parted with. So Psalm 14.1. The fool hath said in his heart there is no God:
10. That sin which we think of first in the morning, and last in the evening is like to be our beloved sin, God is the chiefest good, the prime object of our love:
10. That since which we think of First in the morning, and last in the evening is like to be our Beloved since, God is the chiefest good, the prime Object of our love:
that man of sin, ver. 3. opposeth and exalteth its self in the soul above all that is called God, and sitteth in the seat of God. A beloved lust is usually the sinners first and last, he gives it entertainment first in the morning,
that man of since, ver. 3. Opposeth and Exalteth its self in the soul above all that is called God, and Sitteth in the seat of God. A Beloved lust is usually the Sinners First and last, he gives it entertainment First in the morning,
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the Psalmist speaking of a wicked man, Psal. 36.4. tels us, he deviseth mischief on his bed, for the most part that as a very friend, that we admit to our bed-sides.
the Psalmist speaking of a wicked man, Psalm 36.4. tells us, he devises mischief on his Bed, for the most part that as a very friend, that we admit to our bedsides.
11. That sin which most infests us, and troubles us in our solitudes, and retirements, that is our beloved sin, my meaning is when a man is alone, in his Closet,
11. That since which most infests us, and Troubles us in our Solitudes, and retirements, that is our Beloved since, my meaning is when a man is alone, in his Closet,
tis a friend indeed, that falls in with him, and offers his company in that case, that sin is more then ordinary beloved by us, that interposes in our privacies.
this a friend indeed, that falls in with him, and offers his company in that case, that since is more then ordinary Beloved by us, that interposes in our privacies.
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overthrow his estate, for the gratifying of his lust? I dare aver, that the worst and basest drudgery imaginable, to scoure Kettles and Dishes, to tug at the Oar, to dig at the Mine, are honourable imployments, in comparison of this.
overthrow his estate, for the gratifying of his lust? I Dare aver, that the worst and Basest drudgery imaginable, to scour Kettles and Dishes, to tug At the Oar, to dig At the Mine, Are honourable employments, in comparison of this.
so tis in spiritual death, there is a separation of the soul not only from this or that sinful member, but from the whole body of sin, from the principal parts and members of this body, as well as others:
so this in spiritual death, there is a separation of the soul not only from this or that sinful member, but from the Whole body of since, from the principal parts and members of this body, as well as Others:
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1. Labour to have your heart steeled, with an holy courage, and resolution against this sin, it is upon the account of baseness and cowardliness of spirit, that people fall by the right hand of their spiritual enemy:
1. Labour to have your heart steeled, with an holy courage, and resolution against this since, it is upon the account of baseness and cowardliness of Spirit, that people fallen by the right hand of their spiritual enemy:
and sin against God? doth the Devil tempt the to blasphemy, or to perjury, or to lying, or to any other sin of that nature? take up the Psalmists resolution, I said I will take heed to my ways, that I sin not with my tongue;
and since against God? does the devil tempt thee to blasphemy, or to perjury, or to lying, or to any other since of that nature? take up the Psalmists resolution, I said I will take heed to my ways, that I sin not with my tongue;
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fight not against small, or great comparatively, but against this kingly, this master sin. 2. Let your repentance be particular for your particular iniquity:
fight not against small, or great comparatively, but against this kingly, this master since. 2. Let your Repentance be particular for your particular iniquity:
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it is not enough to confess your sins, in the lump, in the general, but in prayer, you must take particular notice of your right eye sin, your right hand sin:
it is not enough to confess your Sins, in the lump, in the general, but in prayer, you must take particular notice of your right eye since, your right hand since:
this evil of murder, and this evil of adultery, pointing as it were with the finger to particular sins, Zacheus makes a particular confession, of that wrong and injustice, that he had been guilty of:
this evil of murder, and this evil of adultery, pointing as it were with the finger to particular Sins, Zacchaeus makes a particular Confessi, of that wrong and injustice, that he had been guilty of:
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this particle if in that place, may not be a note of doubting, but supposition, if I have taken, that is, seeing I have taken from men by false accusation? si Deus est animus, seeing God is a Spirit.
this particle if in that place, may not be a note of doubting, but supposition, if I have taken, that is, seeing I have taken from men by false accusation? si Deus est animus, seeing God is a Spirit.
occasion makes a drunkard, it is a sign of a naughty heart to dally with occasions to sin, Look not thou upon the wine, saith Solomon, when it is red,
occasion makes a drunkard, it is a Signen of a naughty heart to dally with occasions to since, Look not thou upon the wine, Says Solomon, when it is read,
as is observed by learned Commentators on the decalogue, sometimes this is expressed in Scripture, the Commandment that forbids Adultery: takes in all causes and occasions thereunto:
as is observed by learned Commentators on the decalogue, sometime this is expressed in Scripture, the Commandment that forbids Adultery: Takes in all Causes and occasions thereunto:
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Harlots like pestilential diseases, make the houses infectious where they are, and therefore come not nigh the door of her house: 1 Thes 5.22. Avoid all appearance of evil:
Harlots like pestilential diseases, make the houses infectious where they Are, and Therefore come not High the door of her house: 1 These 5.22. Avoid all appearance of evil:
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I know there are some that dislike the translation of NONLATINALPHABET by appearance, and rather think it should be expounded sort or kind; but whether the word is taken in a Logical notion, in the whole book of God is very questionable,
I know there Are Some that dislike the Translation of by appearance, and rather think it should be expounded sort or kind; but whither the word is taken in a Logical notion, in the Whole book of God is very questionable,
When God would forbid the sin of injustice, selling wares by false weights, mark how it is expressed, Thou shalt not have in thy bag divers weights, a great and a small.
When God would forbid the since of injustice, selling wares by false weights, mark how it is expressed, Thou shalt not have in thy bag diverse weights, a great and a small.
for instance, if passion be thy darling sin labour to act the grace of meekness, if excess the grace of temperance, if uncleanness the grace of chastity: let me tell you, where grace is helped by nature, upon the account of a mans temper and constitution, there a little grace will go far:
for instance, if passion be thy darling since labour to act the grace of meekness, if excess the grace of temperance, if uncleanness the grace of chastity: let me tell you, where grace is helped by nature, upon the account of a men temper and constitution, there a little grace will go Far:
To quicken your industry in this, know, that the motions of original sin, as they are permanent, so they are exceeding violent, and impetuous. I remember the learned Davenaunt, de justitia habituali & actuali, cap. 5. gives this difference, between the remission of actual and original sin:
To quicken your industry in this, know, that the motions of original since, as they Are permanent, so they Are exceeding violent, and impetuous. I Remember the learned Davenaunt, de justitia habituali & actuali, cap. 5. gives this difference, between the remission of actual and original since:
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when actual sins are forgiven, saith he, penitus tolluntur, quoad maculam & reatum, both as to their guilt and filth: but it is not so with original sin, the guilt is done away, but the stain remains;
when actual Sins Are forgiven, Says he, penitus tolluntur, quoad maculam & Guilty, both as to their gilded and filth: but it is not so with original since, the guilt is done away, but the stain remains;
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Oh, how many are there, that answer the Lord with half obedience, like the Eccho, which makes not a perfect respondence of the voyce, but of some part thereof.
O, how many Are there, that answer the Lord with half Obedience, like the Echo, which makes not a perfect respondence of the voice, but of Some part thereof.
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this will undo, the man that like Agrippa, doth but almost beleeve, almost repent, almost conform to the will of God, that man shall be saved proportionably, almost. One sin unrepented of will cause you to miscarry to all eternity:
this will undo, the man that like Agrippa, does but almost believe, almost Repent, almost conform to the will of God, that man shall be saved proportionably, almost. One since unrepented of will cause you to miscarry to all eternity:
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Oh Christians, what had become of you and I? if Jesus Christ had satisfied the justice of God for all but one sin? there is a text in Ezekiel, that is usually taken for a place of the greatest mercy in the whole book of God, When the wicked turneth away from his wickedness, that he hath committed,
O Christians, what had become of you and I? if jesus christ had satisfied the Justice of God for all but one since? there is a text in Ezekielem, that is usually taken for a place of the greatest mercy in the Whole book of God, When the wicked turns away from his wickedness, that he hath committed,
You have to the same purpose, ver. 21, 22. of the same Chapter, but pray mark what follows, ver. 28. Because he considereth, and turneth away from all his transgression that he hath committed, no mercy to be expected from this Scripture,
You have to the same purpose, ver. 21, 22. of the same Chapter, but prey mark what follows, ver. 28. Because he Considereth, and turns away from all his Transgression that he hath committed, no mercy to be expected from this Scripture,
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unless a man turn away from all his transgressions, 2 Tim. 2.21. the vessel of honour is distinguished from the vessel of dishonour, by this character, that it is sanctified and prepared for every good work:
unless a man turn away from all his transgressions, 2 Tim. 2.21. the vessel of honour is distinguished from the vessel of dishonour, by this character, that it is sanctified and prepared for every good work:
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and ordinances of the Lord blameless. Halting in Religion is a troublesome, deformed dangerous gesture; and there is no cure for this, like cutting off the right foot.
and ordinances of the Lord blameless. Halting in Religion is a troublesome, deformed dangerous gesture; and there is no cure for this, like cutting off the right foot.
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see how it is expressed in Scripture, sometime it is called the mortification of our members; is to mortifie a part of the body an easie work? sometimes the circumcising of the foreskin of our hearts, Deut. 10.16. did the Sichemites count circumcision an easie work? by crucifying of the affections, and lusts, Gal. 5.24. was crucifixion an easie death? and here in the text, it is called a plucking out the right eye, and cutting off the right hand:
see how it is expressed in Scripture, sometime it is called the mortification of our members; is to mortify a part of the body an easy work? sometime the circumcising of the foreskin of our hearts, Deuteronomy 10.16. did the Sichemites count circumcision an easy work? by crucifying of the affections, and Lustiest, Gal. 5.24. was crucifixion an easy death? and Here in the text, it is called a plucking out the right eye, and cutting off the right hand:
and riches and pleasures of the world, but the lusts of the world, of which you have mention, 1 Job. 2.16. saith is a self-emptying grace, a poor beggarly hand, rich only in receiving from another:
and riches and pleasures of the world, but the Lustiest of the world, of which you have mention, 1 Job. 2.16. Says is a self-emptying grace, a poor beggarly hand, rich only in receiving from Another:
I must tell you that Hannibal, and Alexander, and all the glorious Victors that we read of, were but fresh water Souldiers, in comparison of one that is born of God.
I must tell you that Hannibal, and Alexander, and all the glorious Victor's that we read of, were but fresh water Soldiers, in comparison of one that is born of God.
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Alass, this poor young man little thought, that notwithstanding his forwardnesse to keep the Commandements, he was under the power of worldly lusts. Oh sirs!
Alas, this poor young man little Thought, that notwithstanding his forwardness to keep the commandments, he was under the power of worldly Lustiest. O Sirs!
Your Eye-sin will prove your eye-sore, yea and your heart-sore: My meaning is, your con•cience will suffer most upon the account of this sin all your dayes. Thus Job, cap. 13.26. Thou writest bitter things against me, and makest me to possesse the iniquities of my youth.
Your Eye-sin will prove your eyesore, yea and your heart-sore: My meaning is, your con•cience will suffer most upon the account of this since all your days. Thus Job, cap. 13.26. Thou Writer bitter things against me, and Makest me to possess the iniquities of my youth.
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Motive 3. The mortifying of our darling lust, our right-eye sin, and our right-hand sin is a choise evidence of regeneration: truth of grace hath as much as any way been declared thus.
Motive 3. The mortifying of our darling lust, our Right-eye since, and our right-hand since is a choice evidence of regeneration: truth of grace hath as much as any Way been declared thus.
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1. The forbearing of any outward act of sin whatsoever, is no evidence of Mortification, or Conversion: Sin may be restrained when it is not mortified, a chained Lyon is a Lyon still, a Swine washed, is a Swine still.
1. The forbearing of any outward act of since whatsoever, is no evidence of Mortification, or Conversion: since may be restrained when it is not mortified, a chained lion is a lion still, a Swine washed, is a Swine still.
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In some sense you may be said to be a new man, and yet you may not be a new creature. This may come to passe partly from the sense of temporall inconveniences, partly from the clamours of naturall conscience, or from fear of wrath.
In Some sense you may be said to be a new man, and yet you may not be a new creature. This may come to pass partly from the sense of temporal inconveniences, partly from the clamours of natural conscience, or from Fear of wrath.
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A true Convert hates every false way, as the Psalmist phrases it, sin is often expressed in Script by abomination: it is so to God, it should be so to man;
A true Convert hates every false Way, as the Psalmist phrases it, since is often expressed in Script by abomination: it is so to God, it should be so to man;
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anger is only with reference to particulars, but hatred is NONLATINALPHABET against the kind; a godly man hates sin as sin, and therefore he hates every sin;
anger is only with Referente to particulars, but hatred is against the kind; a godly man hates since as since, and Therefore he hates every since;
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the Devil hates goodnesse, as goodnesse, and therefore he hates all goodnesse, a quatenus, ad omne valet consequentia, a man may be angry with sin, and not kill sin:
the devil hates Goodness, as Goodness, and Therefore he hates all Goodness, a quatenus, ad omne valet consequentia, a man may be angry with since, and not kill since:
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and if you consult the first and second verses of this Chapter, you shall find that it was preached to Christs own Disciples, Vir bonus & pius, non est qui carnem non habet, sed qui carnem suam mortificat:
and if you consult the First and second Verses of this Chapter, you shall find that it was preached to Christ own Disciples, Vir bonus & Pius, non est qui Carnem non habet, sed qui Carnem suam mortificat:
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a good man is not one that hath no flesh, but he that hath crucified the flesh with the affections and lusts, Gal. 5.24. It is with our sinfull body, as with our natural body:
a good man is not one that hath no Flesh, but he that hath Crucified the Flesh with the affections and Lustiest, Gal. 5.24. It is with our sinful body, as with our natural body:
There are some things that consist of an iteration of multiplyed acts; as in Wedlock, persons are actually married at once, the Husband surrenders himself unto the Wife,
There Are Some things that consist of an iteration of multiplied acts; as in Wedlock, Persons Are actually married At once, the Husband surrenders himself unto the Wife,
he lost his strength and his life to boot: beware of Apostacy. Crabs that go backward are reckoned amongst unclean creatures, Lev. 11.10. Factum non dicitur, quod non perseverat is a maxime, a Will not finished, is no Will:
he lost his strength and his life to boot: beware of Apostasy. Crabs that go backward Are reckoned among unclean creatures, Lev. 11.10. Factum non dicitur, quod non perseverat is a maxim, a Will not finished, is no Will:
a Deed, unlesse it be signed, sealed, and delivered, is no Deed. The Sacrifice that was offered up unto God, was not to want so much as the tayle, Lev. 3.6. True Christians hate sin so perfectly, that they cannot be quiet till it be utterly abolished.
a Deed, unless it be signed, sealed, and Delivered, is no Deed. The Sacrifice that was offered up unto God, was not to want so much as the tail, Lev. 3.6. True Christians hate since so perfectly, that they cannot be quiet till it be utterly abolished.
First, they go to God for Justification ne damnet: then for sanctification, ne regnet, then for glorification, ne sit. Let us be faithfull as to this spiritual death, that we may receive a crown of life. Amen.
First, they go to God for Justification ne damnet: then for sanctification, ne Regnet, then for glorification, ne fit. Let us be faithful as to this spiritual death, that we may receive a crown of life. Amen.
I Could say (Beloved) of the Interpretation and Application of this Scripture, before I begin to open it (containing the Doom and sad Sentence pronounced against Apostates and Relapsarians ) as once Daniel did to the King,
I Could say (beloved) of the Interpretation and Application of this Scripture, before I begin to open it (containing the Doom and sad Sentence pronounced against Apostates and relapsarians) as once daniel did to the King,
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yet shall I not wish so much ill to our worst enemies; but the Text, be to them that hate God and the Interpretation, only to the enemies and despisers, or despitors of his grace.
yet shall I not wish so much ill to our worst enemies; but the Text, be to them that hate God and the Interpretation, only to the enemies and despisers, or despitors of his grace.
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It is one of the most startling Scriptures in all the Bible, and one of the most Terrible flying fiery Roules in all the Book of God, utterly consuming the house of the hypocrite Apostate with the timber thereof and the stones thereof, and dreadfully affrighting his truly Religious neighbour who trembleth at Gods Word.
It is one of the most startling Scriptures in all the bible, and one of the most Terrible flying fiery Rolls in all the Book of God, utterly consuming the house of the hypocrite Apostate with the timber thereof and the stones thereof, and dreadfully affrighting his truly Religious neighbour who Trembleth At God's Word.
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The Novatians or Cathari abused this place of old, to shut the Church-doors and gate of grace, upon such as had fallen after their profession of Christianity.
The Novatians or Cathari abused this place of old, to shut the Church doors and gate of grace, upon such as had fallen After their profession of Christianity.
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And many poor souls and troubled consciences have as often quite perverted, or misunderstood it to the shutting up the gate of heaven, and door of hope against themselves,
And many poor Souls and troubled Consciences have as often quite perverted, or misunderstood it to the shutting up the gate of heaven, and door of hope against themselves,
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It was indeed once a joyfull sight which Jacob beheld at Bethel, Gen 28.12. A ladder whose foot stood on the earth and the top reached to heaven, and Angels ascending and descending upon it.
It was indeed once a joyful sighed which Jacob beheld At Bethel, Gen 28.12. A ladder whose foot stood on the earth and the top reached to heaven, and Angels ascending and descending upon it.
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1. The former, his Rise, his first and Better part set out in five Particulars. 1. Enlightening. 2. Tasting the heavenly gift, as of some common faith,
1. The former, his Rise, his First and Better part Set out in five Particulars. 1. Enlightening. 2. Tasting the heavenly gift, as of Some Common faith,
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but the common, or extraordinary gifts, as of Tongues, &c. of the sanctifying Spirit) 4. Tasting the good word of God, 5. And the powers of the life to come.
but the Common, or extraordinary Gifts, as of Tongues, etc. of the sanctifying Spirit) 4. Tasting the good word of God, 5. And the Powers of the life to come.
Impossible not so much ex natura rei, as some things are utterly impossible which imply a contradiction, as that true should be false, good evil, light darkness;
Impossible not so much ex Nature rei, as Some things Are utterly impossible which imply a contradiction, as that true should be false, good evil, Light darkness;
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An elect, or true believer should perish, or an impenitent person be saved, so we mean impossible by reason of Gods irreversible decree concerning such.
an elect, or true believer should perish, or an impenitent person be saved, so we mean impossible by reason of God's irreversible Decree Concerning such.
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and are therefore said to sin against the Holy Ghost, because they directly slight, resist and oppose the gracious office and workings of the holy Spirit.
and Are Therefore said to sin against the Holy Ghost, Because they directly slight, resist and oppose the gracious office and workings of the holy Spirit.
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But a certain fearfull looking for of judg•ment, &c. 2 Pet 2.20, 21, 22. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again intangled therein,
But a certain fearful looking for of judg•ment, etc. 2 Pet 2.20, 21, 22. For if After they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour jesus christ, they Are again entangled therein,
then after they have known to turn from the holy commandment delivered unto them, &c. Such a thing there may be; possibly the Text supposeth it that such may fall,
then After they have known to turn from the holy Commandment Delivered unto them, etc. Such a thing there may be; possibly the Text Supposeth it that such may fallen,
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and fall away, totally and finally, only pronounceth an impossibility of their rising again. Some are said to fall from grace, Gal. 5.4. the stony and th•rny ground did so in a parable. Demas, Judas, Saul, Hymenaeus did so in good earnest.
and fallen away, totally and finally, only pronounceth an impossibility of their rising again. some Are said to fallen from grace, Gal. 5.4. the stony and th•rny ground did so in a parable. Demas, Judas, Saul, Hymenaeus did so in good earnest.
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And in the reign of Antichrist more. 1 Tim: 4.1. all are warned, Let him that standeth take heed lest he fall, 1 Cor. 10.12. Heb. 12.15. Look diligently lest any fail of, or fall from the grace of God.
And in the Reign of Antichrist more. 1 Tim: 4.1. all Are warned, Let him that Stands take heed lest he fallen, 1 Cor. 10.12. Hebrew 12.15. Look diligently lest any fail of, or fallen from the grace of God.
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Some of Johns hearers after a while left him, Joh. 5.35. Many of our Saviours hearers quite left him, Joh. 6.66. Many of Pauls supposed converts were turned away, all they of Asia, 2 Tim. 1.15. Some have left their Love, Rev. 2.3. Some left the Faith, 1 Tim. 5.12. Some have turned after the world as Demas, 2 Tim. 4 10. Some have turned aside after Satan.
some of Johns hearers After a while left him, John 5.35. Many of our Saviors hearers quite left him, John 6.66. Many of Paul's supposed converts were turned away, all they of Asia, 2 Tim. 1.15. some have left their Love, Rev. 2.3. some left the Faith, 1 Tim. 5.12. some have turned After the world as Demas, 2 Tim. 4 10. some have turned aside After Satan.
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and never rise again, having neither promise of God, nor seed of God to raise them up again, but make a final shipwarck of faith and conscience, and of their souls together.
and never rise again, having neither promise of God, nor seed of God to raise them up again, but make a final shipwarck of faith and conscience, and of their Souls together.
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1. The first and lightest fall of the godly, is that in their daily combate between flesh and spirit, set out Rom. 7. at large, and Gal. 5.17. We cannot do what we would, but fail or fall short after our best endeavours.
1. The First and Lightest fallen of the godly, is that in their daily combat between Flesh and Spirit, Set out Rom. 7. At large, and Gal. 5.17. We cannot do what we would, but fail or fallen short After our best endeavours.
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I consent to the Law, I delight in the law of God, even in my inner man, &c. These falls or slips are unavoydable & involuntary, there is no Saint but complains of them, no duty but is stained with them.
I consent to the Law, I delight in the law of God, even in my inner man, etc. These falls or slips Are unavoidable & involuntary, there is no Saint but complains of them, no duty but is stained with them.
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In our clearest Sun-shine we see a world of such Moats which yet hinder not the light and comfort of our Justification, and destroy not Sanctification.
In our Clearest Sunshine we see a world of such Moats which yet hinder not the Light and Comfort of our Justification, and destroy not Sanctification.
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for want of that due consideration which we should always have, this Gal. 6.1. the Apostle calls a mans being overtaken with a fault, who is to be restored with a spirit of meekness, considering we also may be tempted:
for want of that due consideration which we should always have, this Gal. 6.1. the Apostle calls a men being overtaken with a fault, who is to be restored with a Spirit of meekness, considering we also may be tempted:
when they in zeale to Christ would have fire fetcht down from heaven upon those that would not receive them, whom Christ set right with a spirit of meekness.
when they in zeal to christ would have fire fetched down from heaven upon those that would not receive them, whom christ Set right with a Spirit of meekness.
Thus Peter is said to halt; he did not NONLATINALPHABET, only not, NONLATINALPHABET: but when Paul had set his wrenched foot, he went upright ever after. Hence that word NONLATINALPHABET, Gal. 6.1. restore ] is a Chirurgeons word, to set him right, as a bone out of joynt.
Thus Peter is said to halt; he did not, only not,: but when Paul had Set his wrenched foot, he went upright ever After. Hence that word, Gal. 6.1. restore ] is a Chirurgeons word, to Set him right, as a bone out of joint.
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He that shall be censorious and severe against these two first kind of falls incident to most, let him as Constantine said to Acesius the Novatian Bishop, Get himselfe a ladder, and climbe up to heaven by himselfe, he should have but a few come there else.
He that shall be censorious and severe against these two First kind of falls incident to most, let him as Constantine said to Acesius the Novatian Bishop, Get himself a ladder, and climb up to heaven by himself, he should have but a few come there Else.
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Thus Solomons zeale and love was abated in his old age, as his father Davids naturall heat was in his age, that he needed an Abishag to lye in his bosome, so was Solomons spirituall heat cooled by the many Abishags that lay in his bosome:
Thus Solomons zeal and love was abated in his old age, as his father Davids natural heat was in his age, that he needed an Abishag to lie in his bosom, so was Solomons spiritual heat cooled by the many Abishags that lay in his bosom:
Thus Sampson, after many triumphs over the Philistims, was at length circumvented and betrayed into their hands, who bound him, put out his eyes, made sport with him, who though his hair and strength grew again,
Thus Sampson, After many Triumphos over the philistines, was At length circumvented and betrayed into their hands, who bound him, put out his eyes, made sport with him, who though his hair and strength grew again,
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as the Thorny ground, choaked with cares, or drowned with the pleasures of the world. This proves like Elies fall, they fall backward, break their necks, and dye of it,
as the Thorny ground, choked with Cares, or drowned with the pleasures of the world. This Proves like Ely's fallen, they fallen backward, break their necks, and die of it,
2. Some fall totally and finally, but not premoditately and voluntarily at first, but are driven back by the lyon of Persecution and Tribulation in the way, and they retreat.
2. some fallen totally and finally, but not premoditately and voluntarily At First, but Are driven back by the Lion of Persecution and Tribulation in the Way, and they retreat.
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These endure for a season, as the stony ground; and leaving God, they are for ever left and forsaken of him. 1 Chron. 28.9. This is like the fall of Sisera at the feet of Jael, Judg. 5.27. At her feet he bowed, he fell, he lay downe:
These endure for a season, as the stony ground; and leaving God, they Are for ever left and forsaken of him. 1 Chronicles 28.9. This is like the fallen of Sisera At the feet of Jael, Judges 5.27. At her feet he bowed, he fell, he lay down:
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3. Some more fearfully, Totally, finally, voluntarily, deliberately, but not yet maliciously. Thus Demas is supposed to fall, who of a forward Disciple or Teacher, is said to have become after an Idol Priest at Thessalonica (so Dorotheus reports of him.) Thus fell Saul, who having rejected the Word of the Lord, the Lord rejected him,
3. some more fearfully, Totally, finally, voluntarily, deliberately, but not yet maliciously. Thus Demas is supposed to fallen, who of a forward Disciple or Teacher, is said to have become After an Idol Priest At Thessalonica (so Dorotheus reports of him.) Thus fell Saul, who having rejected the Word of the Lord, the Lord rejected him,
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4. The fourth and last fall follows, which is like the opening of the fourth Seal, and the fourth horse appears, a pale horse, and he that sate on him is called Death, and Hell followed with him.
4. The fourth and last fallen follows, which is like the opening of the fourth Seal, and the fourth horse appears, a pale horse, and he that sat on him is called Death, and Hell followed with him.
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When men fall Totally, finally, voluntarily, and maliciously: Thus Simon Magus, Julian the Apostate, Hymaeneus and Alexander, whose names are in Gods black book.
When men fallen Totally, finally, voluntarily, and maliciously: Thus Simon Magus, Julian the Apostate, Hymenaeus and Alexander, whose names Are in God's black book.
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There is also another kind of fall of a mixt or middle nature, and to which side of the two, Godly or Reprobate, I should cast it is not so easie to determine.
There is also Another kind of fallen of a mixed or middle nature, and to which side of the two, Godly or Reprobate, I should cast it is not so easy to determine.
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A reiterated fall into some foule act or curse of sinne, and herein I must proceed as warily as the Priest of old in a doubtfull case of Leprosie, whether to pronounce Clean or Ʋnclean, and by his rule I shall go.
A reiterated fallen into Some foul act or curse of sin, and herein I must proceed as warily as the Priest of old in a doubtful case of Leprosy, whither to pronounce Clean or Ʋnclean, and by his Rule I shall go.
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3. If all become white ] by repentance and mortification I shall pronounce him clean. It is a scab, it is but a scab, vers. 6. or a scall, v. 34 It is no deadly Leprosie.
3. If all become white ] by Repentance and mortification I shall pronounce him clean. It is a scab, it is but a scab, vers. 6. or a scall, v. 34 It is no deadly Leprosy.
But on the other side, 1. If it be deeper then the skin ] (having taken the heart with the love and liking of it) v. 20.25.30. 2. If it spread further and further ] by renewed acts, vers. 8.27.36.
But on the other side, 1. If it be Deeper then the skin ] (having taken the heart with the love and liking of it) v. 20.25.30. 2. If it spread further and further ] by renewed acts, vers. 8.27.36.
4. They were only wicked ones as Ahab, Pharaoh, Saul, Jeroboam, who persist and return to sinful courses, from drunkenness to thirst, from thirst to drunkenness. Of Jeroboam it is said;
4. They were only wicked ones as Ahab, Pharaoh, Saul, Jeroboam, who persist and return to sinful courses, from Drunkenness to thirst, from thirst to Drunkenness. Of Jeroboam it is said;
After this (the Prophets warning, his Arme smitten, his prayer thereupon, the recovery upon the Prophets prayer) Did he return again, and made of the lowest of the people Priests of his high places, &c. Neither warning,
After this (the prophets warning, his Arm smitten, his prayer thereupon, the recovery upon the prophets prayer) Did he return again, and made of the lowest of the people Priests of his high places, etc. Neither warning,
8. Yet it is not to be denyed, but there are some sins of humane infirmity which though repented of, a godly person may be again overtaken with and foyled,
8. Yet it is not to be denied, but there Are Some Sins of humane infirmity which though repented of, a godly person may be again overtaken with and foiled,
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Thus was Jonah overtaken with his passion a second time, Abraham with his excusatory lye, the Disciples after a former rebuke a second time contending for superiority.
Thus was Jonah overtaken with his passion a second time, Abraham with his excusatory lie, the Disciples After a former rebuke a second time contending for superiority.
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or trees in the parched Wilderness decay, Jer 17.6. or Meteors vanish, or Blazing-stars fall, or Clouds without rain blown about, or Wells without springs dryed up.
or trees in the parched Wilderness decay, Jer 17.6. or Meteors vanish, or Blazing-stars fallen, or Clouds without rain blown about, or Wells without springs dried up.
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The first fall in this kind I should liken to a sad and dangerous fall, by which one hath broken a bone in his leg or arm, which though it put him to much pain is well set again,
The First fallen in this kind I should liken to a sad and dangerous fallen, by which one hath broken a bone in his leg or arm, which though it put him to much pain is well Set again,
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and he becomes as strong as before, but more wary while he lives, David speaks of his fall into sin, that it was as a breaking of his bones. But a second fall, is like the breaking of the bone the second time, which is more hardly set,
and he becomes as strong as before, but more wary while he lives, David speaks of his fallen into since, that it was as a breaking of his bones. But a second fallen, is like the breaking of the bone the second time, which is more hardly Set,
But a third or more frequent relapse, is like the putting of an arm out of joynt, again and again, not being well bound and looked to in time, becomes habitually loose and never keeps the place:
But a third or more frequent relapse, is like the putting of an arm out of joint, again and again, not being well bound and looked to in time, becomes habitually lose and never keeps the place:
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First time it is importable, next time heavy, no more importable, then easie, then light, then sweet, at last necessary; and what was at first importable to be committed, is now impossible to be omitted.
First time it is importable, next time heavy, no more importable, then easy, then Light, then sweet, At last necessary; and what was At First importable to be committed, is now impossible to be omitted.
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And St. Austin confirms this by a story of his own Mother, who by sipping of the Cup at first when she filled the Wine, learnt at last to take almost whole Cups, Qui modica non spernit paulatim decidit, is his good note upon it, he that makes a small matter of small sins, is in the ready way to fall into the greatest.
And Saint Austin confirms this by a story of his own Mother, who by sipping of the Cup At First when she filled the Wine, learned At last to take almost Whole Cups, Qui Modica non spernit Gradually decidit, is his good note upon it, he that makes a small matter of small Sins, is in the ready Way to fallen into the greatest.
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Every new relapse into a former sin, is like the adding of a new figure to the first cypher, which raiseth the sinners account ten or an hundred times more.
Every new relapse into a former since, is like the adding of a new figure to the First cypher, which Raiseth the Sinners account ten or an hundred times more.
if thou escape the fear (of the first act) thou mayst perish in the pit (for the second ) but if thou escape the pit, thou wilt be taken in the snare (the third time) upon the ungodly, God raineth snares, God gives once to a reprobate mind, and they are gone.
if thou escape the Fear (of the First act) thou Mayest perish in the pit (for the second) but if thou escape the pit, thou wilt be taken in the snare (the third time) upon the ungodly, God rains snares, God gives once to a Reprobate mind, and they Are gone.
Think not after a third or fourth act of presumptuous sin, to go and shake thy self (by prayer and repentance) as Sampson once, and that thy strength may return to thee to be delivered from these Philistines which lye in wait for thee, he did so but wist not (till he found it by woful experience) that the Lord was departed from him;
Think not After a third or fourth act of presumptuous since, to go and shake thy self (by prayer and Repentance) as Sampson once, and that thy strength may return to thee to be Delivered from these philistines which lie in wait for thee, he did so but wist not (till he found it by woeful experience) that the Lord was departed from him;
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The Lord may complain of us, as justly as ever he did of Israel, My people are bent to backesliding from me, Hos. 11.7. and Esay 1.5. Why should ye be smitten any more, ye will revolt more and more: and Jer. 8.5. Why is this people slidden back by perpetual backeslidings? they hold fast deceit, they refuse to return.
The Lord may complain of us, as justly as ever he did of Israel, My people Are bent to backsliding from me, Hos. 11.7. and Isaiah 1.5. Why should you be smitten any more, you will revolt more and more: and Jer. 8.5. Why is this people slidden back by perpetual backslidings? they hold fast deceit, they refuse to return.
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This is, and of late hath been the case and Epidemical Disease of England. It is no new thing to see the sons of fallen man to fall, and fall away.
This is, and of late hath been the case and Epidemical Disease of England. It is no new thing to see the Sons of fallen man to fallen, and fallen away.
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Of all Israel that came out of Egypt with Moses and Aaron only two, Caleb and Joshua followed God fully, Numb. 14.24. Of the four grounds in the Parable only one held out.
Of all Israel that Come out of Egypt with Moses and Aaron only two, Caleb and joshua followed God Fully, Numb. 14.24. Of the four grounds in the Parable only one held out.
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Many of John Baptists hearers left him and fell away, Joh. 5.35. Many of Christs hearers and disciples, Joh. 6.65. Many of Peters, 2 Pet. 2.20. Many of Pauls, 2 Tim. 1.15. and 1 Tim. 5.15. Many of John the Evangelists hearers, 1 Joh. 2.19. They went out from us, because they they were not of us, for had they been of us, they would no doubt have continued with us:
Many of John Baptists hearers left him and fell away, John 5.35. Many of Christ hearers and Disciples, John 6.65. Many of Peter's, 2 Pet. 2.20. Many of Paul's, 2 Tim. 1.15. and 1 Tim. 5.15. Many of John the Evangelists hearers, 1 John 2.19. They went out from us, Because they they were not of us, for had they been of us, they would no doubt have continued with us:
There are four wills some have observed. 1. The Divine will never alters or turns. 2. The Angels will hath turned, never returns. 3. The will of man faln turned, and in conversion returns. 4. The will of Apostates after that grace received and abused turns away and never returns; but becomes like the fallen Angels.
There Are four wills Some have observed. 1. The Divine will never alters or turns. 2. The Angels will hath turned, never returns. 3. The will of man fallen turned, and in conversion returns. 4. The will of Apostates After that grace received and abused turns away and never returns; but becomes like the fallen Angels.
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2. Even Godly and gracious persons are subject to fall, and therefore must not be secure, they must work out their salvation with fear and trembling, Phil. 2 12. they are bidden to fear least they should fall short, Heb. 4.1. Stand fast, 1 Cor. 16.13. Take heed least they fall, 1 Cor. 10.12. Look diligently least any fail of (or fall from, so is the other reading) the grace of God, Heb. 12.15. Take the whole armour of God that they may be able to stand, Eph. 6.12.
2. Even Godly and gracious Persons Are Subject to fallen, and Therefore must not be secure, they must work out their salvation with Fear and trembling, Philip 2 12. they Are bidden to Fear lest they should fallen short, Hebrew 4.1. Stand fast, 1 Cor. 16.13. Take heed lest they fallen, 1 Cor. 10.12. Look diligently lest any fail of (or fallen from, so is the other reading) the grace of God, Hebrew 12.15. Take the Whole armour of God that they may be able to stand, Ephesians 6.12.
Let not him therefore that puts on his harness boast, as he that puts it off, 1 King. 20.11. 3. Yet a truly regenerate soul, a plant of Gods planting by the water side;
Let not him Therefore that puts on his harness boast, as he that puts it off, 1 King. 20.11. 3. Yet a truly regenerate soul, a plant of God's planting by the water side;
Peter could not when Christ pray'd for him. The Elect cannot, Mat. 24.24. In the general Apostacy of the Christian world, and the greatest persecutions under Rome-pagan and Rome-pseudo-christian (Antichristian both times) when all the world wandered after the Dragon and the Beast:
Peter could not when christ prayed for him. The Elect cannot, Mathew 24.24. In the general Apostasy of the Christian world, and the greatest persecutions under Rome-pagan and Rome-pseudo-christian (Antichristian both times) when all the world wandered After the Dragon and the Beast:
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they who had their names written in the Lambs book held out, and warped not, Rev. 13.8. and 17.8. The elect are as Mount Sion that cannot be moved, and are as fixed stars that fall not.
they who had their names written in the Lambs book held out, and warped not, Rev. 13.8. and 17.8. The elect Are as Mount Sion that cannot be moved, and Are as fixed Stars that fallen not.
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The house on the Rock stands firm in all weathers. The Tree by the waters side, Jer. 17.8. Seed in good ground, Mat. 13. They who have a seed of God in them cannot so sin, 1 Joh. 3 9 And they that are born of God, 1 Joh. 5.18. They who are in the hand of Christ, none can pluck them out, Joh. 10.28.
The house on the Rock Stands firm in all weathers. The Tree by the waters side, Jer. 17.8. Seed in good ground, Mathew 13. They who have a seed of God in them cannot so sin, 1 John 3 9 And they that Are born of God, 1 John 5.18. They who Are in the hand of christ, none can pluck them out, John 10.28.
but might be overhorn and would if not divinely supported and continually supplyed; as the Widows oyl kept from decay, fed by a spring of Auxiliary grace;
but might be overhorn and would if not divinely supported and continually supplied; as the Widows oil kept from decay, fed by a spring of Auxiliary grace;
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Paul sometimes as in the third heaven, cries out, We are more then Conquerors, who shall separate us from the love of God, &c. sometimes as under foot, cries out, Oh wretched man that I am, who shall deliver me from this body of death.
Paul sometime as in the third heaven, cries out, We Are more then Conquerors, who shall separate us from the love of God, etc. sometime as under foot, cries out, O wretched man that I am, who shall deliver me from this body of death.
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4. Even godly persons may fall for once, very fouly as Peter; yea, lye long as David: it is hard to say how low they may fall, and how long they may lye, yet sin not unto death;
4. Even godly Persons may fallen for once, very foully as Peter; yea, lie long as David: it is hard to say how low they may fallen, and how long they may lie, yet sin not unto death;
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6. The Christian may as to his own sense be reduced to a very sad and low state. 1. He is poor in spirit, he mourns, he hungers, thirsts, pants, doubts, dislikes all. 2. He judgeth of himself as (under present prevailency of corruption) Carnal, sold under sin, a forced slave to it, Rom. 7.14. 3. As if nothing had been done yet,
6. The Christian may as to his own sense be reduced to a very sad and low state. 1. He is poor in Spirit, he mourns, he hunger's, thirsts, pants, doubts, dislikes all. 2. He Judgeth of himself as (under present prevalency of corruption) Carnal, sold under since, a forced slave to it, Rom. 7.14. 3. As if nothing had been done yet,
and all was to do, he begs, O God, create a new heart in me, Psal. 51. 4. He may be apt to conclude against himself, I never did yet truly believe or repent;
and all was to do, he begs, Oh God, create a new heart in me, Psalm 51. 4. He may be apt to conclude against himself, I never did yet truly believe or Repent;
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and which is worse with Thomas, I never shall believe. 5. In this case he lies bound as Peter, and can't help himself till the Angel comes and strikes off the bands,
and which is Worse with Thomas, I never shall believe. 5. In this case he lies bound as Peter, and can't help himself till the Angel comes and strikes off the bans,
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and opens the iron-gate. 6. And as to comfort he may be at an utter loss, walk in darkness, Esay 50.10. judge himself cut off, Ezek. 37.11. his hope perished, Lam. 3.18. God hiding his face, Satan shewing his teeth, casting forth a floud, and shooting in a peal of fiery darts, Curse God and dye.
and Opens the Irongate. 6. And as to Comfort he may be At an utter loss, walk in darkness, Isaiah 50.10. judge himself Cut off, Ezekiel 37.11. his hope perished, Lam. 3.18. God hiding his face, Satan showing his teeth, casting forth a flood, and shooting in a peal of fiery darts, Curse God and die.
or fire-band reserved for hell, as possible for this Venice-glass said that destressed Gentlewoman Mrs. Honywood, not to be broken when it falls on the ground;
or fire-band reserved for hell, as possible for this Venice-glass said that distressed Gentlewoman Mrs. Honywood, not to be broken when it falls on the ground;
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but call not for quarter, nor beg I mercy, to affliction he saith I am in the belly of hell, the weeds and chains of hell wrap me about, to Ministers and other friends he saith, Stand away, go not about to comfort me, Esay 22.4. To promises and experience he saith in his haste, All are Lyars.
but call not for quarter, nor beg I mercy, to affliction he Says I am in the belly of hell, the weeds and chains of hell wrap me about, to Ministers and other Friends he Says, Stand away, go not about to Comfort me, Isaiah 22.4. To promises and experience he Says in his haste, All Are Liars.
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the lost sheep is found by the good sheepherd, the lost Saviour is found, Luk. 2. the lost star seen againe, Mat. 2. And the utterly despairing hopes of salvation are disappointed by a safe,
the lost sheep is found by the good shepherd, the lost Saviour is found, Luk. 2. the lost star seen again, Mathew 2. And the utterly despairing hope's of salvation Are disappointed by a safe,
Adulteries, Man-slaughter, Theft, Idolatries, &c. nothing to this, No impossible written over them, they have been renewed to repentance, 1 Cor. 6.10, 11. Mary Magdalens seven unclean spirits;
Adulteries, Manslaughter, Theft, Idolatries, etc. nothing to this, No impossible written over them, they have been renewed to Repentance, 1 Cor. 6.10, 11. Marry Magdalene seven unclean spirits;
and Manasses ten or more, not so bad as the unclean spirit going out, and a return with an Ogdeas malorum spirituum, as Irenaeus cals it, with seven other spirits more besides it self.
and Manasses ten or more, not so bad as the unclean Spirit going out, and a return with an Ogdeas malorum spirituum, as Irnaeus calls it, with seven other spirits more beside it self.
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The Cataracts of upper and neather springs, all the windows of heaven and fountains of the great deep, (as in that great deluge, Gen. 11.) are broken up to drown thee in perdition.
The Cataracts of upper and nether springs, all the windows of heaven and fountains of the great deep, (as in that great deluge, Gen. 11.) Are broken up to drown thee in perdition.
Thy sins making way for more judgements, and this judgement making way for more sins, till between these two seas thy soul (as that vessel, Act. 27.41.) is eternally shipwrackt.
Thy Sins making Way for more Judgments, and this judgement making Way for more Sins, till between these two Seas thy soul (as that vessel, Act. 27.41.) is eternally shipwrecked.
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and repent, and do thy first works. Rev. 2.5. Be watchful and strengthen what is ready to dye, Rev. 3.2. Haste, escape for thy life, look not behind thee, as was said to Lot, or as Jonathan in another case, Away, make speed, haste, stay not.
and Repent, and do thy First works. Rev. 2.5. Be watchful and strengthen what is ready to die, Rev. 3.2. Haste, escape for thy life, look not behind thee, as was said to Lot, or as Johnathan in Another case, Away, make speed, haste, stay not.
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2. This speaks terror to Professors fallen, or lying in scandalous sins, you can't sin at so easie a rate as others, you know your Masters will and do it not,
2. This speaks terror to Professors fallen, or lying in scandalous Sins, you can't sin At so easy a rate as Others, you know your Masters will and do it not,
You make the enemies of Religion blasphem, or deride godliness, you make the Lords people to transgress, your sins are more infectious then others, your repentance had need be extraordinary not only for pardon which you haply may obtain,
You make the enemies of Religion Blaspheme, or deride godliness, you make the lords people to transgress, your Sins Are more infectious then Others, your Repentance had need be extraordinary not only for pardon which you haply may obtain,
and a begun, or resolved reformation return to former courses, as they after what they promised in their distress, Jer. 34.15, 16. Returned when delivered and started aside like a broken bow.
and a begun, or resolved Reformation return to former courses, as they After what they promised in their distress, Jer. 34.15, 16. Returned when Delivered and started aside like a broken bow.
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4. Such as lapse and relapse into the same sin again, as Pharaoh, Jeroboam, and those Antichristian brood, Rev. 9.20, 21. which repented not, notwithstanding all judgements, convictions, confessions, promises go from evil to worse; from affliction to sin;
4. Such as lapse and relapse into the same since again, as Pharaoh, Jeroboam, and those Antichristian brood, Rev. 9.20, 21. which repented not, notwithstanding all Judgments, convictions, confessions, promises go from evil to Worse; from affliction to since;
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but their sin is not the sin against the Holy Ghost, because not committed after light, taste, partaking of the Holy Ghost, &c. but in the days of their ignorance,
but their since is not the since against the Holy Ghost, Because not committed After Light, taste, partaking of the Holy Ghost, etc. but in the days of their ignorance,
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as Paul once, some fall fouly after conversion, as Peter, but not deliberately, maliciously, and both these may be the spots of children, they see the plague in their heart, feel the smart, these have foul scabs, but they go to Jordan and wash, go to the fountain opened for sin and uncleanness,
as Paul once, Some fallen foully After conversion, as Peter, but not deliberately, maliciously, and both these may be the spots of children, they see the plague in their heart, feel the smart, these have foul scabs, but they go to Jordan and wash, go to the fountain opened for since and uncleanness,
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it is a scab, and but a scab. 3. It is but skin-deep, the heart was not tainted. 4. It standeth at a stay. These four signs shew it to be no Plague of Leprosie:
it is a scab, and but a scab. 3. It is but Skin-deep, the heart was not tainted. 4. It Stands At a stay. These four Signs show it to be no Plague of Leprosy:
3. But there are others that make a trade of sin, drink up iniquity like water, that add Drunkenness to thrist, and fall and rise, and rise and fall:
3. But there Are Others that make a trade of since, drink up iniquity like water, that add drunkenness to thrist, and fallen and rise, and rise and fallen:
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they lapse and relapse, and slide away as water, shall I say such shall have peace? No, what peace to such so long as their sins remain, the wrath of the Lord,
they lapse and relapse, and slide away as water, shall I say such shall have peace? No, what peace to such so long as their Sins remain, the wrath of the Lord,
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Call not this a Scab, this is the Plague of Leprosie, this is more then skin-deep, this doth not stand at a stay, here is proud raw flesh, this is an old sore, thou must out of the Camp, thou art unclean.
Call not this a Scab, this is the Plague of Leprosy, this is more then Skin-deep, this does not stand At a stay, Here is proud raw Flesh, this is an old soar, thou must out of the Camp, thou art unclean.
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This is the old and great receit, and daily experimented with every ordinary Saint, probatum est, watch in prayer, watch after, watch when alone, watch when in company, especially against ill Company and all occasions of sin.
This is the old and great receipt, and daily experimented with every ordinary Saint, probatum est, watch in prayer, watch After, watch when alone, watch when in company, especially against ill Company and all occasions of since.
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thy friend comes again and desires thee to be bound with him once again, thou replyst, I have paid dear for surtiship already, I have repented of my folly, I have resolved to come into bonds again no more, no not for the best friend I have, thou art importuned by many arguments, but, peremptorily refusest:
thy friend comes again and Desires thee to be bound with him once again, thou replyst, I have paid dear for surtiship already, I have repented of my folly, I have resolved to come into bonds again no more, no not for the best friend I have, thou art importuned by many Arguments, but, peremptorily refusest:
They can live in sin nevertheless notwithstanding their faith and repentance, and God can damn them nevertheless notwithstanding his mercies and promises and pardoning grace.
They can live in since nevertheless notwithstanding their faith and Repentance, and God can damn them nevertheless notwithstanding his Mercies and promises and pardoning grace.
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8. Consider sin reiterated riseth high, addes another figure to increase thy account, Is the sin of Peor too little for you (old sins in ignorance) but that you must this day again turn away a new.
8. Consider since reiterated Riseth high, adds Another figure to increase thy account, Is the since of Peor too little for you (old Sins in ignorance) but that you must this day again turn away a new.
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The Lord keeps an account how often and how often, thou hast-committed such and such a sin, at length saith for three transgressions, and for four I will not turn away their punishment:
The Lord keeps an account how often and how often, thou hast-committed such and such a since, At length Says for three transgressions, and for four I will not turn away their punishment:
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and though thou mayst possibly after a second breaking have it well set, yet thou mayst at times against weather, specially when in years feel it to thy dying day, thy sins will lye down with thee in thy grave;
and though thou Mayest possibly After a second breaking have it well Set, yet thou Mayest At times against weather, specially when in Years feel it to thy dying day, thy Sins will lie down with thee in thy grave;
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I conclude all as St. Jude concludes his Epistle, Now to him that is able to keep you from (all) falling (and relapses) and to present you faultless before his presence with exceeding joy:
I conclude all as Saint U^de concludes his Epistle, Now to him that is able to keep you from (all) falling (and relapses) and to present you faultless before his presence with exceeding joy:
How may we be so Spiritual, as to check Sin in the first risings of it? Gal. 5, 16. Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.
How may we be so Spiritual, as to check since in the First risings of it? Gal. 5, 16. Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh.
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and as Aristotle calls the Hand the Instrument of Instruments, and the Mind the Form of Forms: so may we with as just a reason style this holy skill, of arresting,
and as Aristotle calls the Hand the Instrument of Instruments, and the Mind the From of Forms: so may we with as just a reason style this holy skill, of arresting,
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and intercepting sin in its earliest motions and overtures, the Art of Arts. Could the Chymists ever compass their grand Elixir, it were but a poor and cheap trifle, in comparison of this grand Secret of the School of Christ.
and intercepting since in its earliest motions and overtures, the Art of Arts. Could the chemists ever compass their grand Elixir, it were but a poor and cheap trifle, in comparison of this grand Secret of the School of christ.
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Wherein we have, 1. The principle and root of sin and evil, the flesh with its lusts. 2. The opposite principle and root of life and righteousness, the Divine Spirit. 3. The terms and bounds of a Christians conquest,
Wherein we have, 1. The principle and root of sin and evil, the Flesh with its Lustiest. 2. The opposite principle and root of life and righteousness, the Divine Spirit. 3. The terms and bounds of a Christians conquest,
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The immortal souls of men, through their Apostasie from God, the blessed source, and original of all goodness, are become carnal, Rom. 4.7 There is a principle of evil radicated in the very nature, interwoven in the very frame and births and constitution of all men;
The immortal Souls of men, through their Apostasy from God, the blessed source, and original of all Goodness, Are become carnal, Rom. 4.7 There is a principle of evil radicated in the very nature, interwoven in the very frame and births and constitution of all men;
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or as they, could have wisht it, what me•neth else that NONLATINALPHABET, or NONLATINALPHABET that hanging, & flagging of the souls wings, that drooping of her noblest faculties & that fatal unwieldiness,
or as they, could have wished it, what me•neth Else that, or that hanging, & flagging of the Souls wings, that drooping of her Noblest faculties & that fatal unwieldiness,
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and untractableness of the will to vertue, which the Platonists so much complain of? and what meaneth that NONLATINALPHABET, that reluctancy to the divine life, and that impetuous hurry and propension wherewith they felt themselves driven head-long towards folly, and sensuality?
and Untractableness of the will to virtue, which the Platonists so much complain of? and what means that, that reluctancy to the divine life, and that impetuous hurry and propension wherewith they felt themselves driven headlong towards folly, and sensuality?
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This body of death, like a rotten carcase, is constantly breeding vermine, as a filthy quag-mire, a noisom Mephitus or Camarina, sends out stench and unsavouriness.
This body of death, like a rotten carcase, is constantly breeding vermin, as a filthy quagmire, a noisome Mephitus or Camarina, sends out stench and unsavoriness.
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This Region of the lesser World (like Africa in the greater) swarms with monsters, it is the valley of the shadow of death, a habitation for dragons, and a Court for Owls, where dwells the Cormorant and the Bittern, the Raven the Scrich-owl,
This Region of the lesser World (like Africa in the greater) swarms with monsters, it is the valley of the shadow of death, a habitation for dragons, and a Court for Owls, where dwells the Cormorant and the Bittern, the Raven the Scrich-owl,
and the Satyre, if I may allude to that of the Prophet, Isa. 34.11, 12, 13, 14. The Apostle sets down elegantly the whole pedigree and lineage of evil, Jam. 1.15. Then when lust hath conceived, it brings forth sin, and sin when it is finished, bringeth forth death.
and the Satire, if I may allude to that of the Prophet, Isaiah 34.11, 12, 13, 14. The Apostle sets down elegantly the Whole pedigree and lineage of evil, Jam. 1.15. Then when lust hath conceived, it brings forth since, and sin when it is finished, brings forth death.
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Lust is the root of bitterness, fruitful in all the unfruitful works darkness, and these like the Apples of Sodom and Clusters of Gomorrah if you gather them, crumble into the dust and ashes, of death, they are fruits nigh unto a curse,
Lust is the root of bitterness, fruitful in all the unfruitful works darkness, and these like the Apples of Sodom and Clusters of Gomorrah if you gather them, crumble into the dust and Ashes, of death, they Are fruits High unto a curse,
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an antidote to the former poyson, for the law of the Spirit of life which is in Jesus Christ hath made us free from the law of sin and death, Rom. 8.2.
an antidote to the former poison, for the law of the Spirit of life which is in jesus christ hath made us free from the law of since and death, Rom. 8.2.
Philo the Jew, or whoever was the Author of that noble tract in the Apocrypha, called the Wisdom of Solomon, stiles it — The unspotted Mirrour of the power of God,
Philo the Jew, or whoever was the Author of that noble tract in the Apocrypha, called the Wisdom of Solomon, stile it — The unspotted Mirror of the power of God,
The divine Spirit that great and heavenly Archeus is busie in holy souls, that mighty principle of life, is counter-working the flesh, and its lusts.
The divine Spirit that great and heavenly Archeus is busy in holy Souls, that mighty principle of life, is counter-working the Flesh, and its Lustiest.
3 Here are the terms and bounds of the Spirits conquests in this present life, at which a Christians hopes and endeavours must take aim, not the extirpating,
3 Here Are the terms and bounds of the Spirits conquests in this present life, At which a Christians hope's and endeavours must take aim, not the extirpating,
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but subduing, not the not having, but the not fullfilling the lusts of the flesh; the flesh will be lusting, that accursed womb will be conceiving in the regenerate themselves.
but subduing, not the not having, but the not fulfilling the Lustiest of the Flesh; the Flesh will be lusting, that accursed womb will be conceiving in the regenerate themselves.
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4. The words entirely, and in sum, present us with the method and way of conquering, with the art of circumventing sin in the first avenues, and approaches of it.
4. The words entirely, and in sum, present us with the method and Way of conquering, with the art of circumventing since in the First avenues, and Approaches of it.
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Walk in the Spirit, &c. this is the NONLATINALPHABET, the great and Achillaean Stratagem against the powers of darkness, the true and only course we are to take,
Walk in the Spirit, etc. this is the, the great and Achillaean Stratagem against the Powers of darkness, the true and only course we Are to take,
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in obedience to Gods Commandments which are the Oracles of the Spirit; that this is excellently preventive of fulfilling the motions to sin, appeareth Psa. 119 1, 2, 3. Blessed are the undefiled in the way, who walk in the law of the Lord:
in Obedience to God's commandments which Are the Oracles of the Spirit; that this is excellently preventive of fulfilling the motions to since, appears Psa. 119 1, 2, 3. Blessed Are the undefiled in the Way, who walk in the law of the Lord:
Blessed are they that keep his testimonies, they also do no iniquity, again a little lower, ver. 9. Wherewithall shall a young man cleanse his way? by taking heed thereto according to thy word.
Blessed Are they that keep his testimonies, they also do no iniquity, again a little lower, ver. 9. Wherewithal shall a young man cleanse his Way? by taking heed thereto according to thy word.
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Aristotle that great Dictator in Philosophy, despaired of atchieving so great an enterprise, as the rendering a young man capable of his NONLATINALPHABET, his grave and severe lectures of morality;
Aristotle that great Dictator in Philosophy, despaired of achieving so great an enterprise, as the rendering a young man capable of his, his grave and severe Lectures of morality;
and permit himself to the conduct of those blessed Oracles, and he shall effectually be convinced, by his own experience, of the incredible vertue, the vast and mighty power of Gods word, in the success it hath upon him,
and permit himself to the conduct of those blessed Oracles, and he shall effectually be convinced, by his own experience, of the incredible virtue, the vast and mighty power of God's word, in the success it hath upon him,
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and let us walk in the light of the Lord, and what that is David tels us, Psa. 119.105. Thy words are a light to my feet, and a lamp to my paths, and Hos. 6.5. His judgements are as a light that goeth forth.
and let us walk in the Light of the Lord, and what that is David tells us, Psa. 119.105. Thy words Are a Light to my feet, and a lamp to my paths, and Hos. 6.5. His Judgments Are as a Light that Goes forth.
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walk in this broad day-light of the Sun of Righteousness shining in the Scriptures, and thou shalt have no fellowship with the unfruitful works of darkness.
walk in this broad daylight of the Sun of Righteousness shining in the Scriptures, and thou shalt have no fellowship with the unfruitful works of darkness.
This was the practise, and experience too of the man after Gods own heart, I have hid thy word in my heart, that I might not sin against thee, Psal. 119.11. It is good writing after the copy of so great a Master, Go thou and do likewise.
This was the practice, and experience too of the man After God's own heart, I have hid thy word in my heart, that I might not sin against thee, Psalm 119.11. It is good writing After the copy of so great a Master, Go thou and do likewise.
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as becometh those in whom Gods Spirit dwells, as if the Apostle had said, the part which ye are now to act, O ye Christian Galatians, it is that of new creatures: see that ye keep the Decorum. Demean your selves like the children of God, who are led of the Spirit of God, Rom. 8.14.
as Becometh those in whom God's Spirit dwells, as if the Apostle had said, the part which you Are now to act, Oh the Christian Galatians, it is that of new creatures: see that you keep the Decorum. Demean your selves like the children of God, who Are led of the Spirit of God, Rom. 8.14.
Every renewed soul is the Scean and Stage, wherein the two mightiest Contraries in the world, the Spirit and the Flesh, i. e. light and darknesse, life and death, heaven and hell, good and evill, Michael and his Angels,
Every renewed soul is the Scene and Stage, wherein the two Mightiest Contraries in the world, the Spirit and the Flesh, i. e. Light and darkness, life and death, heaven and hell, good and evil, Michael and his Angels,
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And well is it for a Christian that the holy Spirit is lusting in him against the flesh, NONLATINALPHABET, God takes thy part, Christian, the spirit of the Lord of Hosts is with thee,
And well is it for a Christian that the holy Spirit is lusting in him against the Flesh,, God Takes thy part, Christian, the Spirit of the Lord of Hosts is with thee,
then NONLATINALPHABET, March presently forth under those mighty and victorious banners, and thou shalt become Invincib•e. * When a Christian goeth out thus to warfare, following the Almighty conduct of his God, he must needs proceed conquering and to conquer.
then, March presently forth under those mighty and victorious banners, and thou shalt become Invincib•e. * When a Christian Goes out thus to warfare, following the Almighty conduct of his God, he must needs proceed conquering and to conquer.
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as close as I can, è vestigiò, I would not leave any distance, but pursue thy footsteps, step by step, leaning upon thine everlasting arms, that are underneath me, and following thy maunduction.
as close as I can, è vestigiò, I would not leave any distance, but pursue thy footsteps, step by step, leaning upon thine everlasting arms, that Are underneath me, and following thy maunduction.
as at other times, but the Lord was departed from him, and they took him and put out both his eyes, Judg. 16.20, 21. A Christ•an is more then a man when he acts in concurrence with his God, •sal. 27.1.
as At other times, but the Lord was departed from him, and they took him and put out both his eyes, Judges 16.20, 21. A Christ•an is more then a man when he acts in concurrence with his God, •sal. 27.1.
The Lord is my light and my salvation, whom shall I feare, the Lord is the strength of my life, of whom shall I be afraid? But if he resists the holy Ghost, he doth not only grieve him,
The Lord is my Light and my salvation, whom shall I Fear, the Lord is the strength of my life, of whom shall I be afraid? But if he resists the holy Ghost, he does not only grieve him,
& becomes heir to the curse of Reuben, Gen. 49.3, 4. he who was a while since, the excellency of dignity, & the excellency of power, is now weak as water, and cannot excell.
& becomes heir to the curse of Reuben, Gen. 49.3, 4. he who was a while since, the excellency of dignity, & the excellency of power, is now weak as water, and cannot excel.
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as the Seal doth the Waxe, or the spark the tinder, and then (as the Spouse tels her beloved) or ever thou art aware thy Soul will make thee as the Charet of Aminadab. Step into the pool,
as the Seal does the Wax, or the spark the tinder, and then (as the Spouse tells her Beloved) or ever thou art aware thy Soul will make thee as the Chariot of Aminadab. Step into the pool,
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and exact directions for checking the beginnings of sinne, and these are of two sorts (as Physitians have their Prophylactiques and their Therapeutiques ) Some for prevention of the fit and paroxysme;
and exact directions for checking the beginnings of sin, and these Are of two sorts (as Physicians have their Prophylactiques and their Therapeutiques) some for prevention of the fit and paroxysm;
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He shall cover thee with his feathers, and under his wings shalt thou trust, his truth shall be thy shield and buckler, Psal. 91.1, 3, 4. Arise with thine arisen Lord, and seek the things that are above: Set thine affections there;
He shall cover thee with his Feathers, and under his wings shalt thou trust, his truth shall be thy shield and buckler, Psalm 91.1, 3, 4. Arise with thine arisen Lord, and seek the things that Are above: Set thine affections there;
If the Soul is not where it animates, but where it loves, awaken thin•, and kindle it into holy passionate Extasies of love, that thou mayest live in heaven all day long,
If the Soul is not where it animates, but where it loves, awaken thin•, and kindle it into holy passionate Ecstasies of love, that thou Mayest live in heaven all day long,
How was the Majesty of King Ahasuenus incensed at that affront of Haman, when he threw himself upon Queen Esters bed — what will he force the Queen in our presence? Esth. 7.8. Keep but in the presence of thy Lord, thy King, thy Husband, and the Ravisher will not offer to force thee there;
How was the Majesty of King Ahasuenus incensed At that affront of Haman, when he threw himself upon Queen Esters Bed — what will he force the Queen in our presence? Esth. 7.8. Keep but in the presence of thy Lord, thy King, thy Husband, and the Ravisher will not offer to force thee there;
How secure is that Soul that lives under the deep, and warme, and constant sense of Gods being it's all in all? What a munition of rocks is this against all assaults and incursions of the Tempter.
How secure is that Soul that lives under the deep, and warm, and constant sense of God's being it's all in all? What a munition of Rocks is this against all assaults and incursions of the Tempter.
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Put on, Christian, thy Eagles wings (which are the same with those Doves wings which David pray's for, Psal. 55.6.) and flee away, that thou maist be at rest.
Put on, Christian, thy Eagles wings (which Are the same with those Dove wings which David pray's for, Psalm 55.6.) and flee away, that thou Mayest be At rest.
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When the soul is once but upon the wing heaven-ward, O how easily then doth it soare away above this region of smoak and dust, above this Atmosphaene of earnality,
When the soul is once but upon the wing heavenward, Oh how Easily then does it soar away above this region of smoke and dust, above this Atmosphaene of earnality,
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and a very few other positive institutions for great and weighty causes reserved) the Evangelical Law of the New Testament consists of such preceps as carry their own Credentiall letters, and are built upon morall grounds of everlasting equity and righteousnesse.
and a very few other positive institutions for great and weighty Causes reserved) the Evangelical Law of the New Testament consists of such Precepts as carry their own Credential letters, and Are built upon moral grounds of everlasting equity and righteousness.
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But now morall Good and Evil are not only such because God commands the one, and forbids the other, but because the things themselves are so, essentially and unalterably.
But now moral Good and Evil Are not only such Because God commands the one, and forbids the other, but Because the things themselves Are so, essentially and unalterably.
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though extended infinitely, or the three angles of any straight-lined triangle, amount to any lesse or more then two right angles in Geometry, or in Arithmeticke alter the proportions between two and four, to any other then that of double and half,
though extended infinitely, or the three angles of any straight-lined triangle, amount to any less or more then two right angles in Geometry, or in Arithmetic altar the proportions between two and four, to any other then that of double and half,
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or between three and nine, then that of a root and square, or (to name no more) is it possible that a Seventh in Musique should ever become a Concord, or a Ʋnison, fifth,
or between three and nine, then that of a root and square, or (to name no more) is it possible that a Seventh in Music should ever become a Concord, or a Ʋnison, fifth,
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and why that which is evill should be so, and forbidden, which depends not so much on Gods wi•l, as on his nature. For if God could will, that good should be evil, and evill good, he could deny himself,
and why that which is evil should be so, and forbidden, which depends not so much on God's wi•l, as on his nature. For if God could will, that good should be evil, and evil good, he could deny himself,
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The thing is this, That God may if he please out of the vast soveraignty of his Will, command all that wickednesse which he hath forbidden, and make it out duty;
The thing is this, That God may if he please out of the vast sovereignty of his Will, command all that wickedness which he hath forbidden, and make it out duty;
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but through infinite plenitude, and redundance of all perfection. Ex. Gr. There is an eternall fitnesse and comeliness that a reasonable creature should love,
but through infinite plenitude, and redundance of all perfection. Ex. Great There is an Eternal fitness and comeliness that a reasonable creature should love,
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and to affirm that God can wink at, or allow the latter, much less command Atheism, Blasphemy, Pride, Unthankfulness, &c. or make Hypocrisie, Covetousness, Revenge, Sensuality, to become duties and graces,
and to affirm that God can wink At, or allow the latter, much less command Atheism, Blasphemy, Pride, Unthankfulness, etc. or make Hypocrisy, Covetousness, Revenge, Sensuality, to become duties and graces,
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The sum of this Rule then is, deeply possess and dye thy soul all over with the representation, of that eve•lasting beauty and amiableness that is in holiness,
The sum of this Rule then is, deeply possess and die thy soul all over with the representation, of that eve•lasting beauty and amiableness that is in holiness,
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The Satyrist complains of this — Ʋt nemo in sesè tentat descendere, nemo. Dare to unlock thy bosom, to ransack every corner of thy heart, let thy Spirit accomplish a diligent search.
The Satirist complains of this — Ʋt nemo in sesè Tentat descendere, nemo. Dare to unlock thy bosom, to ransack every corner of thy heart, let thy Spirit accomplish a diligent search.
If ever thou wouldst be dextrous in suppressing the first risings of sin, enquire, what advantages the tempter hath against thee? where that nescio quid tenerum & molle, lieth in thy soul (as Cicero calls it) against which temptation plants it's chiefest battery,
If ever thou Wouldst be dextrous in suppressing the First risings of since, inquire, what advantages the tempter hath against thee? where that nescio quid tenerum & molle, lies in thy soul (as Cicero calls it) against which temptation plants it's chiefest battery,
and artillery? what thine own iniquity is, Psal. 18.23. which is that NONLATINALPHABET, the sin that doth so easily beset thee, Heb. 12.1. See what grace is principally wanting in thee, which is weakest? in what instances thy greatest failleur betrays it self in which of thy passions and affections thou art most peceable, and what lustings of the flesh they are, which give thee, the frequentest ala•mb, and threaton the greatest dangers? be making these researches and explorations daily, compare thy heart with the Law of the eternal God, and with the dictates and maxims of thine own conscience.
and Artillery? what thine own iniquity is, Psalm 18.23. which is that, the since that does so Easily beset thee, Hebrew 12.1. See what grace is principally wanting in thee, which is Weakest? in what instances thy greatest failleur betrays it self in which of thy passion and affections thou art most peaceable, and what lustings of the Flesh they Are, which give thee, the frequentest ala•mb, and threaton the greatest dangers? be making these Researches and explorations daily, compare thy heart with the Law of the Eternal God, and with the dictates and maxims of thine own conscience.
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and this (like Pathologie or understanding the disease, and the constitution of the patient) will hugely minister and condence to the exact method of Physick, either for prevention, or for cure.
and this (like Pathology or understanding the disease, and the constitution of the patient) will hugely minister and condence to the exact method of Physic, either for prevention, or for cure.
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Some mens consciences are like the stomack of the Estrich which digesteth iron, they can swallow and concoct the most notorious sins, swearing, drunkenness, &c. without regret, their consciences are seared as with an hot iron, as the Apostle phraseth it, 1 Tim. 4.2. they have so inured their souls to the grossest wickedness as the Psylli a people of Africa whom Plutarch mentions, had their bodies to the eating poyson, that it becomes as it were natural.
some men's Consciences Are like the stomach of the Ostrich which digesteth iron, they can swallow and concoct the most notorious Sins, swearing, Drunkenness, etc. without regret, their Consciences Are seared as with an hight iron, as the Apostle Phraseth it, 1 Tim. 4.2. they have so inured their Souls to the Grossest wickedness as the Psylli a people of Africa whom Plutarch mentions, had their bodies to the eating poison, that it becomes as it were natural.
and grieves at the grieving of Gods good Spirit, not only for quenching, or resisting, or rebelling against the Holy Ghost, but even for grieving the holy Spirit of promise whereby it is sealed to the day of redemption, Eph. 4.80. The most tender hearted Christian, he is the stoutest and most valiant Christian.
and grieves At the grieving of God's good Spirit, not only for quenching, or resisting, or rebelling against the Holy Ghost, but even for grieving the holy Spirit of promise whereby it is sealed to the day of redemption, Ephesians 4.80. The most tender hearted Christian, he is the Stoutest and most valiant Christian.
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Happy is the man that feareth always, but he that hardneth his heart shall fall into mischief, Prov. 28.14. it is the truest magnanimity, and heroique courage in our spiritual warfar to tremble at the least iniquity.
Happy is the man that fears always, but he that Hardeneth his heart shall fallen into mischief, Curae 28.14. it is the Truest magnanimity, and heroic courage in our spiritual warfare to tremble At the least iniquity.
Virg. Is it grief, or is it joy, or hope, or fear, or love, &c. that is now upon the march? demand the Word of it, ask whether it have a Pass from God, and conscience;
Virg Is it grief, or is it joy, or hope, or Fear, or love, etc. that is now upon the march? demand the Word of it, ask whither it have a Pass from God, and conscience;
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NONLATINALPHABET (as the Jews call them) the flesh within thee, Jer. 17 9. and the Tempter, that destroying Angel of the bottomless pit, without thee, 1 Pet. 5.8. the Christian warfare is NONLATINALPHABET, a war never to be altered, it admits of no peace, no cessation.
(as the jews call them) the Flesh within thee, Jer. 17 9. and the Tempter, that destroying Angel of the bottomless pit, without thee, 1 Pet. 5.8. the Christian warfare is, a war never to be altered, it admits of no peace, no cessation.
and travel, till the great Lord of Hosts, under whose banner he now figh••th, is pleased to remove his Quarters from that Army Militant here on Earth, to that blessed and triumphant in the Heavens.
and travel, till the great Lord of Hosts, under whose banner he now figh••th, is pleased to remove his Quarters from that Army Militant Here on Earth, to that blessed and triumphant in the Heavens.
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Be well skilled in the Elenchs of Temptation. I mean in unmasking the Sophistry and Mystery of iniquity, in defeating the Wiles, and Stratagems of the Tempter,
Be well skilled in the Elenchs of Temptation. I mean in unmasking the Sophistry and Mystery of iniquity, in defeating the Wiles, and Stratagems of the Tempter,
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and in detecting, and frustrating the cheats and finesses of the flesh with its deceitful lusts, Eph. 4.23. 2 Cor. 2.11. No small part of spiritual wisdom lies in the blessed art of discovering and refuting sins fallacies and impostures.
and in detecting, and frustrating the cheats and finesses of the Flesh with its deceitful Lustiest, Ephesians 4.23. 2 Cor. 2.11. No small part of spiritual Wisdom lies in the blessed art of discovering and refuting Sins fallacies and Impostors.
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If ever thou wouldst prove famous, and victorious and worthy honour and reverence, in thy spiritual warfare, be well seen in the skill of fencing, know all thy wards for every attaque.
If ever thou Wouldst prove famous, and victorious and worthy honour and Reverence, in thy spiritual warfare, be well seen in the skill of fencing, know all thy wards for every attaque.
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Provide thy self with answers and retorts beforehand, against the subtle insinuations, and delusions of thine enemy, Ex. gr. If Satan tels thee (as he often will) that the sin is pleasant, ask whether the gripings of conscience be so too,
Provide thy self with answers and retorts beforehand, against the subtle insinuations, and delusions of thine enemy, Ex. Great. If Satan tells thee (as he often will) that the since is pleasant, ask whither the gripings of conscience be so too,
When sin like Jael, invites thee into her Tent, with the lure and decoy of a lordly treatment, think of the nail and hamm•r which fastened Sisera dead to the ground.
When since like Jael, invites thee into her Tent, with the lure and decoy of a lordly treatment, think of the nail and hamm•r which fastened Sisera dead to the ground.
what are the pleasures, that are sin for a season, to be compared with the rivers of Gods pleasure, that are for evermore at his right hand? and what is a little wealth, that thieves can steal, a despicable heap of riches, which like a flock of birds a lighting a little while in thy yard, will take wing presently and fly away, to be named, with the unsearchable riches of Christ,
what Are the pleasures, that Are since for a season, to be compared with the Rivers of God's pleasure, that Are for evermore At his right hand? and what is a little wealth, that thieves can steal, a despicable heap of riches, which like a flock of Birds a lighting a little while in thy yard, will take wing presently and fly away, to be nam, with the unsearchable riches of christ,
though beauteous Rainbow, of earthly hunour and grandeur, to a weight of glory, to an incorruptible crown of righteousness, that fadeth not away, to a Kingdom, which it is the Fathers good pleasure to reserve in the highest heavens for every sheep,
though beauteous Rainbow, of earthly hunour and grandeur, to a weight of glory, to an incorruptible crown of righteousness, that fades not away, to a Kingdom, which it is the Father's good pleasure to reserve in the highest heavens for every sheep,
and every lamb of his little flock, and (to name these Considerations by cluster) remember, that the greatest wisdom is to do, not what in some poor few regards is,
and every lamb of his little flock, and (to name these Considerations by cluster) Remember, that the greatest Wisdom is to do, not what in Some poor few regards is,
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That everlasting happiness cannot be bought too dear, but repentance and shame, may easily. That the hardest doings or sufferings for Christ, are infinitely easier then everlasting misery.
That everlasting happiness cannot be bought too dear, but Repentance and shame, may Easily. That the Hardest doings or sufferings for christ, Are infinitely Easier then everlasting misery.
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That heaven, and glory, will more then recompence all thy self-denials, and mortifications, all thy watchings, fastings, &c. and in the mean time, the very hope of it, besides the peace of God, which passeth all understanding,
That heaven, and glory, will more then recompense all thy self-denials, and mortifications, all thy watchings, Fastings, etc. and in the mean time, the very hope of it, beside the peace of God, which passes all understanding,
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and his love and grace, and the comforts of his Spirit, will certainly sweeten all the tediousness of thy way to heaven, with inexpressible redundance of satisfaction,
and his love and grace, and the comforts of his Spirit, will Certainly sweeten all the tediousness of thy Way to heaven, with inexpressible redundance of satisfaction,
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If •hou believest strongly such Aphorisms as these (and he is madder then any in Bedlam that doth not believe them) it will be no hard matter, by Gods blessing and assistance, in their strength to put to flight the armies of the aliens, at least to shield thy self against the volleys of fiery darts, which at any time the Tempter shall pour upon thee.
If •hou Believest strongly such Aphorisms as these (and he is madder then any in Bedlam that does not believe them) it will be no hard matter, by God's blessing and assistance, in their strength to put to flight the armies of the aliens, At least to shield thy self against the volleys of fiery darts, which At any time the Tempter shall pour upon thee.
and come not nigh the door of her house, chap. 5.8 and again concerning occasions of intemperance, be not among wine bibbers, amongst riotous eaters of flesh, chap. 23, 20. and ver. 31. Look not on the wine when it is red,
and come not High the door of her house, chap. 5.8 and again Concerning occasions of intemperance, be not among wine bibbers, among riotous eaters of Flesh, chap. 23, 20. and ver. 31. Look not on the wine when it is read,
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Vouchsafe not to admit the Tempter to a Parle; the Poets fable Ʋlysses to have stopt his ears at the enchaunting voices of the Syrens. Be thou as the deaf Adder to that great Charmer: the best entertainment thou canst give him, is — Get thee behind me Satan.
Vouchsafe not to admit the Tempter to a parley; the Poets fable Ʋlysses to have stopped his ears At the enchanting voices of the Sire's. Be thou as the deaf Adder to that great Charmer: the best entertainment thou Canst give him, is — Get thee behind me Satan.
who would trust such a judge of colours? or the palate of one in a Feavour, to distinguish of Tastes? it is a good rule under the disorder of temptation NONLATINALPHABET.
who would trust such a judge of colours? or the palate of one in a Favour, to distinguish of Tastes? it is a good Rule under the disorder of temptation.
If thou takest thy self yielding in the least, start back with abhorrence, and chide thy rashness, appealing from thy present distracted, to thy ancient and wiser self, from thy self asleep and disordered, to thy self awake and sober, at other times.
If thou Takest thy self yielding in the least, start back with abhorrence, and chide thy rashness, appealing from thy present distracted, to thy ancient and Wiser self, from thy self asleep and disordered, to thy self awake and Sobrium, At other times.
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Having laid down these directions, by way of prevention against the time of conflict, to prepare the soul aforehand, that in the assault it may not be vanquished, I come now to a Christians behaviour in the fit, and paroxysme it selfe,
Having laid down these directions, by Way of prevention against the time of conflict, to prepare the soul aforehand, that in the assault it may not be vanquished, I come now to a Christians behaviour in the fit, and paroxysm it self,
As soon as ever thou perceivest thine affections, and lusts begin to grow inordinate, and thy inferior appetites to rebel, take thy self to task forthwith,
As soon as ever thou perceivest thine affections, and Lustiest begin to grow inordinate, and thy inferior appetites to rebel, take thy self to task forthwith,
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and turn'd sometimes vast Cities into heaps of dust and ashes? how small an infirmity and distemper neglected hath ushered in the most fatal sickness? and how often hath a trifling bruise or strain, bin preface to a Gangrene, and the pick of a pin,
and turned sometime vast Cities into heaps of dust and Ashes? how small an infirmity and distemper neglected hath ushered in the most fatal sickness? and how often hath a trifling bruise or strain, been preface to a Gangrene, and the pick of a pin,
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Sed revocare gradum superas { que } evadere ad auras Hic labor, &c. Virg. Aen. 6. Motion to ill is downwards, and like the descent of heavy bodies, collects a new impetus, and moveth every step, with a swiftness perpetually increasing,
Said revocare Gradum superas { que } evadere ad auras Hic labour, etc. Virg Aen. 6. Motion to ill is downwards, and like the descent of heavy bodies, Collects a new impetus, and moves every step, with a swiftness perpetually increasing,
it is infinitely unbeseeming a man, that his lower appetites should grow mutinous and untractable, that the NONLATINALPHABET, the inferior and bruitish faculties of our souls, should rebell against the NONLATINALPHABET, that soveraign faculty of Reason;
it is infinitely unbeseeming a man, that his lower appetites should grow mutinous and untractable, that the, the inferior and brutish faculties of our Souls, should rebel against the, that sovereign faculty of Reason;
the Scythians are reported when their slaves took arms, to have dasht the sneaking rebels presently out of countenance, by shewing their whips, that well known weapon.
the Scythians Are reported when their slaves took arms, to have dashed the sneaking rebels presently out of countenance, by showing their whips, that well known weapon.
And so far as our minds are illustrated, and governed by right reason, so far do they partake of the image of God, of whose glorious mind one of the best and clearest conceptions, we can have is, that it is infinite and eternal Reason. Do thy passions begin to rise in arms? do they grow disordered and unruly? let thy reason come out to them,
And so Far as our minds Are illustrated, and governed by right reason, so Far do they partake of the image of God, of whose glorious mind one of the best and Clearest conceptions, we can have is, that it is infinite and Eternal Reason. Do thy passion begin to rise in arms? do they grow disordered and unruly? let thy reason come out to them,
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and ask whether they know their Master? And let thy soul blush, with infinite scorn, that ever these base slaves should usurpe the throne of their rightful Lord, and unman thee, by deposing Reason which is all thou hast to shew, that thou art not a beast.
and ask whither they know their Master? And let thy soul blush, with infinite scorn, that ever these base slaves should usurp the throne of their rightful Lord, and unman thee, by deposing Reason which is all thou hast to show, that thou art not a beast.
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Out of love and pity to thy self, O man, do not affront and disgrace thine immortal soul any more, by suffering any malapert and sawcy passion to outrage and assasinate thy Reason, that was a generous Rule of Pythagoras — NONLATINALPHABET, let a man use great reverence and manners to himself.
Out of love and pity to thy self, Oh man, do not affront and disgrace thine immortal soul any more, by suffering any malapert and saucy passion to outrage and assassinate thy Reason, that was a generous Rule of Pythagoras —, let a man use great Reverence and manners to himself.
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Store thy mind with this sacred treasure, that as a Scribe instructed for the Kingdome of heaven, thou mayest (upon all occasions) bring forth out of thy treasure things new and old.
Store thy mind with this sacred treasure, that as a Scribe instructed for the Kingdom of heaven, thou Mayest (upon all occasions) bring forth out of thy treasure things new and old.
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though no body be conscious, yet thy soul is, and thou canst not run away from that, what good will it do thee to contradict the dictates of thine own mind? is it possible for thee to be at peace,
though no body be conscious, yet thy soul is, and thou Canst not run away from that, what good will it do thee to contradict the dictates of thine own mind? is it possible for thee to be At peace,
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Whoever thou art that despisest thy own Reason, and permittest every silly lust to abuse thee, by scorning that, thou art a false Traytor, to thy own soul.
Whoever thou art that Despisest thy own Reason, and permittest every silly lust to abuse thee, by scorning that, thou art a false Traitor, to thy own soul.
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There are but a very few men that are in their wits, the far greatest part of mankind, in the greatest matters, in the highest concernments of a man, are besides themselves;
There Are but a very few men that Are in their wits, the Far greatest part of mankind, in the greatest matters, in the highest concernments of a man, Are beside themselves;
if he that looks not to his family is worse then an infidel, what then is he that looks not to his mind? what confused Chaos are most mens minds, — rudis indigestaque moles? a man makes a fool of himself as oft as he prefers his passion before his reason;
if he that looks not to his family is Worse then an infidel, what then is he that looks not to his mind? what confused Chaos Are most men's minds, — rudis indigestaque Moles? a man makes a fool of himself as oft as he prefers his passion before his reason;
Bring out of the Register of conscience, the Laws of him that made thee, oppose some clear text of holy writ, that comes into thy mind, against that very lust that is now rising Ex. gr. if it be carnall fear, Isa. 51.12.
Bring out of the Register of conscience, the Laws of him that made thee, oppose Some clear text of holy writ, that comes into thy mind, against that very lust that is now rising Ex. Great. if it be carnal Fear, Isaiah 51.12.
If diffidence in Gods promises, Numb. 23.19. If immoderate anger, Ephes. 4.26. If pride and arrogance, and self-assuming, Matth 5.3. & 11.29. &c. Happy is the man that hath his quiver full of such artillery!
If diffidence in God's promises, Numb. 23.19. If immoderate anger, Ephesians 4.26. If pride and arrogance, and self-assuming, Matthew 5.3. & 11.29. etc. Happy is the man that hath his quiver full of such Artillery!
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Did ever any rebell against him and prosper, eine ego ut adverser? Is it wisely done of me, to resist my Maker? to try which is strongest, a poor worme,
Did ever any rebel against him and prosper, eine ego ut adverser? Is it wisely done of me, to resist my Maker? to try which is Strongest, a poor worm,
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and lightnings of his threats perswade thee, which are all levelled against wilfull sinners. And it is not safe standing (surely) in the very Canons mouth.
and lightnings of his Treats persuade thee, which Are all leveled against wilful Sinners. And it is not safe standing (surely) in the very Canonas Mouth.
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Shew it the Majesty of the Lord, see how that is described, Isa. 6.1, 2, 3. Ask thy soul whether it sees the living God, that seeth it? Whether it is aware whose eye looks on, Gen. 16.13, 14. Whether it hath no respect for God himself, who stands by,
Show it the Majesty of the Lord, see how that is described, Isaiah 6.1, 2, 3. Ask thy soul whither it sees the living God, that sees it? Whither it is aware whose eye looks on, Gen. 16.13, 14. Whither it hath no respect for God himself, who Stands by,
Speak to thy unruly lusts as the Town-Clerk of Ephesus wisely did to the mutinous Citizens, Acts 19 40. Sirs, we are in danger to be called in question for this dayes uproar, there being no cause whereby we may give an account of this tumult.
Speak to thy unruly Lustiest as the Town-Clerk of Ephesus wisely did to the mutinous Citizens, Acts 19 40. Sirs, we Are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this tumult.
T'other day I was angry, and behaved my self uncomely, put the whole company, or family out of order, disobliged such a dear and faithful friend, by my rashness and folly, in uttering hasty words before I weighed them.
Tother day I was angry, and behaved my self uncomely, put the Whole company, or family out of order, disobliged such a dear and faithful friend, by my rashness and folly, in uttering hasty words before I weighed them.
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and these are the fruits and cursed effects of my yielding to the beginnings of sinne, and shall I go now and repeat my madnesse? Had I not smart enough for my folly before;
and these Are the fruits and cursed effects of my yielding to the beginnings of sin, and shall I go now and repeat my madness? Had I not smart enough for my folly before;
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and not only so, but torment thy self, and kindle a hell in thine own bosome? and all this in despight of all thy warnings? Ictus Piscator sapit, the burnt child dreads the fire:
and not only so, but torment thy self, and kindle a hell in thine own bosom? and all this in despite of all thy Warnings? Ictus Piscator sapit, the burned child dreads the fire:
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and let everlasting shame stop thy mouth, if thou darest affirme any thing in this wretched world worthy to be named once with the living God for Rivalship,
and let everlasting shame stop thy Mouth, if thou Darest affirm any thing in this wretched world worthy to be nam once with the living God for Rivalship,
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Oh how great a folly is it to dote on husks, and overlook the bread in thy fathers house, Jer. 2.12, 13. 2 Turn thy carnall affections into spirituall ones of a contrary nature.
O how great a folly is it to dote on husks, and overlook the bred in thy Father's house, Jer. 2.12, 13. 2 Turn thy carnal affections into spiritual ones of a contrary nature.
Set on work the grace contrary to the lust that is stirring, if it be pride and vain-glory in the applause of men, think how ridiculous it were for a criminall to please himself in the esteem,
Set on work the grace contrary to the lust that is stirring, if it be pride and vainglory in the applause of men, think how ridiculous it were for a criminal to please himself in the esteem,
If thou beginnest to be powred loosely out, and as it were dissolved in frolick mirth and jovialty, correct that vainnesse and gayety of spirit by the grave and sober thoughts of death, and judgement, and e•ernity.
If thou beginnest to be poured loosely out, and as it were dissolved in frolic mirth and Joviality, correct that vainness and gaiety of Spirit by the grave and Sobrium thoughts of death, and judgement, and e•ernity.
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Spread his own gracious promises in his eyes. Psal. 27.14. Isa. 40.28, 29, 30, 31. Psal. 55.22. 1 Pet. 5.7. Such Ejaculations or Meditations as these are mighty usefull, Gods children find them so in the very paroxisme and assault.
Spread his own gracious promises in his eyes. Psalm 27.14. Isaiah 40.28, 29, 30, 31. Psalm 55.22. 1 Pet. 5.7. Such Ejaculations or Meditations as these Are mighty useful, God's children find them so in the very paroxysm and assault.
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But if the Temptation continue, get into thy Closet, and humble thy self greatly before thy God, throw thy self at his feet, tell him thou wilt not rise till he hath given thee a token for good, no, thou art resolved there to lye hanging on him,
But if the Temptation continue, get into thy Closet, and humble thy self greatly before thy God, throw thy self At his feet, tell him thou wilt not rise till he hath given thee a token for good, no, thou art resolved there to lie hanging on him,
And it is worth observing, that the Lord takes pleasure to be called the mighty God of Jacob, and the Lord God of Israel, as if he reckoned it an honour, that once the worme Jacob wrestled with his omnipotence,
And it is worth observing, that the Lord Takes pleasure to be called the mighty God of Jacob, and the Lord God of Israel, as if he reckoned it an honour, that once the worm Jacob wrestled with his omnipotence,
When thou hast done this, Rise up, and buckle on the shield of faith, which is able to quench the fiery darts of the wicked one, Ephes. 6 16. Cloath thy soul with an heroick confidence, in the power and faithfulnesse of thy God,
When thou hast done this, Rise up, and buckle on the shield of faith, which is able to quench the fiery darts of the wicked one, Ephesians 6 16. Cloth thy soul with an heroic confidence, in the power and faithfulness of thy God,
and whether should the pursued Lamb betake it self, but into that shephea•ds arms? In time of trouble (spirituall as well as other) he will hide thee in the secret of his Tabernacle, in his pavilion will he hide thee,
and whither should the pursued Lamb betake it self, but into that shephea•ds arms? In time of trouble (spiritual as well as other) he will hide thee in the secret of his Tabernacle, in his pavilion will he hide thee,
His name is a strong tower, Cast thy care upon him, and expect the same pity from thy God, which the men of Iabesh-Gilead found from Saul, when Nabash (the barbarous Ammonite) would have put out their right eyes, To morrow ere the Sun be hot ye shall have help, 1 Sam. 11.9.
His name is a strong tower, Cast thy care upon him, and expect the same pity from thy God, which the men of Iabesh-Gilead found from Saul, when Nabash (the barbarous Ammonite) would have put out their right eyes, To morrow ere the Sun be hight you shall have help, 1 Sam. 11.9.
If the King of Israels bowels yerned over those poor men, shall not the bowels of the God of Israel over those that fear him? Yes, upon his honour, truth and faithfulnesse, he will not suffer that cruell Nahash (to allude to the signification of the word) that old Serpent, to have his will upon them:
If the King of Israel's bowels yearned over those poor men, shall not the bowels of the God of Israel over those that Fear him? Yes, upon his honour, truth and faithfulness, he will not suffer that cruel Nahash (to allude to the signification of the word) that old Serpent, to have his will upon them:
Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle, Psal. 24.7, 8. Thus was Joseph rescued from the Archers, that shot at him, and sorely grieved him.
Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle, Psalm 24.7, 8. Thus was Joseph rescued from the Archers, that shot At him, and sorely grieved him.
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His bow abode in strength, and the arms of his hands were made strong by the arms of the mighty God of Jacob, Gen. 49.23, 24. I come at length to the Use.
His bow Abided in strength, and the arms of his hands were made strong by the arms of the mighty God of Jacob, Gen. 49.23, 24. I come At length to the Use.
The best of men that ever yet blest the earth with their Residence upon it (except that Son of man who was only so by the mothers side, being by the Fathers the only begotten Son of the eternall God) had flesh lusting in them unto sin.
The best of men that ever yet blessed the earth with their Residence upon it (except that Son of man who was only so by the mother's side, being by the Father's the only begotten Son of the Eternal God) had Flesh lusting in them unto since.
If the Carbuncle and the Tokens proclaim the Plague? or the spots discover a pestilential feaver? or the Variolae (those postulous efflorescencies, which we commonly name the Small Pox ) argue the praecipitation of the blood, by some latent malignity? Certainly the lustings of the flesh in all men, demostrate that the very nature of man on Earth is now blasted, and corrupted.
If the Carbuncle and the Tokens proclaim the Plague? or the spots discover a pestilential fever? or the Variolae (those postulous efflorescencies, which we commonly name the Small Pox) argue the precipitation of the blood, by Some latent malignity? Certainly the lustings of the Flesh in all men, demonstrate that the very nature of man on Earth is now blasted, and corrupted.
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Methinks the Divine perfection, and our owne imperfection are the two greatest Sensibles in the world, both of them equally, that is, immensely clear, and discernable.
Methinks the Divine perfection, and our own imperfection Are the two greatest Sensibles in the world, both of them equally, that is, immensely clear, and discernible.
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Not to see the one is to be NONLATINALPHABET without God in the world, and not to feel the other (for it is like the Aegyptian darknesse, Exod. 10.21. that may be felt by all that are not past feeling ) is to be without or besides ones self.
Not to see the one is to be without God in the world, and not to feel the other (for it is like the Egyptian darkness, Exod 10.21. that may be felt by all that Are not passed feeling) is to be without or beside ones self.
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Now since all the reason in the world consents to the truth of that Aphorisme of the Philosopher NONLATINALPHABET that the best and most excellent mind is the parent of the Universe, and an Almighty everliving goodnesse is the Source,
Now since all the reason in the world consents to the truth of that Aphorism of the Philosopher that the best and most excellent mind is the parent of the Universe, and an Almighty everliving Goodness is the Source,
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and root of all things, since heaven and earth say Amen, and again Amen, Hallelujah to that Oracle of the Psalmist, The worke of God is honourable and glorious, Psal. 111.3. And all that God made was very good, Gen. 1.31. No wonder if it puzzled all philosophy NONLATINALPHABET;
and root of all things, since heaven and earth say Amen, and again Amen, Hallelujah to that Oracle of the Psalmist, The work of God is honourable and glorious, Psalm 111.3. And all that God made was very good, Gen. 1.31. No wonder if it puzzled all philosophy;
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Whence humane nature came to be thus vitiated and debauched? What are the fountains of this great Deep of sinne within us, which like the troubled Sea, is perpetually thus casting out mire and dirt? Sure enough so universall an effect as this calamity of mankind, must have a cause as universal.
Whence humane nature Come to be thus vitiated and debauched? What Are the fountains of this great Deep of sin within us, which like the troubled Sea, is perpetually thus casting out mire and dirt? Sure enough so universal an Effect as this calamity of mankind, must have a cause as universal.
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that is (say they) in an aequilibrium and perfect indifferency to good and evill, assigning no other cause of the generall corruption of mens lives and manners,
that is (say they) in an Aequilibrium and perfect indifferency to good and evil, assigning no other cause of the general corruption of men's lives and manners,
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The Manichees (as St. Austin tels who was himselfe for severall years before his conversion of that heresie) thought that all the evill in the world sprang from an Almighty and an eternall principle of evill, counter-working, and over-bearing God;
The manichees (as Saint Austin tells who was himself for several Years before his conversion of that heresy) Thought that all the evil in the world sprang from an Almighty and an Eternal principle of evil, counter-working, and overbearing God;
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But since the very formall notion of God, involveth infinite perfection, and that of sin, meer imperfection, it is a perfect contradiction, that evill should be infinite, if good be so;
But since the very formal notion of God, involveth infinite perfection, and that of since, mere imperfection, it is a perfect contradiction, that evil should be infinite, if good be so;
Much wiser than either of the two former, was the conjecture of the Pythagoreans and Platonists, though Heathens, who having nothing else to consult (as want•ng the divine Revelation of holy Scripture) but their own faculties embraced the conceit, that all humane souls were created in the beginning upright, and placed by God in happier mansions, in purer and higher regions of the Universe,
Much Wiser than either of the two former, was the conjecture of the pythagoreans and Platonists, though heathens, who having nothing Else to consult (as want•ng the divine Revelation of holy Scripture) but their own faculties embraced the conceit, that all humane Souls were created in the beginning upright, and placed by God in Happier mansions, in Purer and higher regions of the Universe,
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untill at length they did NONLATINALPHABET as Hierocles phraseth it, i. e. till they fell from the divine life, and became inhabitants of earthly Tabernacles, bringing their fallen and degenerate natures along with them.
until At length they did as Hierocles Phraseth it, i. e. till they fell from the divine life, and became inhabitants of earthly Tabernacles, bringing their fallen and degenerate nature's along with them.
This opinion had of old the generall consent of the Jewes, as appeareth Jo. 9.2. and yet hath, as Men. Ben Israel in his Book De Resurrectione mortuorum, witnesseth.
This opinion had of old the general consent of the Jews, as appears John 9.2. and yet hath, as Men. Ben Israel in his Book De Resurrection Mortuorum, Witnesseth.
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But as much as is necessary for us to know about this great enquiry, God hath (blessed be his goodnesse) sufficiently revealed in the three first Chapters of Genesis, compared with Psal. 51.5. Eccles. 7.29.
But as much as is necessary for us to know about this great enquiry, God hath (blessed be his Goodness) sufficiently revealed in the three First Chapters of Genesis, compared with Psalm 51.5. Eccles. 7.29.
and consistently with the Divine perfections, and that so believeth them, as to put that and no other sense and interpretation upon them, which is worthy of the glorious attribute,
and consistently with the Divine perfections, and that so Believeth them, as to put that and no other sense and Interpretation upon them, which is worthy of the glorious attribute,
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Take the exhortation of the Apostle, watch ye, stand fast in the faith, quit your selves like men, 1 Cor. 16.13. Let me press this with a few considerations.
Take the exhortation of the Apostle, watch you, stand fast in the faith, quit your selves like men, 1 Cor. 16.13. Let me press this with a few considerations.
See the sad example of Peter denying his Lord, Matth 26. 1. He was only timerous, he follows afar off, vers. 58. 2. At the next step he denies his Lord openly before them all, vers. 70. 3. He adds an oath to it, vers. 72. And lastly, vers. 74. he falls a cursing and swearing as if he meant to out-sin the vilest there.
See the sad Exampl of Peter denying his Lord, Matthew 26. 1. He was only timorous, he follows afar off, vers. 58. 2. At the next step he Denies his Lord openly before them all, vers. 70. 3. He adds an oath to it, vers. 72. And lastly, vers. 74. he falls a cursing and swearing as if he meant to outsin the Vilest there.
Follow thy victorious Leader, let all that know thee, see that Religion is no mean and feeble thing, that the School of Christ breeds the excellent of the earth, that the Divine life is the most powerfull principle in the world, that the Spirit of God in thee,
Follow thy victorious Leader, let all that know thee, see that Religion is no mean and feeble thing, that the School of christ breeds the excellent of the earth, that the Divine life is the most powerful principle in the world, that the Spirit of God in thee,
3. The lusts of the flesh are thy greatest enemies, as well as Gods, they warre against thy soul, 1 Pet. 2.11. To resist them feebly, is to do, not only the work of the Lord, but of thy Soul negligently. 4ly.
3. The Lustiest of the Flesh Are thy greatest enemies, as well as God's, they war against thy soul, 1 Pet. 2.11. To resist them feebly, is to do, not only the work of the Lord, but of thy Soul negligently. 4ly.
Is this thy love, and thanks to thy Lord, to whom thou art so infinitely beholding? Canst thou find in thy heart to put thy Spear again in his side? Hath he not suffered yet enough? Is his bloody passion nothing? must he bleed again? Ah monster of ingratitude!
Is this thy love, and thanks to thy Lord, to whom thou art so infinitely beholding? Canst thou find in thy heart to put thy Spear again in his side? Hath he not suffered yet enough? Is his bloody passion nothing? must he bleed again? Ah monster of ingratitude!
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if he depart from thee grieved? Or is it ingenuous, thus unworthily to treat that noble Guest, to affront Gods sacred Spirit to his very face? and in despight,
if he depart from thee grieved? Or is it ingenuous, thus unworthily to Treat that noble Guest, to affront God's sacred Spirit to his very face? and in despite,
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and mockery of him to side with his Enemy, the flesh? Is this thy kindnesse to thy best Friend, thy faithfull Counsellour, thy infallible Guide, thy Minister,
and mockery of him to side with his Enemy, the Flesh? Is this thy kindness to thy best Friend, thy faithful Counselor, thy infallible Guide, thy Minister,
and Oracle, thy sweet and only Comforter? What need I add, that thou breakest thy peace, woundest thy conscience, forfeitest the losse of Gods countenance,
and Oracle, thy sweet and only Comforter? What need I add, that thou breakest thy peace, woundest thy conscience, forfeitest the loss of God's countenance,
Nay, the mortifying of one earthly member (like the cutting off a limb from the naturall body) will make the whole body of sin tremble, all the rest of thy Lusts will fare the worse, and by consent languish.
Nay, the mortifying of one earthly member (like the cutting off a limb from the natural body) will make the Whole body of since tremble, all the rest of thy Lustiest will fare the Worse, and by consent languish.
THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job, and by way of Vindication and Apology for God in his dealings with men;
THese words Are part of Elihu's discourse uttered by Way of Reprehension and Conviction to Job, and by Way of Vindication and Apology for God in his dealings with men;
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and makes a defence, or gives a rationale of Gods proceedings with men, &c. where he shews that it is not mans torment or ruine that God desires, but his reformation and amendment:
and makes a defence, or gives a rationale of God's proceedings with men, etc. where he shows that it is not men torment or ruin that God Desires, but his Reformation and amendment:
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and that it may appear how sincerely and fervently he desires it, he shews that there are several ways and means which God useth, which are most powerful and likely to produce it.
and that it may appear how sincerely and fervently he Desires it, he shows that there Are several ways and means which God uses, which Are most powerful and likely to produce it.
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1. He speaks to men in dreams, ver. 15, &c. 2. (When that will not do) by afflictions, ver. 19, &c. 3. To make those afflictions more intelligible and more effectual, he sends a messenger, &c. this is the business of the Text, if there be with him, &c. wherein you may observe two parts.
1. He speaks to men in dreams, ver. 15, etc. 2. (When that will not do) by afflictions, ver. 19, etc. 3. To make those afflictions more intelligible and more effectual, he sends a Messenger, etc. this is the business of the Text, if there be with him, etc. wherein you may observe two parts.
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1. A supposition, ver. 23. If there be a messenger with him, an interpreter, &c. 2. A position, ver. 24. Then he is gracious to him, &c. the words may be called the sick mans cordial,
1. A supposition, ver. 23. If there be a Messenger with him, an interpreter, etc. 2. A position, ver. 24. Then he is gracious to him, etc. the words may be called the sick men cordial,
3. The Physitian who is described: 1. Ab officio, by his Office, a messenger. 2. Ab opere, by his work, an interpreter. 3. A praestantid, a rare man, one of a thousand. — multis è millibus unus.
3. The physician who is described: 1. Ab Officio, by his Office, a Messenger. 2. Ab Opere, by his work, an interpreter. 3. A praestantid, a rare man, one of a thousand. — multis è millibus Unus.
The difficulties are neither many nor great, yet some things there are which need explication, If a messenger ] an Angel, i. e. by office, not by nature,
The difficulties Are neither many nor great, yet Some things there Are which need explication, If a Messenger ] an Angel, i. e. by office, not by nature,
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for so the word is oft used in Scripture, both in the Old Testament, Mal. 3.1. Behold I will send my messenger, Heb. NONLATINALPHABET my Angel, which the infallible interpreter, the Lord Jesus, tels us was meant of John the Baptist, Mat. 11.10. This is he of whom it is written, Behold I send a messenger, &c. and in the New Testament.
for so the word is oft used in Scripture, both in the Old Testament, Malachi 3.1. Behold I will send my Messenger, Hebrew my Angel, which the infallible interpreter, the Lord jesus, tells us was meant of John the Baptist, Mathew 11.10. This is he of whom it is written, Behold I send a Messenger, etc. and in the New Testament.
Rev. 2. and 3. where the Pastours of the several Churches are called Angels, and so it is most fitly understood here, both because, God did then and still doth most generally use the Ministry of men rather then Angels in counselling and comforting afflicted men,
Rev. 2. and 3. where the Pastors of the several Churches Are called Angels, and so it is most fitly understood Here, both Because, God did then and still does most generally use the Ministry of men rather then Angels in counseling and comforting afflicted men,
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but he when he ascended on high gave forth this gift, and left us interpreters in his stead, Eph. 4.11, &c. To shew unto a man this righteousness ] i. e.
but he when he ascended on high gave forth this gift, and left us Interpreters in his stead, Ephesians 4.11, etc. To show unto a man this righteousness ] i. e.
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now then omnis curatio fit per contraria, all cures are wrought by contraries, when therefore a faithful Messenger or Minister of Christ having made the sick man sensible of his sin,
now then omnis Curatio fit per contraria, all cures Are wrought by contraries, when Therefore a faithful Messenger or Minister of christ having made the sick man sensible of his since,
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and afterwards of the pardon of it, and when he comes to discover to him his righteousness, uprightness, holiness, then God is gracious, &c. although it is not at all impossible that here may be a reference to Christs righteousness,
and afterwards of the pardon of it, and when he comes to discover to him his righteousness, uprightness, holiness, then God is gracious, etc. although it is not At all impossible that Here may be a Referente to Christ righteousness,
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God saith, Deliver him, — he saith so to his Minister, he gives him commission to deliver him, i. e. to declare him to be delivered, God delivers men authoritative & realiter, Ministers only Ministerialiter & declarative: it is an usual phrase Ministers are said to do, that which they declare God will do, Jer. 1.10.
God Says, Deliver him, — he Says so to his Minister, he gives him commission to deliver him, i. e. to declare him to be Delivered, God delivers men authoritative & realiter, Ministers only Ministerialiter & declarative: it is an usual phrase Ministers Are said to do, that which they declare God will do, Jer. 1.10.
Indeed as Divines distinguish of the resurrection of the godly, and the wicked, so the temporal deliverances which wicked men receive they are the effects of common providence;
Indeed as Divines distinguish of the resurrection of the godly, and the wicked, so the temporal Deliverances which wicked men receive they Are the effects of Common providence;
the Devil may suggest the invalidity of a sick-bed repentance, the customariness and hypocrisie of sick-bed desires, &c. now to obviate such suggestions, consider these things.
the devil may suggest the invalidity of a sickbed Repentance, the customariness and hypocrisy of sickbed Desires, etc. now to obviate such suggestions, Consider these things.
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and whereas it may be thought that such men only come to God as driven by necessity, You must know that God is so gracious, that he receives even such whom meer necessity drives to him,
and whereas it may be Thought that such men only come to God as driven by necessity, You must know that God is so gracious, that he receives even such whom mere necessity drives to him,
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So in that parable of the Prodigal (wherein God is pleased to represent the methods of his grace in the conversion and salvation of sinners) you shall find that God doth not reject that poor prodigal,
So in that parable of the Prodigal (wherein God is pleased to represent the methods of his grace in the conversion and salvation of Sinners) you shall find that God does not reject that poor prodigal,
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3. Sick-bed repentance is not wholly impossible (though it be hard) sickness is one means that God useth to work repentance, God can work repentance even upon a sick bed,
3. Sickbed Repentance is not wholly impossible (though it be hard) sickness is one means that God uses to work Repentance, God can work Repentance even upon a sick Bed,
and to speak truly and strictly, although the means of repentance be more probable, and the truth of repentance more discernable in health then in sickness,
and to speak truly and strictly, although the means of Repentance be more probable, and the truth of Repentance more discernible in health then in sickness,
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yet the practise of repentance is as hard a work in health as in sickness, seeing in both cases it is the great work of the omnipotent God, who hath ever challenged it as his royal prerogative to give repentance? whatever those hostes gratiae Christi (as Austin cals them) say to the contrary,
yet the practice of Repentance is as hard a work in health as in sickness, seeing in both cases it is the great work of the omnipotent God, who hath ever challenged it as his royal prerogative to give Repentance? whatever those hosts Gratiae Christ (as Austin calls them) say to the contrary,
so that in short, with men, repentance is always impossible, can the Ethiopian change his skin or the Leopard his spots? then may ye also do good that are accustomed to do evil, Jer. 13.23. but with God it is always possible.
so that in short, with men, Repentance is always impossible, can the Ethiopian change his skin or the Leopard his spots? then may you also do good that Are accustomed to do evil, Jer. 13.23. but with God it is always possible.
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that late repentance is seldom true, though true repentance is never late, it being the just judgement of God, that they that intend to mock God by putting off repentance should deceive themselves, and die without repentance.
that late Repentance is seldom true, though true Repentance is never late, it being the just judgement of God, that they that intend to mock God by putting off Repentance should deceive themselves, and die without Repentance.
2. That it is a work of great difficulty might easily be demonstrated, but that will appear in the further prosecution of it all along, only there are two Arguments which the Text suggests.
2. That it is a work of great difficulty might Easily be demonstrated, but that will appear in the further prosecution of it all along, only there Are two Arguments which the Text suggests.
1. That it is a work which God hath put into the hands of his chief Officers, his Ministers, who ought to be the most accomplished persons of all others, &c. this is one of those works for which God hath vouchsafed such singular gifts unto his Messengers.
1. That it is a work which God hath put into the hands of his chief Officers, his Ministers, who ought to be the most accomplished Persons of all Others, etc. this is one of those works for which God hath vouchsafed such singular Gifts unto his Messengers.
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for why should not men be as accurate in healing mens souls, as their bodies? since the very Heathen could say, That all our care should be translated from the things of the body, to the soul, so Epictetus in his 6;
for why should not men be as accurate in healing men's Souls, as their bodies? since the very Heathen could say, That all our care should be translated from the things of the body, to the soul, so Epictetus in his 6;
Chapter, NONLATINALPHABET, &c. and as for the body men prize those Physicians most that best know their temper, &c. so should sick persons prefer (caeterîs paribus) that faithful Minister that hath most knowledge of them, &c. 2. The great business is to bring the sick man to a true sight of his state and condition:
Chapter,, etc. and as for the body men prize those Physicians most that best know their temper, etc. so should sick Persons prefer (caeterîs paribus) that faithful Minister that hath most knowledge of them, etc. 2. The great business is to bring the sick man to a true sighed of his state and condition:
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you and they must both consider, that as the heart is always deceitful, so then especially for three reasons amongst others. 1. Then men are impotent and unable to examine themselves, their natural parts are weakned, the eyes of their mind clouded:
you and they must both Consider, that as the heart is always deceitful, so then especially for three Reasons among Others. 1. Then men Are impotent and unable to examine themselves, their natural parts Are weakened, the eyes of their mind clouded:
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their mind is diverted by bodily paines that it cannot attend, and so may sooner be cheated. 2. Then men are sloathful and listless as to all spiritual exercises:
their mind is diverted by bodily pains that it cannot attend, and so may sooner be cheated. 2. Then men Are slothful and listless as to all spiritual exercises:
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if even good men are sloathful in their most healthful times, how much more evil men in times of sickness? the listlesness of the body generally makes an answerable impression upon the faculties of the soul, that being a received truth amongst Physicians and Philosophers,
if even good men Are slothful in their most healthful times, how much more evil men in times of sickness? the listlessness of the body generally makes an answerable impression upon the faculties of the soul, that being a received truth among Physicians and Philosophers,
3. In times of sickness men are greedy of comfort, and so will catch even at a shadow, &c. upon all these grounds there needs the more caution, to set before his eyes the folly and misery of self-deceit, especially in everlasting matters.
3. In times of sickness men Are greedy of Comfort, and so will catch even At a shadow, etc. upon all these grounds there needs the more caution, to Set before his eyes the folly and misery of self-deceit, especially in everlasting matters.
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3. Ministers and others must take great heed lest while they avoid one extream, they run upon another, which is a common errour in practise, some for the prevention of despair, have made such unseasonable applications of comfort, as have begotten presumptuous hopes.
3. Ministers and Others must take great heed lest while they avoid one extreme, they run upon Another, which is a Common error in practice, Some for the prevention of despair, have made such unseasonable applications of Comfort, as have begotten presumptuous hope's.
Others again to prevent presumption have so indiscreetly aggravated things as to render them hopeless, and so careless, &c. there must therefore be a prudent contemperation of things together:
Others again to prevent presumption have so indiscreetly aggravated things as to render them hopeless, and so careless, etc. there must Therefore be a prudent contemperation of things together:
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as the wise Physician mixeth several ingredients, he puts in indeed things of a sharpe and corroding nature, which may eat out or remove the noxious humours, but addeth to them things of a more gentle temperature which by their leuity may correct the acrimony of the former:
as the wise physician mixeth several ingredients, he puts in indeed things of a sharp and corroding nature, which may eat out or remove the noxious humours, but adds to them things of a more gentle temperature which by their levity may correct the acrimony of the former:
God himself sets us a copy by the mouth of Samuel, 1 Sam. 12.20 You have done all this wickedness, there is the corrosions, he faithfully discovers that,
God himself sets us a copy by the Mouth of Samuel, 1 Sam. 12.20 You have done all this wickedness, there is the corrosions, he faithfully discovers that,
and doth not dawbe with them, yet, lest the disease should rather be exasperated then removed, he addes this healing counsel, yet turn not a side from following the Lord, & this Cordial v 22. The Lo•d will not forsake his people:
and does not daub with them, yet, lest the disease should rather be exasperated then removed, he adds this healing counsel, yet turn not a side from following the Lord, & this Cordial v 22. The Lo•d will not forsake his people:
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you may as well make one suit for all bodies: discreet Physicians diversifie their applications, according to the difference of the Patients disposition and condition;
you may as well make one suit for all bodies: discreet Physicians diversify their applications, according to the difference of the Patients disposition and condition;
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1. Difference of tempers whether tender, or rough & stubborn, as you read it is the husbandmans discretion that the fitches are not threshed with a threshing instrument,
1. Difference of tempers whither tender, or rough & stubborn, as you read it is the husbandman's discretion that the fitches Are not threshed with a threshing Instrument,
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neither is the cart-wheel turned upon the cummine, but the fitches are beaten out with a staff and the cummine with a rod, Isa. 28.27. so it must be the discretion of a Minister, to have respect to the different tempers of men, in his applications to them:
neither is the cart-wheel turned upon the Cummine, but the fitches Are beaten out with a staff and the Cummine with a rod, Isaiah 28.27. so it must be the discretion of a Minister, to have respect to the different tempers of men, in his applications to them:
2. Difference of education and conversation, some have been nuzzled in ignorance, others brought up in the knowledge of the truth, not considering of this, occasions much mischief:
2. Difference of education and Conversation, Some have been nuzzled in ignorance, Others brought up in the knowledge of the truth, not considering of this, occasions much mischief:
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some have had a loose and profane education, others civil and religious: the former require more terrour, the latter more caution, lest they deceive themselves. 3. Difference of guilt.
Some have had a lose and profane education, Others civil and religious: the former require more terror, the latter more caution, lest they deceive themselves. 3. Difference of guilt.
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as God expects, so Ministers must endeavour that sorrow may bear some proportion with the sin — Peter having sinned grievously wept bitterly Mat. 27. last.
as God expects, so Ministers must endeavour that sorrow may bear Some proportion with the since — Peter having sinned grievously wept bitterly Mathew 27. last.
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it is not Augustus his NONLATINALPHABET, to die quietly, like a Lamb (as the vulgar phrase it) but a Scripture NONLATINALPHABET, to die the death of the righteous:
it is not Augustus his, to die quietly, like a Lamb (as the Vulgar phrase it) but a Scripture, to die the death of the righteous:
6. The same course for substance is to be taken for the conversion of sick and healthful persons, &c. there is but one way to heaven, for all persons;
6. The same course for substance is to be taken for the conversion of sick and healthful Persons, etc. there is but one Way to heaven, for all Persons;
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and therefore consider with your selves what you would do, if they were in health, and what were necessary then, why that same course you must take now:
and Therefore Consider with your selves what you would do, if they were in health, and what were necessary then, why that same course you must take now:
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and not at all affected with it, &c. If ever you mean to do them any good, you must awaken them out of that mortall sleep or lethargy lighten their eyes with a conviction of their danger,
and not At all affected with it, etc. If ever you mean to do them any good, you must awaken them out of that Mortal sleep or lethargy lighten their eyes with a conviction of their danger,
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You must possess them with the folly of such a temper, the unavoydable misery of self-deluding persons, &c. and the dread of disappointment when too late. 3. Carelesness and listnesness;
You must possess them with the folly of such a temper, the unavoidable misery of Self-deluding Persons, etc. and the dread of disappointment when too late. 3. Carelessness and listnesness;
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This is the temper of many, knowing the difficulty of believing, repenting, &c. and remembring their own guilt, they cast off the care of that, which they think will be to no purpose, &c. You must therefore possess them with the necessity of Christian carefulness;
This is the temper of many, knowing the difficulty of believing, repenting, etc. and remembering their own guilt, they cast off the care of that, which they think will be to no purpose, etc. You must Therefore possess them with the necessity of Christian carefulness;
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&c. What folly it is to free themselves from the care of a few dayes, to ascertain to themselves everlasting care and torment, &c. Also you must possesse them with the benefit of this care,
etc. What folly it is to free themselves from the care of a few days, to ascertain to themselves everlasting care and torment, etc. Also you must possess them with the benefit of this care,
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5. The concealment of some hidden way of wickednesse, I believe, hath sent many to Hell, they would never make their disease known, through fear of shame, &c. As some persons have died of those diseases which they have smother'd.
5. The concealment of Some hidden Way of wickedness, I believe, hath sent many to Hell, they would never make their disease known, through Fear of shame, etc. As Some Persons have died of those diseases which they have smothered.
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I shall only instance in one, which is sufficient of it self many times; that the Physitian knowing more exactly thy malady, may more effectually proportion his remedy.
I shall only instance in one, which is sufficient of it self many times; that the physician knowing more exactly thy malady, may more effectually proportion his remedy.
8. Take heed of healing the souls of sick persons slightly, this we are very apt to. 1. From the sick mans greedy desire of comfort. 2. From the expectation and desire of carnall friends. 3. From our own carelesse hearts, that love not to put our selves to any trouble or reproach (which we shall meet with,
8. Take heed of healing the Souls of sick Persons slightly, this we Are very apt to. 1. From the sick men greedy desire of Comfort. 2. From the expectation and desire of carnal Friends. 3. From our own careless hearts, that love not to put our selves to any trouble or reproach (which we shall meet with,
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if we be faithfull in this case) however take heed of it. Ier. 8.11. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. This is the case:
if we be faithful in this case) however take heed of it. Jeremiah 8.11. They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. This is the case:
Hence we may learn the great difficulty of the Ministeriall work, we see one reason why Paul said, Who is sufficient for th•se things? O what a sinne and shame is it to see what persons venture upon this work? that such undertake to be shepherds of Christs Flock, that are hardly sit to be set with the dogs of the flock? Father forgive them, they know not what they do.
Hence we may Learn the great difficulty of the Ministerial work, we see one reason why Paul said, Who is sufficient for th•se things? O what a sin and shame is it to see what Persons venture upon this work? that such undertake to be shepherd's of Christ Flock, that Are hardly fit to be Set with the Dogs of the flock? Father forgive them, they know not what they do.
Many act, as if they thought this were all the worke of a Minister to make a few Sermons, read some Prayers, &c. No, no, a Minister must be throughly furnished to every good worke, He must be apt and able for every worke: This, among others.
Many act, as if they Thought this were all the work of a Minister to make a few Sermons, read Some Prayers, etc. No, no, a Minister must be thoroughly furnished to every good work, He must be apt and able for every work: This, among Others.
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How many knots must he be able speedily to untye? How many cases must hee be able to give speedy resolution too? And hee must be supposed to have layd up with great industry,
How many knots must he be able speedily to untie? How many cases must he be able to give speedy resolution too? And he must be supposed to have laid up with great industry,
while time and strength last, before the evill dayes come, &c. It is a serious Admonition of Gregories in his Book Decura pastorali salus corporis quando ad bene operandum accepta despicitur quanti sit muneris amissa sentitur:
while time and strength last, before the evil days come, etc. It is a serious Admonition of Gregories in his Book Decura Pastorali salus corporis quando ad bene operandum accepta despicitur quanti sit muneris amissa sentitur:
if you do, perhaps your bodies, &c. what a dreadfull Dilemma is this, &c. The Physitian chargeth you not to trouble your selves with sad thoughts, lest you overthrow your bodies:
if you do, perhaps your bodies, etc. what a dreadful Dilemma is this, etc. The physician charges you not to trouble your selves with sad thoughts, lest you overthrow your bodies:
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But you, if you be wise take this counsell (and ô that my words might prevail with you) desire to speak with able & godly Ministers in the time of your health:
But you, if you be wise take this counsel (and o that my words might prevail with you) desire to speak with able & godly Ministers in the time of your health:
or friendship to them) you will give them and your selves too great ease and advantage by it, &c. Remember what obligeth you to do it in sickness, obligeth you also in health;
or friendship to them) you will give them and your selves too great ease and advantage by it, etc. remember what obliges you to do it in sickness, obliges you also in health;
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you are your Brothers keepers, you have all, curam animarū, cure of souls. And as Ministers are bound to this work virtute officii, by vertue of their office,
you Are your Brother's keepers, you have all, curam animarū, cure of Souls. And as Ministers Are bound to this work virtute Officii, by virtue of their office,
Some understand this of the hands of Absolution, others of the hands of Benediction, others of the hands of Confirmation, but •est and best, of the hands of Ordination, i. e.
some understand this of the hands of Absolution, Others of the hands of Benediction, Others of the hands of Confirmation, but •est and best, of the hands of Ordination, i. e.
Suddainly, ie. not before naturall capacity, not without comp••ent ability, no• unlesse qualified with piety, industry, gravity. The danger followes, Neither be partaker of other mens sins.
Suddenly, ie. not before natural capacity, not without comp••ent ability, no• unless qualified with piety, industry, gravity. The danger follows, Neither be partaker of other men's Sins.
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1. Not of their sins before Ordination, Approbando, by approving of them. 2. Not of their sins after Ordination, Confirmando, by confirming them in them.
1. Not of their Sins before Ordination, Approbando, by approving of them. 2. Not of their Sins After Ordination, Confirmando, by confirming them in them.
For certainly this Caution is not intended to Ministers onely, neither is it to be confined to the Case of Ordination; but as Christ said upon another occasion, What I say unto you, I say unto all.
For Certainly this Caution is not intended to Ministers only, neither is it to be confined to the Case of Ordination; but as christ said upon Another occasion, What I say unto you, I say unto all.
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a private Christian as well as a Minister, a Church-Member as well as a Church-Elder must be sure to take heed, that he be not partaker of other mens sins.
a private Christian as well as a Minister, a Church-Member as well as a Church-Elder must be sure to take heed, that he be not partaker of other men's Sins.
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When a man shall wittingly and willingly spread a snare in his brothers way, and either drive him in by provocation, or decoy him in by allurement, hee makes himselfe a partaker of his sin.
When a man shall wittingly and willingly spread a snare in his Brother's Way, and either drive him in by provocation, or decoy him in by allurement, he makes himself a partaker of his since.
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E g. to provoke a man to Passion, to tempt a person to Drunkennesse and uncleanness, to put a man upon Murder and blood-shed, to draw souls into Errour, Heresie, Blasphemy, &c. this is to espouse and adopt the sin,
E g. to provoke a man to Passion, to tempt a person to drunkenness and uncleanness, to put a man upon Murder and bloodshed, to draw Souls into Error, Heresy, Blasphemy, etc. this is to espouse and adopt the since,
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You know the Story there, 2 Sam 11. Ʋriah was slaine with the edge of the sword, David was many miles off when Uriah was slain, he died in the battel, Joab put him in the front, and the Ammonites slew him:
You know the Story there, 2 Same 11. Ʋriah was slain with the edge of the sword, David was many miles off when Uriah was slave, he died in the battle, Joab put him in the front, and the Ammonites slew him:
but now because David plotted and contrived all this, the Scripture tells us that David was the Murderer. 2 Sam. 12.9. Thou hast killed Ʋriah the Hittite with the sword, thou hast slain him with the sword of the children of Ammon.
but now Because David plotted and contrived all this, the Scripture tells us that David was the Murderer. 2 Sam. 12.9. Thou hast killed Ʋriah the Hittite with the sword, thou hast slave him with the sword of the children of Ammon.
Though the blade was the Ammonites, and the hilt might be said to be Joabs: yet the hand was Davids, and the deed was Davids. The Ammonites slew him, but David murdered him. S. Paul tells us, he was a blasphemer and a persecutor, and injurious, 1 Tim. 1.13.
Though the blade was the Ammonites, and the hilt might be said to be Joabs: yet the hand was Davids, and the deed was Davids. The Ammonites slew him, but David murdered him. S. Paul tells us, he was a blasphemer and a persecutor, and injurious, 1 Tim. 1.13.
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Beloved, to incite and provoke any to sinfull practices, to seduce and solicite any to loose doctrines and erronious opinions, it is to be doubly guilty of those sins, once by infection, and again by instigation.
beloved, to incite and provoke any to sinful practices, to seduce and solicit any to lose doctrines and erroneous opinions, it is to be doubly guilty of those Sins, once by infection, and again by instigation.
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Hence is that frequent expression among the Fathers concerning Arrius the Heretick, that look how many souls he had seduced to his heresie and blasphemy,
Hence is that frequent expression among the Father's Concerning Arius the Heretic, that look how many Souls he had seduced to his heresy and blasphemy,
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Oh man, whoever thou art that makest thy neighbour drunk, by putting the bottle to his mouth, that callest to thy brother, saying, •ast in thy lot am•ngst us,
O man, whoever thou art that Makest thy neighbour drunk, by putting the Bottle to his Mouth, that Callest to thy brother, saying, •ast in thy lot am•ngst us,
All sins indeed are devilish sins, Per modum servitutis; but some sins are devilish sins, Per modum imaginis, in all sins, men bear the Devils yoak, 1 John 3.8.
All Sins indeed Are devilish Sins, Per modum servitutis; but Some Sins Are devilish Sins, Per modum imaginis, in all Sins, men bear the Devils yoke, 1 John 3.8.
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Why beloved, from the hand proceeds Murders and Thefts, Eph 4.28. from the eye proceedes Adulteries and Fornications, 2 Pet. 2.14. and from the tongue proceeds f l•e witnesses and blasphemies, Psal. 120.3. Oh but the heart is the forge of all.
Why Beloved, from the hand proceeds Murders and Thefts, Ephesians 4.28. from the eye proceeds Adulteries and Fornications, 2 Pet. 2.14. and from the tongue proceeds f l•e Witnesses and Blasphemies, Psalm 120.3. O but the heart is the forge of all.
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Five Sins especially the Scripture brands as devilish Sins, and this is the chief. 1. False accusation, 2 Tim. 3.3. men shall be false accusers, Devils, sayes the Greek. 2. Ly•ng, John 8.44. you are of your father the Devil for he is a liar and the father of it. 3. Pride, 1 Tim 3.6. not a novice, lest puffed up with pride, he fall into the condemnation of the Devil. 4. Persecution, Revel. 2.10. the Devil shall cast some of you into prison, i. e.
Five Sins especially the Scripture brands as devilish Sins, and this is the chief. 1. False accusation, 2 Tim. 3.3. men shall be false accusers, Devils, Says the Greek. 2. Ly•ng, John 8.44. you Are of your father the devil for he is a liar and the father of it. 3. Pride, 1 Tim 3.6. not a novice, lest puffed up with pride, he fallen into the condemnation of the devil. 4. Persecution, Revel. 2.10. the devil shall cast Some of you into prison, i. e.
devilish, men-persecutors. 5. Temptation, as this is, Get thee behinde me Satan, sayes Christ to Peter, when he tempted him, Ma•th. 16.23. He that shall either hinder another of doing that good which is commanded, or shall further another to the doing of that evil which is prohibited, is justly chargeable with both their Sins.
devilish, men-persecutors. 5. Temptation, as this is, Get thee behind me Satan, Says christ to Peter, when he tempted him, Ma•th. 16.23. He that shall either hinder Another of doing that good which is commanded, or shall further Another to the doing of that evil which is prohibited, is justly chargeable with both their Sins.
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though he has no hand in't, yet if he has a heart in't, though he does not act it, yet if he likes it, and loves it, and approves it, though he does not persecute Gods Saints and Ministers,
though he has no hand in't, yet if he has a heart in't, though he does not act it, yet if he likes it, and loves it, and approves it, though he does not persecute God's Saints and Ministers,
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and so himself confesses, when God had awakened him, and humbled him to repentance, Acts 22.20. When the blood of thy Martyr Stephen was shed, I was consenting to his death, and so charges himself as guilty of it.
and so himself Confesses, when God had awakened him, and humbled him to Repentance, Acts 22.20. When the blood of thy Martyr Stephen was shed, I was consenting to his death, and so charges himself as guilty of it.
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God looks not upon the outward man so much as upon the heart, according to the frame and inclination of the heart, according as the pulse of the heart beats,
God looks not upon the outward man so much as upon the heart, according to the frame and inclination of the heart, according as the pulse of the heart beats,
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so is every man in the account & esteem of God, if Sin has once storm'd the Fort-Royall of the heart, though it never appears in the out-works, the Garrison is lost:
so is every man in the account & esteem of God, if since has once stormed the Fort-royal of the heart, though it never appears in the outworks, the Garrison is lost:
as that which appeares in the outward man by commission. Matth 15.19. Out of the heart proceeds murders, adulteries, fornications, thefts, false witnesses, blasphemies.
as that which appears in the outward man by commission. Matthew 15.19. Out of the heart proceeds murders, adulteries, fornications, thefts, false Witnesses, Blasphemies.
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and the heart - blasphemy, and the heart - iniquity, that God especially judges, according to that famous place, Jer. 17.10. I the Lord search the heart, to give to every man according to his wayes, i. e.
and the heart - blasphemy, and the heart - iniquity, that God especially judges, according to that famous place, Jer. 17.10. I the Lord search the heart, to give to every man according to his ways, i. e.
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he that shall wink at, and fla•ter men in Sins when he knowes in his conscience that they doe wickedly he makes himself Captain and Master of mis-rule among them And thus we are too prone to be partakers of Magistra•es sins, and Governours sins, and great mens sins Patrons sins, and Landlords sins. If the Grandees of the world profane the Sabbath, dishonour God, rant and swear,
he that shall wink At, and fla•ter men in Sins when he knows in his conscience that they do wickedly he makes himself Captain and Master of misrule among them And thus we Are too prove to be partakers of Magistra•es Sins, and Governors Sins, and great men's Sins Patrons Sins, and Landlords Sins. If the Grandees of the world profane the Sabbath, dishonour God, rant and swear,
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and scoff at Religion; out of a base cowardly spirit, or out of a carnall covetous heart, we flatter them and let them alone, it may be applaud them as he said Tu fa hunc Dominum, te facit ille Deum, doe but make him a Lord, and hee straight-way makes thee a God; as if we were not to dist•nguish between the persons of men, and the vices of men, or as if so be we more feared a mortall man, whose breath is in his nostrils,
and scoff At Religion; out of a base cowardly Spirit, or out of a carnal covetous heart, we flatter them and let them alone, it may be applaud them as he said Tu fa hunc Dominum, te facit Isle God, do but make him a Lord, and he straightway makes thee a God; as if we were not to dist•nguish between the Persons of men, and the vices of men, or as if so be we more feared a Mortal man, whose breath is in his nostrils,
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See how sharply God by his Pro•het taxes and reproves this dawbing in those wicked upholsters, that sow pillows to every elbow, Ezek. 13.17. and so forward. Read it at leisure.
See how sharply God by his Pro•het Taxes and reproves this daubing in those wicked upholsters, that sow pillows to every elbow, Ezekiel 13.17. and so forward. Read it At leisure.
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Alas, my brethren, methinks the interest of Piety, and the interest of Conscience, and the interest of the eternall God, judge of quick and dead, should swallow up all the interests of the world.
Alas, my brothers, methinks the Interest of Piety, and the Interest of Conscience, and the Interest of the Eternal God, judge of quick and dead, should swallow up all the interests of the world.
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If Nebuchadnezzar himself should set up a golden Image, and would have it worshipp'd, I tell you 'tis not treason for Sidrach, Meshech and Abednego to say, Wee are not carefull oh King to answer thee in this matter, Dan. 3.16.
If Nebuchadnezzar himself should Set up a golden Image, and would have it worshipped, I tell you it's not treason for Sidrach, Meshech and Abednego to say, we Are not careful o King to answer thee in this matter, Dan. 3.16.
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if opportunity serve, to oppose the soveraignty of man, whose authority he bears, and are not indeed Hushai's, but Ziba's, not Davids friends, but Davids flatterers.
if opportunity serve, to oppose the sovereignty of man, whose Authority he bears, and Are not indeed Hushai's, but Ziba's, not Davids Friends, but Davids Flatterers.
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4. By sufferance, by permitting the sins of others, so we become guilty, by suffering others to sin, whom we are bound in duty, and may be able by authority to hinder:
4. By sufferance, by permitting the Sins of Others, so we become guilty, by suffering Others to since, whom we Are bound in duty, and may be able by Authority to hinder:
and thus as in the former particular, we are guilty of Magistrates sins, in this particular Magistrates oft-times become guilty of our sins. Kings and Rulers,
and thus as in the former particular, we Are guilty of Magistrates Sins, in this particular Magistrates ofttimes become guilty of our Sins. Kings and Rulers,
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or loose wayes and customes, that are contrary to the power of godlinesse, to be observed, and shall not use his authority to prevent and suppresse them, he contracts to himself the guilt, and drawes upon himself the mischief of all those Sins and Enormities:
or lose ways and customs, that Are contrary to the power of godliness, to be observed, and shall not use his Authority to prevent and suppress them, he contracts to himself the guilt, and draws upon himself the mischief of all those Sins and Enormities:
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Just as he that licences a Book to the Pr•ss, if there be any faults of ignorance, or errour, or poysonous opinions, they may be justly charged upon him and laid at his doore, though he is not the author, yet because he is the licencer, though he is not the Parent, yet because he is the midwife. So if there be any heresie and blasphemy tolerated in a place,
Just as he that licences a Book to the Pr•ss, if there be any Faults of ignorance, or error, or poisonous opinions, they may be justly charged upon him and laid At his door, though he is not the author, yet Because he is the licencer, though he is not the Parent, yet Because he is the midwife. So if there be any heresy and blasphemy tolerated in a place,
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if there be any profanenesse and ungodliness suffered among a people, because it has the Magistrates Imprimatur, and he suff••s it to passe the Countrey without whipping, therefore he's highly guilty.
if there be any profaneness and ungodliness suffered among a people, Because it has the Magistrates Imprimatur, and he suff••s it to pass the Country without whipping, Therefore he's highly guilty.
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profanenesse abounds, let it go, sayes the Minister. Sirs, if it should be thus, this were to bear the Sins of a whole Parish, and a whole County, and a whole Nation upon a mans back at once.
profaneness abounds, let it go, Says the Minister. Sirs, if it should be thus, this were to bear the Sins of a Whole Parish, and a Whole County, and a Whole nation upon a men back At once.
Where you finde the sins of the people charged upon the Governours for their permission and toleration, both sins of Doctrine & Practise. Of Doctrine, Rev. 2.12, 14, 15. Unto the Angel of the Church of Pergamus write.
Where you find the Sins of the people charged upon the Governors for their permission and toleration, both Sins of Doctrine & practice. Of Doctrine, Rev. 2.12, 14, 15. Unto the Angel of the Church of Pergamos write.
because thou sufferest that woman Jezabel, which calleth her self a Prophetesse to teach and seduce, &c. To suffer Jezabel to teach in a Nation, is to suffer painting, and wantonness, and uncleannesse: these were the Sins of Jezabel, and to permit them is to partake of them.
Because thou sufferest that woman Jezebel, which calls her self a Prophetess to teach and seduce, etc. To suffer Jezebel to teach in a nation, is to suffer painting, and wantonness, and uncleanness: these were the Sins of Jezebel, and to permit them is to partake of them.
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the Devil could not tempt Job, nor Satan could not fift Peter without leave and commission from God neither could any wicked man act his villany and spit out his venome, without Gods sufferance. If permission of Sin be a partaking of Sin,
the devil could not tempt Job, nor Satan could not fift Peter without leave and commission from God neither could any wicked man act his villainy and spit out his venom, without God's sufferance. If permission of since be a partaking of since,
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Prosper and Hilary reply, The cause may be unknown, it cannot be unjust. All which is enough, Os obturare, to muzzle that Heaven-daring mouth of Blasphemy.
Prosper and Hilary reply, The cause may be unknown, it cannot be unjust. All which is enough, Os obturare, to muzzle that Heaven daring Mouth of Blasphemy.
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God's under no tye and obligation, but his own purpose and pleasure, Deus non tenetur Legibus, God is a Law to himself. Herein lies the guilt and evil of mans permitting of sin, hee is bound in duty, as well as furnished with ability, and authority to prevent it;
God's under no tie and obligation, but his own purpose and pleasure, Deus non tenetur Legibus, God is a Law to himself. Herein lies the guilt and evil of men permitting of since, he is bound in duty, as well as furnished with ability, and Authority to prevent it;
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4. It is no unrighteousness in God to suffer sin, because hee can turn every mans sin to a greater benefit and advantage, Gen. 50.20. You thought evil against mee, saith Joseph to his Brethren, but God meant it unto good;
4. It is no unrighteousness in God to suffer since, Because he can turn every men since to a greater benefit and advantage, Gen. 50.20. You Thought evil against me, Says Joseph to his Brothers, but God meant it unto good;
hee can make an Antidote of the Vipers flesh. Hee did by an excellent and rare Chymistry extract the greatest Mercy from the greatest Mischief; the grea-Good from the greatest Evil; the Salvation of Mankinde from the Crucifixion of Jesus Christ.
he can make an Antidote of the Vipers Flesh. He did by an excellent and rare Chemistry extract the greatest Mercy from the greatest Mischief; the grea-Good from the greatest Evil; the Salvation of Mankind from the Crucifixion of jesus christ.
So men are guilty of others sins, as namely, when Children sin by the Examples of their Parents, those very Parents are guilty of their Childrens sin.
So men Are guilty of Others Sins, as namely, when Children sin by the Examples of their Parents, those very Parents Are guilty of their Children's since.
and so do Children; Parents are Drunkards, and so are Children; Parents are unclean, and so are Children; as they make them rich by their Livings, so they make them wretched and debaucht by their lives; this is to make themselves partakers of all their sins.
and so do Children; Parents Are Drunkards, and so Are Children; Parents Are unclean, and so Are Children; as they make them rich by their Livings, so they make them wretched and debauched by their lives; this is to make themselves partakers of all their Sins.
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which made Austin, though a very holy man, so exceeding jealous of himself in this case, that that was his constant Prayer, Libera me Domine a pecca is meis alienis, Lord, saith hee, deliver mee from mine other mens sins;
which made Austin, though a very holy man, so exceeding jealous of himself in this case, that that was his constant Prayer, Libera me Domine a pecca is meis alienis, Lord, Says he, deliver me from mine other men's Sins;
And indeed Examples are more cogent and influential a great deal than Precepts. The Adulteries of Jupiter, and other Pagan gods did mightily draw the people to imitate their wantonness;
And indeed Examples Are more cogent and influential a great deal than Precepts. The Adulteries of Jupiter, and other Pagan God's did mightily draw the people to imitate their wantonness;
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and Augustine gives the reason, Magis intuebantur quid fecerat Jupiter quam quid docuit Plato; They more minded what Jupiter did, than what Plato taught.
and Augustine gives the reason, Magis intuebantur quid fecerat Jupiter quam quid Doctrine Plato; They more minded what Jupiter did, than what Plato taught.
Why compellest thou the Gentiles to live as do the Jews? How did St. Peter compel the Gentiles to Judaize? not by any thing hee preacht to them, saith Hierome, but by his Example, non docentis imperio, sed conversantis exemplo.
Why compellest thou the Gentiles to live as do the jews? How did Saint Peter compel the Gentiles to Judaize? not by any thing he preached to them, Says Jerome, but by his Exampl, non docentis Imperial, sed conversantis exemplo.
A stone you know thrown into the water, makes it self but one circle, aye but that one perhaps begets a score, or an hundred: so it is here, hee that sets an evil Example, sins not alone, hee draws hundreds it may bee into sin after him.
A stone you know thrown into the water, makes it self but one circle, aye but that one perhaps begets a score, or an hundred: so it is Here, he that sets an evil Exampl, Sins not alone, he draws hundreds it may be into since After him.
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6. By inference from a bad Example, or by imitation, so a man is guilty of another mans sin, not onely by Pattern, in setting bad Examples, but also by Practice, in following bad Examples; and thus, that man that will bee drunk,
6. By Inference from a bad Exampl, or by imitation, so a man is guilty of Another men since, not only by Pattern, in setting bad Examples, but also by Practice, in following bad Examples; and thus, that man that will be drunk,
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Hence you shall finde in Scripture mention made of Children by imitation as well as by nature, and people by imitation, as well as by nation, and Kings by imitation, as well as by succession. Ile give you an instance of all these. Look into that Judges 18.30. The children of Dan set up the graven Image, and Jonathan the Son of Gershom, the Son of Manasseh, hee and his Sons were Priests to the Tribe of Dan. Here Jonathan an Idol-Priest, is called the Son of Gershom, the Son of Manasseh, i. e.
Hence you shall find in Scripture mention made of Children by imitation as well as by nature, and people by imitation, as well as by Nation, and Kings by imitation, as well as by succession. I'll give you an instance of all these. Look into that Judges 18.30. The children of Dan Set up the graved Image, and Johnathan the Son of Gershom, the Son of Manasses, he and his Sons were Priests to the Tribe of Dan. Here Johnathan an Idol-Priest, is called the Son of Gershom, the Son of Manasses, i. e.
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And so Jonathan must bee the Grand-childe of Moses, and not of Manasseh. But the Jews and learned Criticks tell us, that hee is called the Grand-childe of Manasseh, for a double reason. 1. Because the Scripture consulting the honour of Moses did conceal his pedigree as to Moses, for it had been a disgrace to Moses, to have had upon record an Idol-Priest in his linage;
And so Johnathan must be the Grandchild of Moses, and not of Manasses. But the jews and learned Critics tell us, that he is called the Grandchild of Manasses, for a double reason. 1. Because the Scripture consulting the honour of Moses did conceal his pedigree as to Moses, for it had been a disgrace to Moses, to have had upon record an Idol-Priest in his lineage;
and anticipation, because hee followed him in his Idolatry, hee was no whit like Moses but rather imitated Manasseh, and so hee is called his Grand-childe.
and anticipation, Because he followed him in his Idolatry, he was no whit like Moses but rather imitated Manasses, and so he is called his Grandchild.
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Why beloved, these that the Prophet speaks to, they were the people of Judah, and the Inhabitants of Jerusalem. Why does the Prophet call them the people of Gomorrah? even for this reason, they did imitate those filthy Sodomites, and Gomorrhites in wickedness and wan•onness,
Why Beloved, these that the Prophet speaks to, they were the people of Judah, and the Inhabitants of Jerusalem. Why does the Prophet call them the people of Gomorrah? even for this reason, they did imitate those filthy Sodomites, and Gomorrhites in wickedness and wan•onness,
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and looseness, and so became guilty of their sins, and worthy of their names. The last instance you have in 2 Ch•on. 28.19. The Lord brought Judah low, because of Ahaz King of Israel.
and looseness, and so became guilty of their Sins, and worthy of their names. The last instance you have in 2 Ch•on. 28.19. The Lord brought Judah low, Because of Ahaz King of Israel.
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Ahaz, all know, was King of Judah, and not King of Israel, but hee is called King of Is ael, because hee imitated the wicked and Idolatrous Kings of Israel, hee was not so by succession, but hee was so by imitation.
Ahaz, all know, was King of Judah, and not King of Israel, but he is called King of Is ael, Because he imitated the wicked and Idolatrous Kings of Israel, he was not so by succession, but he was so by imitation.
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Hence it is that God is said to visite the iniquity of the Fathers upon the children, because they make themselves guilty by imitation; and this may bee a key to unlock that place of the Apostle, 2 Tim. 3.13. Evil men and seducers shall wax worse and worse, deceiving and being deceived.
Hence it is that God is said to visit the iniquity of the Father's upon the children, Because they make themselves guilty by imitation; and this may be a key to unlock that place of the Apostle, 2 Tim. 3.13. Evil men and seducers shall wax Worse and Worse, deceiving and being deceived.
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but copy it, they are worse than worse The deceiver is guilty of the deceived's sin by Instigation, and the deceived is guilty of the deceivers sin by imitation.
but copy it, they Are Worse than Worse The deceiver is guilty of the deceived's since by Instigation, and the deceived is guilty of the deceivers sin by imitation.
If thou committest that sin, which none before committed but thee, thou art guilty of all the sins of future Generations by thy Example, as Adam was in the World, and Jeroboam in Israel. And if thou committest any sin,
If thou Committest that since, which none before committed but thee, thou art guilty of all the Sins of future Generations by thy Exampl, as Adam was in the World, and Jeroboam in Israel. And if thou Committest any since,
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a single sin is as great a soloecism in Divinity, as a single thank is in Grammar and Morality; and that you may know Christians, I do not speak without Book in so saying, witness that dreadful place, Mat. 23.34, 35, 36. Wherefore behold I send unto you Prophets and wise men,
a single since is as great a solecism in Divinity, as a single thank is in Grammar and Morality; and that you may know Christians, I do not speak without Book in so saying, witness that dreadful place, Mathew 23.34, 35, 36. Wherefore behold I send unto you prophets and wise men,
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Verily I say unto you, all these things shall come upon this Generation, and why? because they sinned after the similitude of their Fathers transgression.
Verily I say unto you, all these things shall come upon this Generation, and why? Because they sinned After the similitude of their Father's Transgression.
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7. By countenance; by delightful society and company with wicked men to countenance them, so wee become partakers of their sins, 1 Cor. 5.11. compared with 13. But now I have written to you not to keep company.
7. By countenance; by delightful society and company with wicked men to countenance them, so we become partakers of their Sins, 1 Cor. 5.11. compared with 13. But now I have written to you not to keep company.
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'Tis true indeed, all commerce with such is not forbidden, for then, as the Apostle saies, wee must go out of the World, vers. 10. but intimate society is upon this account.
It's true indeed, all commerce with such is not forbidden, for then, as the Apostle Says, we must go out of the World, vers. 10. but intimate society is upon this account.
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And therefore the Apostle, or at least the Translatour does here seem Critically to distinguish between companying, and keeping company, vers. 9. compared with 11. I wrote to you in an Epistle not to company with Fornicators;
And Therefore the Apostle, or At least the Translator does Here seem Critically to distinguish between companying, and keeping company, vers. 9. compared with 11. I wrote to you in an Epistle not to company with Fornicators;
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As elsewhere the Holy Ghost distinguishes between sinning, and committing sin; Hee that is born of God doth not commit sin, saith St. John. The holiest man on this side Heaven cannot but sin, saith the same Apostle, aye but hee that is born of God does not commit sin;
As elsewhere the Holy Ghost Distinguishes between sinning, and committing since; He that is born of God does not commit since, Says Saint John. The Holiest man on this side Heaven cannot but since, Says the same Apostle, aye but he that is born of God does not commit since;
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Wee read in Scripture where wicked men have often fared better for the godly, as Laban for Jacob, and Potiphar for Joseph, and Ahab for Jehoshaphat, &c, but wee never read that godly men fared better for the company of the wicked, but rather worse, Psal. 119.115. Depart from mee yee evil doers, for I will keep the Commandements of my God;
we read in Scripture where wicked men have often fared better for the godly, as Laban for Jacob, and Potiphar for Joseph, and Ahab for Jehoshaphat, etc., but we never read that godly men fared better for the company of the wicked, but rather Worse, Psalm 119.115. Depart from me ye evil doers, for I will keep the commandments of my God;
if thou art not the Mother of it, yet thou art the Nurse of it; if thou art not the Father of it, yet thou art the Guardian of it, and God will lay the brat at thy door,
if thou art not the Mother of it, yet thou art the Nurse of it; if thou art not the Father of it, yet thou art the Guardian of it, and God will lay the brat At thy door,
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There are many more might bee named, as by hindring good, by excusing evil, by administring occasion, by not reproving, not mourning, not reclaiming, &c. But these and many more that practical Authors handle, they are but underling-sprigs from the great branches that I have opened.
There Are many more might be nam, as by hindering good, by excusing evil, by administering occasion, by not reproving, not mourning, not reclaiming, etc. But these and many more that practical Authors handle, they Are but underling-sprigs from the great branches that I have opened.
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for, to partake of other mens Sins, though it does more burden us, yet it does never a whit ease them, but does rather harden them, and confirm them in their practises,
for, to partake of other men's Sins, though it does more burden us, yet it does never a whit ease them, but does rather harden them, and confirm them in their practises,
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Now this is to do the Devils part in the habit of a friend. Sirs, we must be charitable, Charity is the golden rule, charity is the bond of perfection;
Now this is to do the Devils part in the habit of a friend. Sirs, we must be charitable, Charity is the golden Rule, charity is the bound of perfection;
now if it be a piece of charity to help up our brothers Oxe or Ass when he's fallen into a ditch, Exod. 23.4. Sure 'tis more charity to do as much for his soul, Jude 23. Others save with fear, pulling them out of the fire.
now if it be a piece of charity to help up our Brother's Ox or Ass when he's fallen into a ditch, Exod 23.4. Sure it's more charity to do as much for his soul, U^de 23. Others save with Fear, pulling them out of the fire.
The neglect of this duty of keeping one another from Sin, the Scripture calls an hating of our brother, Lev. 19.17. Thou shalt not hate thy brother in thine heart, thou shalt not suffer sin upon him.
The neglect of this duty of keeping one Another from since, the Scripture calls an hating of our brother, Lev. 19.17. Thou shalt not hate thy brother in thine heart, thou shalt not suffer since upon him.
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I observe in company, that if many persons sit together by a fire, and a spark flie upon any one of them, every one is ready to shake it off and beat it off;
I observe in company, that if many Persons fit together by a fire, and a spark fly upon any one of them, every one is ready to shake it off and beatrice it off;
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and why should not we be as friendly and charitable to mens souls, when Sin, which is as Hell flakes, lies smothering in their consciences, or burning upon their souls?
and why should not we be as friendly and charitable to men's Souls, when since, which is as Hell flakes, lies smothering in their Consciences, or burning upon their Souls?
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2. Out of pitty to our selves, that we may keep our selves from the blood of other mens souls, and secure our selves from the judgements of other mens sins. For the former, sayes St. Paul, Acts 20.26, 27. I take you to record this day, that I am pure from the blood of all men,
2. Out of pity to our selves, that we may keep our selves from the blood of other men's Souls, and secure our selves from the Judgments of other men's Sins. For the former, Says Saint Paul, Acts 20.26, 27. I take you to record this day, that I am pure from the blood of all men,
Oh my soul, come not into their secrets, unto their assembly, mine honour be not thou united, Why? Oh, I will divide them in Jacob, and scatter them in Israel;
O my soul, come not into their secrets, unto their assembly, mine honour be not thou united, Why? O, I will divide them in Jacob, and scatter them in Israel;
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he would not have an hand in their sinfull union, because he would not have a share in their dreadfull division; they were united in sinne, and they must be divided in punishment.
he would not have an hand in their sinful Union, Because he would not have a share in their dreadful division; they were united in sin, and they must be divided in punishment.
Nay, God abhorres it and condemnes it, Psal. 50.18, 21. When thou sawest a thief, thou consentedst with him and hast been partakers with the adulterers, &c. These things hast thou done,
Nay, God abhors it and condemns it, Psalm 50.18, 21. When thou Sawest a thief, thou consentedst with him and hast been partakers with the Adulterers, etc. These things hast thou done,
Hee that hath his own sins alone, doth only commit them; but hee that takes other mens sins, doth highly approve them; and this greatly dishonours God;
He that hath his own Sins alone, does only commit them; but he that Takes other men's Sins, does highly approve them; and this greatly dishonours God;
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it is worse partaking of sin, than committing of sin, Rom. 1.32. They do not onely do the same, saith the Apostle, but have pleasure in them that do them, that's worse.
it is Worse partaking of since, than committing of since, Rom. 1.32. They do not only do the same, Says the Apostle, but have pleasure in them that do them, that's Worse.
Wherefore Zelophehads daughters pleaded in Mitigation of their Fathers offence, that hee died in his own sin, hee was not partner with Korah, but died in his own sin:
Wherefore Zelophehads daughters pleaded in Mitigation of their Father's offence, that he died in his own since, he was not partner with Korah, but died in his own since:
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why this Oedipus will read you the riddle. This Clue will conduct you through the labyrinth, they have been some way or other partakers of those sins, either by contrivance, or by compliance, or by connivance, &c. one way or other, else God would never punish them,
why this Oedipus will read you the riddle. This clue will conduct you through the labyrinth, they have been Some Way or other partakers of those Sins, either by contrivance, or by compliance, or by connivance, etc. one Way or other, Else God would never Punish them,
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if they have not been actors, they have been abettors; Shall not the Judge of all the world do r ght? God punishes Children for the sins of their Parents, Exod 34.7. aye but those children have been NONLATINALPHABET, partakers certainly, by aprobation it may bee by imitation: God punishes servants for the sins of their Masters, Gen. 12.17. but sure the servants were NONLATINALPHABET partakers by consulting, it may bee by executing: God punishes Wives for the sins of their Husbands, Gen. 20.18. but those Wives were NONLATINALPHABET, partakers still by admitting, by induring. God punishes Ministers for the sins of the People, Ezek. 33.8. but then those Ministers are NONLATINALPHABET, partakers sure enough, by not instructing, by not reproving, still the Justice of God is vindicated.
if they have not been actors, they have been abettors; Shall not the Judge of all the world do r ght? God Punishes Children for the Sins of their Parents, Exod 34.7. aye but those children have been, partakers Certainly, by approbation it may be by imitation: God Punishes Servants for the Sins of their Masters, Gen. 12.17. but sure the Servants were partakers by consulting, it may be by executing: God Punishes Wives for the Sins of their Husbands, Gen. 20.18. but those Wives were, partakers still by admitting, by enduring. God Punishes Ministers for the Sins of the People, Ezekiel 33.8. but then those Ministers Are, partakers sure enough, by not instructing, by not reproving, still the justice of God is vindicated.
2. Hence bee informed what piety, and strictness, and watchfulness, is more especially required of those that have the care of others, e.g. Kings and Parents,
2. Hence be informed what piety, and strictness, and watchfulness, is more especially required of those that have the care of Others, For example Kings and Parents,
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and therefore they should look well to their own. The want of this was her crime and complaint, Cant. 1.6. They made mee the keeper of the Vineyards, but mine own Vineyard have I not kept.
and Therefore they should look well to their own. The want of this was her crime and complaint, Cant 1.6. They made me the keeper of the Vineyards, but mine own Vineyard have I not kept.
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it is this, They will not bee partakers of their sins, they will not commit them, neither will they connive at them; and this is the reason why the world hates them;
it is this, They will not be partakers of their Sins, they will not commit them, neither will they connive At them; and this is the reason why the world hates them;
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because they are reprovers. Godly Ministers, are wicked mens reprovers, and wicked men are godly Ministers reproachers, 1 Pet. 4.4. They think it strange you run not with them to the same excess of riot, speaking evil of you.
Because they Are reprovers. Godly Ministers, Are wicked men's reprovers, and wicked men Are godly Ministers reproachers, 1 Pet. 4.4. They think it strange you run not with them to the same excess of riot, speaking evil of you.
Vers. 21. I cha ge thee before God and the Lord Jesus Christ, and the Elect Angels, that thou observe these things without preferring one before another, and amongst the rest this is one, That thou bee not partaker of other mens sins.
Vers. 21. I cham ge thee before God and the Lord jesus christ, and the Elect Angels, that thou observe these things without preferring one before Another, and among the rest this is one, That thou be not partaker of other men's Sins.
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thou hast no need to take the sins of others, said the Daughter of Zelophehad, our Father died in his own sin, Numb. 27, 3. aye, that is enough to kill a man,
thou hast no need to take the Sins of Others, said the Daughter of Zelophehad, our Father died in his own since, Numb. 27, 3. aye, that is enough to kill a man,
Oh Christians! this sin of devouring other mens sins, it is a Dragon-sin, a Monstrous-sin, a Dreadful-sin, a Devilish-sin, and therefore take heed of it.
O Christians! this since of devouring other men's Sins, it is a Dragon-sin, a Monstrous-sin, a Dreadful-sin, a Devilish-sin, and Therefore take heed of it.
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3. Consider, If you partake of other mens sins, you shall certainly partake of other mens plagues, Rev. 18.4. Come out of her my people, saies God, namely, from Babylon, that you be not partakers of her sins, that so yee receive not of her plagues. See Prov. 13.20. A companion of fools shall be destroyed not only fools shall be destroyed, but a companion of fools shall be destroyed:
3. Consider, If you partake of other men's Sins, you shall Certainly partake of other men's plagues, Rev. 18.4. Come out of her my people, Says God, namely, from Babylon, that you be not partakers of her Sins, that so ye receive not of her plagues. See Curae 13.20. A Companion of Fools shall be destroyed not only Fools shall be destroyed, but a Companion of Fools shall be destroyed:
Why would not hee have his Brethren to come to Hell to him? Divines determine, not out of any love to their souls, there is not that charity to bee supposed in Hell.
Why would not he have his Brothers to come to Hell to him? Divines determine, not out of any love to their Souls, there is not that charity to be supposed in Hell.
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Oh but because the sight of them, and company of them would increase his torment. This will bee the schreeking and howling in Hell among damned souls one to another;
O but Because the sighed of them, and company of them would increase his torment. This will be the schreeking and howling in Hell among damned Souls one to Another;
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Among National sins, especially take heed of Prophaneness; this is obvious, this is an universal spreading plague, that is like to infect the whole Kingdome,
Among National Sins, especially take heed of Profaneness; this is obvious, this is an universal spreading plague, that is like to infect the Whole Kingdom,
Men are now grown bold, and audacious, and incorrigible in their wickedness, that like a Titan-brood they even threaten Heaven it self with an over-daring impudence,
Men Are now grown bold, and audacious, and incorrigible in their wickedness, that like a Titan-brood they even threaten Heaven it self with an over-daring impudence,
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2. Family-sins, wee must have a care of partaking here, and so much the more watchful must wee bee, in that Family-sins of all sins are most catching and infectious;
2. Family-sins, we must have a care of partaking Here, and so much the more watchful must we be, in that Family-sins of all Sins Are most catching and infectious;
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besides this, there is the sound of this Argument, and reason to allarum them (viz.) as they desire to have their souls and consciences free from the guilt of other mens sins.
beside this, there is the found of this Argument, and reason to alarum them (viz.) as they desire to have their Souls and Consciences free from the guilt of other men's Sins.
and it is the pattern of Gods judicial proceedings, as hee visits the iniquities of the Fathers upon the Children, who imitate them: So hee visits the iniquities of the Children upon the Fathers, who countenance and indulge them. As Jacob was countable to Laban for the whole flock, not a Sheep or a Lamb lost or torn,
and it is the pattern of God's judicial proceedings, as he visits the iniquities of the Father's upon the Children, who imitate them: So he visits the iniquities of the Children upon the Father's, who countenance and indulge them. As Jacob was countable to Laban for the Whole flock, not a Sheep or a Lamb lost or torn,
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and give an account of thy Fathership, give an account of thy Mastership, give an account of thy Wifeship, &c. This made Joshua undertake for his house, as Well as for himself, Josh. 24.15.
and give an account of thy Fathership, give an account of thy Mastership, give an account of thy Wifeship, etc. This made joshua undertake for his house, as Well as for himself, Josh. 24.15.
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not onely with a perfect heart, but in his house with a perfect heart, so as to reform his family, that that may be the Church of God, Col. 4.15. as well as to reform himself, that hee may bee the Temple of God, 1 Cor. 3.17. Ah how many Families are there whose houses are not the Church of God, but the Synagogue of Satan rather;
not only with a perfect heart, but in his house with a perfect heart, so as to reform his family, that that may be the Church of God, Col. 4.15. as well as to reform himself, that he may be the Temple of God, 1 Cor. 3.17. Ah how many Families Are there whose houses Are not the Church of God, but the Synagogue of Satan rather;
Such (saies one) is the condition of many a mans house, it is a Noahs Ark, it is pitch within and without, nothing but the pollutions and defilements of sin in every room, and passage, and corner. Idleness stands at the door; Unconscionableness walks in the shop; Covetousness lurks in the counting-house; Luxury sits at the Table;
Such (Says one) is the condition of many a men house, it is a Noahs Ark, it is pitch within and without, nothing but the pollutions and defilements of since in every room, and passage, and corner. Idleness Stands At the door; Unconstitutionableness walks in the shop; Covetousness lurks in the countinghouse; Luxury sits At the Table;
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oh that you would bee as careful to cleanse your Families from sin, as you are to cleanse your houses from dirt; how soon would this great City become an Habitation of Righteousness, and a Mountain of Holiness;
o that you would be as careful to cleanse your Families from since, as you Are to cleanse your houses from dirt; how soon would this great city become an Habitation of Righteousness, and a Mountain of Holiness;
and set about family-reading, and family-conference, and family-repetition, and especially family-prayer. That all ydur houses may bee like Gods house;
and Set about family-reading, and family-conference, and family-repetition, and especially Family prayer. That all ydur houses may be like God's house;
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if they bee not, let mee tell you, they are no better than Dens of Theeves. Saith Christ, Matth. 21.13. My house shall bee called an house of prayer but you have made it a den of theeves.
if they be not, let me tell you, they Are no better than Dens of Thieves. Says christ, Matthew 21.13. My house shall be called an house of prayer but you have made it a den of thieves.
and this is the way, to deliver thy soul from their sins. Job sacrifizing for his children, said, It may bee they have sinned. JOb 1.5. Antid. 2. Watch against the sins of others, have your eyes about you;
and this is the Way, to deliver thy soul from their Sins. Job sacrificing for his children, said, It may be they have sinned. JOb 1.5. Antid. 2. Watch against the Sins of Others, have your eyes about you;
Christ came to sinful Jerusalem with weeping eyes, and with a mourning heart? oh Jerusalem! David mourned for the wickedness of the times that hee saw, Psal. 119.136. Many walk, saies Paul, of whom I tell you weeping.
christ Come to sinful Jerusalem with weeping eyes, and with a mourning heart? o Jerusalem! David mourned for the wickedness of the times that he saw, Psalm 119.136. Many walk, Says Paul, of whom I tell you weeping.
Thus did Gods people of old free themselves from National sins, and particular mens sins. When they could not bee reformers they turned mourners, Jer. 13.17.
Thus did God's people of old free themselves from National Sins, and particular men's Sins. When they could not be reformers they turned mourners, Jer. 13.17.
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or at least to deliver themselves from the sin and plagues of a Nation, when God makes an overflowing scourge to pass through, Ezek. 9.4. On the other side, not mourning for the sins of others, makes us adopt, and espouse the sins of others. Dan. 5.22. Antid. 5. Reprove them, Ezek. 3.17, 18, 19. If wee would not partake of the sins of others, wee must reprove the sins of others, Lev. 19. Ezek. 33.7, 8, 9. So the Apostle saith expresly, Ephes. 5.11. intimating that you do certainly approve them, if you do not reprove them.
or At least to deliver themselves from the since and plagues of a nation, when God makes an overflowing scourge to pass through, Ezekiel 9.4. On the other side, not mourning for the Sins of Others, makes us adopt, and espouse the Sins of Others. Dan. 5.22. Antid. 5. Reprove them, Ezekiel 3.17, 18, 19. If we would not partake of the Sins of Others, we must reprove the Sins of Others, Lev. 19. Ezekiel 33.7, 8, 9. So the Apostle Says expressly, Ephesians 5.11. intimating that you do Certainly approve them, if you do not reprove them.
Reprove Heresie, Blasphemy, Drunkenness, Oaths, Sabbath-breaking, Uncleanness, and every sin you hear or see committed. The Ravisht Virgin under the Law, Deut. 22.25. was to cry out;
Reprove Heresy, Blasphemy, drunkenness, Oaths, Sabbath-breaking, Uncleanness, and every since you hear or see committed. The Ravished Virgae under the Law, Deuteronomy 22.25. was to cry out;
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so there is a sinful silence under mans corruption, Eli held his peace also; Aarons silence was a good silence, but Ely's silence was a naughty silence;
so there is a sinful silence under men corruption, Eli held his peace also; Aaron's silence was a good silence, but Ely's silence was a naughty silence;
the best way to avoid fellowship with the unfruitful works of darkness, and to free a mans soul from the guilt of other mens sins, is to reprove them, that is the Antidote against this infection.
the best Way to avoid fellowship with the unfruitful works of darkness, and to free a men soul from the guilt of other men's Sins, is to reprove them, that is the Antidote against this infection.
There is required therefore a great deal of skill, and prudence, and wisdome, and watchfulness, to a right and successful managing of this duty, Eccles. 12.11. Hee that would fasten this nail of Reproof, in the conscience of his offending Brother, had need bee a very wise man.
There is required Therefore a great deal of skill, and prudence, and Wisdom, and watchfulness, to a right and successful managing of this duty, Eccles. 12.11. He that would fasten this nail of Reproof, in the conscience of his offending Brother, had need be a very wise man.
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And here wee come to the second case, viz. Reproof. 1. Hee that reproves another, must bee very careful that himself bee faultless and blameless, as much as may bee;
And Here we come to the second case, viz. Reproof. 1. He that reproves Another, must be very careful that himself be faultless and blameless, as much as may be;
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The snuffers of the Sanctuary under the Law were of pure gold, and it behoves that man, that will bee a snuffer in Gods house, to correct others, to amend others, and reprove others;
The snuffers of the Sanctuary under the Law were of pure gold, and it behoves that man, that will be a snuffer in God's house, to correct Others, to amend Others, and reprove Others;
A man of a strict and severe life, and religious and righteous conversation, carries a kinde of a Majesty and Authority along with him, at which the guilty consciences of guilty sinners cannon but recoil,
A man of a strict and severe life, and religious and righteous Conversation, carries a kind of a Majesty and authority along with him, At which the guilty Consciences of guilty Sinners cannon but recoil,
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But here I must enter one Caution, none is exempted from this duty for unfitness; no, this thou oughtest to have done, and not to have left the other undone.
But Here I must enter one Caution, none is exempted from this duty for unfitness; no, this thou Ought too have done, and not to have left the other undone.
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for all these may be false, and the Rule of Charity is, quisquc praesumitur esse bonus nisi constat de malo — but verily the guise of the world is far otherwise;
for all these may be false, and the Rule of Charity is, quisquc praesumitur esse bonus nisi constat de Malo — but verily the guise of the world is Far otherwise;
and into Bear skins and then bait them, and tear them to peeces. Alas! the poor Christians were harmless, meek Lambs, but they disguised them, and so abused them.
and into Bear skins and then bait them, and tear them to Pieces. Alas! the poor Christians were harmless, meek Lambs, but they disguised them, and so abused them.
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So here, is it lawful to reprove a man for every cause? no, the Disciples were quite out in reproving the children for coming to Christ in this chapter.
So Here, is it lawful to reprove a man for every cause? no, the Disciples were quite out in reproving the children for coming to christ in this chapter.
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and Bands, and Ribbons, and Laces, and such like minute trifles of Pharisaical Humility, if they can prove these sins, let them reprove them in Gods Name;
and Bans, and Ribbons, and Laces, and such like minute trifles of Pharisaical Humility, if they can prove these Sins, let them reprove them in God's Name;
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Take heed of mingling any wilde-fire of pride, and vain-glory, and ambitious humour of contradicting and controuling others, with thy zeal of Reproving;
Take heed of mingling any wildfire of pride, and vainglory, and ambitious humour of contradicting and controlling Others, with thy zeal of Reproving;
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2. Wee must take a season wherein wee have occasion to commend a man for his virtues, and then rub him up for his faults, Sir you are thus and thus, oh but if you would but mend this and that, how excellent it would bee!
2. we must take a season wherein we have occasion to commend a man for his Virtues, and then rub him up for his Faults, Sir you Are thus and thus, o but if you would but mend this and that, how excellent it would be!
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1. Wee must reprove seriously and in good earnest, so as to knock the nail up to the head in the conscience of the sinner, Psal. 50.21. — So should wee in our Reproofs, of our Brother, charge him home, these things hast thou done, there is no denying;
1. we must reprove seriously and in good earnest, so as to knock the nail up to the head in the conscience of the sinner, Psalm 50.21. — So should we in our Reproofs, of our Brother, charge him home, these things hast thou done, there is no denying;
Sir, is not this and that highly to dishonour God, and to crack your credit, and to shame your profession, and to impair your body, and to waste your estate,
Sir, is not this and that highly to dishonour God, and to Crac your credit, and to shame your profession, and to impair your body, and to waste your estate,
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If Peter temporize, Paul will not spare him, nor Barnabas neither, they shall hear on't, Gal. 2. Again, great men, bee they never so great, they should bee admonished as well as others,
If Peter temporize, Paul will not spare him, nor Barnabas neither, they shall hear oned, Gal. 2. Again, great men, be they never so great, they should be admonished as well as Others,
if they wrestled, t•ey would fall on purpose, that they might seem to cast them, &c. But a Horse not knowing a Prince from a Peasant, would down with him if hee could not rule him.
if they wrestled, t•ey would fallen on purpose, that they might seem to cast them, etc. But a Horse not knowing a Prince from a Peasant, would down with him if he could not Rule him.
Agag must be reproved as well as the poorest Amalekite, and the Mountains must be toucht, let them smoke and fume never so furiously, to allude to that place, Psal. 144.5. This made that excellent Emperour Theodosius so much esteem Ambrose, viz. that hee durst, and would out of the sense of his duty, reprove even the highest and proudest.
Agag must be reproved as well as the Poorest Amalekite, and the Mountains must be touched, let them smoke and fume never so furiously, to allude to that place, Psalm 144.5. This made that excellent Emperor Theodosius so much esteem Ambrose, viz. that he durst, and would out of the sense of his duty, reprove even the highest and proudest.
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Ambrosium ob hoc dignum Episcopi nomine solum novi; but here humility must bee used. 3. Wee must reprove discreetly, making a difference between man and man;
Ambrosium ob hoc dignum Bishops nomine solum novi; but Here humility must be used. 3. we must reprove discreetly, making a difference between man and man;
Except they bee scorners which Christ calls Dogs and Swine, Mat. 7.6. and obstinate Hereticks, Titus 3.10. yet all must not bee handled in the same manner;
Except they be Scorner's which christ calls Dogs and Swine, Mathew 7.6. and obstinate Heretics, Titus 3.10. yet all must not be handled in the same manner;
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some gently reproved, others sharply rebuked, according to the tenderness or stubbornness of their disposition, or according to the nature and quality of their offences;
Some gently reproved, Others sharply rebuked, according to the tenderness or stubbornness of their disposition, or according to the nature and quality of their offences;
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4. Wee must reprove compassionately, with the deepest sense of our own failings, and miscarriages, and so with the greater pitty to their infirmities, Gal. 6.1.
4. we must reprove compassionately, with the Deepest sense of our own failings, and miscarriages, and so with the greater pity to their infirmities, Gal. 6.1.
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This is the way to mollifie mens hearts, whereas on a lordly, domineering, austere, rigid Reproof, instead of rendring thy Brother Gods friend, thou dost but render thy self his enemy, James 1.20. 5. Wee must reprove charitably, with the greatest love to mens persons, even then, when wee shew the greatest zeal against their sins;
This is the Way to mollify men's hearts, whereas on a lordly, domineering, austere, rigid Reproof, instead of rendering thy Brother God's friend, thou dost but render thy self his enemy, James 1.20. 5. we must reprove charitably, with the greatest love to men's Persons, even then, when we show the greatest zeal against their Sins;
What Means may bee used towards the Conversion of our Carnal Relations? Rom. 10.1. Brethren, my hearts desire and prayer to God for Israel is, that they might bee saved.
What Means may be used towards the Conversion of our Carnal Relations? Rom. 10.1. Brothers, my hearts desire and prayer to God for Israel is, that they might be saved.
THis Noble Argumentative Epistle of the Apostle Paul to the Romans, was written and dated at Corinth, when hee was now even ready to set sail for Jerusalem, as the Messenger of the Churches, to convey thither the Collections of Macedonia, and other places in Greece made for the poor Saints of Judea; as appears by the 15th. Chapter of this Epistle [ But now I go unto Jerusalem to minister unto the Saints.
THis Noble Argumentative Epistle of the Apostle Paul to the Roman, was written and dated At Corinth, when he was now even ready to Set sail for Jerusalem, as the Messenger of the Churches, to convey thither the Collections of Macedonia, and other places in Greece made for the poor Saints of Judea; as appears by the 15th. Chapter of this Epistle [ But now I go unto Jerusalem to minister unto the Saints.
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For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which are at Jerusalem ] It being supposed to bee the same journey which is mentioned in the twentieth and one and twentieth Chapters of the Acts of the Apostles.
For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor Saints which Are At Jerusalem ] It being supposed to be the same journey which is mentioned in the twentieth and one and twentieth Chapters of the Acts of the Apostles.
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The time of the penning this Epistle some place in the 14th. year of Claudius the Emperor, some in the second, some in the sixth, some in the eighth of Nero. 'Tis at present impertinent to decide that Chronological controversie.
The time of the penning this Epistle Some place in the 14th. year of Claudius the Emperor, Some in the second, Some in the sixth, Some in the eighth of Nero. It's At present impertinent to decide that Chronological controversy.
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Unto which our Apostle doth annex a notable discourse of the abstruse Mystery of Predestination, from the beginning of the ninth, to the end of the eleventh Chapter;
Unto which our Apostle does annex a notable discourse of the abstruse Mystery of Predestination, from the beginning of the ninth, to the end of the eleventh Chapter;
In the beginning of this tenth Chapter, hee pours out his longings after their Salvation. In the first verse whetreof, bee pleased to observe these four parts.
In the beginning of this tenth Chapter, he pours out his longings After their Salvation. In the First verse whetreof, be pleased to observe these four parts.
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1. Pauls holy groans and prayers [ my hearts desire and prayer to God ] NONLATINALPHABET; The good will, the hearty wishes, desires and pantings of my soul.
1. Paul's holy groans and Prayers [ my hearts desire and prayer to God ]; The good will, the hearty wishes, Desires and pantings of my soul.
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[ NONLATINALPHABET, &c. ] By this his desire wee are to understand a marvellous strong intention of spirit, and an earnest study and indeavour after accomplishment. Hesychius expounds the term by NONLATINALPHABET;
[, etc. ] By this his desire we Are to understand a marvellous strong intention of Spirit, and an earnest study and endeavour After accomplishment. Hesychius expounds the term by;
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Most harmonious in the ears of God are those groans, that mount up to Heaven upon the wings of ardent emanations, out of the depth of our hearts. Suspiria è sulco pectoris ducta.
Most harmonious in the ears of God Are those groans, that mount up to Heaven upon the wings of Ardent emanations, out of the depth of our hearts. Suspiria è sulco Heart ducta.
In another place hee acquaints us that hee was circumcised the eighth day, of the stock of Israel, of the Tribe of Benjamin an Hebrew of the Hebrews (i. e.
In Another place he acquaints us that he was circumcised the eighth day, of the stock of Israel, of the Tribe of Benjamin an Hebrew of the Hebrews (i. e.
as to the Messiah, and of alienation and estrangement from the Covenant of Grace, and the mystery of the Promise through Faith in the blood of a Mediator.
as to the Messiah, and of alienation and estrangement from the Covenant of Grace, and the mystery of the Promise through Faith in the blood of a Mediator.
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3. The great scope and design of the Apostle for his kindred and relations according to the flesh in all his desires, endeavours, prayers was [ NONLATINALPHABET ] That they might bee saved.
3. The great scope and Design of the Apostle for his kindred and relations according to the Flesh in all his Desires, endeavours, Prayers was [ ] That they might be saved.
The earnest sollicitude of his Spirit, the fervent petitions poured out into the Divine bosome, did all combine in this, that his natural might become spiritual relations:
The earnest solicitude of his Spirit, the fervent petitions poured out into the Divine bosom, did all combine in this, that his natural might become spiritual relations:
that his kindred of the Tribe of Benjamin, might through union to Christ, be allied to him in the Tribe of Judah. What is natural to animals and plants [ NONLATINALPHABET ] to thirst after an impression of their own likeness upon another;
that his kindred of the Tribe of Benjamin, might through Union to christ, be allied to him in the Tribe of Judah. What is natural to animals and plants [ ] to thirst After an impression of their own likeness upon Another;
that Israel might have prosperity and plenty in their Streets and Pallaces, or that the Kingdome should bee restored to them from the Romans: Not the great things of the Earth, but the greater of Heaven:
that Israel might have Prosperity and plenty in their Streets and Palaces, or that the Kingdom should be restored to them from the Romans: Not the great things of the Earth, but the greater of Heaven:
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4. In these words wee may observe likewise the kind compellation, wherewith our Apostle doth salute the saints at Rome, to whom hee wrote this Epistle, by the name of Brethren. Now,
4. In these words we may observe likewise the kind compellation, wherewith our Apostle does salute the Saints At Room, to whom he wrote this Epistle, by the name of Brothers. Now,
though hee wrote to the Gentiles, yet hee lets them know that his bowels did yern over his poor kindred, that they also might bee saved. The Reason why in this letter to the Romans he doth so pathetically mention these his desires, with such strong and vehement asseverations, is,
though he wrote to the Gentiles, yet he lets them know that his bowels did yern over his poor kindred, that they also might be saved. The Reason why in this Letter to the Romans he does so pathetically mention these his Desires, with such strong and vehement asseverations, is,
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who after the wars of Pompey, and other Roman Generals and Captain in Judea, were very many of them transplanted into Italy: Which is not onely attested by Civil and Ecclesiastical Historians:
who After the wars of Pompey, and other Roman Generals and Captain in Judea, were very many of them transplanted into Italy: Which is not only attested by Civil and Ecclesiastical Historians:
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Grace is sometimes compared to Light, by reason of its diffusive nature; that our shining conversations night illustrate others in the paths of Truth and Holiness.
Grace is sometime compared to Light, by reason of its diffusive nature; that our shining conversations night illustrate Others in the paths of Truth and Holiness.
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Hence was it that our blessed Lord, while hee walked in the valley of his Incarnation, exercised his Ministry most part among his kindred, relations, and neighbours;
Hence was it that our blessed Lord, while he walked in the valley of his Incarnation, exercised his Ministry most part among his kindred, relations, and neighbours;
at Nazareth, Capernaum, Bethsaida, neer the Sea of Tiberias, at Cana, and other Regions of Galilee, in which parts hee had receive his Education Andrew when hee understood the call of Christ the gret Saviour of the world;
At Nazareth, Capernaum, Bethsaida, near the Sea of Tiberias, At Cana, and other Regions of Galilee, in which parts he had receive his Education Andrew when he understood the call of christ the great Saviour of the world;
hee presently seeks out his Brother Simon to bring him to the Messiah. Philip after the like, manifestation, looks out for Nathaniel, and in a great extasie of spirit;
he presently seeks out his Brother Simon to bring him to the Messiah. Philip After the like, manifestation, looks out for Nathaniel, and in a great ecstasy of Spirit;
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Matthew the Publican (wee read) did invite all the Tribute-gatherers that were of his own Fraternity and Profession, to a great Feast, that they might sit down with Christ,
Matthew the Publican (we read) did invite all the Tribute-gatherers that were of his own Fraternity and Profession, to a great Feast, that they might fit down with christ,
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I might deduce it as an inference consequent from the Law of Nature, to use our greatest indeavours that our Relations might obtain an union to the best and highest good.
I might deduce it as an Inference consequent from the Law of Nature, to use our greatest endeavours that our Relations might obtain an Union to the best and highest good.
I might further provoke thee to this excellent work, by the rich benefit in gaining such to love thee, whose affections will exceed all natural love whatever,
I might further provoke thee to this excellent work, by the rich benefit in gaining such to love thee, whose affections will exceed all natural love whatever,
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Quest. You I say, What course shall wee take, what means shall wee use, what method will you prescribe, that wee may bee able to manage this important and weighty duty;
Quest. You I say, What course shall we take, what means shall we use, what method will you prescribe, that we may be able to manage this important and weighty duty;
I confess this Question is of grand importance, and being properly solved, may prove of great influence in all places where wee are cast by Divine Providence.
I confess this Question is of grand importance, and being properly solved, may prove of great influence in all places where we Are cast by Divine Providence.
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but of Family-Relations, Kindred, Co-habitants, Neighbours, Friends, and Acquaintance, of such as have frequent converse together in Civil Societies and often commerce in dealings;
but of Family-Relations, Kindred, Co-habitants, Neighbours, Friends, and Acquaintance, of such as have frequent converse together in Civil Societies and often commerce in dealings;
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2. That Saving-Conversion is in the power of God alone to effect, as being the primary and principal efficient cause of all those gracious works that accompany salvation.
2. That Saving-Conversion is in the power of God alone to Effect, as being the primary and principal efficient cause of all those gracious works that accompany salvation.
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There is none able to kindle Grace in the heart, but hee who hath his fire in Zion, and his furnace in Jerusalem. Yet not withstanding all of us in our several stations,
There is none able to kindle Grace in the heart, but he who hath his fire in Zion, and his furnace in Jerusalem. Yet not withstanding all of us in our several stations,
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Of these I may speak Sparsim, opere inter•exto as the particulars will hear, together with such other appendant cases that may hold some consanguinity with the General Question.
Of these I may speak Sparsim, Opere inter•exto as the particulars will hear, together with such other appendant cases that may hold Some consanguinity with the General Question.
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Quest. 1. What means Superiors (principally in Family-Relations) should use to draw on their Inferiors to rellish and savour the things of God? True it is what Jerom saies [ fiunt, non nascuntur Christian ] No man is born a Christian,
Quest. 1. What means Superiors (principally in Family-Relations) should use to draw on their Inferiors to relish and savour the things of God? True it is what Jerome Says [ Fluent, non nascuntur Christian ] No man is born a Christian,
Some whereof, though usual and obvious, in such as tre•t upon Oeconomical duties, yet being further improved, may by no means be here past by in silence,
some whereof, though usual and obvious, in such as tre•t upon Economical duties, yet being further improved, may by no means be Here passed by in silence,
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Wherefore let mee beg of thee, O Christian, that every prescription may bee duly weighed, and conscientiously improved, so shalt thou not doubt of admirable success through Divine Assistance. 1. In the first place.
Wherefore let me beg of thee, Oh Christian, that every prescription may be duly weighed, and conscientiously improved, so shalt thou not doubt of admirable success through Divine Assistance. 1. In the First place.
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Distance of years calls for distance of deportment. A Father may challenge honour and reverence; a Master his due fear and subjection from his servant.
Distance of Years calls for distance of deportment. A Father may challenge honour and Reverence; a Master his due Fear and subjection from his servant.
It is therefore wisely advis'd by the Philosopher, that no persons should marry over-early [ NONLATINALPHABET ] For if Parents and Children prove too neer in age, there may follow great inconveniences;
It is Therefore wisely advised by the Philosopher, that no Persons should marry over-early [ ] For if Parents and Children prove too near in age, there may follow great inconveniences;
Let such a distance he preserved, as may obtain the effectual issue of that counsel which Jerom gives to Gaudentium about the education of Pacatula [ Matris no 〈 ◊ 〉 pro verbis ac monitis & pro imperio habeat.
Let such a distance he preserved, as may obtain the effectual issue of that counsel which Jerome gives to Gaudentium about the education of Pacatula [ Matris no 〈 ◊ 〉 Pro verbis ac Monitis & Pro Imperial habeat.
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Amet us Parentem, subjiciatur ut Dominae, timeat ut Magistram ] Let the Childe esteem the nod of her Mother in lieu of words, admonitions, and commands;
Amet us Parentem, subjiciatur ut Dominae, Timeat ut Magistram ] Let the Child esteem the nod of her Mother in lieu of words, admonitions, and commands;
No wonder, if that Ruler bee contemned and sleighted, who disgraceth himself. Some are apt to count it a peece of gracious humility and lowliness of spirit; but they are greatly mistaken:
No wonder, if that Ruler be contemned and sleighted, who disgraceth himself. some Are apt to count it a piece of gracious humility and lowliness of Spirit; but they Are greatly mistaken:
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It is not heavenly, no nor moral wisdome to entertain discourse of trivial and frivolous matters, with those that are under your inspection and government.
It is not heavenly, no nor moral Wisdom to entertain discourse of trivial and frivolous matters, with those that Are under your inspection and government.
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It is a good precept of the Stoick, to abstain from moving of laughter by Jests among familiars, for it will have that influence [ NONLATINALPHABET ] to lessen their reverence towards thee.
It is a good precept of the Stoic, to abstain from moving of laughter by Jests among familiars, for it will have that influence [ ] to lessen their Reverence towards thee.
And yet notwithstanding, you must not carry your selves with any proud, supercilious, or fastuous deportment, your countenance though grave, yet must not bee stern.
And yet notwithstanding, you must not carry your selves with any proud, supercilious, or fastuous deportment, your countenance though grave, yet must not be stern.
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all their instructions will fall to the ground [ Regimen esse non potest, nisi fuerit jugiter in rectore judicium ] Judgement and Prudence in a Ruler, is the foundation of the consistency of Government.
all their instructions will fallen to the ground [ Regimen esse non potest, nisi fuerit Jugiter in rectore judicium ] Judgement and Prudence in a Ruler, is the Foundation of the consistency of Government.
'Tis observed by Naturalists, that Bees do [ NONLATINALPHABET ] carry small gravel in their feet, to poize their little bodies through the stormy winds.
It's observed by Naturalists, that Bees do [ ] carry small gravel in their feet, to poize their little bodies through the stormy winds.
Such are instructions to the floating and wavering minds of youth. The keel of their weak judgements would soon over-set without the ballast of Discipline;
Such Are instructions to the floating and wavering minds of youth. The keel of their weak Judgments would soon overset without the ballast of Discipline;
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When thou wouldest accustome a childe to any useful quality, begin betimes ('Tis the counsel even of a Heathen) but yet NONLATINALPHABET, inure him by degrees.
When thou Wouldst accustom a child to any useful quality, begin betimes (It's the counsel even of a Heathen) but yet, inure him by Degrees.
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As the Precepts and Axiomes by which a wise man should guide his life according to the royal Moralist should be [ NONLATINALPHABET ] brief and compendious: So much more for youth.
As the Precepts and Axioms by which a wise man should guide his life according to the royal Moralist should be [ ] brief and compendious: So much more for youth.
Long Orations burden their small memories too much, and (through such imprudence) may occasion the loathing of spiritual Manna, considering their being yet in the state of nature.
Long Orations burden their small memories too much, and (through such imprudence) may occasion the loathing of spiritual Manna, considering their being yet in the state of nature.
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Entertain their tender attentions with discourses of Gods infinite greatness, and amiable goodness; of the glories of Heaven, of the torments of Hell.
Entertain their tender attentions with discourses of God's infinite greatness, and amiable Goodness; of the Glories of Heaven, of the torments of Hell.
If you see birds flying in the air, or hear them singing in the woods, teach them the all-wise providence of God, that gives them their meat in due season:
If you see Birds flying in the air, or hear them singing in the woods, teach them the alwise providence of God, that gives them their meat in due season:
But above all, the best way of institution, especially as to the younger sort, may be performed by Catechisms, Plat-forms of sound words, by Question and Answer in a short compendious method;
But above all, the best Way of Institution, especially as to the younger sort, may be performed by Catechisms, Platforms of found words, by Question and Answer in a short compendious method;
Some children have been sanctified from the birth, as is evident in Jeremy, and John Baptist. Now wee being ignorant, who are under the election of God, must use the means to all, especially such as are under the faederal stipulation between God and us;
some children have been sanctified from the birth, as is evident in Jeremiah, and John Baptist. Now we being ignorant, who Are under the election of God, must use the means to all, especially such as Are under the federal stipulation between God and us;
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And who should make such impressions of God upon their hearts, but those that are over them by Divine Appointment, who ought to bring them up in the nurture and admonition of the Lord.
And who should make such impressions of God upon their hearts, but those that Are over them by Divine Appointment, who ought to bring them up in the nurture and admonition of the Lord.
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[ NONLATINALPHABET ] so, teaching and instruction will best fix upon their minds while yet they are children, So soon as ever reason begins to sprout forth,
[ ] so, teaching and instruction will best fix upon their minds while yet they Are children, So soon as ever reason begins to sprout forth,
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and obey thine Institutions. Every house is under a kinde of Kingly Government [ NONLATINALPHABET, &c. NONLATINALPHABET ] and a Ruler gives Laws to wife and children.
and obey thine Institutions. Every house is under a kind of Kingly Government [, etc. ] and a Ruler gives Laws to wife and children.
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When David was ready to dye, Solomon, the text saies was [ Yet young and tender ] and notwithstanding that, his Father instructs him in many grave and excellent lessons,
When David was ready to die, Solomon, the text Says was [ Yet young and tender ] and notwithstanding that, his Father instructs him in many grave and excellent Lessons,
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Nay, women have both president and precept also for this work, as who do move frequently converse with their children in their tender age? Wee have an excellent example in Bathshebah teaching her Son, and pressing Divine Precept upon his heart;
Nay, women have both president and precept also for this work, as who do move frequently converse with their children in their tender age? we have an excellent Exampl in Bathsheba teaching her Son, and pressing Divine Precept upon his heart;
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hee said, hee hoped they would remember it, and verily beleeved that none of them durst think to meet him at that great tribunal in an unregenerate state.
he said, he hoped they would Remember it, and verily believed that none of them durst think to meet him At that great tribunal in an unregenerate state.
It is a saying of Salvian [ Cum primum homo peccare incipit, aternum sibi-accendit ignem ] When one fir st begins to sin, then hee kindles the eternal fire ] Oh that you would then begin to cast water upon the first kindlings of sin in your little ones!
It is a saying of Salvian [ Cum primum homo Peccare incipit, aternum sibi-accendit Ignem ] When one fir Saint begins to since, then he kindles the Eternal fire ] O that you would then begin to cast water upon the First kindlings of since in your little ones!
The means to take away the root, and foundation of evil customes and habits, is to fall a weeding, in the spring of thy childes Life [ Aegre reprehendas quod sinis consuescere.
The means to take away the root, and Foundation of evil customs and habits, is to fallen a weeding, in the spring of thy child's Life [ Aegre reprehendas quod Sins consuescere.
Associates and companions are the patterns of their imitation Wherefore Plutarch in his tract about the education of children, advising some Graecian Boies to be brought up with them, gives this precep•, that these NONLATINALPHABET should be NONLATINALPHABET, of vertuous manners and behaviours,
Associates and Sodales Are the patterns of their imitation Wherefore Plutarch in his tract about the education of children, advising Some Grecian Boys to be brought up with them, gives this precep•, that these should be, of virtuous manners and behaviours,
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Many children of godly Parents have had their manners fouled and viti•ted extreamly by frequent and familiar converse with the naughty children of wicked neighbours.
Many children of godly Parents have had their manners fouled and viti•ted extremely by frequent and familiar converse with the naughty children of wicked neighbours.
Nay love may be the principle, and foundation of that anger, which shoots its rebuking arrows against the But of Sin. It is well observed by the Philosopher [ NONLATINALPHABET ] There may be accusations and reprehensions connext with that love which designs the profit and benefit of the persons beloved, and that (NONLATINALPHABET,
Nay love may be the principle, and Foundation of that anger, which shoots its rebuking arrows against the But of Sin. It is well observed by the Philosopher [ ] There may be accusations and reprehensions connexed with that love which designs the profit and benefit of the Persons Beloved, and that (,
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There is a grave and sober anger, that will procure Reverence, and advance Reformation. That which is mixt with horrid noise, and clamours, floweth from the breast of fools.
There is a grave and Sobrium anger, that will procure reverence, and advance Reformation. That which is mixed with horrid noise, and clamours, flows from the breast of Fools.
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How shall that person in his rebukes speak reason to another, that hath lost his own? Hee that is a slave to his irascible appetite, can never manage ingenious Reproofs.
How shall that person in his rebukes speak reason to Another, that hath lost his own? He that is a slave to his irascible appetite, can never manage ingenious Reproofs.
A childe can never perswade himself that such anger proceedeth from love, when hee is made the sink to receive the daily disgorgements of a cholerick stomach;
A child can never persuade himself that such anger Proceedeth from love, when he is made the sink to receive the daily disgorgements of a choleric stomach;
but that they are made the sad objects of thy native temper, or that thy reprehension is spiced with hatred? Observe therefore a prudent administration of thy rebukes.
but that they Are made the sad objects of thy native temper, or that thy reprehension is spiced with hatred? Observe Therefore a prudent administration of thy rebukes.
Gild those bitter pills with the hopes of recovering thy favour upon amendment, mix these unpleasant potions [ NONLATINALPHABET ] with some sweet emollient juices;
Gild those bitter pills with the hope's of recovering thy favour upon amendment, mix these unpleasant potions [ ] with Some sweet emollient juices;
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reserve thy publick and sharp reprehensions for open and scandalous offences, for reiterated and repeated transgressions which bear a shew of great neglect,
reserve thy public and sharp reprehensions for open and scandalous offences, for reiterated and repeated transgressions which bear a show of great neglect,
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Moses commanded the Israelites to go over the Laws and Precepts which hee had given them from God, in their own Families in private among their children.
Moses commanded the Israelites to go over the Laws and Precepts which he had given them from God, in their own Families in private among their children.
There are times that every family must be apart, as well as every wife and person apart. All the Males of Abrahams family were appointed to pass under the Ordinance of Circumcision.
There Are times that every family must be apart, as well as every wife and person apart. All the Males of Abrahams family were appointed to pass under the Ordinance of Circumcision.
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I have heard from a near relation of that holy man Mr. Dod, that hee gave this counsel, that the constant family-prayers should not ordinarily exceed above a quarter of an hour, if so much.
I have herd from a near Relation of that holy man Mr. Dod, that he gave this counsel, that the constant Family-prayers should not ordinarily exceed above a quarter of an hour, if so much.
and yet such as may render Religious Worship desirable in the eyes of those whom thou wouldest have to look towards Canaan. The Spirit is willing many times, when the flesh is weak;
and yet such as may render Religious Worship desirable in the eyes of those whom thou Wouldst have to look towards Canaan. The Spirit is willing many times, when the Flesh is weak;
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[ Orationi lectio, lectioni succedat oratio, breve videbitur tempus, quod tantis operum varietatibus occupatur ] It was the direction of that holy Hermite of Bethlehem. Let reading succeed prayer, and prayer reading:
[ Orationi Lectio, lectioni succedat oratio, breve videbitur Tempus, quod tantis Operum varietatibus occupatur ] It was the direction of that holy Hermit of Bethlehem. Let reading succeed prayer, and prayer reading:
the offering up the sacrifice of prayers, and the keeping of children to read daily some portion of holy Scriptures, as Jerom counselled Laeta [ Reddat tibi pensum quotidie de Scripturarum floribus carptum ] Let thy childe give thee a daily account of some choice flowers cropt out of the Bible.
the offering up the sacrifice of Prayers, and the keeping of children to read daily Some portion of holy Scriptures, as Jerome counseled Laeta [ Reddat tibi pensum quotidie de Scripturarum floribus carptum ] Let thy child give thee a daily account of Some choice flowers cropped out of the bible.
Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh: yet Elkanah carries up all his house to the yearly sacrifice.
Though it were God's appointment that the males only should At the solemn feasts repair to Shiloh: yet Elkanah carries up all his house to the yearly sacrifice.
and to inquire in his Temple, and you know what a great blessing succeeded upon Hannah. Cornelius also when Peter came to preach at Caesarea upon Gods immediate command, hee calls together all his kindred and acquaintance to hear the Sermon.
and to inquire in his Temple, and you know what a great blessing succeeded upon Hannah. Cornelius also when Peter Come to preach At Caesarea upon God's immediate command, he calls together all his kindred and acquaintance to hear the Sermon.
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Jesse and his Sons came together to the Sacrifice, which Samuel offered to the Lord at Bethlehem. It is an ungodly wicked custome, to leave many children and servants at home needlesly upon the Lords Day.
Jesse and his Sons Come together to the Sacrifice, which Samuel offered to the Lord At Bethlehem. It is an ungodly wicked custom, to leave many children and Servants At home needlessly upon the lords Day.
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and when they were alone, and apart from the multitude, then hee expounded and explained all things that hee taught, more fully to them. 9. In the next place;
and when they were alone, and apart from the multitude, then he expounded and explained all things that he taught, more Fully to them. 9. In the next place;
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Now chastisements must bee suited to their age, the temperament of their natures, and several dispositions, the various qualities and kinds of their offences.
Now chastisements must be suited to their age, the temperament of their nature's, and several dispositions, the various qualities and Kinds of their offences.
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Take heed of exasperating, and provoking your children to wrath, by rigid and severe courses, where less may effect your purpose, and that more kindly.
Take heed of exasperating, and provoking your children to wrath, by rigid and severe courses, where less may Effect your purpose, and that more kindly.
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Know, that God will require such vile acts at your hands in the great day. O rather let them see that thou art angry for Gods sake; and not for thine own.
Know, that God will require such vile acts At your hands in the great day. O rather let them see that thou art angry for God's sake; and not for thine own.
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for many times through the common incidencies of age, the Philosopher hath observed that they are too proclive to jealousies, suspicious [ NONLATINALPHABET ] to interpret all things in the worst sense, and so possibly to be too quick and ready upon easie suggestions, to think of,
for many times through the Common Incidences of age, the Philosopher hath observed that they Are too proclive to jealousies, suspicious [ ] to interpret all things in the worst sense, and so possibly to be too quick and ready upon easy suggestions, to think of,
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They that shew the utmost of their rigour and power in such acts at once, despoil themselves of that authority and awe which otherwise they might ingenerate in their hearts.
They that show the utmost of their rigour and power in such acts At once, despoil themselves of that Authority and awe which otherwise they might ingenerate in their hearts.
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[ Laudibus excitandum est ingenium. ] There is a notable vertue in praise, especially as to generous spirits, to excite and prick them forward to duty,
[ Laudibus excitandum est ingenium. ] There is a notable virtue in praise, especially as to generous spirits, to excite and prick them forward to duty,
Onely take heed of exceeding too much; for little vessels can bear no great sails; pride and arrogancy are many times nurst up by too exuberant and lavish expressions;
Only take heed of exceeding too much; for little vessels can bear no great sails; pride and arrogance Are many times nursed up by too exuberant and lavish expressions;
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& quicquid gustu suave est, quod vernat in floribus, quod rutilat in gemmis, quod blanditur in puppis, acceptura festinet, &c. Psalmos mercede decantet ] give her sweet-meats, flowers, jewels, babies, to entice her to learn the Psalms.
& quicquid gustu suave est, quod vernat in floribus, quod rutilat in Gemis, quod blanditur in puppis, acceptura festinet, etc. Psalmos mercede decantet ] give her sweetmeats, flowers, Jewels, babies, to entice her to Learn the Psalms.
Hannah that good woman brought up a little Coat every year to her Son Samuel, when hee was in the service of the Lord at the Tabernacle in Shiloh under Eli. And you know the Father of the Prodigal in the Parable,
Hannah that good woman brought up a little Coat every year to her Son Samuel, when he was in the service of the Lord At the Tabernacle in Shiloh under Eli. And you know the Father of the Prodigal in the Parable,
when his Son returned home to lead a new life, he killed a fatted Calf for him, put the best Robe upon his back, a Ring upon his hand, and Shooes upon his feet.
when his Son returned home to led a new life, he killed a fatted Calf for him, put the best Robe upon his back, a Ring upon his hand, and Shoes upon his feet.
It is a great fault in many that take up any neighbour-school where there are prophane and wicked children, such as have learnt of their Parents to swear,
It is a great fault in many that take up any neighbour-school where there Are profane and wicked children, such as have learned of their Parents to swear,
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Have a great eye to this, and especially if they be such as are designed for Academical learning, that they be placed under godly Tutors at the University;
Have a great eye to this, and especially if they be such as Are designed for Academical learning, that they be placed under godly Tutors At the university;
or if for Trades, or other Mechanical Mysteries, that you chuse out the blessed shadow of a godly Master and Mistress, that may rivet and clench the nail that thou hast knockt in.
or if for Trades, or other Mechanical Mysteres, that you choose out the blessed shadow of a godly Master and Mistress, that may rivet and clench the nail that thou hast knocked in.
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A family wherein ships go to Heaven, and a Trade is driven to Canaan. But especially in the grand concernment of Marriage, that they may match into a godly family, in whose veins the blood of the Covenant doth run.
A family wherein ships go to Heaven, and a Trade is driven to Canaan. But especially in the grand concernment of Marriage, that they may match into a godly family, in whose Veins the blood of the Covenant does run.
Answ. This being the business of another subject, I shall onely say thus much, that if thou perceivest them by their haughty and scornful carriage to be such as will kick at rebuke;
Answer This being the business of Another Subject, I shall only say thus much, that if thou perceivest them by their haughty and scornful carriage to be such as will kick At rebuke;
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But if he be a person likely to receive impressions, and particularly if it be a trespass against thy self, go tell him his fault between thee and him alone;
But if he be a person likely to receive impressions, and particularly if it be a trespass against thy self, go tell him his fault between thee and him alone;
if he shall hear thee, thou hast gained thy Brother. Debate thy cause with thy neighbour himself, Prov. 25.9. I have known admirable success in this case.
if he shall hear thee, thou hast gained thy Brother. Debate thy cause with thy neighbour himself, Curae 25.9. I have known admirable success in this case.
But in all such cases observe these three directions. 1. Time your Reproofs seasonably; words spoken in season are like Apples of gold in pictures of silver.
But in all such cases observe these three directions. 1. Time your Reproofs seasonably; words spoken in season Are like Apples of gold in pictures of silver.
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Such are the Disciples of the good Samaritan, who poured in Wine as an abstersive, and Oil as a suppling incarnative into the wound Such are the children of that prudent Matron, who opened her mouth in wisdome, and in whose tongue was the Law of kindness.
Such Are the Disciples of the good Samaritan, who poured in Wine as an abstersive, and Oil as a suppling incarnative into the wound Such Are the children of that prudent Matron, who opened her Mouth in Wisdom, and in whose tongue was the Law of kindness.
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The Chyrurgian, who hath taught his fingers too much tenderness, and not willing to put his patient to pain, may, through cruel kindness occasion distorted limbs and lameness all a mans life.
The Chirurgian, who hath taught his fingers too much tenderness, and not willing to put his patient to pain, may, through cruel kindness occasion distorted limbs and lameness all a men life.
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Such as are of cholerick tempers, whose gall doth much overflow their intestines, Physicians are more careful (of their Cholagôga ) of such ingredients in their purges that may exonerate, and not augment their choler.
Such as Are of choleric tempers, whose Gall does much overflow their intestines, Physicians Are more careful (of their Cholagôga) of such ingredients in their purges that may exonerate, and not augment their choler.
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Quest. 3. How wee shall deal with Superiours, in case such are in the state of nature? by what means wee may most effectually promote their conversion?
Quest. 3. How we shall deal with Superiors, in case such Are in the state of nature? by what means we may most effectually promote their conversion?
If thy Father be ungodly and unholy, recite some history out of the Bible, or out of Church-Writers, that may have a sweet reflection upon thy Fathers way.
If thy Father be ungodly and unholy, recite Some history out of the bible, or out of Churchwriters, that may have a sweet reflection upon thy Father's Way.
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yet may thine arrow hap to pierce even within the joynts of the harness. Parables are feigned examples, and are [ NONLATINALPHABET ] near a kin to inductions.
yet may thine arrow hap to pierce even within the Joints of the harness. Parables Are feigned Examples, and Are [ ] near a kin to inductions.
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Such was the Parable of Jotham to the men of Shecheus. Thus Nathan dealt with David, and our blessed Lord himself after this manner many times handled the High Priests and Rulers of the people;
Such was the Parable of Jotham to the men of Shecheus. Thus Nathan dealt with David, and our blessed Lord himself After this manner many times handled the High Priests and Rulers of the people;
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as speedy a departure out of their presence as may stand with the necessary detentions of thy duty [ NONLATINALPHABET ] a holy blush for them that are shameless in sin, may do greater things than thou art aware of.
as speedy a departure out of their presence as may stand with the necessary detentions of thy duty [ ] a holy blush for them that Are shameless in since, may do greater things than thou art aware of.
and most sweet lowly demeanour should wee exert and put forth to those above us? Paul in his conference with Porcius Festus salutes him with great respect.
and most sweet lowly demeanour should we exert and put forth to those above us? Paul in his conference with Porcius Festus salutes him with great respect.
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Mark how Naamans servants treated their Master, with what submissive reverence did they bespeak him in that matter of his washing in Jordan. My Father, If the Prophet had bid thee do some great thing, wouldest thou not have done it,
Mark how Naamans Servants treated their Master, with what submissive Reverence did they bespeak him in that matter of his washing in Jordan. My Father, If the Prophet had bid thee do Some great thing, Wouldst thou not have done it,
& c? Abraham hearkened you know to the voice of his wife, at the command of God, in the case of Hagar, and the Spirit of God takes notice of the temper of Sarah, and commends her for it, that shee called her husband Lord. And that I may give an instance in all three relations,
& c? Abraham harkened you know to the voice of his wife, At the command of God, in the case of Hagar, and the Spirit of God Takes notice of the temper of Sarah, and commends her for it, that she called her husband Lord. And that I may give an instance in all three relations,
Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by Daniel his captive-servant within his Palace.
Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by daniel his captive-servant within his Palace.
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Let them know, that thou hast no design upon them, but to make them happy. Indeavour to perswade them that thou hast no private end, only their everlasting good.
Let them know, that thou hast no Design upon them, but to make them happy. Endeavour to persuade them that thou hast no private end, only their everlasting good.
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When persons are convinced and satisfied that in all our Applications we study their benefit and profit, this opens an effectual door to all the means that we shall use.
When Persons Are convinced and satisfied that in all our Applications we study their benefit and profit, this Opens an effectual door to all the means that we shall use.
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Thus he facilitates his way to the Philippians. God is my record, how greatly I long after you all in the bowels of Jesus Christ [ NONLATINALPHABET ] wee do even naturally respect and reverence such as bring that which appears profitable to us;
Thus he facilitates his Way to the Philippians. God is my record, how greatly I long After you all in the bowels of jesus christ [ ] we do even naturally respect and Reverence such as bring that which appears profitable to us;
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For most men delight to be honoured and esteemed by them that are above them [ NONLATINALPHABET ] for the hope that they conceive of some special profit to be received from them.
For most men delight to be honoured and esteemed by them that Are above them [ ] for the hope that they conceive of Some special profit to be received from them.
Many times the unbeleeving husband may be saved, even in this sense by the beleeving wife, & vice versâ. David profest that he would walk in his house with a perfect heart.
Many times the unbelieving husband may be saved, even in this sense by the believing wife, & vice versâ. David professed that he would walk in his house with a perfect heart.
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Fourthly and lastly, After thou hast used all these fore-mentioned directions (which lye couched in the bowels of these words in the Text [ my hearts desire is, that Israel may hee saved ] For if he did heartily desire their good,
Fourthly and lastly, After thou hast used all these forementioned directions (which lie couched in the bowels of these words in the Text [ my hearts desire is, that Israel may he saved ] For if he did heartily desire their good,
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for oft-times he falleth into the fire, and oft into the water, sometimes into one sin, sometimes into another, whereby his soul incurs fearful and terrible dangers.
for ofttimes he falls into the fire, and oft into the water, sometime into one since, sometime into Another, whereby his soul incurs fearful and terrible dangers.
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Come yee, and let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us of his waies, &c. Use 2. To reprove such as do not perform their utmost, that do not improve their skill and endeavour to the height in this excellent work.
Come ye, and let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, etc. Use 2. To reprove such as do not perform their utmost, that do not improve their skill and endeavour to the height in this excellent work.
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and to pull him out of the jaws of the Devil? Oh thou ungodly Father, that like Gallio, takest no care in this matter, God will require the blood of thy childe,
and to pull him out of the Jaws of the devil? O thou ungodly Father, that like Gallio, Takest no care in this matter, God will require the blood of thy child,
but take little pains for the gold of Ophir, and that wisdome which is far above Rubies. Know, that all the sins of Relations under your charge that are not reproved and corrected for, will become yours.
but take little pains for the gold of Ophir, and that Wisdom which is Far above Rubies. Know, that all the Sins of Relations under your charge that Are not reproved and corrected for, will become yours.
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Every turn of pleasure that thy children and servants take in the fields upon Gods holy day, with thy approving connivance, will turn to thy account at the great Tribunal.
Every turn of pleasure that thy children and Servants take in the fields upon God's holy day, with thy approving connivance, will turn to thy account At the great Tribunal.
and count it their bravery to go towards Hell with open mouth, with a full swinge, that swim down the Rivers of Riot and Luxury into the dead Sea. That are so far from reproving others for sin, that they commend and incourage them rather, that have much ado to bear with servants that perform excellent service, if they will not drink healths,
and count it their bravery to go towards Hell with open Mouth, with a full swinge, that swim down the rivers of Riot and Luxury into the dead Sea. That Are so Far from reproving Others for since, that they commend and encourage them rather, that have much ado to bear with Servants that perform excellent service, if they will not drink healths,
Such as will be angry rather, if their Relations do not walk in the waies of sin, like the Wasps in the Naturalist, that dip their stings in the poison of Vipers.
Such as will be angry rather, if their Relations do not walk in the ways of since, like the Wasps in the Naturalist, that dip their stings in the poison of Vipers.
when greatness and holiness run in a blood, how would the generations to come rise up and bless them? how much honour might they bring to God? how would Religion flourish? how would our fields bring forth peace,
when greatness and holiness run in a blood, how would the generations to come rise up and bless them? how much honour might they bring to God? how would Religion flourish? how would our fields bring forth peace,
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3. Hence we learn the horrible sin of such that cause others to do wickedly, that egge on others to the commission of sin, that encourage children to prophane the Sabbath, to lye,
3. Hence we Learn the horrible since of such that cause Others to do wickedly, that egg on Others to the commission of since, that encourage children to profane the Sabbath, to lie,
Who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them.
Who knowing the judgement of God (that they which commit such things Are worthy of death) not only do the same, but have pleasure in them that do them.
4. Hence we may infer, what great wisdome is requisite in managing those means that are proper and useful in order to the salvation of our Relations, what integrity of heart, what sincerity, what holy contempt of the scorns of this wicked world.
4. Hence we may infer, what great Wisdom is requisite in managing those means that Are proper and useful in order to the salvation of our Relations, what integrity of heart, what sincerity, what holy contempt of the scorns of this wicked world.
Dost thou take upon thee the study of wisdome, saies the Stoick, prepare thy self speedily [ NONLATINALPHABET, to be laught to scorn ] and expect that many should mock at thee? how much greater is the depravation of mens hearts since the fall in opposition to true holiness.
Dost thou take upon thee the study of Wisdom, Says the Stoic, prepare thy self speedily [, to be laughed to scorn ] and expect that many should mock At thee? how much greater is the depravation of men's hearts since the fallen in opposition to true holiness.
Many a bitter taunt and scoff must thou go under, but in wisdome pass it by, regard it not, you work for souls. One soul begotten to God is better than the gaining of whole Kingdomes and Empires.
Many a bitter taunt and scoff must thou go under, but in Wisdom pass it by, regard it not, you work for Souls. One soul begotten to God is better than the gaining of Whole Kingdoms and Empires.
or a holy Mother, such as have spent many an hour in secret for thy good, that have sought it earnestly at the Throne of Grace, that thy life might be hid with God in Christ.
or a holy Mother, such as have spent many an hour in secret for thy good, that have sought it earnestly At the Throne of Grace, that thy life might be hid with God in christ.
Who seriously endeavour, that their yoak-fellows may be the Spouses of Christ, their posterity the children of our heavenly Father, their servants the freemen of Christ, their kindred of the Blood-Royal of Heaven.
Who seriously endeavour, that their yoke-fellows may be the Spouses of christ, their posterity the children of our heavenly Father, their Servants the freemen of christ, their kindred of the Blood royal of Heaven.
Though thou dost not see the desired fruit of thy labour at present, do not despond, the work is Gods. It is like to some of those seeds, which sown in the earth will not come up, till the second Spring.
Though thou dost not see the desired fruit of thy labour At present, do not despond, the work is God's It is like to Some of those seeds, which sown in the earth will not come up, till the second Spring.
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The Grace that dwelt in the Grandmother Lois, in the Mother Eunice, dwelt afterward in their little Son Timothy. Though God is not tied by any bond of nature, yet fervent prayer is of a high esteem in the sight of God.
The Grace that dwelled in the Grandmother Lois, in the Mother Eunice, dwelled afterwards in their little Son Timothy. Though God is not tied by any bound of nature, yet fervent prayer is of a high esteem in the sighed of God.
What are the Characters of a Souls sincere Love to Christ? and how may that love to him be kindled and inflamed? EPHESIANS 6.24. Grace bee with all Them, that love our Lord Jesus Christ in sincerity.
What Are the Characters of a Souls sincere Love to christ? and how may that love to him be kindled and inflamed? EPHESIANS 6.24. Grace be with all Them, that love our Lord jesus christ in sincerity.
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and love with Faith from God the Father, and the Lord Jesus Christ, and then leaves his Apostolical Benediction upon them, v. 24. Grace be with all them, that love our Lord Jesus Christ in sincerity:
and love with Faith from God the Father, and the Lord jesus christ, and then leaves his Apostolical Benediction upon them, v. 24. Grace be with all them, that love our Lord jesus christ in sincerity:
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The only difficulty in the words, that will require our stay, is to inquire, what is meant by [ NONLATINALPHABET ] in Sincerity, some refer it to the [ NONLATINALPHABET ] Grace mentioned at the beginning of the verse,
The only difficulty in the words, that will require our stay, is to inquire, what is meant by [ ] in Sincerity, Some refer it to the [ ] Grace mentioned At the beginning of the verse,
or a discriminating note of that love, which is sound, real, and sincere from that which is but pretended, counterfeit, and easie to bee corrupted, by every difficulty and temptation;
or a discriminating note of that love, which is found, real, and sincere from that which is but pretended, counterfeit, and easy to be corrupted, by every difficulty and temptation;
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'Tis the conjecture of a Learned Divine, That the Apostle in adding this clause, hath some reflection on the Gnosticks, who had mingled themselves with the Christians of Ephesus; And were, whatever they pretended,
It's the conjecture of a Learned Divine, That the Apostle in adding this clause, hath Some reflection on the Gnostics, who had mingled themselves with the Christians of Ephesus; And were, whatever they pretended,
neither pure in their love to Christ, having mixed his Doctrine with abominable corruptions, nor yet sincere and lasting therein, being ready upon every blast of persecution that did arise, to deny him, and Apostatize from him;
neither pure in their love to christ, having mixed his Doctrine with abominable corruptions, nor yet sincere and lasting therein, being ready upon every blast of persecution that did arise, to deny him, and Apostatise from him;
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whether hee intended to characterize them any further by [ NONLATINALPHABET, or no ] which, I presume, might easily be manifested from other parallel places (where this grace is mentioned and understood properly, having no additional qualification made thereto;) and from the design of the words themselves,
whither he intended to characterise them any further by [, or no ] which, I presume, might Easily be manifested from other parallel places (where this grace is mentioned and understood properly, having no additional qualification made thereto;) and from the Design of the words themselves,
and to all the rare priviledges, which belong to the Communion of Saints. In a word, to the Grace of God here, and to Eternal Life hereafter. See 1 Cor. 2.9. James 1.12. & 2.5. John 14.21.23.
and to all the rare privileges, which belong to the Communion of Saints. In a word, to the Grace of God Here, and to Eternal Life hereafter. See 1 Cor. 2.9. James 1.12. & 2.5. John 14.21.23.
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unless there be added to the former an impartial soul-searching examination of themselves; and to the latter, (as the case shall require) a conscientious practice;
unless there be added to the former an impartial soul-searching examination of themselves; and to the latter, (as the case shall require) a conscientious practice;
when you have examined them by the Characters, the more diligence you are concerned to use in the practice of the Directions. And let mee add this, That where you cannot undeniably, and demonstratively conclude, the sincerity of your love (which I think few in compatison, on this side of Heaven can) there you must never lay by the advice about the last case;
when you have examined them by the Characters, the more diligence you Are concerned to use in the practice of the Directions. And let me add this, That where you cannot undeniably, and demonstratively conclude, the sincerity of your love (which I think few in compatison, on this side of Heaven can) there you must never lay by the Advice about the last case;
That there is a great deal of difference between Love as it is seated in the Will, or rational Appetite, and the same Act or Principle of Love, as seated in the sensitive.
That there is a great deal of difference between Love as it is seated in the Will, or rational Appetite, and the same Act or Principle of Love, as seated in the sensitive.
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In the former, it is a settled, rational, uniform, and deliberate Motion, co-incident with the very natural Act of the Will it self, To Love (as the great School-man notes) being nothing else but [ Intensive velle ] to will intensely either person or thing.
In the former, it is a settled, rational, uniform, and deliberate Motion, coincident with the very natural Act of the Will it self, To Love (as the great Schoolman notes) being nothing Else but [ Intensive velle ] to will intensely either person or thing.
And if the Object be such, as can or doth reciprocate affection, then its friendship [ or Amor Am•citiae. ] But now take Love, as it is an Affection properly so called,
And if the Object be such, as can or does reciprocate affection, then its friendship [ or Amor Am•citiae. ] But now take Love, as it is an Affection properly so called,
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I note this first, for this reason, that you may understand what kinde of love it is, that our inquiry doth proceed upon, viz. Rational Love, it being (as a Judicious Divine hath often observed) not so safe for Christians to try their states by the passionate motions of Grace in the lower parts of the soul,
I note this First, for this reason, that you may understand what kind of love it is, that our inquiry does proceed upon, viz. Rational Love, it being (as a Judicious Divine hath often observed) not so safe for Christians to try their states by the passionate motions of Grace in the lower parts of the soul,
I do not assert this to bee the onely ground, whence they are concluded good or evil, for the Principle, and the End, and sometimes the degree of the Act are all necessary thereto,
I do not assert this to be the only ground, whence they Are concluded good or evil, for the Principle, and the End, and sometime the degree of the Act Are all necessary thereto,
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before any of those motions can truly be said to be Gracious: For the nature of Grace lies not in the Act or motion of the Will simply and nakedly considered,
before any of those motions can truly be said to be Gracious: For the nature of Grace lies not in the Act or motion of the Will simply and nakedly considered,
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The love of the Soul to God is [ Amor finis ultimi, Or ] of such a Being as it will be an eternal happiness to be united unto. The love of the soul to Christ,
The love of the Soul to God is [ Amor finis ultimi, Or ] of such a Being as it will be an Eternal happiness to be united unto. The love of the soul to christ,
The formal reason of the former, is the Divine All-sufficiency and Blessedness, but of the latter the personal excellencies that are in Christ, together with his ability and willingness to free us from our undoing streights,
The formal reason of the former, is the Divine All-sufficiency and Blessedness, but of the latter the personal excellencies that Are in christ, together with his ability and willingness to free us from our undoing straights,
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as respecting God, and the same Acts [ in specie, or ] in kind, as respecting the Mediatour, hath occasioned much confusion in those Answers, which are given to this,
as respecting God, and the same Acts [ in specie, or ] in kind, as respecting the Mediator, hath occasioned much confusion in those Answers, which Are given to this,
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unless it have respect to him, according to the various Excellencies of his person, and the several distinct Relations, which are by God invested in him:
unless it have respect to him, according to the various Excellencies of his person, and the several distinct Relations, which Are by God invested in him:
as plain a truth it is, that where the act of love doth not bear some gradual proportion, to the various excellencies of the object, that it is conversant about;
as plain a truth it is, that where the act of love does not bear Some gradual proportion, to the various excellencies of the Object, that it is conversant about;
and Inseparable from the person beloved, then if our love doth not respect the object, as under those relations, and offices, it will bee far from being love in Sincerity.
and Inseparable from the person Beloved, then if our love does not respect the Object, as under those relations, and Offices, it will be Far from being love in Sincerity.
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And the Case is the same between a Scholler and his Master, a Servant and his Lord, a Subject and his Prince, If the affections bee without reverence, obedience,
And the Case is the same between a Scholar and his Master, a Servant and his Lord, a Subject and his Prince, If the affections be without Reverence, Obedience,
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and loyalty, will either of these bee reputed true love? Why, no more are such to bee accounted the sincere lovers of Christ, who do not bear an affection to him, in all his offices and relations:
and loyalty, will either of these be reputed true love? Why, no more Are such to be accounted the sincere lovers of christ, who do not bear an affection to him, in all his Offices and relations:
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And this I take to bee so demonstrative a truth, and of such Necessary consideration in our present inquiry, that nothing could bee spoken in Judgement thereto,
And this I take to be so demonstrative a truth, and of such Necessary consideration in our present inquiry, that nothing could be spoken in Judgement thereto,
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I am sure it will bee found fundamental to the right understanding, the Nature of sincere love to Christ, and the greatest part of the Characters, which are laid down in the scripture of this grace.
I am sure it will be found fundamental to the right understanding, the Nature of sincere love to christ, and the greatest part of the Characters, which Are laid down in the scripture of this grace.
and also of his offices, what they were, and briefly to intimate what new qualifications, each of them would put upon a Christians Intensive willing of Christ, which is but the [ Substratum or ] matter of this grace;
and also of his Offices, what they were, and briefly to intimate what new qualifications, each of them would put upon a Christians Intensive willing of christ, which is but the [ Substratum or ] matter of this grace;
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The love of the soul to Chr•st in sincerity is not any one Indivisible act or habit, but a Holy frame of spirit, made up of many gracious Inclinations carrying the whole soul along with it unto Christ, for Ʋnion and Communion with him.
The love of the soul to Chr•st in sincerity is not any one Indivisible act or habit, but a Holy frame of Spirit, made up of many gracious Inclinations carrying the Whole soul along with it unto christ, for Ʋnion and Communion with him.
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I told you in the beginning, that it is used here by the Apostle as the periphrasis of a Christian, a Brother, a real Saint; And therefore it is not a suddain and transient flash of the soul,
I told you in the beginning, that it is used Here by the Apostle as the periphrasis of a Christian, a Brother, a real Saint; And Therefore it is not a sudden and Transient flash of the soul,
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When wee inquire after this Love, by it's Genuine characte•s, you are not to understand thereby only such special properties, as argue the essence of this grace a posteriori; But you are to know that we understand it, in such a latitude,
When we inquire After this Love, by it's Genuine characte•s, you Are not to understand thereby only such special properties, as argue the essence of this grace a posteriori; But you Are to know that we understand it, in such a latitude,
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No contrition of heart for sin, no affection in the soul for Christ? Every degree of true Spiritual love (saith a Divine, that had well studied this point) proceeds from a proportionable Act of saving Faith.
No contrition of heart for since, no affection in the soul for christ? Every degree of true Spiritual love (Says a Divine, that had well studied this point) proceeds from a proportionable Act of Saving Faith.
These two, willingness, and ability, are the Crown upon the Head of Christ, when undone souls do first take delight in him, they are the sweet oyntments of our Lord, which by their Savour do attract Virgin souls to betroth themselves unto him.
These two, willingness, and ability, Are the Crown upon the Head of christ, when undone Souls do First take delight in him, they Are the sweet ointments of our Lord, which by their Savour do attract Virgae Souls to betrothed themselves unto him.
What ever men may vainly talk, 'tis brokenness of heart, and a sense of approaching Ruine, that gives the soul the first occasion of acquainting it self in good earnest with Christ,
What ever men may vainly talk, it's brokenness of heart, and a sense of approaching Ruin, that gives the soul the First occasion of acquainting it self in good earnest with christ,
Shee hath seen that in Christ, so much Excellency in his person, and so much readiness and sufficiency, as resulting from his several offices, which hath even ravished her,
She hath seen that in christ, so much Excellency in his person, and so much readiness and sufficiency, as resulting from his several Offices, which hath even ravished her,
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didst thou ever yet finde thy self lost and undone? not able to bear up against the Terrours of an accusing and condemning conscience even dying away for fear,
didst thou ever yet find thy self lost and undone? not able to bear up against the Terrors of an accusing and condemning conscience even dying away for Fear,
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and didst thou see his bowels yearning to thee, and that hee was fully able to set thee in the light of the Countenance of that God, whose Terrour was upon thee? And under this conviction was it, that thou didst first close with him;
and didst thou see his bowels yearning to thee, and that he was Fully able to Set thee in the Light of the Countenance of that God, whose Terror was upon thee? And under this conviction was it, that thou didst First close with him;
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if that senseless conceit runs through thy soul, that thou hast loved Christ ever since thou wast born, and never didst feel the least stirrings of Enmity against him;
if that senseless conceit runs through thy soul, that thou hast loved christ ever since thou wast born, and never didst feel the least stirrings of Enmity against him;
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The pedigree of a Christians love to his Saviour, is to bee fetcht from the Fathers love to souls in Christ. 1 John 4.19. Wee love him because hee loved us first.
The pedigree of a Christians love to his Saviour, is to be fetched from the Father's love to Souls in christ. 1 John 4.19. we love him Because he loved us First.
some beams thereof must light upon us, it being too great a difficulty for the soul to prevail with it self, to trust all its concernments in the hands of a Crucified Christ, and to bee fond of him,
Some beams thereof must Light upon us, it being too great a difficulty for the soul to prevail with it self, to trust all its concernments in the hands of a crucified christ, and to be found of him,
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when in Conformity to his being in Christ reconciling the World to himself, hee is pleased to vouchsafe us his own beseechings of us to bee reconciled, then hee draws us.
when in Conformity to his being in christ reconciling the World to himself, he is pleased to vouchsafe us his own beseechings of us to be reconciled, then he draws us.
The promise therefore of reconciliation must first bee made known, and by the sweet influence thereof, the soul is allured with Cheerfulness to throw it self into the Arms of it's Saviour: And this is love. Try by this also;
The promise Therefore of reconciliation must First be made known, and by the sweet influence thereof, the soul is allured with Cheerfulness to throw it self into the Arms of it's Saviour: And this is love. Try by this also;
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Wee then love Christ in Sincerity, when that affection in us is qualified according to the various Excellencies, that belong to the person of our Lord;
we then love christ in Sincerity, when that affection in us is qualified according to the various Excellencies, that belong to the person of our Lord;
And so there are these four graces, which are alwaies attendant upon, and are, (as it were,) Incorporated into the nature of this evangelical affection. 1. Humble and Reverent admiration; 'Tis an admiring Love, Objects that are incomparably Excellent, do alwaies first affect with admiration,
And so there Are these four graces, which Are always attendant upon, and Are, (as it were,) Incorporated into the nature of this Evangelical affection. 1. Humble and Reverend admiration; It's an admiring Love, Objects that Are incomparably Excellent, do always First affect with admiration,
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2. Sweet and refreshing delighting. 'Tis a delighting, rejoycing love: love (saith Aquinas) [ est complacentia amantis in amato ] is the rest and satisfaction of the soul in the Object loved;
2. Sweet and refreshing delighting. It's a delighting, rejoicing love: love (Says Aquinas) [ est Complacentia Amantis in amato ] is the rest and satisfaction of the soul in the Object loved;
as is manifest by her many loving compellations, and several other expressions ( Hee shall lye all night betwixt my breasts, Cant. 1.13.) too large and many to be mentioned here,
as is manifest by her many loving compellations, and several other expressions (He shall lie all night betwixt my breasts, Cant 1.13.) too large and many to be mentioned Here,
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3. Ingenious gratitude & thankfulness. 'Tis a grateful and thankful love; as that which is begotten in the soul by the sense of Christs unspeakable goodness, and condescension;
3. Ingenious gratitude & thankfulness. It's a grateful and thankful love; as that which is begotten in the soul by the sense of Christ unspeakable Goodness, and condescension;
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1. In his voluntary undertaking the work of Reconciliation, and Mediation with God for persons so unworthy, Heb. 2.16. Hee took not on him the nature of Angels, but the seed of Abraham;
1. In his voluntary undertaking the work of Reconciliation, and Mediation with God for Persons so unworthy, Hebrew 2.16. He took not on him the nature of Angels, but the seed of Abraham;
but was dumb, even as a Lamb at the slaughter, and as a Sheep under the hands of the Shearers. Isa. 53.7. 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men, upon such easie Terms;
but was dumb, even as a Lamb At the slaughter, and as a Sheep under the hands of the Shearers. Isaiah 53.7. 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men, upon such easy Terms;
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as well as love? Christian, canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby? wilt thou think one single and separate affection enough for him? or rather, will not thy heart empty it self into the bosome of the Lord with love and thankfulness bo•h at once,
as well as love? Christian, Canst thou look upon such a Redeemer without Some sense of an obligation laid upon thy soul thereby? wilt thou think one single and separate affection enough for him? or rather, will not thy heart empty it self into the bosom of the Lord with love and thankfulness bo•h At once,
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And to this sense some interpret those words, Rom. 8.38, 39. Who shall separate us from the love of Christ? &c. As if they were the exultation of Faith upon the view of Loves Conquest,
And to this sense Some interpret those words, Rom. 8.38, 39. Who shall separate us from the love of christ? etc. As if they were the exultation of Faith upon the view of Loves Conquest,
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but love will restore the soul again, and knowing Christ to be good, as well as all-sufficient for its condition it will recover life and spirits again,
but love will restore the soul again, and knowing christ to be good, as well as All-sufficient for its condition it will recover life and spirits again,
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'Tis not fondness of expression, nor any outward complement that men put upon Christ, which reacheth the New Testament notion of love to Christ, but when as loyal subjects, and willing disciples, wee are alwaies doing the Things that are grateful, and are obedient to him: This is love;
It's not fondness of expression, nor any outward compliment that men put upon christ, which reaches the New Testament notion of love to christ, but when as loyal subject's, and willing Disciples, we Are always doing the Things that Are grateful, and Are obedient to him: This is love;
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And speaks of Libertines, Infidels, the carnally wise, Rebels and Apostates as enemies, and haters of him, what-ever their pretences are to the contrary.
And speaks of Libertines, Infidels, the carnally wise, Rebels and Apostates as enemies, and haters of him, whatever their pretences Are to the contrary.
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And verily, so essential is this to sincere love, that unless you understand it, you will be able to give but a lame account of most of the Scripture-Characters thereof (as if I had time, I could easily demonstrate) because they do all presuppose it.
And verily, so essential is this to sincere love, that unless you understand it, you will be able to give but a lame account of most of the Scripture-characters thereof (as if I had time, I could Easily demonstrate) Because they do all presuppose it.
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and could not have ought availed thee, unless by his own blood hee had first entred within the vail, and made attonement for thee? And then with the same blood went afterwards to the right hand of God, and put him in minde of his Covenant, to procure actual Grace,
and could not have ought availed thee, unless by his own blood he had First entered within the Vail, and made atonement for thee? And then with the same blood went afterwards to the right hand of God, and put him in mind of his Covenant, to procure actual Grace,
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and searching what such an Abysse of grace and goodness should mean? And in the midst of thy musings was it, that thy affections first took this holy fire,
and searching what such an Abyss of grace and Goodness should mean? And in the midst of thy musings was it, that thy affections First took this holy fire,
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and whose favour with God, purchased by his own merit, thou admirest? And therefore art most willing to trust all thy concernments in his hands? and in all thy addresses to God comest leaning upon the Arms of him, as thy Beloved Mediatour and Intercessor? why thus to renounce our own Righteousness,
and whose favour with God, purchased by his own merit, thou admirest? And Therefore art most willing to trust all thy concernments in his hands? and in all thy Addresses to God Comest leaning upon the Arms of him, as thy beloved Mediator and Intercessor? why thus to renounce our own Righteousness,
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Briefly, to be intensively willing of Christ, and to look upon him with full satisfaction of spirit in all his priestly Administrations, This is sincerely to love Christ as our High-Priest. And on the contrary, to undervalue his blood, either,
Briefly, to be intensively willing of christ, and to look upon him with full satisfaction of Spirit in all his priestly Administrations, This is sincerely to love christ as our High-Priest. And on the contrary, to undervalue his blood, either,
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and that none could ever chalk thee out the way thereto, it being only to be learnt in the School of this great Prophet? And thereupon hast thou wholly ceased from listening unto any other,
and that none could ever chalk thee out the Way thereto, it being only to be learned in the School of this great Prophet? And thereupon hast thou wholly ceased from listening unto any other,
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and as a loving Disciple hast thou found pleasure in seeking the Law, (even the word of thy Salvation) at his mouth? Doth thy heart throughly savour his Doctrine? and dost thou like the Discipline of his School? Dost thou make it thy study to know,
and as a loving Disciple hast thou found pleasure in seeking the Law, (even the word of thy Salvation) At his Mouth? Does thy heart thoroughly savour his Doctrine? and dost thou like the Discipline of his School? Dost thou make it thy study to know,
and study of them? dost thou bear a Reverence in thy breast to all Christs Officers and Institutions? Dost thou account the mouth of Christ most sweet? and even delight to hear his voice in the Scripture;
and study of them? dost thou bear a reverence in thy breast to all Christ Officers and Institutions? Dost thou account the Mouth of christ most sweet? and even delight to hear his voice in the Scripture;
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to give up our selves to Christ, and his Spirit in the Scriptures, and in all the Ordinances of the Gospel, to be the serious and willing Disciples of Christ;
to give up our selves to christ, and his Spirit in the Scriptures, and in all the Ordinances of the Gospel, to be the serious and willing Disciples of christ;
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And the hearts rebellion against Christ, rejecting his dominion, murmuring against his Laws, finding fault with his administrations, disturbing his subjects;
And the hearts rebellion against christ, rejecting his dominion, murmuring against his Laws, finding fault with his administrations, disturbing his subject's;
all these are several branches of enmity against Christ as King, and Soveraign. Put the case therefore home to thy own soul, if thou wouldest not be mistaken,
all these Are several branches of enmity against christ as King, and Sovereign. Put the case Therefore home to thy own soul, if thou Wouldst not be mistaken,
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or is it the yoak thou canst not bear? do the Laws of his Kingdome bear sway within thee, or is it the Law of thy Members, and carnal self? when both come in competition, whose command doest thou in the course of thy life most commonly fulfill? whose Kingdome art thou most delighted in the advancement of? Is it a pleasure to thee, that thy Lord doth reign,
or is it the yoke thou Canst not bear? do the Laws of his Kingdom bear sway within thee, or is it the Law of thy Members, and carnal self? when both come in competition, whose command dost thou in the course of thy life most commonly fulfil? whose Kingdom art thou most delighted in the advancement of? Is it a pleasure to thee, that thy Lord does Reign,
and that his Throne is more universally exalted? or else doth thy heart rise against the advancement of Christs Kingdome? In whom dost thou finde thy greatest delight? is it rather in the company of Rebels, that would pull the Crown from the head of Christ,
and that his Throne is more universally exalted? or Else does thy heart rise against the advancement of Christ Kingdom? In whom dost thou find thy greatest delight? is it rather in the company of Rebels, that would pull the Crown from the head of christ,
then in the humble and obedient subjects of thy Lord? dost thou take Christ to be thy Prince, and Soveraign? and dost thou love the peace and glory of his Kingdome,
then in the humble and obedient subject's of thy Lord? dost thou take christ to be thy Prince, and Sovereign? and dost thou love the peace and glory of his Kingdom,
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but in sincerity. True-love (if I may be allowed so to speak) mixeth concernments; my meaning is, that it makes anothers joyes and sorrows to be mine, as well as his;
but in sincerity. Truelove (if I may be allowed so to speak) mixeth concernments; my meaning is, that it makes another's Joys and sorrows to be mine, as well as his;
'Tis good news to love-sick souls to hear that Christ is now in Glory, they savour the advancements of their Lord, according to those words of Christ himself to his Apostles.
It's good news to lovesick Souls to hear that christ is now in Glory, they savour the advancements of their Lord, according to those words of christ himself to his Apostles.
If yee loved mee, yee would rejoyce, because I go to the Father, for my Father is greater than I, Joh. 14.28. They are glad by Faith to see the Sun of Righteousness after a dark and cloudy morning in his Meridian Altitude. They dye, and are crucified with Christ in his death, Rom. 6.3. Gal. 2.19.
If ye loved me, ye would rejoice, Because I go to the Father, for my Father is greater than I, John 14.28. They Are glad by Faith to see the Sun of Righteousness After a dark and cloudy morning in his Meridian Altitude. They die, and Are Crucified with christ in his death, Rom. 6.3. Gal. 2.19.
and hence it is said of them, that they are quickened together with him, Ephes. 2.5. and that they sit together in heavenly places with him, Ephes. 1.20. Wee read of Mary, that shee went weeping to the grave of her Lord, but hearing that he was arose, shee came away rejoycing: And no otherwise was it with his Disciples.
and hence it is said of them, that they Are quickened together with him, Ephesians 2.5. and that they fit together in heavenly places with him, Ephesians 1.20. we read of Marry, that she went weeping to the grave of her Lord, but hearing that he was arose, she Come away rejoicing: And no otherwise was it with his Disciples.
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Where love to Christ is sincere, there Christ is accounted by the soul to be its Treasure; and there is a longing desire in every such soul of the neerest communion with him:
Where love to christ is sincere, there christ is accounted by the soul to be its Treasure; and there is a longing desire in every such soul of the nearest communion with him:
And this is the meaning of the Spouse in that double expression, calling him the chiefest of ten thousands, and professing him to bee altogether lovely. The soul that loves Christ, may love other things, and esteem them lovely;
And this is the meaning of the Spouse in that double expression, calling him the chiefest of ten thousands, and professing him to be altogether lovely. The soul that loves christ, may love other things, and esteem them lovely;
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When one asked Alexander to shew him his Treasure, the report is, that hee pointed to his friend Ephestion; the Treasure of a soul that sincerely loves Christ, is Christ himself [ Deus meus est omnia, or ] my God is my all, saith the soul, that loves God as his Ultimate end. Hence is that of David, Psal. 73.25. Whom have I in Heaven but thee, and who is there on Earth, that I desire besides thee? [ Christus meus est omnia, or ] my Christ is my all, saith the soul, that is upon inquiry how to finde acceptation with God.
When one asked Alexander to show him his Treasure, the report is, that he pointed to his friend Ephestion; the Treasure of a soul that sincerely loves christ, is christ himself [ Deus meus est omnia, or ] my God is my all, Says the soul, that loves God as his Ultimate end. Hence is that of David, Psalm 73.25. Whom have I in Heaven but thee, and who is there on Earth, that I desire beside thee? [ Christus meus est omnia, or ] my christ is my all, Says the soul, that is upon inquiry how to find acceptation with God.
Whence is that of Paul, Doubtless I count all things but loss for the excellency of the knowledge of Christ, Phil. 3.8. 'Tis the proper Motto of a love-sick soul, None but Christ: The sincerity of a Christians love lies in giving a preheminence to the Redeemer, whom it loves above every thing else.
Whence is that of Paul, Doubtless I count all things but loss for the excellency of the knowledge of christ, Philip 3.8. It's the proper Motto of a lovesick soul, None but christ: The sincerity of a Christians love lies in giving a pre-eminence to the Redeemer, whom it loves above every thing Else.
Meretricius amor est, plus annulum, quam sponsum amare, or ] It is a no•e of a Harlot, to prefer the portion before the person. And that is a no less true than noble speech of the devout A. Kempis [ Nobilis amator non quiescit in dono,
Meretricious amor est, plus Annulum, quam sponsum amare, or ] It is a no•e of a Harlot, to prefer the portion before the person. And that is a no less true than noble speech of the devout A. Kempis [ Nobilis Lover non quiescit in Dono,
While our hearts dwell below upon the thick Clay, and have no daily desires to send forth (as Doves from the Ark) for communion with Christ, There is little sign of sincere love to him. 7. Character,
While our hearts dwell below upon the thick Clay, and have no daily Desires to send forth (as Dove from the Ark) for communion with christ, There is little Signen of sincere love to him. 7. Character,
David loved God heartily, and therefore when God smiled, hee rejoyced, Psalm. 4.6. and when God hid his face, hee was as much troubled then, as before delighted;
David loved God heartily, and Therefore when God smiled, he rejoiced, Psalm. 4.6. and when God hid his face, he was as much troubled then, as before delighted;
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Whereas on the other side if Christ but withdraws, if shee calls, and hee gives no answer; if hee seems to avoid her Company, and to despise her familiarity;
Whereas on the other side if christ but withdraws, if she calls, and he gives no answer; if he seems to avoid her Company, and to despise her familiarity;
All this and much more with incomparable elegance you may read described in the Song of Solomon. Thus as the Marigold opens to the Sun in the firmament,
All this and much more with incomparable elegance you may read described in the Song of Solomon. Thus as the Marigold Opens to the Sun in the firmament,
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Witness those words of Ignatius [ NONLATINALPHABET &c. or ] let fire, cross, &c. and all the torments, which by men or beasts can bee Inflicted on my body,
Witness those words of Ignatius [ etc. or ] let fire, cross, etc. and all the torments, which by men or beasts can be Inflicted on my body,
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if it bee to Christ mystical, as well as personal; if you love their persons, their graces, their fellowship, &c. Tell mee (saith the Spouse) where thou causest thy flocks to rest at Noon, Shee delights to be led forth with them into the green Pastures of his ordinances,
if it be to christ mystical, as well as personal; if you love their Persons, their graces, their fellowship, etc. Tell me (Says the Spouse) where thou causest thy flocks to rest At Noon, She delights to be led forth with them into the green Pastures of his ordinances,
The Apostle is peremptory, and brandeth them all as lyars, that pretend to the one of these without the other. See 1 Joh. 4.19. & 5.1. & John 13.34.35. 12. Character.
The Apostle is peremptory, and brandeth them all as liars, that pretend to the one of these without the other. See 1 John 4.19. & 5.1. & John 13.34.35. 12. Character.
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[ Diligere Christum (saith Aquinas) est Christo in omnibus se subjicere, & regulam Praeceptorum ejus in omnibus sequi, or ] to love Christ, is to fulfil the whole Law of Christ; 'tis a most comprehensive grace;
[ Diligere Christ (Says Aquinas) est Christ in omnibus se subjicere, & regulam Praeceptorum His in omnibus sequi, or ] to love christ, is to fulfil the Whole Law of christ; it's a most comprehensive grace;
and upon that Rock, they will tell mee I have splitted in the decision of this Case, there being hardly any one that can go from Character to Character,
and upon that Rock, they will tell me I have split in the decision of this Case, there being hardly any one that can go from Character to Character,
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For answer to which scruple, I shall barely suggest a few Considerations. 1. It is most certain, and notorious, that there is much counterfeit love abroad;
For answer to which scruple, I shall barely suggest a few Considerations. 1. It is most certain, and notorious, that there is much counterfeit love abroad;
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and it was not the least part of my design to unmask it. Characters serve as well to convince the presumptuous, as to establish the sincere and upright.
and it was not the least part of my Design to unmask it. Characters serve as well to convince the presumptuous, as to establish the sincere and upright.
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And those counterfeit affections, which are to Christ upon the sole Arguments of Education, Custome, which are as truly in a Turk to his Mahomet, and serve as well to justifie the Jew in his blasphemy against Christ,
And those counterfeit affections, which Are to christ upon the sole Arguments of Education, Custom, which Are as truly in a Turk to his Mahomet, and serve as well to justify the Jew in his blasphemy against christ,
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Besides Graces have their degrees, like the waters of the Sanctuary, and where grace is very shallow and little, it is exceeding difficult to know that there is any at all:
Beside Graces have their Degrees, like the waters of the Sanctuary, and where grace is very shallow and little, it is exceeding difficult to know that there is any At all:
for I am well assured that Christ cannot bee loved, as therein described, unless all these particulars mentioned, be either antecedent thereto, or connexed with it.
for I am well assured that christ cannot be loved, as therein described, unless all these particulars mentioned, be either antecedent thereto, or connexed with it.
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And so I come to the second Case, viz. How wee may get our love to him kindled and inflamed? And I shall proceed in the Resolution of this by these four steps.
And so I come to the second Case, viz. How we may get our love to him kindled and inflamed? And I shall proceed in the Resolution of this by these four steps.
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I begin with the first, which I will dispatch by these two steps. 1. By discovering the Hainousness of Sin. 2. The Terrour of the Punishment due thereto.
I begin with the First, which I will dispatch by these two steps. 1. By discovering the Heinousness of Sin. 2. The Terror of the Punishment due thereto.
Now that you may understand the first, besides what hath been said in the fore-mentioned Tract, proving it to be a sin against the Fathers love and wisdome;
Now that you may understand the First, beside what hath been said in the forementioned Tract, proving it to be a since against the Father's love and Wisdom;
it writes vanity upon all the promises, and is a frustration to the design of Christ in that Noble Dispensation, there being nothing that he did more aim at,
it writes vanity upon all the promises, and is a frustration to the Design of christ in that Noble Dispensation, there being nothing that he did more aim At,
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The proper and grand wickedness of the Devil, being his opposition to the design of God in glorifying himself by the salvation of mankind through Christ, which yet so far,
The proper and grand wickedness of the devil, being his opposition to the Design of God in glorifying himself by the salvation of mankind through christ, which yet so Far,
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Cruelty to Christ and as it were, a kicking him upon the bowels, a Christicidium; and to our selves, Prov. 8.36. the tearing out our own bowels, with our own hands, spirituall uncleanness and adultery, it being a treacherous revolting from Christ after profession of Marriage to him.
Cruelty to christ and as it were, a kicking him upon the bowels, a Christicidium; and to our selves, Curae 8.36. the tearing out our own bowels, with our own hands, spiritual uncleanness and adultery, it being a treacherous revolting from christ After profession of Marriage to him.
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and them that bring it, sleighting of Ordinances, Treason against Christ as King, and implacable bitterness and enmity against his subjects, and children.
and them that bring it, Slighting of Ordinances, Treason against christ as King, and implacable bitterness and enmity against his subject's, and children.
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5. It is an Irration•l sin, or such for which there cannot be the least Apology; because Christ was lovely in himself, did much to ingage our hearts to him, earnestly intreated us to place our affections upon him, sending his messengers to wooe us, bestowing gifts upon us, like a King, to oblige us,
5. It is an Irration•l since, or such for which there cannot be the least Apology; Because christ was lovely in himself, did much to engage our hearts to him, earnestly entreated us to place our affections upon him, sending his messengers to woo us, bestowing Gifts upon us, like a King, to oblige us,
7. It is a sin against all our Covenants and Ingagements, specially our Baptismal bond, wherein wee did solemnly promise Christ our hearts, and that in opposition to all others;
7. It is a since against all our Covenants and Engagements, specially our Baptismal bound, wherein we did solemnly promise christ our hearts, and that in opposition to all Others;
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yo• may as well expect to finde branches without a Root, as the graces of the Spirit without love: Thus very briefly you have an account of the danger of being without love to Christ, from the nature of the sin.
yo• may as well expect to find branches without a Root, as the graces of the Spirit without love: Thus very briefly you have an account of the danger of being without love to christ, from the nature of the since.
2. I argue it from the Terrour of the Punishment: And certainly the Just God hath proportioned the evil of this, to the quality of that. Study well these few places of Scripture, Joh. 3.19. Mat. 21.41. Heb. 2.3. & 10.28, 29. & 12.25. Rev. 2. & 3. throughout.
2. I argue it from the Terror of the Punishment: And Certainly the Just God hath proportioned the evil of this, to the quality of that. Study well these few places of Scripture, John 3.19. Mathew 21.41. Hebrew 2.3. & 10.28, 29. & 12.25. Rev. 2. & 3. throughout.
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and yet not love him? Couldest thou spurn at such bowels, and contemn such prodigious mercy? and that when this love would have opened to thee, the door of glory? how great? how infinite glory? and when the rejecting of it would infallibly plunge thy soul into misery? how dreadful,
and yet not love him? Couldst thou spurn At such bowels, and contemn such prodigious mercy? and that when this love would have opened to thee, the door of glory? how great? how infinite glory? and when the rejecting of it would infallibly plunge thy soul into misery? how dreadful,
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how intollerable? was ever madness like thine, oh my soul, will conscience say? certainly Hell is too easie a punishment for such a Serpent, such an Incarnate Devil as thou art;
how intolerable? was ever madness like thine, o my soul, will conscience say? Certainly Hell is too easy a punishment for such a Serpent, such an Incarnate devil as thou art;
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but fury, and wrath, and vengeance to thee? Thou shalt one day (and that day such as never shall have an end) hear Justice call upon Omnipotency still to add more flame to thy torment? Thus conscience will look backward,
but fury, and wrath, and vengeance to thee? Thou shalt one day (and that day such as never shall have an end) hear justice call upon Omnipotency still to add more flame to thy torment? Thus conscience will look backward,
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And is not that a dreadful sin, which shall thus set a man against himself? and put a sword into the hand of cruel conscience to cleave the soul in peeces? And is not that a dreadful punishment,
And is not that a dreadful since, which shall thus Set a man against himself? and put a sword into the hand of cruel conscience to cleave the soul in Pieces? And is not that a dreadful punishment,
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when a man shall become his own Accuser, Judge, and Executioner? When conscience shall burn so hot within a man, that hee shall be a terrour to himself,
when a man shall become his own Accuser, Judge, and Executioner? When conscience shall burn so hight within a man, that he shall be a terror to himself,
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and an eternal amazement? And yet alas what is all this to the immediate impressions of the wrath of God upon the soul? when hee that hath said Vengeance is mine, and I will repay, shall grasp the soul in his dreadful hand:
and an Eternal amazement? And yet alas what is all this to the immediate impressions of the wrath of God upon the soul? when he that hath said Vengeance is mine, and I will repay, shall grasp the soul in his dreadful hand:
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but I plead for one who is 1. glorious, and excellent, if you doubt it read his Character, Cant. 5.9. What sayest thou now, is hee not Altogether lovely? is there any blemish to bee found in him? and if thou mistrustest the Judgement of the Church, sure thou canst not doubt of Gods; Hear his sentence, Matth. 3.17. This is my beloved Son, in whom I am well pleased.
but I plead for one who is 1. glorious, and excellent, if you doubt it read his Character, Cant 5.9. What Sayest thou now, is he not Altogether lovely? is there any blemish to be found in him? and if thou mistrustest the Judgement of the Church, sure thou Canst not doubt of God's; Hear his sentence, Matthew 3.17. This is my Beloved Son, in whom I am well pleased.
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And all the rage of his persecutors did not grieve him more, than you will if you stand it out against him. 3. Consider, hee is one that hath the power of thy life and death in his own hands;
And all the rage of his persecutors did not grieve him more, than you will if you stand it out against him. 3. Consider, he is one that hath the power of thy life and death in his own hands;
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why, all that I aske is love, and will you deny Christ that? I call thee to think well of Christ, to desire him, to take Complacency in him, to breath after union and eternal communion with him;
why, all that I ask is love, and will you deny christ that? I call thee to think well of christ, to desire him, to take Complacency in him, to breath After Union and Eternal communion with him;
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and wilt thou stick at this? Hast thou any other way to the bosome of God but by him? & yet rather than thou wilt come thither by love, wilt thou damn thy soul by hating Christ? is not the enjoyment of God, worth the labour of love? shall all go, rather than be saved by love to thy Redeemer?
and wilt thou stick At this? Hast thou any other Way to the bosom of God but by him? & yet rather than thou wilt come thither by love, wilt thou damn thy soul by hating christ? is not the enjoyment of God, worth the labour of love? shall all go, rather than be saved by love to thy Redeemer?
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Hee comes not to Court thee, and flatter thee to thy loss, but his reward is great, and hee brings it with him. Give mee leave to tell thee some particulars thereof;
He comes not to Court thee, and flatter thee to thy loss, but his reward is great, and he brings it with him. Give me leave to tell thee Some particulars thereof;
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so shall the Lord thy God rejoyce over thee. 2ly. He will dwell with thee. John 14.23, 24. Husband and Wife dwell together, and so doth the betrothed soul and Christ.
so shall the Lord thy God rejoice over thee. 2ly. He will dwell with thee. John 14.23, 24. Husband and Wife dwell together, and so does the betrothed soul and christ.
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Now this is a priviledge, which carries many in the womb of it, such are these: 1. Intimacy and daily familiarity, Christ and Christians, take their meals together; there is no Communion so neer,
Now this is a privilege, which carries many in the womb of it, such Are these: 1. Intimacy and daily familiarity, christ and Christians, take their meals together; there is no Communion so near,
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This great Husband dwels with all his family according to knowledge, for hee teacheth them all his Secrets, and shews them his Covenant. 3ly. Hee will Interest thee in all his own Riches, purchases, possessions and dignities;
This great Husband dwells with all his family according to knowledge, for he Teaches them all his Secrets, and shows them his Covenant. 3ly. He will Interest thee in all his own Riches, purchases, possessions and dignities;
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and thou shalt bee a Copartner or Coheir with him, when thou art espoused to him. 4ly. He will manifest the highest Indulgence, and Tenderness towards thee.
and thou shalt be a Copartner or Coheir with him, when thou art espoused to him. 4ly. He will manifest the highest Indulgence, and Tenderness towards thee.
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and ready to despond, hee will return to thee again, and the more time he hath lost by absence, the more full will his heart bee of ravishing love and affections to thee. 5ly. Hee will Turn all to thy good;
and ready to despond, he will return to thee again, and the more time he hath lost by absence, the more full will his heart be of ravishing love and affections to thee. 5ly. He will Turn all to thy good;
neither thy sins, though many and great, nor thy miseries, though overwhelming and discouraging, no nor lastly shall death it self, bee ever able to make a divorce between thee and him;
neither thy Sins, though many and great, nor thy misery's, though overwhelming and discouraging, no nor lastly shall death it self, be ever able to make a divorce between thee and him;
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there being no Congruity to any of the Divine Attributes, much less to the offices of Christ, that that man should ever bee saved, who never had any sincere affection to him.
there being no Congruity to any of the Divine Attributes, much less to the Offices of christ, that that man should ever be saved, who never had any sincere affection to him.
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Consider 1. The love of Christ to thee was a growing, Increasing love; I do not mean, in respect of the habit, but in the outward demonstration thereof.
Consider 1. The love of christ to thee was a growing, Increasing love; I do not mean, in respect of the habit, but in the outward demonstration thereof.
Only remember, if you would not miscarry, that it is not a Naked Christ, but a Christ advanced by incomparable Personal Excellencies, and cloathed with his offices of King,
Only Remember, if you would not miscarry, that it is not a Naked christ, but a christ advanced by incomparable Personal Excellencies, and clothed with his Offices of King,
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And when you have well studied the number and quality of your sins, then consider the justice and holiness of the Eternal God, which you shall understand by the same Law and Gospel, where they speak the Divine Terrour against offending-sinners;
And when you have well studied the number and quality of your Sins, then Consider the Justice and holiness of the Eternal God, which you shall understand by the same Law and Gospel, where they speak the Divine Terror against offending-sinners;
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but more specially shall yee know is by going to the Cross of Christ, and wisely and seriously considering the horrour of that punishment, which Christ there indured;
but more specially shall ye know is by going to the Cross of christ, and wisely and seriously considering the horror of that punishment, which christ there endured;
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Get a true Conviction concerning thy own ultimate end and happiness, Where it lies? viz. not in the objects of sense, but in the Beatifical vision of God; possesse thy soul by Scripture light, of the grand importance of securing thy Interest therein;
Get a true Conviction Concerning thy own ultimate end and happiness, Where it lies? viz. not in the objects of sense, but in the Beatifical vision of God; possess thy soul by Scripture Light, of the grand importance of securing thy Interest therein;
why hee came into the world, how hee lived and dyed, and what was the Covenant between the Father and him? how hee is exalted and honoured by God? and what great things are promised both by Father and Son to all that in Christ sincerely draw nigh to God.
why he Come into the world, how he lived and died, and what was the Covenant between the Father and him? how he is exalted and honoured by God? and what great things Are promised both by Father and Son to all that in christ sincerely draw High to God.
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Remember that of the Apostle (who knew what it was to love Christ, as well as any man ever did) 1 Joh. 2.15. If any man love the world, the love of the Father is not in him.
remember that of the Apostle (who knew what it was to love christ, as well as any man ever did) 1 John 2.15. If any man love the world, the love of the Father is not in him.
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then go to God and Christ, and turn thy Meditations into Petitions. Plead hard, and heartily all those moving Considerations which were set down to usher in these Directions.
then go to God and christ, and turn thy Meditations into Petitions. Plead hard, and heartily all those moving Considerations which were Set down to usher in these Directions.
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I need not tell you what they are, because yee know them well enough already; and the sense of past advantage will best quicken to future diligence; which is the second.
I need not tell you what they Are, Because ye know them well enough already; and the sense of past advantage will best quicken to future diligence; which is the second.
If you would have fruitful branches, you must keep the Root of the Tree fat; and if you would have any Grace to thrive, you must be sure to strengthen Faith.
If you would have fruitful branches, you must keep the Root of the Tree fat; and if you would have any Grace to thrive, you must be sure to strengthen Faith.
THese words being brought in by way of Inference from something said before, wee must look back a little to finde out the relation of them to the former verses. At the 7th. verse.
THese words being brought in by Way of Inference from something said before, we must look back a little to find out the Relation of them to the former Verses. At the 7th. verse.
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Christ commands to ask of God those things which wee want, to incourage us to ask, hee promises wee shall receive, to induce us to beleeve this promise, hee puts a temporal case;
christ commands to ask of God those things which we want, to encourage us to ask, he promises we shall receive, to induce us to believe this promise, he puts a temporal case;
Our earthly Fathers which are evil, give us good things when we ask them, how much more easily may wee beleeve this of a good God, of infinite goodness.
Our earthly Father's which Are evil, give us good things when we ask them, how much more Easily may we believe this of a good God, of infinite Goodness.
though the persons be exprest, yet wee may take it impersonally, by an usual Hebraism, as if it had been said, what-ever you would should bee done unto you, leaving the person to bee supplied in the largest sense;
though the Persons be expressed, yet we may take it impersonally, by an usual Hebraism, as if it had been said, whatever you would should be done unto you, leaving the person to be supplied in the Largest sense;
This Rule hath been otherwise exprest, but not more emphatically in any other form of words than this here in the Text; Matth. 22.39. Love thy Neighbour as thy self;
This Rule hath been otherwise expressed, but not more emphatically in any other from of words than this Here in the Text; Matthew 22.39. Love thy Neighbour as thy self;
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for that self-interest which makes a man covetous, and inclines him to wrong another man for his own advantage, makes him likewise (when the scales are changed) unwilling that another man should wrong him;
for that self-interest which makes a man covetous, and inclines him to wrong Another man for his own advantage, makes him likewise (when the scales Are changed) unwilling that Another man should wrong him;
must there therefore bee no correction, or punishment? Now because of these, and the like instances which may bee given, the rule is necessarily to bee understood of things that may bee done, or omitted, i. e.
must there Therefore be no correction, or punishment? Now Because of these, and the like instances which may be given, the Rule is necessarily to be understood of things that may be done, or omitted, i. e.
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A Parent or a Magistrate, may not wholly omit Correction or Punishment, because such omission would tend to the ruine of good manners and of humane Society.
A Parent or a Magistrate, may not wholly omit Correction or Punishment, Because such omission would tend to the ruin of good manners and of humane Society.
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for that which is plain and evident, is out of all dispute; To confirm this let us consider another Text. Phil. 4.8. Where the Apostle exhorts Christians to follow whatever things are true, and honest, and just, and pure, and as a discovery of what things are such;
for that which is plain and evident, is out of all dispute; To confirm this let us Consider Another Text. Philip 4.8. Where the Apostle exhorts Christians to follow whatever things Are true, and honest, and just, and pure, and as a discovery of what things Are such;
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If wee consider the two first instances, this is most reasonable that where men have an equal right, they should bee allowed an equal liberty to use that right;
If we Consider the two First instances, this is most reasonable that where men have an equal right, they should be allowed an equal liberty to use that right;
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2. If both these Contradictory wills, bee plainly unreasonable as in the third instance of buying and selling, they must bee accommodated by finding out such a medium as is equally and mutually good for all buyers and sellers, that is, such a proportion of gain may bee taken and must bee allowed to bee taken,
2. If both these Contradictory wills, be plainly unreasonable as in the third instance of buying and selling, they must be accommodated by finding out such a medium as is equally and mutually good for all buyers and sellers, that is, such a proportion of gain may be taken and must be allowed to be taken,
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2. Another difficulty in the practise of this rule, ariseth from mens partiality in judgeing of the circumstances of other mens conditions and their own;
2. another difficulty in the practice of this Rule, arises from men's partiality in judging of the Circumstances of other men's conditions and their own;
I aggravate the fault of his provocation, and lessen that of my own revenge, here is passion. I desire a courtesie of a man which hee cannot conveniently do for mee, hee denies mee, I think much at him,
I aggravate the fault of his provocation, and lessen that of my own revenge, Here is passion. I desire a courtesy of a man which he cannot conveniently do for me, he Denies me, I think much At him,
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and how your affections then work, and what apprehensions, you then have of things, and what it is that in such a condition you desire, and expect from others;
and how your affections then work, and what apprehensions, you then have of things, and what it is that in such a condition you desire, and expect from Others;
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2. In cases wherein you are unexperienced, and which you cannot reasonably bee presumed to understand, partly because of your distance from that condition, partly because of the opposition of your own interest;
2. In cases wherein you Are unexperienced, and which you cannot reasonably be presumed to understand, partly Because of your distance from that condition, partly Because of the opposition of your own Interest;
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In like manner, that respect and obedience which Parents, and Masters, and Magistrates, do generally expect (even the best and wisest of them) that do thou pay to them;
In like manner, that respect and Obedience which Parents, and Masters, and Magistrates, do generally expect (even the best and Wisest of them) that doe thou pay to them;
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and though it may have some appearance of rigour, and injustice, yet beleeve that when thou comest to bee in the same relation, thou wilt expect the same things as they do;
and though it may have Some appearance of rigour, and injustice, yet believe that when thou Comest to be in the same Relation, thou wilt expect the same things as they do;
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Have wee not all one Father, hath not one God created us? Are wee not all made of the same materials? Is it not appointed for all men once to dye, and after death to stand before the impartial judgement of God? Wee have all the same notions of right and wrong, wee are all obnoxious to one another,
Have we not all one Father, hath not one God created us? are we not all made of the same materials? Is it not appointed for all men once to die, and After death to stand before the impartial judgement of God? we have all the same notions of right and wrong, we Are all obnoxious to one Another,
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As to strength of body, whatever the difference bee, the inequality is not considerable, because as to the greatest effects of strength there is an equality;
As to strength of body, whatever the difference be, the inequality is not considerable, Because as to the greatest effects of strength there is an equality;
As to abilities of mind (which wee usually call parts ) there is originally a great equality, especially if that received Opinion bee true, that souls are equal; And as the French Philosopher Des Cartes hath ingeniously observed, there is this notable sign of the equality of mens understandings;
As to abilities of mind (which we usually call parts) there is originally a great equality, especially if that received Opinion be true, that Souls Are equal; And as the French Philosopher Des Cartes hath ingeniously observed, there is this notable Signen of the equality of men's understandings;
Nulla res (saith hee) aequabilius inter homines distributa est quam bona mens, &c. Nothing is more equally divided among men than a good understanding;
Nulla Rest (Says he) aequabilius inter homines distributa est quam Bona Mens, etc. Nothing is more equally divided among men than a good understanding;
and have the most insatiable desires as to other things, and whom nature could never satisfie in any thing else, yet would not desire to have more wit than they have,
and have the most insatiable Desires as to other things, and whom nature could never satisfy in any thing Else, yet would not desire to have more wit than they have,
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A difference indeed must bee granted, but which ariseth usually from one of these two causes, either an unequal exercise of our parts, or an unequal temper of body.
A difference indeed must be granted, but which arises usually from one of these two Causes, either an unequal exercise of our parts, or an unequal temper of body.
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Now those who are so happy, as to exercise their understandings more than others, are very often rather conceited that they are wiser than others, than really so;
Now those who Are so happy, as to exercise their understandings more than Others, Are very often rather conceited that they Are Wiser than Others, than really so;
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So that by vertue of wisdome or parts, no man can challenge a priviledge, or prerogative to himself above others, which another will not pretend to, as well as hee.
So that by virtue of Wisdom or parts, no man can challenge a privilege, or prerogative to himself above Others, which Another will not pretend to, as well as he.
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All things that belong to us are either the endowments of the mind, the accidents of the body, or the circumstances of our outward estate; Now those that are most unequal in any of these, may bee equal,
All things that belong to us Are either the endowments of the mind, the accidents of the body, or the Circumstances of our outward estate; Now those that Are most unequal in any of these, may be equal,
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The observation of this Rule would secure peace to the world, and if it were generally practised, those few that should offend against it, would be looked upon as the pests and troublers of humane society.
The observation of this Rule would secure peace to the world, and if it were generally practised, those few that should offend against it, would be looked upon as the pests and troublers of humane society.
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for as Aristotle tells us, First Principles which are evident by their own light, cannot bee proved by way of demonstration, but of conviction; As thus;
for as Aristotle tells us, First Principles which Are evident by their own Light, cannot be proved by Way of demonstration, but of conviction; As thus;
or tenacious of our own humour, especially when it lyes in another mans way, but wee must be apt to recede and give way, that there may be room for other mens tempers and humours, as well as ours;
or tenacious of our own humour, especially when it lies in Another men Way, but we must be apt to recede and give Way, that there may be room for other men's tempers and humours, as well as ours;
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Those who want this compleasance, are in society (as one ingeniously compares them) like irregular stones in a building, which are full of roughness and corners;
Those who want this compleasance, Are in society (as one ingeniously compares them) like irregular stones in a building, which Are full of roughness and corners;
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Wee must not carry our selves insolently, or superciliously, or contemptuously towards others; we must not be contumelious, not by deed or word, countenance or gesture, declare hatred, or contempt or others.
we must not carry our selves insolently, or superciliously, or contemptuously towards Others; we must not be contumelious, not by deed or word, countenance or gesture, declare hatred, or contempt or Others.
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We must not upbraid one another with any imperfection, or weakness, or deformity, wee must not peremptorily contradict others, wee must not use to talk things displeasing to others, wherein their credit,
We must not upbraid one Another with any imperfection, or weakness, or deformity, we must not peremptorily contradict Others, we must not use to talk things displeasing to Others, wherein their credit,
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or Turk, or Heathen, but wee may not reproach another mans Religion, or provoke any man in ordinary conversation, by unseasonable and uncivil reflections upon it;
or Turk, or Heathen, but we may not reproach Another men Religion, or provoke any man in ordinary Conversation, by unseasonable and Uncivil reflections upon it;
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And there is great reason why wee should thus carry our selves towards others, because wee our selves would not bee contemned or despised, wee would not have any man jeer us,
And there is great reason why we should thus carry our selves towards Others, Because we our selves would not be contemned or despised, we would not have any man jeer us,
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they think every man takes notice of them, and observes their carriage and actions, when probably not one of a thousand ever took them into consideration; or ask who they were;
they think every man Takes notice of them, and observes their carriage and actions, when probably not one of a thousand ever took them into consideration; or ask who they were;
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and that wee do usually look for more respect than is due, therefore it will not bee amisse in our respects towards others, largiri aliquid, to give men something above wee think they deserve,
and that we do usually look for more respect than is due, Therefore it will not be amiss in our respects towards Others, largiri Aliquid, to give men something above we think they deserve,
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Do I think much to be denied a reasonable favour, and doth not another so too? we would have all men love us, that is, bear such an affection to us, that when it falls in their way, they should be ready to do us a courtesie.
Do I think much to be denied a reasonable favour, and does not Another so too? we would have all men love us, that is, bear such an affection to us, that when it falls in their Way, they should be ready to do us a courtesy.
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Let us likewise dispense favours with a liberal hand, and a chearful countenance, that men may see that they come from a kind heart, and a real good will.
Let us likewise dispense favours with a liberal hand, and a cheerful countenance, that men may see that they come from a kind heart, and a real good will.
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and shake mine head at you, but I would strengthen you with my mouth, and the moving of my lips should asswage your grief, Job 16.4, 5. 4. In matter of forbearance; and forgiveness; We stand in need of forbearance and pardon from others, from God and men;
and shake mine head At you, but I would strengthen you with my Mouth, and the moving of my lips should assuage your grief, Job 16.4, 5. 4. In matter of forbearance; and forgiveness; We stand in need of forbearance and pardon from Others, from God and men;
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I would have great allowances given to mee, I would have my ignorance, and inadvertency, and mistakes, and present temper, and all occasions and provocations, and every thing considered.
I would have great allowances given to me, I would have my ignorance, and inadvertency, and mistakes, and present temper, and all occasions and provocations, and every thing considered.
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5. In matter of report and representation of other men, and their actions. We must not take up a rash prejudice or entertain a sinister apprehension of any upon sleight grounds;
5. In matter of report and representation of other men, and their actions. We must not take up a rash prejudice or entertain a sinister apprehension of any upon sleight grounds;
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Do not slander or defame any man, or rejoyce to hear other mens miscarriages ript open, do not account it an entertainment to censure and backbite all the World.
Do not slander or defame any man, or rejoice to hear other men's miscarriages ripped open, do not account it an entertainment to censure and backbite all the World.
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It is a folly to talk, that when wee are Old, wee shall be pleased with the insolencies of Youth; when wee are Masters, wee shall not be at all offended with the contemptuous carriage of our Servants;
It is a folly to talk, that when we Are Old, we shall be pleased with the insolences of Youth; when we Are Masters, we shall not be At all offended with the contemptuous carriage of our Servants;
now if thou wouldest not have another that is confident hee is in the right, to impose upon thee, do not thou impose upon another for all thy confidence.
now if thou Wouldst not have Another that is confident he is in the right, to impose upon thee, do not thou impose upon Another for all thy confidence.
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How came I to be so much wiser then other men, which way came the spirit of the Lord, from so many Wise and Pious men, to speak unto mee? Is it a peculiar priviledge granted to mee, that I cannot bee mistaken,
How Come I to be so much Wiser then other men, which Way Come the Spirit of the Lord, from so many Wise and Pious men, to speak unto me? Is it a peculiar privilege granted to me, that I cannot be mistaken,
why may not another man understand the thing better than I do, or what crime is it if hee understand it not so well? Were all mens understandings cast in the same Mould? Is it presumption for any man to know more then I do,
why may not Another man understand the thing better than I do, or what crime is it if he understand it not so well? Were all men's understandings cast in the same Mould? Is it presumption for any man to know more then I do,
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and were very angry with him that hee was not of their minde, and would not acknowledge all to bee true of himself which they said against him; hee takes them up sharply;
and were very angry with him that he was not of their mind, and would not acknowledge all to be true of himself which they said against him; he Takes them up sharply;
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and I am not inferiour to you, who knoweth not such things as these? Let not any man think that hee hath engrossed all the knowledge of the world to himself,
and I am not inferior to you, who Knoweth not such things as these? Let not any man think that he hath engrossed all the knowledge of the world to himself,
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Now if any shall desire to bee more particularly satisfied, What that exact righteousness is, which in matter of Contracts, ought to bee observed betwixt Man and Man? I must confess this is a difficult question,
Now if any shall desire to be more particularly satisfied, What that exact righteousness is, which in matter of Contracts, ought to be observed betwixt Man and Man? I must confess this is a difficult question,
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hee may complain of that which cannot bee otherwise, and blame some kinde of dealings which are justifiable, from particular reasons, not obvious to any man, who is unseen in the way of Trade.
he may complain of that which cannot be otherwise, and blame Some kind of dealings which Are justifiable, from particular Reasons, not obvious to any man, who is unseen in the Way of Trade.
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For if that bee determin'd to bee lawful, which is unlawful, men are led into sin; if that bee determin'd to bee unlawful, which is lawful, men are led into a snare, for if this determination bee to the prejudice of men in their callings, it is an hundred to one,
For if that be determined to be lawful, which is unlawful, men Are led into since; if that be determined to be unlawful, which is lawful, men Are led into a snare, for if this determination be to the prejudice of men in their callings, it is an hundred to one,
but common example and private interest, will make many continue in that practise; and then the mischief is this, though men do that which is lawful and right,
but Common Exampl and private Interest, will make many continue in that practice; and then the mischief is this, though men do that which is lawful and right,
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and when upon a sick bed, or any other occasion, they come to bee touched with the sense of sin, this will bee matter of greater horrour and affrightment to them,
and when upon a sick Bed, or any other occasion, they come to be touched with the sense of since, this will be matter of greater horror and affrightment to them,
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That which it is not unreasonable for mee to desire to gain by another, when I am to sell, that I should allow another to gain by mee, when I am to buy;
That which it is not unreasonable for me to desire to gain by Another, when I am to fell, that I should allow Another to gain by me, when I am to buy;
for value is not a thing absolute and certain, but relative, and mutable; Now to fix the value of things as much as may be, this Rule is commonly given, Tanti unumquodque valet, quanti vendi potest.
for valve is not a thing absolute and certain, but relative, and mutable; Now to fix the valve of things as much as may be, this Rule is commonly given, Tanti unumquodque valet, quanti vendi potest.
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For this I take for a truth, that in the ordinary plenty of commodities, there is an ordinary and usual price of them known to the understanding persons of every Profession;
For this I take for a truth, that in the ordinary plenty of commodities, there is an ordinary and usual price of them known to the understanding Persons of every Profession;
4. A reasonable compensation doth not consist in an indivisible point, but hath a certain latitude which likewise is to bee determined by the common intercourse and practice of mankind.
4. A reasonable compensation does not consist in an indivisible point, but hath a certain latitude which likewise is to be determined by the Common intercourse and practice of mankind.
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7. There are some things allowed in common intercourse, which are so rigorous, that they are hardly just, which are rather tollerable than commendable.
7. There Are Some things allowed in Common intercourse, which Are so rigorous, that they Are hardly just, which Are rather tolerable than commendable.
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Quest. 1. If a man be otherwise skilful in his calling, may not I take advantage of his ignorance of a particular circumstance wherein the contract is concerned?
Quest. 1. If a man be otherwise skilful in his calling, may not I take advantage of his ignorance of a particular circumstance wherein the contract is concerned?
A man (saith hee) brings a Ship of Corn from Alexandria to Rhodes, in a time of great famine, hee may have what price hee will, hee knows of a great many more ships that will bee there next day, may hee conceal this from the Rhodians? Hee determines peremptorily hee may not.
A man (Says he) brings a Ship of Corn from Alexandria to Rhodes, in a time of great famine, he may have what price he will, he knows of a great many more ships that will be there next day, may he conceal this from the Rhodians? He determines peremptorily he may not.
Quest. 2. But may wee not take advantage of the ignorance of the seller, though not of the buyer? the difference is, hee that offers to sell any thing at such a price, is willing so to part with it;
Quest. 2. But may we not take advantage of the ignorance of the seller, though not of the buyer? the difference is, he that offers to fell any thing At such a price, is willing so to part with it;
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then some think it is enough to allow for them in the price, but I think Tully hath determined it better, Ne quid omnino quod venditur novit emptor ignoret, that the buyer should not bee left ignorant of any thing that the seller knows;
then Some think it is enough to allow for them in the price, but I think Tully hath determined it better, Ne quid Omnino quod venditur Novit emptor ignoret, that the buyer should not be left ignorant of any thing that the seller knows;
3. When Gods providence hath put into thy hands some great opportunity and advantage (as by the intervention of some unexpected Law, by a sudden war or peace betwixt Nations,
3. When God's providence hath put into thy hands Some great opportunity and advantage (as by the intervention of Some unexpected Law, by a sudden war or peace betwixt nations,
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Fortunam reverenter habe, use this providential advantage modestly, considering that hee whose blessing gave thee this opportunity, can blast thee a thousand waies.
Fortunam Reverenter habe, use this providential advantage modestly, considering that he whose blessing gave thee this opportunity, can blast thee a thousand ways.
let us then do as good things as they do, especially when wee account those things praise-worthy; and I am sure this is no waies contrary to Justice, and Honesty, and Truth; I know nothing that gives so real a reputation to that Sect, as this practice;
let us then do as good things as they do, especially when we account those things praiseworthy; and I am sure this is no ways contrary to justice, and Honesty, and Truth; I know nothing that gives so real a reputation to that Sect, as this practice;
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Wee are apt to value our selves much by our Orthodox Judgements, but let us take heed that Sectaries do not confute us by their Orthodox lives. For the sake of Religion, Next to your consciences, in all your dealings, tender your reputation, for, quod conscientia est apud Deum, id fama est apud homines, that which conscience is in reference to God, that our reputation is in respect of men.
we Are apt to valve our selves much by our Orthodox Judgments, but let us take heed that Sectaries do not confute us by their Orthodox lives. For the sake of Religion, Next to your Consciences, in all your dealings, tender your reputation, for, quod conscientia est apud God, id fama est apud homines, that which conscience is in Referente to God, that our reputation is in respect of men.
for it is a short and easie passage from the utmost limits of lawful, to what is evil and unlawful; Therefore in that latitude which you have of gain, use favour towards the poor and necessitous, ingenuity towards the ignorant and unskilful, moderation towards all men.
for it is a short and easy passage from the utmost Limits of lawful, to what is evil and unlawful; Therefore in that latitude which you have of gain, use favour towards the poor and necessitous, ingenuity towards the ignorant and unskilful, moderation towards all men.
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for the sake of Sir Thomas Mores observation concerning the Casuists of his time, who (hee saith) by their too particular resolutions of Cases, did not teach men non peccare, not to sin, but did shew them quàm prope ad peccatum liceat accedere sine peccato,
for the sake of Sir Thomas Mores observation Concerning the Casuists of his time, who (he Says) by their too particular resolutions of Cases, did not teach men non Peccare, not to since, but did show them quàm Prope ad peccatum liceat accedere sine Peccato,
Revenge is the greatest offence against this rule, for hee that revengeth an injury, hath received one, hee that hath received one, knows best what that is, which hee would not have another to do to him;
Revenge is the greatest offence against this Rule, for he that revenges an injury, hath received one, he that hath received one, knows best what that is, which he would not have Another to do to him;
Do not reject or despise this exhortaton, under the contemptuous Name of Morality. Our Saviour tells us, this is a cheif part of that which hath ever been accounted Religion in the World, It is the Law and the Prophets;
Do not reject or despise this exhortaton, under the contemptuous Name of Morality. Our Saviour tells us, this is a chief part of that which hath ever been accounted Religion in the World, It is the Law and the prophets;
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but as it is of the household of Faith. When the young man told Christ, that hee had kept the Commandements from his youth, it is said Jesus loved him; where-ever wee have learned to despise morality, Jesus loved it;
but as it is of the household of Faith. When the young man told christ, that he had kept the commandments from his youth, it is said jesus loved him; wherever we have learned to despise morality, jesus loved it;
How should it make our blood to rise in many of our faces who are Christians, to heare with what strictness Tully determines Cases of conscience, and how generously hee speaks of equity and justice towards all men.
How should it make our blood to rise in many of our faces who Are Christians, to hear with what strictness Tully determines Cases of conscience, and how generously he speaks of equity and Justice towards all men.
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And yet further to check our proneness to despise moral Righteousness, I cannot but mention an excellent passage to this purpose, which I have met with, in a learned man of our own Nation.
And yet further to check our proneness to despise moral Righteousness, I cannot but mention an excellent passage to this purpose, which I have met with, in a learned man of our own nation.
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Two things (saith hee) make up a Christian, a true faith, and an honest conversation, and though the former usually gives us the Title, the latter is the surer;
Two things (Says he) make up a Christian, a true faith, and an honest Conversation, and though the former usually gives us the Title, the latter is the Surer;
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so that that thing which in an especial refined dialect of the new Christian Language, signifies nothing but morality and civility, that in the language of the Holy Ghost imports true Religion.
so that that thing which in an especial refined dialect of the new Christian Language, signifies nothing but morality and civility, that in the language of the Holy Ghost imports true Religion.
Mark. 12.33, 34. when the Scribe told Christ that to love God with all the heart, &c. And our neighbours as our selves, was more than whole burnt offerings and sacrifices;
Mark. 12.33, 34. when the Scribe told christ that to love God with all the heart, etc. And our neighbours as our selves, was more than Whole burned offerings and Sacrifices;
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Plutarch speaks somewhere to this purpose, hee had rather posterity should say, there was never such a man as Plutarch, than that hee was a vicious, or cruel, or unjust man.
Plutarch speaks somewhere to this purpose, he had rather posterity should say, there was never such a man as Plutarch, than that he was a vicious, or cruel, or unjust man.
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God doth many times by his providence order things so, that in this life mens unrighteousness returns upon their own heads and their violent dealing upon their own pates;
God does many times by his providence order things so, that in this life men's unrighteousness returns upon their own Heads and their violent dealing upon their own pates;
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or the worm of conscience in the next? how shall wee escape the hands of the Living God? how shall wee escape the damnation of Hell? 1 Thes. 4.6. Let no man go beyond, or defraud his Brother in any matter, for God is the avenger of all such.
or the worm of conscience in the next? how shall we escape the hands of the Living God? how shall we escape the damnation of Hell? 1 Thebes 4.6. Let no man go beyond, or defraud his Brother in any matter, for God is the avenger of all such.
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Hee will take their cause into his own hands, and render to us according to our fraudulent and cruel dealing with others, Mat. 18.35. So likewise shall my Heavenly Father do also unto you, &c. What our Saviour saith, Mat. 19.29.
He will take their cause into his own hands, and render to us according to our fraudulent and cruel dealing with Others, Mathew 18.35. So likewise shall my Heavenly Father do also unto you, etc. What our Saviour Says, Mathew 19.29.
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as wee would better the world, and the condition of man-kind, as wee love our selves and our own peace and happiness, to deal justly and equally with all men.
as we would better the world, and the condition of mankind, as we love our selves and our own peace and happiness, to deal justly and equally with all men.
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But if this were practised among us, then Glory would dwell in our Land, Mercy and Truth would meet together, Righteousness and Peace would kiss each other, Truth would spring out of the Earth,
But if this were practised among us, then Glory would dwell in our Land, Mercy and Truth would meet together, Righteousness and Peace would kiss each other, Truth would spring out of the Earth,
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] The ground or occasion of this Direction, is to meet with an Objection, which might be made against the discommodities and dangers of Riches, noted before in vers. 9, 10. But they that will bee rich fall into temptation,
] The ground or occasion of this Direction, is to meet with an Objection, which might be made against the Discomforts and dangers of Riches, noted before in vers. 9, 10. But they that will be rich fallen into temptation,
and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. V. 10. For the love of mony is the root of all evil, which while some coveted after, they have erred from the Faith,
and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition. V. 10. For the love of money is the root of all evil, which while Some coveted After, they have erred from the Faith,
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From hence some might infer, as the Disciples did from the inseparable, and inviolable bond of Marriage, noted by our Saviour, Matth. 19. If say they, the case of the man bee so with his wife, it is not good to marry.
From hence Some might infer, as the Disciples did from the inseparable, and inviolable bound of Marriage, noted by our Saviour, Matthew 19. If say they, the case of the man be so with his wife, it is not good to marry.
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and being well used, be a means of helping on our Eternal Salvation. Learn hence not to condemn things good in themselves, because of the abuse of them.
and being well used, be a means of helping on our Eternal Salvation. Learn hence not to condemn things good in themselves, Because of the abuse of them.
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1. Confidence or Faith in God, but trust in God, which is urged by an Argument taken from Gods bounty, in these words, who giveth us richly all things to enjoy.
1. Confidence or Faith in God, but trust in God, which is urged by an Argument taken from God's bounty, in these words, who gives us richly all things to enjoy.
2. Charity towards Men, expressed in several phrases, viz. by doing good, and by being rich in good works, ready to distribute, willing to communicate;
2. Charity towards Men, expressed in several phrases, viz. by doing good, and by being rich in good works, ready to distribute, willing to communicate;
which duties are enforced by an Argument taken from the benefit of performing them, which is in brief, assurance of Eternal Life, implied in these words, Laying up in store for themselves a good foundation against the time to come, that they may lay hold on Eternal Life.
which duties Are Enforced by an Argument taken from the benefit of performing them, which is in brief, assurance of Eternal Life, implied in these words, Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life.
and thereupon sure it is requisite that a Minister should take courage to himself, and not think it enough, closely to intimate to rich men what Vices they are addicted to,
and thereupon sure it is requisite that a Minister should take courage to himself, and not think it enough, closely to intimate to rich men what Vices they Are addicted to,
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or what Vertues they are bound unto, but remembring the place wherein they stand, which is God, in the Name of his most excellent Majesty, to require, charge and command them to forbear the one, and indeavour after the other.
or what Virtues they Are bound unto, but remembering the place wherein they stand, which is God, in the Name of his most excellent Majesty, to require, charge and command them to forbear the one, and endeavour After the other.
And therefore it must needs be a point of great wisdome by that which is but for this present world, to store up a sure foundation for the time to come.
And Therefore it must needs be a point of great Wisdom by that which is but for this present world, to store up a sure Foundation for the time to come.
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That rich men are apt to put too much trust and confidence in their riches, doth appear by the titles which they commonly give unto them, calling them their goods, as if they were the only good things;
That rich men Are apt to put too much trust and confidence in their riches, does appear by the titles which they commonly give unto them, calling them their goods, as if they were the only good things;
In the next place follows the Reasons, to enforce the fore-named duties, taken from the benefit of performing them, which is in brief, assurance of eternal life, implied in these words, Laying up in store for themselves, a good foundation, against the time to come, that they may lay hold on eternal life.
In the next place follows the Reasons, to enforce the forenamed duties, taken from the benefit of performing them, which is in brief, assurance of Eternal life, implied in these words, Laying up in store for themselves, a good Foundation, against the time to come, that they may lay hold on Eternal life.
The Apostle here, for their better encouragement to lay out a portion of their estate on good works telleth them that they are so far from loosing what they so lay out,
The Apostle Here, for their better encouragement to lay out a portion of their estate on good works Telleth them that they Are so Far from losing what they so lay out,
How, or after what manner, must wee give Alms, that they may bee acceptable, and pleasing unto God? In the resolving whereof, I shall endeavour to answer most of the cases of conscience about alms-giving.
How, or After what manner, must we give Alms, that they may be acceptable, and pleasing unto God? In the resolving whereof, I shall endeavour to answer most of the cases of conscience about almsgiving.
so much our Saviour implieth in that precept of his, where hee saith, Give Alms of such things as you have, whereby is not meant, such things as a man hath by him (for one may have another mans things by him) but such things as are his own, whereunto hee hath a just title,
so much our Saviour Implies in that precept of his, where he Says, Give Alms of such things as you have, whereby is not meant, such things as a man hath by him (for one may have Another men things by him) but such things as Are his own, whereunto he hath a just title,
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2. By giving that which is not our own, the excellency and glory of Charity is lost, of such charity it may bee said Ichabod, where is the glory? The glory of Charity consists in this, that wee are willing to part with our own,
2. By giving that which is not our own, the excellency and glory of Charity is lost, of such charity it may be said ichabod, where is the glory? The glory of Charity consists in this, that we Are willing to part with our own,
It is a sin for one to steal to satisfie his own hunger, Much more it is sin, to steal for another, certainly it is a great wickedness to do injustice that wee may do acts of Charity.
It is a since for one to steal to satisfy his own hunger, Much more it is since, to steal for Another, Certainly it is a great wickedness to do injustice that we may do acts of Charity.
And can any imagine that God will bee pleased with those mens charity, who give relief out of that which they have wrongfully gotten? restitution should rather bee made to such as have been wronged.
And can any imagine that God will be pleased with those men's charity, who give relief out of that which they have wrongfully got? restitution should rather be made to such as have been wronged.
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An example whereof wee have in Zacheus, who having wronged many by oppression, after his conversion, offereth fourfold restitution unto all whom hee had wronged,
an Exampl whereof we have in Zacchaeus, who having wronged many by oppression, After his conversion, Offereth fourfold restitution unto all whom he had wronged,
Indeed Servants, and Children, may lawfully give out of that which is their own, but not out of that which is their Masters, or Parents, without their allowance.
Indeed Servants, and Children, may lawfully give out of that which is their own, but not out of that which is their Masters, or Parents, without their allowance.
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4. Such as being joyned in partnership with another, and give Alms out of the Common stock without the consent of their Partners, do not give that which is their own.
4. Such as being joined in partnership with Another, and give Alms out of the Common stock without the consent of their Partners, do not give that which is their own.
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5. Such as are in extream debt, and owe more than they are worth; Wee shewed that mercy and justice must go together, yea, justice must go before mercy,
5. Such as Are in extreme debt, and owe more than they Are worth; we showed that mercy and Justice must go together, yea, Justice must go before mercy,
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They who owe more than they are worth, have nothing at all to give for Alms, such joyne Arrogancy to Injustice, to make shew of a great estate, and yet have none.
They who owe more than they Are worth, have nothing At all to give for Alms, such join Arrogance to Injustice, to make show of a great estate, and yet have none.
as Children, apprentices, and others, do what they can to obtain something of their Parents, or other governours, even for this very end, that they may have something to give.
as Children, apprentices, and Others, do what they can to obtain something of their Parents, or other Governors, even for this very end, that they may have something to give.
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In the Law this propriety of giving, is plainly expressed, and by the contrary thus explained, Thou shalt freely give him, and thine heart shall not bee greived when thou givest unto him.
In the Law this propriety of giving, is plainly expressed, and by the contrary thus explained, Thou shalt freely give him, and thine heart shall not be grieved when thou givest unto him.
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who hath first given unto him? The word which is used to set out that which God giveth, signifieth a free gift; and hee is said to love us freely, Hosea 14.4. To justifie us freely, Rom. 3.24. and freely to give us all things, Rom. 8.32. This Reason of Gods love, the Lord set his love upon you, because hee loved you, doth clearly demonstrate the freeness of it.
who hath First given unto him? The word which is used to Set out that which God gives, signifies a free gift; and he is said to love us freely, Hosea 14.4. To justify us freely, Rom. 3.24. and freely to give us all things, Rom. 8.32. This Reason of God's love, the Lord Set his love upon you, Because he loved you, does clearly demonstrate the freeness of it.
So that the scope of our Saviour in the fore-mentioned place is to take us off from all vain-glory, in giving of our Alms, that as much as in us lieth wee should indeavour to hide and conceal our good works from the eye of the world.
So that the scope of our Saviour in the forementioned place is to take us off from all vainglory, in giving of our Alms, that as much as in us lies we should endeavour to hide and conceal our good works from the eye of the world.
for if the Sacrifice of our Alms-deeds be not mingled with the oyl and incense of mercy, and compassion, it will not be acceptable unto God, who will have Mercy, as well as Sacrifice.
for if the Sacrifice of our Almsdeeds be not mingled with the oil and incense of mercy, and compassion, it will not be acceptable unto God, who will have Mercy, as well as Sacrifice.
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that is, say some, as being members of the same body, but rather, as Beza and others interpret the place, as being your selves in the body of flesh and frailty, subject to the like miseries;
that is, say Some, as being members of the same body, but rather, as Beza and Others interpret the place, as being your selves in the body of Flesh and frailty, Subject to the like misery's;
for so long as wee dwell here in these houses of Clay, and carry about us this earthly Tabernacle, wee are all subject to the like changes and chances;
for so long as we dwell Here in these houses of Clay, and carry about us this earthly Tabernacle, we Are all Subject to the like changes and chances;
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which made old learned Theodoret, to reach his helping-hand to those outcast Africans, For when I saw (quoth hee) their pittiful estate, I began to lay to heart the doubtful turnings and inversions of humane things,
which made old learned Theodoret, to reach his helping-hand to those outcast Africans, For when I saw (quoth he) their pitiful estate, I began to lay to heart the doubtful turnings and inversions of humane things,
V. Our Alms must be given seasonably; for as the Wise-man speaketh, To every thing there is a season, and every thing is beautiful onely in its time and season;
V. Our Alms must be given seasonably; for as the Wiseman speaks, To every thing there is a season, and every thing is beautiful only in its time and season;
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And therefore it will be our wisdome so to observe the needs and necessities of other men, that wee do not let slip any season, or opportunity of doing good.
And Therefore it will be our Wisdom so to observe the needs and necessities of other men, that we do not let slip any season, or opportunity of doing good.
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According to that exhortation of the Apostle, As wee have opportunity, let us do good. The word in the Original translated opportunity, properly signifies a seasonable time. Quest.
According to that exhortation of the Apostle, As we have opportunity, let us do good. The word in the Original translated opportunity, properly signifies a seasonable time. Quest.
Ans. 1. When accidentally thou meetest with any fit objects of mercy, thou must not then pass them by with the Priest and Levite, but with the good Samaritan, presently pour the Oil and Wine of thy charity into the wounds of thy Brother, forthwith contributing somewhat to his relief;
Ans. 1. When accidentally thou meetest with any fit objects of mercy, thou must not then pass them by with the Priest and Levite, but with the good Samaritan, presently pour the Oil and Wine of thy charity into the wounds of thy Brother, forthwith contributing somewhat to his relief;
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or thy trading at home, or by some great Legacy bequeathed thee by some of thy friends, that is a seasonable time for thee to give out freely and liberally to the relief of the poor, in testimony of thy thankfulness unto God for his bounty towards thee.
or thy trading At home, or by Some great Legacy bequeathed thee by Some of thy Friends, that is a seasonable time for thee to give out freely and liberally to the relief of the poor, in testimony of thy thankfulness unto God for his bounty towards thee.
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I know it is usual with most men upon the encrease of their stock and store, to sacrifize to their own nets, to ascribe their wealth to their own wit and policy,
I know it is usual with most men upon the increase of their stock and store, to sacrifice to their own nets, to ascribe their wealth to their own wit and policy,
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Seeing therefore what thou hast, thou hast received from God, whatsoever the means and instruments were of conveying it unto thee, is it not most just and equal, that in way of thankfulness, thou shouldest set apart some portion thereof for the poor and needy?
Seeing Therefore what thou hast, thou hast received from God, whatsoever the means and Instruments were of conveying it unto thee, is it not most just and equal, that in Way of thankfulness, thou Shouldst Set apart Some portion thereof for the poor and needy?
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Here the Stranger, the Fatherless, the Widdow are commanded to rejoyce on their daies of Feasting, which presupposeth the rich mens sending portions of their good chear unto them;
Here the Stranger, the Fatherless, the Widow Are commanded to rejoice on their days of Feasting, which presupposeth the rich men's sending portions of their good cheer unto them;
if wee will not shew mercy to our poor Brethren, who stand in need of our relief? In the day of our fasting therefore, let us at least give away to the poor so much as wee save by our fast.
if we will not show mercy to our poor Brothers, who stand in need of our relief? In the day of our fasting Therefore, let us At least give away to the poor so much as we save by our fast.
Let this therefore be alwaies observed by us, that the poor have the gain of our fasting, and not our own purses. VI. Our Alms must be given readily and speedily, without any needless delay;
Let this Therefore be always observed by us, that the poor have the gain of our fasting, and not our own purses. VI. Our Alms must be given readily and speedily, without any needless Delay;
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What then shall wee think of their charity, who put off all to their death-beds, never giving any thing considerable to the Poor, till they can keep it no longer? these though by their last will and testament they give somewhat to the Poor,
What then shall we think of their charity, who put off all to their deathbeds, never giving any thing considerable to the Poor, till they can keep it no longer? these though by their last will and Testament they give somewhat to the Poor,
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4. Though their riches should continue with them, even to their deaths, yet they have no assurance that God will give them grace to bee liberal at their deaths, who had never the goodness to bee charitable in their life-time.
4. Though their riches should continue with them, even to their death's, yet they have no assurance that God will give them grace to be liberal At their death's, who had never the Goodness to be charitable in their lifetime.
5. That they have no assurance that God will accept of their deathbed charity: what St. Austin speaketh of death-bed repentance, that it is seldome true and hearty;
5. That they have no assurance that God will accept of their deathbed charity: what Saint Austin speaks of deathbed Repentance, that it is seldom true and hearty;
how can wee but question their fidelity after our deaths? Oh therefore that all, whom the Lord hath blessed with an estate, would in their life time become their own administrators, making (as one saith) their own hands their Executors, and their own eyes their Overseers. For questionless that charity which is exercised in a mans life time is the best, and most acceptable unto God. VII. Our Alms must bee bountiful, and liberal, giving out proportionably to what the Lord hath given unto us.
how can we but question their Fidis After our death's? O Therefore that all, whom the Lord hath blessed with an estate, would in their life time become their own administrators, making (as one Says) their own hands their Executors, and their own eyes their Overseers. For questionless that charity which is exercised in a men life time is the best, and most acceptable unto God. VII. Our Alms must be bountiful, and liberal, giving out proportionably to what the Lord hath given unto us.
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For unto whomsoever much is given, of him much shall bee required. And therefore the same Apostle adviseth the Corinthians to give; as God had prospered them:
For unto whomsoever much is given, of him much shall be required. And Therefore the same Apostle adviseth the Corinthians to give; as God had prospered them:
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Answ. It is an hard matter to determine the quantity and proportion of mens charity, the scripture being silent herein, leaving this to the discretion & ingenuity of the prudent Christian.
Answer It is an hard matter to determine the quantity and proportion of men's charity, the scripture being silent herein, leaving this to the discretion & ingenuity of the prudent Christian.
As the Apostle speaketh, every man according as hee purposeth in his heart, so let him g•ve, &c. A certain quantity is not set him, thats left to the free purpose of his own heart.
As the Apostle speaks, every man according as he Purposes in his heart, so let him g•ve, etc. A certain quantity is not Set him, thats left to the free purpose of his own heart.
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as that of Jacob, who in testimony of his thankfulness unto God for what hee should bestow upon him, Vowed the tenth part thereof unto God for Pious and Charitable uses.
as that of Jacob, who in testimony of his thankfulness unto God for what he should bestow upon him, Vowed the tenth part thereof unto God for Pious and Charitable uses.
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yet this wee finde both commanded and commended, by precepts and presidents, in the scripture, that wee give liberally and bountifully in some fit proportion to our estates;
yet this we find both commanded and commended, by Precepts and Presidents, in the scripture, that we give liberally and bountifully in Some fit proportion to our estates;
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That wee should likewise have respect to our own Ability, the Apostle Peter is as clear, where hee saith, If any man minister, let him do it as of the Ability which God giveth;
That we should likewise have respect to our own Ability, the Apostle Peter is as clear, where he Says, If any man minister, let him do it as of the Ability which God gives;
Here it may not be impertinent to answer another question (for I resolve to contrive all I have to deliver upon this subject into this plain and easie method) and that is this. Quest.
Here it may not be impertinent to answer Another question (for I resolve to contrive all I have to deliver upon this Subject into this plain and easy method) and that is this. Quest.
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Ans. 1. By laying out a portion of their estate in such a way as directly tends to the worship of God, the advancement of Religion, the salvation of mens souls;
Ans. 1. By laying out a portion of their estate in such a Way as directly tends to the worship of God, the advancement of Religion, the salvation of men's Souls;
the preaching of the Word, being the ordinary means appointed by God for the bringing of sinners to the knowledge of Jesus Christ, whom to know is life eternal.
the preaching of the Word, being the ordinary means appointed by God for the bringing of Sinners to the knowledge of jesus christ, whom to know is life Eternal.
3. By adding to the maintenance of such settled Preachers, whose pains are great, and means small, through the covetousness of Impropriators, who ingross to themselves what doth more properly belong to the Minister.
3. By adding to the maintenance of such settled Preachers, whose pains Are great, and means small, through the covetousness of Impropriators, who ingross to themselves what does more properly belong to the Minister.
4. By maintaining of poor Schollars at the University in reference to the work of the Ministery, that so there may be a continual supply of learned, godly,
4. By maintaining of poor Scholars At the university in Referente to the work of the Ministry, that so there may be a continual supply of learned, godly,
5. By bestowing of Bibles on poor Children, whereby through the care of their Parents, they may be acquainted with the knowledge of the holy Scriptures, which are able to make them wise unto salvation.
5. By bestowing of Bibles on poor Children, whereby through the care of their Parents, they may be acquainted with the knowledge of the holy Scriptures, which Are able to make them wise unto salvation.
Memorable is the pious gift of Sir John Fenner, who by his last will gave six pounds per annum to several out-Parishes in London for the buying of Bibles to be distributed amongst poor children.
Memorable is the pious gift of Sir John Fenner, who by his last will gave six pounds per annum to several out-Parishes in London for the buying of Bibles to be distributed among poor children.
From my own experience I can say, that this gift hath occasioned many poor people to teach their children to read, that so they might be capable of those Bibles, which are to be given only to such as can in some measure read.
From my own experience I can say, that this gift hath occasioned many poor people to teach their children to read, that so they might be capable of those Bibles, which Are to be given only to such as can in Some measure read.
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6. By erecting of Country-Schools, and endowing them with some competent maintenance, for teaching of poor mens children, who have not wherewithall to pay for their schooling;
6. By erecting of Country-Schools, and endowing them with Some competent maintenance, for teaching of poor men's children, who have not wherewithal to pay for their schooling;
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II. By a free and liberal giving to the relief of those who are in want, of which I have already largely spoken. III. By a ready lending to such, as being in a Calling, want stock, or other means to help themselves in their Trades.
II By a free and liberal giving to the relief of those who Are in want, of which I have already largely spoken. III. By a ready lending to such, as being in a Calling, want stock, or other means to help themselves in their Trades.
Thou shalt open thine hand wide to thy poor Brother, and shalt surely lend him sufficient for his need in that which hee wanteth, &c. In the Gospel, Lend (saith our Saviour Looking for nothing again; that is, lend not only to such from whom you may hope by reason of their ability to receive your own again;
Thou shalt open thine hand wide to thy poor Brother, and shalt surely lend him sufficient for his need in that which he Wants, etc. In the Gospel, Lend (Says our Saviour Looking for nothing again; that is, lend not only to such from whom you may hope by reason of their ability to receive your own again;
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This duty belongeth especially to rich men, because the occasions of him that would borrow, usually require more than meaner persons can well spare, they can better give a penny, than lend a pound;
This duty belongeth especially to rich men, Because the occasions of him that would borrow, usually require more than meaner Persons can well spare, they can better give a penny, than lend a pound;
If there were not hope thereof, men would rather give than lend to such. But there are others, who, notwithstanding their care and pains in their Calling, thrive not;
If there were not hope thereof, men would rather give than lend to such. But there Are Others, who, notwithstanding their care and pains in their Calling, thrive not;
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That advice of Christ, to lend hoping for nothing again, hath respect to the mind of the lender, that hee should not have his mind wholly and only upon the repaying of what hee lendeth;
That Advice of christ, to lend hoping for nothing again, hath respect to the mind of the lender, that he should not have his mind wholly and only upon the repaying of what he dares;
It is commanded in those known Precepts of the Apostle Paul, Rom. 12.13. Bee given to hospitality, and be not forgetful to entertain strangers, Heb. 13.2. Which is as much as to say, Forget not Hospitality which is an entertaining of strangers.
It is commanded in those known Precepts of the Apostle Paul, Rom. 12.13. be given to hospitality, and be not forgetful to entertain Strangers, Hebrew 13.2. Which is as much as to say, Forget not Hospitality which is an entertaining of Strangers.
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And of Lot, that as hee sate in the gate of Sodom, hee saw two whom hee conceived to be strangers, them hee exceedingly pressed to turn into his house, where hee made them a feast.
And of Lot, that as he sat in the gate of Sodom, he saw two whom he conceived to be Strangers, them he exceedingly pressed to turn into his house, where he made them a feast.
Having such and so many presidents of hospitality, let us strive to follow them, labouring to write after their coppy, knowing assuredly that our labour of love and cost therein shall not bee in vain.
Having such and so many Presidents of hospitality, let us strive to follow them, labouring to write After their copy, knowing assuredly that our labour of love and cost therein shall not be in vain.
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Some hereby have entertained Angels, as the Apostle speaketh; Bee not forgetful to entertain strangers, for thereby some have entertained Angels unawars.
some hereby have entertained Angels, as the Apostle speaks; be not forgetful to entertain Strangers, for thereby Some have entertained Angels unawares.
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Angels came to both these, in the appearance of men, whom they knew not, which sheweth Gods high account of this duty, in that once & again hee sent Angels, to such as were ready to entertain strangers.
Angels Come to both these, in the appearance of men, whom they knew not, which shows God's high account of this duty, in that once & again he sent Angels, to such as were ready to entertain Strangers.
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The widdow of Sareptahs hospitality to the Prophet Elijah, in receiving him into her house in a great famine, was rewarded with preserving and increasing her meal and oyle, for it is expresly said, that her barrel of meal wasted not,
The widow of Sareptahs hospitality to the Prophet Elijah, in receiving him into her house in a great famine, was rewarded with preserving and increasing her meal and oil, for it is expressly said, that her barrel of meal wasted not,
Gaius his hospitality towards Paul in receiving him into his house, was recompenced with an honourable testimony, which both Paul and John gave of him.
Gaius his hospitality towards Paul in receiving him into his house, was recompensed with an honourable testimony, which both Paul and John gave of him.
2. When they have defrauded and oppressed others, and are rebuked for that sin, or otherwise brought to repentance for the same, they ought to testifie the truth of their repentance, by a full restitution,
2. When they have defrauded and oppressed Others, and Are rebuked for that since, or otherwise brought to Repentance for the same, they ought to testify the truth of their Repentance, by a full restitution,
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Thus did the Jews after their captivity restore to their poor Brethren, whom they had oppressed with Usury, their lands and their houses, &c. The instance of Zacheus tendeth also to this purpose, who promised to give the half of his goods to the poor.
Thus did the jews After their captivity restore to their poor Brothers, whom they had oppressed with Usury, their Lands and their houses, etc. The instance of Zacchaeus tendeth also to this purpose, who promised to give the half of his goods to the poor.
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Which fond mistake of theirs, these arguments amongst others, may sufficiently confute, and evince propriety in lands and possessions to bee lawful now in the times of the Gospel.
Which found mistake of theirs, these Arguments among Others, may sufficiently confute, and evince propriety in Lands and possessions to be lawful now in the times of the Gospel.
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1. In those very times wherin Christians for use, had all things common, Peter expresly saith to Ananias concerning the Lands which he sold, whilst it remained, was it not thine own? and after it was sold, was it not in thine own power? Hereby it is manifest, that men then had a propriety in goods and lands.
1. In those very times wherein Christians for use, had all things Common, Peter expressly Says to Ananias Concerning the Lands which he sold, while it remained, was it not thine own? and After it was sold, was it not in thine own power? Hereby it is manifest, that men then had a propriety in goods and Lands.
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which is bounty and liberality, whereon I have somewhat the longer insisted, because it is the principal thing intended in my Text, That they wh•ch are rich in this worlds goods, be rich in good works.
which is bounty and liberality, whereon I have somewhat the longer insisted, Because it is the principal thing intended in my Text, That they wh•ch Are rich in this world's goods, be rich in good works.
for of those is the forementioned place (1 Tim. 5.8.) to bee understood, where the word in the Greek translated House, is rendred kindred in the Margin of your Bibles.
for of those is the forementioned place (1 Tim. 5.8.) to be understood, where the word in the Greek translated House, is rendered kindred in the Margin of your Bibles.
For the scope of the Apostle is to free the Church from unnecessary charges, and to that end doth impose the care of providing for poor kindred, upon such of their relations as were able.
For the scope of the Apostle is to free the Church from unnecessary charges, and to that end does impose the care of providing for poor kindred, upon such of their relations as were able.
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3. They are to bee releeved who are of the Congregation, or Parish, whereof wee are members, especially they who dwell near unto us, in regard that wee may best know their wants.
3. They Are to be relieved who Are of the Congregation, or Parish, whereof we Are members, especially they who dwell near unto us, in regard that we may best know their Wants.
when hee will pronounce that blessed sentence of absolution to such merciful men; Come yee blessed of my Father, inherit the Kingdome prepared for you;
when he will pronounce that blessed sentence of absolution to such merciful men; Come ye blessed of my Father, inherit the Kingdom prepared for you;
I was in prison, and yee came unto mee, &c. 5. They whom wee discern to stand in need of present succour, though they be meer strangers, whom wee never saw or knew before.
I was in prison, and ye Come unto me, etc. 5. They whom we discern to stand in need of present succour, though they be mere Strangers, whom we never saw or knew before.
This kinde of Alms savoureth more of vain outward oftentation, than of true inward compassion: And it more beseems proud Pharisees, than humble Christians.
This kind of Alms savoureth more of vain outward ostentation, than of true inward compassion: And it more beseems proud Pharisees, than humble Christians.
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It is a disorderly walking, which is expresly taxed by the Apostle, for saith hee, When wee were with you, this wee commanded you, that if any would not work, neither should hee eat.
It is a disorderly walking, which is expressly taxed by the Apostle, for Says he, When we were with you, this we commanded you, that if any would not work, neither should he eat.
They are as barren Trees, which receive sap from the earth, but yeeld no fruit; unprofitable burthens of the earth, whose sad doom yee may read, Luke 13.7. 3. Many of them are of no particular Church, nor of any civil society, but out of all Government in Church and State.
They Are as barren Trees, which receive sap from the earth, but yield no fruit; unprofitable burdens of the earth, whose sad doom ye may read, Lycia 13.7. 3. Many of them Are of no particular Church, nor of any civil society, but out of all Government in Church and State.
Ans. To this I answer, that that Precept is to be taken in reference to a false Position of the Pharisees, which was this, that their Countrymen and friends only were their neighbours, whom by the Law they were bound to love.
Ans. To this I answer, that that Precept is to be taken in Referente to a false Position of the Pharisees, which was this, that their Countrymen and Friends only were their neighbours, whom by the Law they were bound to love.
In opposition to that false doctrine, Christ commands to give, not to friends only, but to every man. So as the scope of that precept is, to take away respect of persons in Alms-giving:
In opposition to that false Doctrine, christ commands to give, not to Friends only, but to every man. So as the scope of that precept is, to take away respect of Persons in Almsgiving:
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That I may not be tedious, I shall give you but two or three proofs, Deu. 15.11. A place I often mentioned for the excellency, and exceeding pertinency of it to this purpose.
That I may not be tedious, I shall give you but two or three proofs, Deu. 15.11. A place I often mentioned for the excellency, and exceeding pertinency of it to this purpose.
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Against him who failed in performing the charge enjoyned him (though hee were a King) this doom is denounced, because thou hast rejected the Word of the Lord, hee hath also rejected thee from being King.
Against him who failed in performing the charge enjoined him (though he were a King) this doom is denounced, Because thou hast rejected the Word of the Lord, he hath also rejected thee from being King.
Now the giving of Alms being a duty so expresly commanded in the holy Scriptures, it cannot therefore be accounted a matter meerly arbitrary, left to a mans own will, to give or not to give.
Now the giving of Alms being a duty so expressly commanded in the holy Scriptures, it cannot Therefore be accounted a matter merely arbitrary, left to a men own will, to give or not to give.
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But it is a bounden duty, which they that in any competent measure can do, must not omit, which consideration cannot but be a strong incitation unto us, to make conscience of this duty of Alms-giving,
But it is a bounden duty, which they that in any competent measure can do, must not omit, which consideration cannot but be a strong incitation unto us, to make conscience of this duty of Almsgiving,
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Should wee neglect that which our Lord hath expresly commanded? that whereunto by vertue of that command wee are bound? that whereof wee are to give an account? Let us upon th• Lords commands do what in this kinde wee can:
Should we neglect that which our Lord hath expressly commanded? that whereunto by virtue of that command we Are bound? that whereof we Are to give an account? Let us upon th• lords commands do what in this kind we can:
Well therefore might the Apostle enforce this duty of charity upon this ground thus, Remember them that are in bonds, rebound with them, that is, bee helpful to others which cannot help themselves,
Well Therefore might the Apostle enforce this duty of charity upon this ground thus, remember them that Are in bonds, rebound with them, that is, be helpful to Others which cannot help themselves,
And by our Charity, as wee shall grace and adorn our holy profession, so wee shall stop the mouths of wicked men from speaking any evil of us or of our profession;
And by our Charity, as we shall grace and adorn our holy profession, so we shall stop the mouths of wicked men from speaking any evil of us or of our profession;
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in like manner saith Faith to the soul of a Christian, Give mee Children, let mee bring forth good works, else I dye, and have no life in me, according to that of the Apostle James, Faith without works is dead, its not a living but a dead faith, that manifests not its life by working.
in like manner Says Faith to the soul of a Christian, Give me Children, let me bring forth good works, Else I die, and have no life in me, according to that of the Apostle James, Faith without works is dead, its not a living but a dead faith, that manifests not its life by working.
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Bee earnest therefore with God in Prayer, that he would be pleased to give thee as a compassionate heart towards the needs and necessities of the poor members of Jesus Christ;
be earnest Therefore with God in Prayer, that he would be pleased to give thee as a compassionate heart towards the needs and necessities of the poor members of jesus christ;
Beg of God that as hee hath blessed thee with some competent estate, so he would add this mercy, to give thee an heart to give out proportionably to what hee hath given thee;
Beg of God that as he hath blessed thee with Some competent estate, so he would add this mercy, to give thee an heart to give out proportionably to what he hath given thee;
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But alas how few are there who in their prayers unto God are mindful of this grace of Charity? how few are there who ever begged of God, that hee would bee pleased to implant this noble grace of Charity in their hearts? If upon examination thou findest thy self to have been faulty therein:
But alas how few Are there who in their Prayers unto God Are mindful of this grace of Charity? how few Are there who ever begged of God, that he would be pleased to implant this noble grace of Charity in their hearts? If upon examination thou Findest thy self to have been faulty therein:
and willing to communicate to the needs and necessities of thy poor Brethren. III. Diligence in our Callings, is another means on our part to be performed, for the practising of charity.
and willing to communicate to the needs and necessities of thy poor Brothers. III. Diligence in our Callings, is Another means on our part to be performed, for the practising of charity.
and the Greeks say, that plentifulness follows painfulness, and that all things are made Servants to care and industry? And therefore the Apostle Paul prescribeth diligence and industry in a lawful calling as a means of charity;
and the Greeks say, that plentifulness follows painfulness, and that all things Are made Servants to care and industry? And Therefore the Apostle Paul prescribeth diligence and industry in a lawful calling as a means of charity;
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Let him that stole, steal no more, but rather let him labour, working with his own hands the thing which is good, that hee may have to give to him that needs.
Let him that stole, steal no more, but rather let him labour, working with his own hands the thing which is good, that he may have to give to him that needs.
I mean, let not thy apparel bee too costly, for how can it be expected, that they should be charitable, ready to distribute to the necessities of others, who lay out the greatest part of their estates upon their backs.
I mean, let not thy apparel be too costly, for how can it be expected, that they should be charitable, ready to distribute to the necessities of Others, who lay out the greatest part of their estates upon their backs.
Neither let thy recreations be too expensive, in playing more for mony than for refreshment: Oh that such of you who spend so much time and mony on your recreations;
Neither let thy recreations be too expensive, in playing more for money than for refreshment: O that such of you who spend so much time and money on your recreations;
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2. By this means thou wilt more readily and willingly, more freely and liberally contribute to the needs and necessities of others, having a stock by thee for that very end and purpose.
2. By this means thou wilt more readily and willingly, more freely and liberally contribute to the needs and necessities of Others, having a stock by thee for that very end and purpose.
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for saith the Apostle Paul to the Corinthians, Now concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so do yee.
for Says the Apostle Paul to the Corinthians, Now Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so do ye.
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what this portion should bee I dare not determine, the scripture being silent therein, only in the general wee are commanded to give out proportionably to what God hath given unto us, that they who are rich in this worlds goods, bee rich in good works;
what this portion should be I Dare not determine, the scripture being silent therein, only in the general we Are commanded to give out proportionably to what God hath given unto us, that they who Are rich in this world's goods, be rich in good works;
But this I can say, that the most that I have heard or read of, who have taken this course to consecrate unto God a certain portion of their estate to charitable uses, have followed the example of Jacob, in giving a tenth part unto God.
But this I can say, that the most that I have herd or read of, who have taken this course to consecrate unto God a certain portion of their estate to charitable uses, have followed the Exampl of Jacob, in giving a tenth part unto God.
An eminent Divine of this City, now with God, in his funeral sermon, at the Burial of a Merchant, speaking of his Charity, saith, that at his first effectual call, among other things hee then resolved upon, this was one, to set apart every year a tenth of his gain for the releif of the poor;
an eminent Divine of this city, now with God, in his funeral sermon, At the Burial of a Merchant, speaking of his Charity, Says, that At his First effectual call, among other things he then resolved upon, this was one, to Set apart every year a tenth of his gain for the relief of the poor;
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And withall hee adds a passage very remarkable, and therefore I shall give it you in his own words, True it is, that for some space of time, some three or four years after that his resolution of setting a tenth apart for such purposes, he thrived not, he found no increase,
And withal he adds a passage very remarkable, and Therefore I shall give it you in his own words, True it is, that for Some Molle of time, Some three or four Years After that his resolution of setting a tenth apart for such Purposes, he thrived not, he found no increase,
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But hee gave still with chearfulness, and comfort out of love to God, conceiving that God in wisedome and goodness prospered him not, thereby to try his sincerity to him, and his Charity to others;
But he gave still with cheerfulness, and Comfort out of love to God, conceiving that God in Wisdom and Goodness prospered him not, thereby to try his sincerity to him, and his Charity to Others;
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But then hee adds from that time forward God abundantly advanced his estate, so that hee found experimentally all those gracious promises of God true, of his blessing of him that disperseth and dispenseth to the poor;
But then he adds from that time forward God abundantly advanced his estate, so that he found experimentally all those gracious promises of God true, of his blessing of him that disperses and dispenseth to the poor;
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Many other instances could I give you of Gods extraordinary blessing on those who have consecrated a tenth of their estate unto God for charitable uses, but these may suffice.
Many other instances could I give you of God's extraordinary blessing on those who have consecrated a tenth of their estate unto God for charitable uses, but these may suffice.
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1. The first Motive or Inducement to Charity may be taken from the Excellency thereof. I suppose that all will grant that the greatest excellency that a creature can attain unto, is to be like his Creator.
1. The First Motive or Inducement to Charity may be taken from the Excellency thereof. I suppose that all will grant that the greatest excellency that a creature can attain unto, is to be like his Creator.
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for it is said, Our bodies shall then bee fashioned like unto his glorious body, yea in the whole man, when hee shall appear, then wee shall bee like him.
for it is said, Our bodies shall then be fashioned like unto his glorious body, yea in the Whole man, when he shall appear, then we shall be like him.
When God sets himself to proclaim his Name, hee most insisteth upon his mercifulness and goodness. Christ himself doth press this Motive to enforce this duty,
When God sets himself to proclaim his Name, he most insisteth upon his mercifulness and Goodness. christ himself does press this Motive to enforce this duty,
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So much do•h Christ acknowledge, where hee saith to such as succoured the poor, Inasmuch as you have done it unto one of the least of these my Brethren, yee have done it unto mee:
So much do•h christ acknowledge, where he Says to such as succored the poor, Inasmuch as you have done it unto one of the least of these my Brothers, ye have done it unto me:
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as is implied under this divine voice that affrighted Saul, while hee was breathing out threatnings and slaughter against the Disciples of the Lord, Saul, Saul, why persecutest thou mee? So it is a great commendation of true Charity, that Christ himself is relieved thereby.
as is implied under this divine voice that affrighted Saul, while he was breathing out threatenings and slaughter against the Disciples of the Lord, Saul, Saul, why Persecutest thou me? So it is a great commendation of true Charity, that christ himself is relieved thereby.
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and answerably accept it? On this very ground doth the Apostle incite the Hebrews to this duty in this manner, To do good, and to communicate forget not,
and answerably accept it? On this very ground does the Apostle incite the Hebrews to this duty in this manner, To do good, and to communicate forget not,
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but also acceptable and well-pleasing to God; which consideration addeth much life to the duty here pressed. III. A third Motive is, the manifold profit wherewith it is rewarded.
but also acceptable and Well-pleasing to God; which consideration adds much life to the duty Here pressed. III. A third Motive is, the manifold profit wherewith it is rewarded.
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Witness the pains, travels, watchings, and adventures of labourers, work-men, trades-men, Farmers, Merchants, Mariners, &c. yet that profit which they aim at, is but earthly, and temporary;
Witness the pains, travels, watchings, and adventures of labourers, workmen, Tradesmen, Farmers, Merchant's, Mariners, etc. yet that profit which they aim At, is but earthly, and temporary;
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And lest any should be discouraged from doing works of Charity, our Saviour assureth us, That whosoever giveth but a cup of cold water (which is one of the least acts of Charity wee can perform) shall in no wise lose kis reward.
And lest any should be discouraged from doing works of Charity, our Saviour assureth us, That whosoever gives but a cup of cold water (which is one of the least acts of Charity we can perform) shall in no wise loose kiss reward.
If in special it be demanded, what profit is there of Charity? I answer, (as the Apostle did of Circumcision) much every way. Yea, I may say of Charity, as the Apostle doth of Piety, It is profitable unto all things, having promise of the life that now is,
If in special it be demanded, what profit is there of Charity? I answer, (as the Apostle did of Circumcision) much every Way. Yea, I may say of Charity, as the Apostle does of Piety, It is profitable unto all things, having promise of the life that now is,
2. Not only sufficiency, but likewise abundance; For saith the Wise-man, Honour the Lord with thy substance, by giving freely and chearfully to charitable and pious uses, So shall thy barns bee filled with plenty,
2. Not only sufficiency, but likewise abundance; For Says the Wiseman, Honour the Lord with thy substance, by giving freely and cheerfully to charitable and pious uses, So shall thy Barns be filled with plenty,
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7. To pass by other particulars, Blessedness, which comprizeth under it all manner of Commodities, is promised to the charitable person, Prov. 22.9. And in Psal. 41.2. It is said, Hee shall bee blessed upon the earth;
7. To pass by other particulars, Blessedness, which compriseth under it all manner of Commodities, is promised to the charitable person, Curae 22.9. And in Psalm 41.2. It is said, He shall be blessed upon the earth;
These and other like promises of temporal, spiritual, and eternal blessings, being made by the Lord God of Truth, may with much confidence be rested upon.
These and other like promises of temporal, spiritual, and Eternal blessings, being made by the Lord God of Truth, may with much confidence be rested upon.
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for though the poor be never so unable, yet wee have an all-sufficient Surety, even God himself, who hath undertaken to pay whatsoever is thus put forth, according to that of the Wise-man, Hee that hath pitty upon the poor, lendeth unto the Lord,
for though the poor be never so unable, yet we have an All-sufficient Surety, even God himself, who hath undertaken to pay whatsoever is thus put forth, according to that of the Wiseman, He that hath pity upon the poor, dares unto the Lord,
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And what better security can any man desire than a bond under Gods own hand? The consideration whereof should mee-thinks make us willing to embrace any opportunity of putting out our mony to this great advantage.
And what better security can any man desire than a bound under God's own hand? The consideration whereof should methinks make us willing to embrace any opportunity of putting out our money to this great advantage.
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2. As for the other Metaphor of sowing, it is in Scripture applied to Alms-giving, under this phrase, Hee hath dispersed. As the Husbandman disperseth his seed which hee soweth in the earth;
2. As for the other Metaphor of sowing, it is in Scripture applied to Almsgiving, under this phrase, He hath dispersed. As the Husbandman disperses his seed which he Soweth in the earth;
Now what is it that ordinarily bringeth forth a greater increase than sowing seed in fertile ground? It is said of Isaac, that hee sowed in the Land, and received in the same year an hundred-fold.
Now what is it that ordinarily brings forth a greater increase than sowing seed in fertile ground? It is said of Isaac, that he sowed in the Land, and received in the same year an hundredfold.
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And Christ saith, that good ground beareth fruit, some an hundred-fold, some sixty-fold, some thirty-fold. Now Alms-giving is one of those things that shall receive an hundred-fold, and shall inherit everlasting life.
And christ Says, that good ground bears fruit, Some an hundredfold, Some sixty-fold, Some thirty-fold. Now Almsgiving is one of those things that shall receive an hundredfold, and shall inherit everlasting life.
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and sincere heart giveth to the poor, shall in no wise lose his reward. For as the Wise-man speaketh, There is that scattereth, and yet encreaseth; Prov. 11.24. intimating unto us, that this scattering is the best way of encreasing.
and sincere heart gives to the poor, shall in no wise loose his reward. For as the Wiseman speaks, There is that Scattereth, and yet increases; Curae 11.24. intimating unto us, that this scattering is the best Way of increasing.
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This is a Paradox to worldly men, that giving should bee the surest and safest way of getting and encreasing, yet nothing more clearly laid down in the Scripture,
This is a Paradox to worldly men, that giving should be the Surest and Safest Way of getting and increasing, yet nothing more clearly laid down in the Scripture,
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both the one and the other are Synecdochically put for the whole man; even for the person, By a cruel man, is meant an unmerciful, or a hard-hearted-man;
both the one and the other Are Synecdochically put for the Whole man; even for the person, By a cruel man, is meant an unmerciful, or a hard-hearted-man;
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With-holding is there opposed to scattering, which word hath reference to casting or sowing seed on the earth to bring forth a crop; and thereby is meant Alms-giving.
Withholding is there opposed to scattering, which word hath Referente to casting or sowing seed on the earth to bring forth a crop; and thereby is meant Almsgiving.
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For God deals with men according to their dealing with others. Finally, as blessings are promised to merciful men, so curses are denounced against unmerciful men.
For God deals with men according to their dealing with Others. Finally, as blessings Are promised to merciful men, so curses Are denounced against unmerciful men.
Unmerciful men shall have the curses of men, and people shall curse them. And at the great day of judgement, they shall be pronounced cursed by the great Judge.
Unmerciful men shall have the curses of men, and people shall curse them. And At the great day of judgement, they shall be pronounced cursed by the great Judge.
If wee must aim at Assurance, what should they do, that are not able to discern their own spiritual condition? 1 JOHN 5.13. These things have I written unto you that beleeve on the Name of the Son of God, that yee may know that yee have Eternal Life.
If we must aim At Assurance, what should they do, that Are not able to discern their own spiritual condition? 1 JOHN 5.13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have Eternal Life.
viz. that they might bee brought to close with Christ by faith unfeigned, and bee partakers of eternal life through him, that bad men might bee made good,
viz. that they might be brought to close with christ by faith unfeigned, and be partakers of Eternal life through him, that bad men might be made good,
& that good men might bee made sure of an eternal blessed state, in the life to come, whereby the Lord hath abundantly provided both for our happiness and our comfort:
& that good men might be made sure of an Eternal blessed state, in the life to come, whereby the Lord hath abundantly provided both for our happiness and our Comfort:
For the stating of the first part of the Question, concerning the possibility of getting this certain knowledge of our future Happiness, I shall lay before you these six positions.
For the stating of the First part of the Question, Concerning the possibility of getting this certain knowledge of our future Happiness, I shall lay before you these six positions.
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Because as such hee hath no actual interest in the promises of salvation, being without the conditions of faith and repentance, to which the promises are made, being a childe of wrath, a slave to his lusts, a captive to the Devil, a rejecter of the Son of God.
Because as such he hath no actual Interest in the promises of salvation, being without the conditions of faith and Repentance, to which the promises Are made, being a child of wrath, a slave to his Lustiest, a captive to the devil, a rejecter of the Son of God.
nor beleeved on the Son of God. A wicked man is not subjectum capax, a subject capable of this assurance, Eph. 1.13. In whom also after yee beleeved, yee were sealed with that holy spirit of promise.
nor believed on the Son of God. A wicked man is not Subjectum capax, a Subject capable of this assurance, Ephesians 1.13. In whom also After ye believed, ye were sealed with that holy Spirit of promise.
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Sometimes they think they have grounds of hope, that they shall bee saved, sometimes they think they have grounds of fears, that they shall bee condemned:
Sometime they think they have grounds of hope, that they shall be saved, sometime they think they have grounds of fears, that they shall be condemned:
not knowing which might bee most weighty, like a pair of ballances, they are in equal poyse. Zach. 14.6. And it shall come to pass in that day, that the light shall not bee clear nor dark.
not knowing which might be most weighty, like a pair of balances, they Are in equal poise. Zach 14.6. And it shall come to pass in that day, that the Light shall not be clear nor dark.
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like Paul and the Marriners that saw neither Sun nor Stars for many daies, so might it bee with a particular person, in reference to his spiritual condition. By this you see, First.
like Paul and the Mariners that saw neither Sun nor Stars for many days, so might it be with a particular person, in Referente to his spiritual condition. By this you see, First.
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So that the Question is not de certitudine objecti, of the certainty of Salvation, but de certitudine subjecti, of the apprehension, sense and knowledge of the beleeving person, concerning his salvation.
So that the Question is not de Certitude Object, of the certainty of Salvation, but de Certitude Subject, of the apprehension, sense and knowledge of the believing person, Concerning his salvation.
3. Position. 3. That a beleever may not only in the general, gather from the word of God , from the death of Christ , from the glorious preparation God hath made , that many shall bee infallibly brought to glory,
3. Position. 3. That a believer may not only in the general, gather from the word of God, from the death of christ, from the glorious preparation God hath made, that many shall be infallibly brought to glory,
but yet sufficient for the obtaining of this particular Assurance. This I put in, because the Papists grant it may bee got by extraordinary revelation, but not else;
but yet sufficient for the obtaining of this particular Assurance. This I put in, Because the Papists grant it may be god by extraordinary Revelation, but not Else;
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As it is their wicked practise to keep the people most ignorant of those things, of which they should have most knowledge, that following them with an implicite faith,
As it is their wicked practice to keep the people most ignorant of those things, of which they should have most knowledge, that following them with an implicit faith,
and blinde obedience might not scruple at their Humane Traditions, and unwarrantable, and many ridiculous Innovations, that have crept in amongst them,
and blind Obedience might not scruple At their Humane Traditions, and unwarrantable, and many ridiculous Innovations, that have crept in among them,
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A wicked counsel that Anathematizeth a man for asserting that may bee obtained, which God commandeth him to get. 2 Pet. 1.10. Make your calling, and election sure.
A wicked counsel that Anathematizes a man for asserting that may be obtained, which God commands him to get. 2 Pet. 1.10. Make your calling, and election sure.
5. Position. 5. That such as have been filled with divine joy, through wellgrounded apprehensions of their present grace and future glory, might lose that assurance,
5. Position. 5. That such as have been filled with divine joy, through wellgrounded apprehensions of their present grace and future glory, might loose that assurance,
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and that joy , and this may bee. 1. From God acting, 1. As a Soveraing Lord. 2. As a wise God putting a more eminent difference, betwixt Earth and Heaven.
and that joy, and this may be. 1. From God acting, 1. As a Sovereign Lord. 2. As a wise God putting a more eminent difference, betwixt Earth and Heaven.
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As, 1. For their backwardness to duty . 2. Slothfulness in duty. 3. Frequent st•ong actings of pride in and after duty. 4. Letting down their spiritual watch;
As, 1. For their backwardness to duty. 2. Slothfulness in duty. 3. Frequent st•ong actings of pride in and After duty. 4. Letting down their spiritual watch;
And no man hath such perfection of degrees, of the assurance of his salvation, in an ordinary way, as that one degree more cannot bee added to the former;
And no man hath such perfection of Degrees, of the assurance of his salvation, in an ordinary Way, as that one degree more cannot be added to the former;
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2. There is a certainty of science, or knowledge arising from first principles, received by all, that are proved by their own light, that cannot bee demonstrated a priori, because there is nothing true before them;
2. There is a certainty of science, or knowledge arising from First principles, received by all, that Are proved by their own Light, that cannot be demonstrated a priori, Because there is nothing true before them;
and the testimony hath not its cogency or validity from it self, but from the qualifications of the person that bears the testimony, whence there is a gradual certainty in humane testimonies;
and the testimony hath not its cogency or validity from it self, but from the qualifications of the person that bears the testimony, whence there is a gradual certainty in humane testimonies;
1. As it is said to bee NONLATINALPHABET Heb. 11.1. The substance, subsistence, existence of things: Looking upon things future, as certain as if they were present;
1. As it is said to be Hebrew 11.1. The substance, subsistence, existence of things: Looking upon things future, as certain as if they were present;
When faith thus represents these glorious things to come thus unto the beleeving soul, then there is NONLATINALPHABET a good perswasion of the heart, or a holy confidence;
When faith thus represents these glorious things to come thus unto the believing soul, then there is a good persuasion of the heart, or a holy confidence;
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and from this perswasion there ariseth NONLATINALPHABET an humble boldness, or liberty, and freedome of speech to God in prayer, which de jure all beleevers have;
and from this persuasion there arises an humble boldness, or liberty, and freedom of speech to God in prayer, which de jure all believers have;
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A beleever may with•ut extraordinary Revelation, certainly know and be infallibly assured of eternal life. And this will bee made evident by the proof of these two propositions.
A believer may with•ut extraordinary Revelation, Certainly know and be infallibly assured of Eternal life. And this will be made evident by the proof of these two propositions.
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and unseigned love to Christ, and that hee is upright and sincere with God. 2. That there is an infallible connexion, between these special graces, and future glory.
and unsigned love to christ, and that he is upright and sincere with God. 2. That there is an infallible connexion, between these special graces, and future glory.
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and Unfeigned love to God, besides other topical heads, wee may know it from the effects which it doth alwaies produce, that where I see such an effect of faith, I know there is faith:
and Unfeigned love to God, beside other topical Heads, we may know it from the effects which it does always produce, that where I see such an Effect of faith, I know there is faith:
and when wee see any sign, that is concomitant, or consequent, inseparable and proper to the thing of which it is a sign, wee know that that thing is.
and when we see any Signen, that is concomitant, or consequent, inseparable and proper to the thing of which it is a Signen, we know that that thing is.
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There are as certain Characters in the word of God of sincerity, faith and love, as there are plain injunctions that wee should bee sincere, beleeve and love;
There Are as certain Characters in the word of God of sincerity, faith and love, as there Are plain injunctions that we should be sincere, believe and love;
Would God command a man to examine himself whether hee bee in the faith, if there were not rules sutable and sufficient, to direct us to know the nature of faith,
Would God command a man to examine himself whither he be in the faith, if there were not rules suitable and sufficient, to Direct us to know the nature of faith,
and delight in most, and breath, and pant after most, in other things and not in this? it is true, conscience is naturally blinde, in spiritual things,
and delight in most, and breath, and pant After most, in other things and not in this? it is true, conscience is naturally blind, in spiritual things,
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As Josephs brethrens consciences told them that they were true men, and not spies; so conscience may truly tell a man, that hee is sincere, and not an hypocrite.
As Josephs Brothers' Consciences told them that they were true men, and not spies; so conscience may truly tell a man, that he is sincere, and not an hypocrite.
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Thus conscience is said to bee a witness; Rom. 9.1. I say the truth in Christ, I lye not, my conscience also be•ring mee witness in the Holy Ghost; to accuse, and to excuse. Rom 2.15.
Thus conscience is said to be a witness; Rom. 9.1. I say the truth in christ, I lie not, my conscience also be•ring me witness in the Holy Ghost; to accuse, and to excuse. Rom 2.15.
Now that the Scripture containeth Characters of sincerity, and that a man comparing himself by those Characters, might certainly know that hee is sincere;
Now that the Scripture Containeth Characters of sincerity, and that a man comparing himself by those Characters, might Certainly know that he is sincere;
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When there is no one known sin, but a man is really willing should be mortified and parted with, his most beloved sin that is neerest to him, which by way of propriety hee may call his own, in an especial manner, which is the last sin a man parteth with,
When there is no one known since, but a man is really willing should be mortified and parted with, his most Beloved sin that is nearest to him, which by Way of propriety he may call his own, in an especial manner, which is the last since a man parts with,
and the truth is, that if any man keep, love any one sin, which hee will not let go, to close fully with Christ, let his profession bee never so great, hee is an hypocrite.
and the truth is, that if any man keep, love any one since, which he will not let go, to close Fully with christ, let his profession be never so great, he is an hypocrite.
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Some men part with Christ for one lust, for one sin, Luke 18.22. When Jesus heard these things, how far he had gone, how much he had done, hee said unto him, yet lackest thou one thing.
some men part with christ for one lust, for one since, Lycia 18.22. When jesus herd these things, how Far he had gone, how much he had done, he said unto him, yet Lackest thou one thing.
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Herod did many things, but yet hee would not let go his Herodias. Mark 6.17, 18, 19, 20. It is a sure rule, that which a man loves most, hee will indeavour to keep longest, Skin for skin, all that a man hath will hee give for his life.
Herod did many things, but yet he would not let go his Herodias. Mark 6.17, 18, 19, 20. It is a sure Rule, that which a man loves most, he will endeavour to keep longest, Skin for skin, all that a man hath will he give for his life.
and that by the grace of God hee doth keep himself from it, that it bears not rule, nor dominion in his soul. Psalm. 18.23. I was also upright before him.
and that by the grace of God he does keep himself from it, that it bears not Rule, nor dominion in his soul. Psalm. 18.23. I was also upright before him.
There is as much power of God required, and strength of grace to make a man part with his beloved sin, as all the rest. Thus Hezekiah knew his sincerity; Isa. 38.3.
There is as much power of God required, and strength of grace to make a man part with his Beloved since, as all the rest. Thus Hezekiah knew his sincerity; Isaiah 38.3.
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Likewise a man might certainly know, that hee hath justifying faith is proved from, 2 Cor. 13.5. Exami•e your selves, whether yee bee in the faith, prove your ownselves:
Likewise a man might Certainly know, that he hath justifying faith is proved from, 2 Cor. 13.5. Exami•e your selves, whither ye be in the faith, prove your ownselves:
Do•h God so strictly charge us to know that, which cannot bee known? that faith here spoken of th•t wee must enquire after, is a justifying faith appears from the Text.
Do•h God so strictly charge us to know that, which cannot be known? that faith Here spoken of th•t we must inquire After, is a justifying faith appears from the Text.
It is also not a conjecture, but a certain knowledge that wee are pressed to obtain, by the word that the holy Ghost useth, search, make tryal, as God tryed Abraham; Gen. 22.1. That his love to God, and fear of God appeared.
It is also not a conjecture, but a certain knowledge that we Are pressed to obtain, by the word that the holy Ghost uses, search, make trial, as God tried Abraham; Gen. 22.1. That his love to God, and Fear of God appeared.
because hee bids us prove it not so much by argument, as experience, for so the word is used; Luke 14.19. Hee went to prove his Oxen, and forasmuch as wee must prove our selves to bee in Christ, wee must not leave it uncertain, for what is uncertain after tryal, is not proved.
Because he bids us prove it not so much by argument, as experience, for so the word is used; Lycia 14.19. He went to prove his Oxen, and forasmuch as we must prove our selves to be in christ, we must not leave it uncertain, for what is uncertain After trial, is not proved.
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Besides that wee do beleeve, wee might know by the Judgements valuing, the wills chusing, and the affections loving Christ above all. 1 Pet. 2.7. To you that beleeve hee is precious;
Beside that we do believe, we might know by the Judgments valuing, the wills choosing, and the affections loving christ above all. 1 Pet. 2.7. To you that believe he is precious;
And cannot a man know what hee prizeth most? what hee valueth, and esteemeth most? what his understanding doth dictate to him, to bee chosen above all? and whether his will doth choose according to the dictates of the understanding? and the affections, love,
And cannot a man know what he prizeth most? what he valueth, and esteems most? what his understanding does dictate to him, to be chosen above all? and whither his will does choose according to the dictates of the understanding? and the affections, love,
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and desire, are upon the wing to enjoy what the will doth make choice of? and grief filleth the heart when hee cannot obtain it? could not Ahab know that hee prized Naboths Vineyard,
and desire, Are upon the wing to enjoy what the will does make choice of? and grief fills the heart when he cannot obtain it? could not Ahab know that he prized Naboth's Vineyard,
when hee greived because hee could not get it? and all that hee had was lessened, by the want of what hee prized so much? so doth the soul cry out, riches is nothing without Christ;
when he grieved Because he could not get it? and all that he had was lessened, by the want of what he prized so much? so does the soul cry out, riches is nothing without christ;
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or all other things besides? hee will part with all though very desirable, as a marriner will cast away his richest goods in a tempest, to save his life;
or all other things beside? he will part with all though very desirable, as a mariner will cast away his Richest goods in a tempest, to save his life;
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because hee knew hee loved him sincerely, and this is observable that this was after Peters fall, by which hee had learned to have a holy jealousie over his own heart,
Because he knew he loved him sincerely, and this is observable that this was After Peter's fallen, by which he had learned to have a holy jealousy over his own heart,
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2. By thy hearty desire to bee united to him, to have him with thee his presence thou dost desire, his absence thou canst not bear without mourning and complains,
2. By thy hearty desire to be united to him, to have him with thee his presence thou dost desire, his absence thou Canst not bear without mourning and complains,
When it grieveth thy heart, to grieve thy Lord, and it breaks thy heart when thou breakest his commands. Joh. 14.15. If yee love mee keep my commandements.
When it Grieveth thy heart, to grieve thy Lord, and it breaks thy heart when thou breakest his commands. John 14.15. If ye love me keep my Commandments.
Now this sincere love to the people of God, is an evidence of the goodness of our spiritual condition. 1 John 3.14. Wee know that wee have passed from death to life.
Now this sincere love to the people of God, is an evidence of the Goodness of our spiritual condition. 1 John 3.14. we know that we have passed from death to life.
How, not by extraordinary revelation, but by this rational argumentation, because wee love the brethren? and vers. 18. My little Children, let us not love in word,
How, not by extraordinary Revelation, but by this rational argumentation, Because we love the brothers? and vers. 18. My little Children, let us not love in word,
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Alas the Scripture tells us that the heart of man is desperately wicked, and deceitfull above all things , who can know it? and if the heart of man cannot bee known,
Alas the Scripture tells us that the heart of man is desperately wicked, and deceitful above all things, who can know it? and if the heart of man cannot be known,
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for it is the prerogative and excellency of God to bee NONLATINALPHABET one that knows the hearts of all men. Act. 1.24. 2. A wicked mans heart is so wicked, and there is such a depth of wickedness in his heart, that hee cannot come to the bottome of it.
for it is the prerogative and excellency of God to be one that knows the hearts of all men. Act. 1.24. 2. A wicked men heart is so wicked, and there is such a depth of wickedness in his heart, that he cannot come to the bottom of it.
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Now wee proceed to the second. Second Proposition is this; that there is an infallible connexion between justifying faith, unfeigned love, and eternal glory.
Now we proceed to the second. Second Proposition is this; that there is an infallible connexion between justifying faith, unfeigned love, and Eternal glory.
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The Apostle tells us of some things that may bee called NONLATINALPHABET Heb. 6.9. things that accompany salvation. Having, or containing Salvation, that are contiguous to salvation, that the one toucheth the other;
The Apostle tells us of Some things that may be called Hebrew 6.9. things that accompany salvation. Having, or containing Salvation, that Are contiguous to salvation, that the one touches the other;
God so loved the world, that hee gave his onely begotten Son, that whosoever beleeveth on him, should not perish, but have everlasting life. Joh. 5.24. Hee that beleeveth hath everlasting life:
God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him, should not perish, but have everlasting life. John 5.24. He that Believeth hath everlasting life:
and hopes of the full crop in due time. Hee hath everlasting life, then it must not end, Mark 16.16. Hee that beleeveth and is baptized, shall bee saved:
and hope's of the full crop in due time. He hath everlasting life, then it must not end, Mark 16.16. He that Believeth and is baptised, shall be saved:
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As certainly as the unbeleever shall be cast into outer darkness, so certainly shall the beleever be partaker of the glorious Inheritance of the Saints in Light.
As Certainly as the unbeliever shall be cast into outer darkness, so Certainly shall the believer be partaker of the glorious Inheritance of the Saints in Light.
The Promise is as true as the Threatning, Act. 16.30, 31. There you see a poor convinced, wounded sinner, under the load of guilt, that had a sight of his lost, undone, deplorable condition coming to the Apostles,
The Promise is as true as the Threatening, Act. 16.30, 31. There you see a poor convinced, wounded sinner, under the load of guilt, that had a sighed of his lost, undone, deplorable condition coming to the Apostles,
and speaking after this manner, Yee men of God, yee servants of the Lord, if there bee any way for mee, who have been so great a sinner, that have done enough ten thousand times over, to damn my own soul;
and speaking After this manner, Ye men of God, ye Servants of the Lord, if there be any Way for me, who have been so great a sinner, that have done enough ten thousand times over, to damn my own soul;
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The Apostles speak not doubtingly, perhaps thou shalt be saved, perhaps thou mayest be damned. If thou get Faith, it may be thou mayest get Heaven. Alas!
The Apostles speak not doubtingly, perhaps thou shalt be saved, perhaps thou Mayest be damned. If thou get Faith, it may be thou Mayest get Heaven. Alas!
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and I pray God your whole spirit, and soul, and body, bee preserved blameless (therefore preserved from Apostacy, which is exceedingly blameworthy) till when;
and I pray God your Whole Spirit, and soul, and body, be preserved blameless (Therefore preserved from Apostasy, which is exceedingly blameworthy) till when;
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by praying a man obtains the thing promised, and the certainty that hee hath by the promise of obtaining, puts life into his prayers, Phil. 1.6. Being confident of this very thing, that hee which hath begun a good work in you, will perform it (NONLATINALPHABET, will finish it, will perfect it) until the day of Jesus Christ, 1 Pet. 1.5. Kept (garrisoned) by the power of God through Faith unto Salvation, Joh. 10.28, 30. 1 Cor. 10.13. — But will with the Temptation make a way to escape;
by praying a man obtains the thing promised, and the certainty that he hath by the promise of obtaining, puts life into his Prayers, Philip 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it (, will finish it, will perfect it) until the day of jesus christ, 1 Pet. 1.5. Kept (garrisoned) by the power of God through Faith unto Salvation, John 10.28, 30. 1 Cor. 10.13. — But will with the Temptation make a Way to escape;
therefore they shall persevere, for to enable the beleever to persevere in all tentations, is to make a way to escape the destruction and hurt the tentation tendeth to.
Therefore they shall persevere, for to enable the believer to persevere in all tentations, is to make a Way to escape the destruction and hurt the tentation tendeth to.
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so hee doth promise to give the condition, Ezek. 36.25, 26, 27. And herein is one special difference betwixt the Covenant of Works, and the Covenant of Grace;
so he does promise to give the condition, Ezekiel 36.25, 26, 27. And herein is one special difference betwixt the Covenant of Works, and the Covenant of Grace;
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Bellarmine acknowledgeth, that this is the hardest place of Scripture for him to answer, in all the Book of God. Joh. 4.14. it is set forth by a well of water springing up to everlasting life.
Bellarmine acknowledgeth, that this is the Hardest place of Scripture for him to answer, in all the Book of God. John 4.14. it is Set forth by a well of water springing up to everlasting life.
Secondly, The prevalency of Christs intercession for those that do beleeve and love God, doth demonstrate the inseparable connexion between Grace and Glory.
Secondly, The prevalency of Christ Intercession for those that do believe and love God, does demonstrate the inseparable connexion between Grace and Glory.
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Now Christs prayers for beleevers are not conditional, Father if their Faith fail not, let them bee saved, but Christ prayeth, that their Faith might not fa•l,
Now Christ Prayers for believers Are not conditional, Father if their Faith fail not, let them be saved, but christ Prayeth, that their Faith might not fa•l,
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And Arminians grant this prayer of Christ to be absolute, praying not for Peters salvation, if hee should persevere, but praying that hee may persevere.
And Arminians grant this prayer of christ to be absolute, praying not for Peter's salvation, if he should persevere, but praying that he may persevere.
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Simon, Simon Satan hath desired you, that hee may sift you as wheat; and when he should be recovered from his fall, he should strengthen his Brethren;
Simon, Simon Satan hath desired you, that he may sift you as wheat; and when he should be recovered from his fallen, he should strengthen his Brothers;
whereby it is manifest, that Christ had respect unto the perseverance of the rest, as well as to Peters: And the like Intercession Christ makes for all that should beleeve, as appeareth from the 17th.
whereby it is manifest, that christ had respect unto the perseverance of the rest, as well as to Peter's: And the like Intercession christ makes for all that should believe, as appears from the 17th.
Thirdly, The inability of all things that may set themselves to make a breach and separation between God and the gracious soul, doth demonstrate an inseparable connexion between grace and glory.
Thirdly, The inability of all things that may Set themselves to make a breach and separation between God and the gracious soul, does demonstrate an inseparable connexion between grace and glory.
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whether any thing shall separate betwixt God and his People, and hinder their Salvation? and the Apostle saith, No, Where observe these particulars. First, The Interrogation;
whither any thing shall separate betwixt God and his People, and hinder their Salvation? and the Apostle Says, No, Where observe these particulars. First, The Interrogation;
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Thirdly, A particular enumeration of those evils that might threaten this separation, tribulation, persecution, &c. And whereas some assert their own wills may be the cause of their Apostacy,
Thirdly, A particular enumeration of those evils that might threaten this separation, tribulation, persecution, etc. And whereas Some assert their own wills may be the cause of their Apostasy,
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Fifthly, In whose strength it is that wee are enabled to keep our stedfastness, that maketh it the more certain, in the strength of Christ, and not our own.
Fifthly, In whose strength it is that we Are enabled to keep our steadfastness, that makes it the more certain, in the strength of christ, and not our own.
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Sixthly, His confidence, and hee had the Spirit of God, NONLATINALPHABET, I am perswaded, though sometimes it signifies no more than a moral perswasion, or probable conjecture;
Sixthly, His confidence, and he had the Spirit of God,, I am persuaded, though sometime it signifies no more than a moral persuasion, or probable conjecture;
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yet it doth not exclude a certainty of knowledge, Rom. 14 14. I know, and am perswaded by the Lord Jesus Christ, that there is nothing unclean of it self; That is, I certainly know;
yet it does not exclude a certainty of knowledge, Rom. 14 14. I know, and am persuaded by the Lord jesus christ, that there is nothing unclean of it self; That is, I Certainly know;
whether love be taken actively or passively, for the love wherewith wee love God, or the love wherewith wee are beloved by God, is not now material; it is true of both.
whither love be taken actively or passively, for the love wherewith we love God, or the love wherewith we Are Beloved by God, is not now material; it is true of both.
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The in-dwelling of the Spirit is proper and peculiar to beleevers; for the world cannot receive him, Joh. 14.17. That they have the Spirit, they may know by the special effects which hee produceth in that heart where hee dwells;
The indwelling of the Spirit is proper and peculiar to believers; for the world cannot receive him, John 14.17. That they have the Spirit, they may know by the special effects which he Produceth in that heart where he dwells;
by his convincing, humbling, sanctifying work, 1 Cor. 6.11. by inabling them to make progress in their sanctification, 2 Cor. 3.18. by his special assistance vouchsafed to them in holy prayer, with sighs and groans which cannot be uttered, Rom. 8.26, 27. By inabling them to mortifie their sins more and more Rom. 8.13.
by his convincing, humbling, sanctifying work, 1 Cor. 6.11. by enabling them to make progress in their sanctification, 2 Cor. 3.18. by his special assistance vouchsafed to them in holy prayer, with sighs and groans which cannot be uttered, Rom. 8.26, 27. By enabling them to mortify their Sins more and more Rom. 8.13.
First, By the inhabitation of the Spirit, hee may know his eternal Election, 2 Thes. 2.13. because God hath from the beginning chosen you to salvation, through sanctification of the Spirit.
First, By the inhabitation of the Spirit, he may know his Eternal Election, 2 Thebes 2.13. Because God hath from the beginning chosen you to salvation, through sanctification of the Spirit.
Secondly, By this wee may be sure of our Adoption, Gal. 4.6. And because yee are Sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father.
Secondly, By this we may be sure of our Adoption, Gal. 4.6. And Because ye Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father.
after that ye heard the word of Truth, the Gospel of your salvation, in whom also after that yee beleeved, yee were sealed with the holy Spirit of Promise, which is the earnest of our Inheritance,
After that you herd the word of Truth, the Gospel of your salvation, in whom also After that ye believed, ye were sealed with the holy Spirit of Promise, which is the earnest of our Inheritance,
a seal among men, is, 1. For Secrecy. 2. For Distinction. 3. For Authority. 4. For Certainty. A writing sealed is authentick, and for ensuring. It is an earnest;
a seal among men, is, 1. For Secrecy. 2. For Distinction. 3. For authority. 4. For Certainty. A writing sealed is authentic, and for ensuring. It is an earnest;
For our greater comfort, wee may take notice of these particulars in this Text, and the 2 Cor. 1.21, 22. compared together. 1. The person sealing, the Father. 2. In whom, in Christ. 3. With what seal, the Spirit of Promise, where are all the persons in the Trinity making us sure of our Inheritance. 4. When,
For our greater Comfort, we may take notice of these particulars in this Text, and the 2 Cor. 1.21, 22. compared together. 1. The person sealing, the Father. 2. In whom, in christ. 3. With what seal, the Spirit of Promise, where Are all the Persons in the Trinity making us sure of our Inheritance. 4. When,
and that is, till wee have the compleat possession of what it is an earnest. 3. Many have without extraordinary revelation obtained a certain knowledge, that they should be saved; Therefore it is possible:
and that is, till we have the complete possession of what it is an earnest. 3. Many have without extraordinary Revelation obtained a certain knowledge, that they should be saved; Therefore it is possible:
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That which hath been done, is not impossible, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, Henceforth there is a Crown of Righteousness, which the Lord the Righteous Judge will give mee at that day:
That which hath been done, is not impossible, 2 Tim. 4.7, 8. I have fought a good fight, I have finished my course, Henceforth there is a Crown of Righteousness, which the Lord the Righteous Judge will give me At that day:
and not to mee onely, but to all them also that love his appearing. This certainty the Apostle gathers from his sincerity and constancy in his Obedience and Faith,
and not to me only, but to all them also that love his appearing. This certainty the Apostle gathers from his sincerity and constancy in his obedience and Faith,
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and declareth the same certainty that all those have, that know they love his appearing, Heb. 10.34. Knowing in your selves, that yee have in Heaven a better and an enduring substance.
and Declareth the same certainty that all those have, that know they love his appearing, Hebrew 10.34. Knowing in your selves, that ye have in Heaven a better and an enduring substance.
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they do not tell us what wee by our own strength can do, but yet they declare what by our diligence and Gods assistance may bee done, 2 Pet. 1.10. and if wee can make our election sure (not in it self, for so it is, 2 Tim. 2.19. but to our selves) wee may bee sure of salvation. Rom. 8.30.
they do not tell us what we by our own strength can do, but yet they declare what by our diligence and God's assistance may be done, 2 Pet. 1.10. and if we can make our election sure (not in it self, for so it is, 2 Tim. 2.19. but to our selves) we may be sure of salvation. Rom. 8.30.
for by faith wee must first apprehend the object, before wee can hope for it, and according to the measure, degrees, and strength of our faith is our hope;
for by faith we must First apprehend the Object, before we can hope for it, and according to the measure, Degrees, and strength of our faith is our hope;
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hee that hath but a weak faith cannot have a strong hope. If Abraham had staggered in his faith hee had not been stedfast in his hope. Rom. 15.13. Now the God of hope fill you with all joy and peace, in beleeving that you may abound in hope.
he that hath but a weak faith cannot have a strong hope. If Abraham had staggered in his faith he had not been steadfast in his hope. Rom. 15.13. Now the God of hope fill you with all joy and peace, in believing that you may abound in hope.
I would speak a few things to the first of these, because the greatest part know not their condition, through their own carelesness and negligence, that through the slothfulness of their own hearts, on the difficulty of the work,
I would speak a few things to the First of these, Because the greatest part know not their condition, through their own carelessness and negligence, that through the slothfulness of their own hearts, on the difficulty of the work,
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and therefore walk in the dark, and remain in uncertainties about the salvation of our immortal Souls, which should bee the first thing wee should make sure of,
and Therefore walk in the dark, and remain in uncertainties about the salvation of our immortal Souls, which should be the First thing we should make sure of,
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what, canst thou eat, and drink, and sleep, and trade as quietly as if thou wert past all danger? And yet thou dost not know whether thou shalt be damned, or saved. Awake oh my soul!
what, Canst thou eat, and drink, and sleep, and trade as quietly as if thou Wertenberg passed all danger? And yet thou dost not know whither thou shalt be damned, or saved. Awake o my soul!
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it is no matter whether thou art rich or poor, honourable or contemptible, the great question, that with the greatest seriousness is to bee resolved, is whether thou hast grace or no,
it is no matter whither thou art rich or poor, honourable or contemptible, the great question, that with the greatest seriousness is to be resolved, is whither thou hast grace or no,
certainly careless persons should bee stirred up to looke after their eternal state, and those that are diligent need some considerations to make them more diligent,
Certainly careless Persons should be stirred up to look After their Eternal state, and those that Are diligent need Some considerations to make them more diligent,
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and therefore the Apostle Peter writeth to those that had obtained like precious faith with himself, calling upon them, urging and exhorting them to make their calling and election sure. 2 Pet. 1.10.
and Therefore the Apostle Peter Writeth to those that had obtained like precious faith with himself, calling upon them, urging and exhorting them to make their calling and election sure. 2 Pet. 1.10.
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or not at all proportionable to the waightiness of thy concernment herein? might not this raise doubts and jealousies in thy soul, that thy condition is not good because thou art not diligent to know,
or not At all proportionable to the waightiness of thy concernment herein? might not this raise doubts and jealousies in thy soul, that thy condition is not good Because thou art not diligent to know,
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Mightest not thou question the sincerity of thy obedience to any of Gods commands, for want of the universality of it, extending it self to all Gods commands? tell mee Christian,
Mightest not thou question the sincerity of thy Obedience to any of God's commands, for want of the universality of it, extending it self to all God's commands? tell me Christian,
but it is something better, infinitely better, whether thou are effectually called, & eternally elected; and is this to bee done slothfully, carelesly;
but it is something better, infinitely better, whither thou Are effectually called, & eternally elected; and is this to be done slothfully, carelessly;
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or doth not God require thy diligence, thy utmost diligence, nay all thy diligence, nay thy speedy diligence without delay, thy painful diligence without indulging thy self in thy sloth;
or does not God require thy diligence, thy utmost diligence, nay all thy diligence, nay thy speedy diligence without Delay, thy painful diligence without indulging thy self in thy sloth;
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thy continual diligence without weariness, or till thou hadst got a certainty of thy state? and shouldest thou not do this, rather than any temporal concernment? shouldest not thou make sure of grace, rather than of riches;
thy continual diligence without weariness, or till thou Hadst god a certainty of thy state? and Shouldst thou not do this, rather than any temporal concernment? Shouldst not thou make sure of grace, rather than of riches;
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2. Is it not a shame that wicked men should daily use more care to make sure of fading vanities, than thou dost use to make sure of better & more lasting riches? what, is not the soul better,
2. Is it not a shame that wicked men should daily use more care to make sure of fading vanities, than thou dost use to make sure of better & more lasting riches? what, is not the soul better,
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than thou dost for heaven, and to bee sure of damnation, than thou dost to be certain of thy salvation? how do they daily drudge in the waies of wickedness, committing sin with greediness, with both hands, heartily, with their whole soul,
than thou dost for heaven, and to be sure of damnation, than thou dost to be certain of thy salvation? how do they daily drudge in the ways of wickedness, committing since with greediness, with both hands, heartily, with their Whole soul,
surely if thou didst beleeve that thou mightest bee in thy grave to morrow, wouldest thou not make sure of heaven to day? if the lease of thy house be almost expired;
surely if thou didst believe that thou Mightest be in thy grave to morrow, Wouldst thou not make sure of heaven to day? if the lease of thy house be almost expired;
and the Land-lord hath given thee warning to provide thee another Habitation, for hee will not suffer thee to renew it any more, dost thou not presently enquire of thy friends,
and the Landlord hath given thee warning to provide thee Another Habitation, for he will not suffer thee to renew it any more, dost thou not presently inquire of thy Friends,
and I have had warning to go out by such a day? art thou not careful to have an house ready to go to upon the very same day thou leavest the former? Alas!
and I have had warning to go out by such a day? art thou not careful to have an house ready to go to upon the very same day thou Leavest the former? Alas!
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and God may turn thee out at an hours, at a moments warning? and yet dost thou not make sure of an house not made with hands, eternal in the Heavens? hath not God given thee warning? did thy head never ake? was thy heart never sick? surely if thou didst not forget thy own mortality, thou wouldest be more careful, painful, diligent in thy business.
and God may turn thee out At an hours, At a moments warning? and yet dost thou not make sure of an house not made with hands, Eternal in the Heavens? hath not God given thee warning? did thy head never ache? was thy heart never sick? surely if thou didst not forget thy own mortality, thou Wouldst be more careful, painful, diligent in thy business.
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and dost thou think it will be so easily discerned, whether thy heart be sincere with God? many finde it a hard thing to distinguish betwixt the highest degrees of common grace in hypocrites,
and dost thou think it will be so Easily discerned, whither thy heart be sincere with God? many find it a hard thing to distinguish betwixt the highest Degrees of Common grace in Hypocrites,
6. Dost thou think that conscience will never be awakened to disquiet thee, when thou canst not satisfie it about thy salvation? will it alwaies be in this spiritual slumber? dost thou think that sickness will never come? and that death will never come? and that trouble will never seize upon thee? when thy conscience shall be so alarmed, that thou wouldest give all thou art worth to know what shall become of thy soul? oh then for an infallible evidence of Gods Love!
6. Dost thou think that conscience will never be awakened to disquiet thee, when thou Canst not satisfy it about thy salvation? will it always be in this spiritual slumber? dost thou think that sickness will never come? and that death will never come? and that trouble will never seize upon thee? when thy conscience shall be so alarmed, that thou Wouldst give all thou art worth to know what shall become of thy soul? o then for an infallible evidence of God's Love!
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and apprehendest thy self neer the grave, and conscience rageth, and is not at peace, because thou dost not know whether thou shalt go to Heaven or Hell.
and apprehendest thy self near the grave, and conscience rages, and is not At peace, Because thou dost not know whither thou shalt go to Heaven or Hell.
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but oh it breaks my heart that I cannot tell whether my soul, my precious (and yet too much neglected) Soul shall be carried to Heaven by holy Angels? or dragged down to Hell by cursed devils!
but o it breaks my heart that I cannot tell whither my soul, my precious (and yet too much neglected) Soul shall be carried to Heaven by holy Angels? or dragged down to Hell by cursed Devils!
but thy conscience shall tell thee, thou hadst time, but thou didst mis-spend it; thou hadst it, but thou didst not improve it in getting this grand Question resolved,
but thy conscience shall tell thee, thou Hadst time, but thou didst misspend it; thou Hadst it, but thou didst not improve it in getting this grand Question resolved,
and wilt thou be guilty of incouraging them in their carelesness, and hardening them in their forgetfulness of God, by thine own remisseness? but if thou wast serious in the use of means, pressing, following hard after God, thy strictness might shame them out of their wickedness;
and wilt thou be guilty of encouraging them in their carelessness, and hardening them in their forgetfulness of God, by thine own remissness? but if thou wast serious in the use of means, pressing, following hard After God, thy strictness might shame them out of their wickedness;
nor to have the certain knowledge of the pardon of thy sin, and of thy peace with God? is not the Lords supper an ordinance for the helping the right receivers to assurance of the pardon of their sin, in the blood of Christ? is it not for that end a seal of the covenant of grace;
nor to have the certain knowledge of the pardon of thy since, and of thy peace with God? is not the lords supper an Ordinance for the helping the right Receivers to assurance of the pardon of their since, in the blood of christ? is it not for that end a seal of the Covenant of grace;
Having premised these things to awaken you, and rouse you out of your sloth, supposing that now you are resolved to take any course that can bee prescribed from the word of God.
Having premised these things to awaken you, and rouse you out of your sloth, supposing that now you Are resolved to take any course that can be prescribed from the word of God.
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In the Bible there are the statute laws of Heaven, and the standing rule by which thou must bee tryed, thou must stand or fall, bee eternally blessed, or everlastingly miserable;
In the bible there Are the statute laws of Heaven, and the standing Rule by which thou must be tried, thou must stand or fallen, be eternally blessed, or everlastingly miserable;
I cannot here insert any, partly because I have not room to croud them in, partly because by what I have already laid down under that head, that a man might know that hee is sincere, beleeveth and loveth God;
I cannot Here insert any, partly Because I have not room to crowd them in, partly Because by what I have already laid down under that head, that a man might know that he is sincere, Believeth and loves God;
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Assurance cannot bee had ordinarily, without the examination of our own hearts, for assurance is the certain knowledge of the conclusion drawn from the premises, one out of the scripture, the other by the reflect act of the understanding, or conscience, thus;
Assurance cannot be had ordinarily, without the examination of our own hearts, for assurance is the certain knowledge of the conclusion drawn from the premises, one out of the scripture, the other by the reflect act of the understanding, or conscience, thus;
But I beleeve and am jus•ified, and from these two, doth result this assurance that hee may conclude; Therefore I shall bee saved. Luke 15.8. The woman that had lost a peece of silver, did light a candle, and swept her house and thereby found what she had lost.
But I believe and am jus•ified, and from these two, does result this assurance that he may conclude; Therefore I shall be saved. Lycia 15.8. The woman that had lost a piece of silver, did Light a candle, and swept her house and thereby found what she had lost.
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But here take heed thy heart bee not rash in affirming or denying, suspend the determination till thou hast made a narrow, strict inquiry into thy soul,
But Here take heed thy heart be not rash in affirming or denying, suspend the determination till thou hast made a narrow, strict inquiry into thy soul,
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in the presence of the great heart-searching God, that knoweth certainly what thy state and condition is, what thy will, heart, and affections are; thou must oh my Soul!
in the presence of the great heart-searching God, that Knoweth Certainly what thy state and condition is, what thy will, heart, and affections Are; thou must o my Soul!
and must bee searched, judged by the Lord, and have the sentence of life or death, of absolution or condemnation, according as thy state shall bee found to bee. Consider oh my Soul!
and must be searched, judged by the Lord, and have the sentence of life or death, of absolution or condemnation, according as thy state shall be found to be. Consider o my Soul!
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thou art now about the greatest concernment in the world, many have been mistaken, many are now tormented in hell, that once thought their condition was good;
thou art now about the greatest concernment in the world, many have been mistaken, many Are now tormented in hell, that once Thought their condition was good;
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arraigned and sound guilty, that thou hast sinned against the Lord, the question is, Whether thou hast repented and are pardoned? I charge thee therefore, oh my soul!
arraigned and found guilty, that thou hast sinned against the Lord, the question is, Whither thou hast repented and Are pardoned? I charge thee Therefore, o my soul!
thou groanest under it, thou loathest it, and art unfeignedly willing to be broken from every sin, without any reserve? and what thou canst not extirpate, that thou wilt bewail? art thou so far convinced of thine own insufficiency to help thy self, that all thy tears cannot wash thee,
thou groanest under it, thou loathest it, and art unfeignedly willing to be broken from every since, without any reserve? and what thou Canst not extirpate, that thou wilt bewail? art thou so Far convinced of thine own insufficiency to help thy self, that all thy tears cannot wash thee,
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so that thou seest the necessity of a Christ? the suitableness of Christ? the sufficiency and willingness of Christ, offering himself unto thee in the Gospel, calling to thee, crying after thee, saying, ah thou poor, miserable, forlorn sinner, thou hast undone thy self, wilt thou now be cured? thou hast wounded thy self, wilt thou let mee apply a plaister of my blood, my healing, pacifying blood, to thy bleeding soul, to thy distressed, disquieted conscience? all that I expect from thee, is to take mee for thy Lord and Husband, to rule, govern, sanctifie and save thee, thou hast withstood thine own mercy, I have often asked thee,
so that thou See the necessity of a christ? the suitableness of christ? the sufficiency and willingness of christ, offering himself unto thee in the Gospel, calling to thee, crying After thee, saying, ah thou poor, miserable, forlorn sinner, thou hast undone thy self, wilt thou now be cured? thou hast wounded thy self, wilt thou let me apply a plaster of my blood, my healing, pacifying blood, to thy bleeding soul, to thy distressed, disquieted conscience? all that I expect from thee, is to take me for thy Lord and Husband, to Rule, govern, sanctify and save thee, thou hast withstood thine own mercy, I have often asked thee,
When thou mayest gather such things from the Word of Christ, put the question to thy self, what sayest thou, o• my soul, thou hearest the gracious words of the Lord Jesus, hee commands thee to come, hee inviteth thee to come, hee promiseth thee acceptance,
When thou Mayest gather such things from the Word of christ, put the question to thy self, what Sayest thou, o• my soul, thou Hearst the gracious words of the Lord jesus, he commands thee to come, he Inviteth thee to come, he promises thee acceptance,
and subscribe unto his terms? doth thy judgement value him above all? and thy will chuse him above all? and thy affections go out after him above all things in the world? as a woman doth in all those three respects,
and subscribe unto his terms? does thy judgement valve him above all? and thy will choose him above all? and thy affections go out After him above all things in the world? as a woman does in all those three respects,
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and the perfection of that Happiness that is above, as it is a state or perfect Holiness, as well as a state of real Happiness, that thou art willing to part with any thing that might hinder thee from obtaining of it,
and the perfection of that Happiness that is above, as it is a state or perfect Holiness, as well as a state of real Happiness, that thou art willing to part with any thing that might hinder thee from obtaining of it,
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and do any duty prescribed by God, though displeasing to thy flesh, and use them as means for the attaining of •o excellent an end? wouldest thou have him whatever it cost thee? canst thou not be without him, whatever thou be without? then pass sentence for thy self, concluding thy condition to be happy.
and do any duty prescribed by God, though displeasing to thy Flesh, and use them as means for the attaining of •o excellent an end? Wouldst thou have him whatever it cost thee? Canst thou not be without him, whatever thou be without? then pass sentence for thy self, concluding thy condition to be happy.
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Besides, this solemn, set examination, thou shalt finde it very profitable to get and keep a sight of thy spiritual condition, to call thy self to an account every night before thou sleep, where thou hast been that day, what thou hast done, what company thou hast been in, what sin thou hast committed, what duty thou hast omitted, and mourn if thou hast fallen,
Beside, this solemn, Set examination, thou shalt find it very profitable to get and keep a sighed of thy spiritual condition, to call thy self to an account every night before thou sleep, where thou hast been that day, what thou hast done, what company thou hast been in, what since thou hast committed, what duty thou hast omitted, and mourn if thou hast fallen,
For as it is the Spirit that worketh grace in us, so it is the Spirit that must discover the truth of that grace to us, 1 Cor. 2.12. Now wee have received not the Spirit of the World, but the Spirit which is of God, that wee might know the things that are freely given to us of God, Rom. 8.16. The Spirit it self beareth witness with our Spirit, that wee are the children of God.
For as it is the Spirit that works grace in us, so it is the Spirit that must discover the truth of that grace to us, 1 Cor. 2.12. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that Are freely given to us of God, Rom. 8.16. The Spirit it self bears witness with our Spirit, that we Are the children of God.
and with thy conscience. 1. It inflameth thy heart with love to God and Christ. 2. It raiseth more hatred in thee to thy sin. 3. Thou findest a mighty strength and power in it engaging thy soul to walk humbly, holily with thy God. 4. A wonderful cogency in it to be zealous for God in suffering •ny thing for his sake,
and with thy conscience. 1. It inflames thy heart with love to God and christ. 2. It Raiseth more hatred in thee to thy since. 3. Thou Findest a mighty strength and power in it engaging thy soul to walk humbly, holily with thy God. 4. A wondered cogency in it to be zealous for God in suffering •ny thing for his sake,
Lord, is it not according to thy will that I should be careful of my immortal soul? and make sure its eternal Happiness and Salvation? it is thy comma•d I should do so, that I should examine my self whether I be in the Faith,
Lord, is it not according to thy will that I should be careful of my immortal soul? and make sure its Eternal Happiness and Salvation? it is thy comma•d I should do so, that I should examine my self whither I be in the Faith,
Oh thou blessed Spirit of God, clear up mine understanding, and stir up and excite my graces, that I may feel the actings of them in my soul, and so better discern them.
O thou blessed Spirit of God, clear up mine understanding, and stir up and excite my graces, that I may feel the actings of them in my soul, and so better discern them.
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Though this be arbitrary and not necessary, yet do to mee as thou didst unto thy servant David, when hee prayed that thou wouldest lift up upon him the light of thy countenance, thou puttest gladness into his heart
Though this be arbitrary and not necessary, yet do to me as thou didst unto thy servant David, when he prayed that thou Wouldst lift up upon him the Light of thy countenance, thou puttest gladness into his heart
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though there be many infirmities, the intention of the heart for the work of the hand, the purpose for the performance, where the sincere soul cannot do so much as hee doth really desire to do.
though there be many infirmities, the intention of the heart for the work of the hand, the purpose for the performance, where the sincere soul cannot do so much as he does really desire to do.
this hath quickned their hearts, when they have been dull, and blown up the sparks of love in their souls to God, that they have felt their hearts to burn within them with love towards God.
this hath quickened their hearts, when they have been dull, and blown up the sparks of love in their Souls to God, that they have felt their hearts to burn within them with love towards God.
So much for the means to obtain this certain knowledge of eternal life, but if by the use of these and the like directions, the soul cannot get this assurance,
So much for the means to obtain this certain knowledge of Eternal life, but if by the use of these and the like directions, the soul cannot get this assurance,
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Though thou canst not affirm thou hast the faith of Evidence, yet do not peremptorily say, thou hast not the faith of Adherence; though thou hast not the witness of the spirit for thee,
Though thou Canst not affirm thou hast the faith of Evidence, yet do not peremptorily say, thou hast not the faith of Adherence; though thou hast not the witness of the Spirit for thee,
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hee did not say when Christ asked him, lovest thou mee more than these, I love thee more than John, or any of thy Disciples love thee, but I love thee; thou must love Christ more than thou lovest any thing in the wo•ld besides,
he did not say when christ asked him, Lovest thou me more than these, I love thee more than John, or any of thy Disciples love thee, but I love thee; thou must love christ more than thou Lovest any thing in the wo•ld beside,
but rather hope thou hast it, because thou hast such enlarged desires after it; is not hee a froward unthankful Childe, that saith his Father hath given him nothing,
but rather hope thou hast it, Because thou hast such enlarged Desires After it; is not he a froward unthankful Child, that Says his Father hath given him nothing,
Secondly, When thou canst not get assurance, make as much improvement of the grounds, upon which thou mayest build hopes of salvation. The probable grounds thou hast, thou wouldest not part with for all the world;
Secondly, When thou Canst not get assurance, make as much improvement of the grounds, upon which thou Mayest built hope's of salvation. The probable grounds thou hast, thou Wouldst not part with for all the world;
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Thirdly, Discourse with such Christians wh•m thou darest not judge to bee ungodly, and yet findest them to be in the same condition with thy self, having the same doubts, the same fears, complaining of the same sin,
Thirdly, Discourse with such Christians wh•m thou Darest not judge to be ungodly, and yet Findest them to be in the same condition with thy self, having the same doubts, the same fears, complaining of the same since,
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to consider our case in a third person. Thus Nathan convinced David, 2 Sam. 12.1. vers. to the 15. vers. So the Prophet convinced Ahab. 1 King. 20.35. to the end of the chapter.
to Consider our case in a third person. Thus Nathan convinced David, 2 Sam. 12.1. vers. to the 15. vers. So the Prophet convinced Ahab. 1 King. 20.35. to the end of the chapter.
to seek comfort may be in love to thy self, but to be constant in duty in the want of comfort, argues conscientious obedience to the commands of thy God.
to seek Comfort may be in love to thy self, but to be constant in duty in the want of Comfort, argues conscientious Obedience to the commands of thy God.
he could no longer refrain, his heart was full, his bowels did yearn, and the fire of love did so slame forth, that made his tears presently boil over.
he could no longer refrain, his heart was full, his bowels did yearn, and the fire of love did so slame forth, that made his tears presently boil over.
Lighten the ship by casting thy sins over-board, and thou shalt come safe to shoar. This Ecclipse may be by the interposition of some sin betwixt thee;
Lighten the ship by casting thy Sins overboard, and thou shalt come safe to shore. This Eclipse may be by the interposition of Some since betwixt thee;
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some in gradu heroico, when they are so subdued and restrained, that they are subject to the Government and Rule of Right Reason, the Guide and Leader of the soul.
Some in Grade heroico, when they Are so subdued and restrained, that they Are Subject to the Government and Rule of Right Reason, the Guide and Leader of the soul.
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and inherent grace, thou must be justified by the mirits of Christ alone and if thou hast but so much as is true and sincere, thou art justified, and shalt be saved.
and inherent grace, thou must be justified by the mirits of christ alone and if thou hast but so much as is true and sincere, thou art justified, and shalt be saved.
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Many weak Christians cannot see the complexions of their faces, because they are alwaies looking into troubled waters, searching into needless disputes and questions, notional knowledge in the Scripture will never cure thy distemper, no more than bare reading of Galen, or the works of some Physician will recover a man from a fit of sickness.
Many weak Christians cannot see the complexions of their faces, Because they Are always looking into troubled waters, searching into needless disputes and questions, notional knowledge in the Scripture will never cure thy distemper, no more than bore reading of Galen, or the works of Some physician will recover a man from a fit of sickness.
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Election is the uppermost round, sanctification is at the bottome, and by our sanctification wee must climbe up to see our names written in the Book of Life.
Election is the uppermost round, sanctification is At the bottom, and by our sanctification we must climb up to see our names written in the Book of Life.
In building men proceed methodo syntheticâ, in pulling down, methodo analyticâ. If you would take a Watch to peeces, you must begin where the Watchmaker made an end.
In building men proceed Method syntheticâ, in pulling down, Method analyticâ. If you would take a Watch to Pieces, you must begin where the Watchmaker made an end.
The Carpenter, when hee builds, first laies the foundation, and finishes the roof last; when hee pulls down, hee takes off the roof, and so to the foundation.
The Carpenter, when he builds, First lays the Foundation, and Finishes the roof last; when he pulls down, he Takes off the roof, and so to the Foundation.
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First, That is a desirable frame of spirit, that doth fit us to carry our selves under the various dispensations of divine providence (wherewith the people of God are exercised) as most becomes the Gospel of Christ, and the Profession wee make. Assurance helps us in this; For
First, That is a desirable frame of Spirit, that does fit us to carry our selves under the various dispensations of divine providence (wherewith the people of God Are exercised) as most becomes the Gospel of christ, and the Profession we make. Assurance helps us in this; For
who saith, what are the riches of the world to mee, when I doubt whether the graces of the spirit are infused into mee? what is gold without Gods love? and what is plenty without hope of Heaven?
who Says, what Are the riches of the world to me, when I doubt whither the graces of the Spirit Are infused into me? what is gold without God's love? and what is plenty without hope of Heaven?
This beleever can look up towards Heaven, and say, yonder is the place, the palace, the Kingdome I have a title to, above yonder Heavens must I for ever dwell;
This believer can look up towards Heaven, and say, yonder is the place, the palace, the Kingdom I have a title to, above yonder Heavens must I for ever dwell;
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Now a Cottage is my house, but a stately building is prepared for mee. 2 Cor. 5.1. Joh. 14.2, 3. 2. The assured beleever rejoyceth in the sharpest sufferings for the Gospels sake .
Now a Cottage is my house, but a stately building is prepared for me. 2 Cor. 5.1. John 14.2, 3. 2. The assured believer Rejoiceth in the Sharpest sufferings for the Gospels sake.
Secondly, The assured beleever may with comfort approach to God in all his Ordinances. 1. Hee can go to the Throne of Grace with humble boldness, crying Abba Father. 2. When hee reads or hears the Word of God, every part is welcome to his soul.
Secondly, The assured believer may with Comfort approach to God in all his Ordinances. 1. He can go to the Throne of Grace with humble boldness, crying Abba Father. 2. When he reads or hears the Word of God, every part is welcome to his soul.
When the Promises are opened, hee can say these belong to mee; when threatnings are denounced, hee can rejoyce, because hee is delivered from the misery threatned;
When the Promises Are opened, he can say these belong to me; when threatenings Are denounced, he can rejoice, Because he is Delivered from the misery threatened;
when they must acknowledge surely these men meet with something from God in duty, which wee are strangers to, that maketh them thus chearful in all conditions.
when they must acknowledge surely these men meet with something from God in duty, which we Are Strangers to, that makes them thus cheerful in all conditions.
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2. By this they shall be convinced that that is false, they have conceived of seriousness in Religion, that if they close with Christ, they shall never have a delightful, pleasant life more.
2. By this they shall be convinced that that is false, they have conceived of seriousness in Religion, that if they close with christ, they shall never have a delightful, pleasant life more.
These advantages amongst many others that I might have named, hath the beleever that is assured of his spiritual-safe-condition, that a beleever that yet knoweth it not, doth not so fully enjoy.
These advantages among many Others that I might have nam, hath the believer that is assured of his spiritual-safe-condition, that a believer that yet Knoweth it not, does not so Fully enjoy.
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I shall conclude all with that exhortation of the Apostle, 2 Pet. 1.10, 11. Wherefo•e the rather Brethren, give diligence to make your calling and election sure:
I shall conclude all with that exhortation of the Apostle, 2 Pet. 1.10, 11. Wherefo•e the rather Brothers, give diligence to make your calling and election sure:
What difference is there between the Conflict in Natural, AND Spiritual Persons? Rom. 7.23. But I see another Law in my members warring against the Law of my mind,
What difference is there between the Conflict in Natural, AND Spiritual Persons? Rom. 7.23. But I see Another Law in my members warring against the Law of my mind,
THe Apostle having shewed in the former Chapter, that Justified Persons are not under the Law, prosecutes and amplifies that choice Priviledge in this seventh Chapter, which hath four parts.
THe Apostle having showed in the former Chapter, that Justified Persons Are not under the Law, prosecutes and amplifies that choice Privilege in this seventh Chapter, which hath four parts.
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but to fallen man he is ever an ill Husband, a bloody Huband, as he was to Zipporah, Exod. 4.25. 2. A complaint, partly of the Law as an occasion of sins malignity, vers. 8, 9.10.
but to fallen man he is ever an ill Husband, a bloody Huband, as he was to Zipporah, Exod 4.25. 2. A complaint, partly of the Law as an occasion of Sins malignity, vers. 8, 9.10.
For himself as under a force, &c. v. 15, 17, 20, 22, 25. The best Gospel apology against sin, is (under Christ) a fore or after discent, 2 Cor. 7.11. This, grace will allow for a good clearing of our selves.
For himself as under a force, etc. v. 15, 17, 20, 22, 25. The best Gospel apology against since, is (under christ) a before or After dissent, 2 Cor. 7.11. This, grace will allow for a good clearing of our selves.
The Apostles condition was bad before Conversion, sad after Conversion, truly militant and no release from this warfare, Eccles. 8.8. Christ indured the contradiction of sinners, Heb. 12.3. Christians the contradiction both of sin and sinners, and that continually.
The Apostles condition was bad before Conversion, sad After Conversion, truly militant and no release from this warfare, Eccles. 8.8. christ endured the contradiction of Sinners, Hebrew 12.3. Christians the contradiction both of since and Sinners, and that continually.
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The form of a Being Naturalists call a Law, Bac. de forma Calidi Aphor. 7. because forms like Laws, and Laws like forms do ordinate and constitute Natural and Politick Bodies in their Being, distinctions and operations.
The from of a Being Naturalists call a Law, Bac. de forma Calidi Aphorism 7. Because forms like Laws, and Laws like forms do ordinate and constitute Natural and Politic Bodies in their Being, Distinctions and operations.
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Grotius distinguisheth of a fourfold Law. 1. Lex Dei recorded in Scripture. 2. Lex Mentis the Judgment between things honest and dishonest. 3. Lex Membrorum, the carnal or sensual Appetite. 4. Lex Peccati, the Custome of sinning;
Grotius Distinguisheth of a fourfold Law. 1. Lex Dei recorded in Scripture. 2. Lex Mentis the Judgement between things honest and dishonest. 3. Lex Members, the carnal or sensual Appetite. 4. Lex Peccati, the Custom of sinning;
to compleat which heads, we must (with the leave of that Learned Author) add two other distinctions, namely, 1. The Law of Original Sin propagated by Generation, which is strengthned by custome in evil,
to complete which Heads, we must (with the leave of that Learned Author) add two other Distinctions, namely, 1. The Law of Original since propagated by Generation, which is strengthened by custom in evil,
and contra. Arab. Castrametantem, there being a pitch't Battel between Grace and Corruption; in which some Graces and Corruptions bear the office of Commanders, others of Common-Souldiers:
and contra. Arab. Castrametantem, there being a pitched Battle between Grace and Corruption; in which Some Graces and Corruptions bear the office of Commanders, Others of Common-Souldiers:
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this is noted in the Preposition NONLATINALPHABET, compare Hebr. 12.4. 3. The disparity of the fight managed by way of rebellion on the part of Sin, by way of Loyalty and Authority on the part of Grace:
this is noted in the Preposition, compare Hebrew 12.4. 3. The disparity of the fight managed by Way of rebellion on the part of since, by Way of Loyalty and authority on the part of Grace:
as in the battel between Israel and Amaleck, Exod. 17.11. 5. The sad event too often on the better side which is led Captive; in which term yet there is a mixture of comfort;
as in the battle between Israel and Amalek, Exod 17.11. 5. The sad event too often on the better side which is led Captive; in which term yet there is a mixture of Comfort;
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Taking therefore the Law of the mind and the Law of the members in a large sense, may not every one take up this complaint of the Apostle? Thence note,
Taking Therefore the Law of the mind and the Law of the members in a large sense, may not every one take up this complaint of the Apostle? Thence note,
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Thus Medea; Video meliora, probo { que } deteriora sequor. So Simplicius ad Epictetum. NONLATINALPHABET. The irrational appetite displaces reason, &c. and leads it Captive.
Thus Medea; Video Meliora, probo { que } Deteriora sequor. So Simplicius ad Epictetus.. The irrational appetite displaces reason, etc. and leads it Captive.
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2. By testimony of Scripture, and that 1. As to the Godly, Gal. 5.17. The flesh lusteth against the Spirit, &c. 2. As to the unregenerate, Instance in Herod who was troubled by this conflict between Lust and Conscience; Mark 6.26.
2. By testimony of Scripture, and that 1. As to the Godly, Gal. 5.17. The Flesh Lusteth against the Spirit, etc. 2. As to the unregenerate, Instance in Herod who was troubled by this conflict between Lust and Conscience; Mark 6.26.
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Yea, in the very Heathen, Rom: 2.14, 15. who by not hearkning to Conscience opposing sin in them, felt Conscience accusing them for sin. 3. By every mans experience.
Yea, in the very Heathen, Rom: 2.14, 15. who by not Harkening to Conscience opposing since in them, felt Conscience accusing them for since. 3. By every men experience.
Who finds not every day within himself a contest of contrary motions and inclinations? Are we not all in this poynt Rebeccah's, big though not with Twins yet with an Esau and a Jacob, two contrary Nations strugling each with other? Gen. 25. v. 22, 23. Oh that we had all her wisdom and success.
Who finds not every day within himself a contest of contrary motions and inclinations? are we not all in this point Rebecca's, big though not with Twins yet with an Esau and a Jacob, two contrary nations struggling each with other? Gen. 25. v. 22, 23. O that we had all her Wisdom and success.
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The NONLATINALPHABET, why its so, will appear in the Explication and resolution of the special Case of Conscience assigned: which therefore here I passe.
The, why its so, will appear in the Explication and resolution of the special Case of Conscience assigned: which Therefore Here I pass.
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The outward-man of contrary Elements, humors, health and sicknesse; the inward-man of contrary Principles, reason and passion, Grace and Corruption, Conscience, and Sense.
The outward-man of contrary Elements, humours, health and sickness; the Inward-man of contrary Principles, reason and passion, Grace and Corruption, Conscience, and Sense.
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though usually invisible, and therefore not so much observed. Prov. 16.32. He that conquers himself is a nobler Heroe, than Alexander who conquered a great part of the World.
though usually invisible, and Therefore not so much observed. Curae 16.32. He that conquers himself is a Nobler Hero, than Alexander who conquered a great part of the World.
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In a state of corruption there is no spiritual conflict, because there is no renewing Grace to combate with Corruption that strong man that keeps all in peace till a stronger than he comes. Luke 11.21, 22. 4. The natural conflict is in every godly man, the spiritual conflict is in no wicked or natural man.
In a state of corruption there is no spiritual conflict, Because there is no renewing Grace to combat with Corruption that strong man that keeps all in peace till a Stronger than he comes. Lycia 11.21, 22. 4. The natural conflict is in every godly man, the spiritual conflict is in no wicked or natural man.
This I note, to allay the fears of drooping Saints, who finding a conflict between Conscience and Corruption, conclude they are in the state of Nature,
This I note, to allay the fears of drooping Saints, who finding a conflict between Conscience and Corruption, conclude they Are in the state of Nature,
This is, as if a man should conclude he is a Beast, because he hath sense like a Beast, not considering that he hath reason superadded, which a Beast is not capable of.
This is, as if a man should conclude he is a Beast, Because he hath sense like a Beast, not considering that he hath reason superadded, which a Beast is not capable of.
6. The mistake about these two conflicts. 1. Undoes natural men, who feeling a Combate in themselves, fondly apprehend it to be the fight between the flesh and the spirit,
6. The mistake about these two conflicts. 1. Undoes natural men, who feeling a Combat in themselves, fondly apprehend it to be the fight between the Flesh and the Spirit,
and thereupon rest secure in a natural estate. 2. It troubles regenerate persons, and that in reference both to duty and comfort, making them drive heavily,
and thereupon rest secure in a natural estate. 2. It Troubles regenerate Persons, and that in Referente both to duty and Comfort, making them drive heavily,
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8. This Government lyes principally in discerning these conflicting contraries, and improving their contrariety for the Advantage of the Outward and Inward-man.
8. This Government lies principally in discerning these conflicting contraries, and improving their contrariety for the Advantage of the Outward and Inward-man.
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He is the wisest Physician who can Govern the Body made up of contraries, and he is the wisest Christian who can rule his Soul in the midst of contraries, In this Government Christ is Principal, Psalm 110.2. A Saint Instrumental. Hos. 11.12. 9. This singular wisdom is attainable in the use of ordinary means, and that by the meanest who have Grace to follow Christs conduct:
He is the Wisest physician who can Govern the Body made up of contraries, and he is the Wisest Christian who can Rule his Soul in the midst of contraries, In this Government christ is Principal, Psalm 110.2. A Saint Instrumental. Hos. 11.12. 9. This singular Wisdom is attainable in the use of ordinary means, and that by the Meanest who have Grace to follow Christ conduct:
yet not by the power of free-will or humane industry, but by the bounty of free and Special Grace. 2 Tim. 3.15. Jam. 1.5. Rom. 9.16. 10. It cannot be expected that any Unregenerate person should understand to purpose the difference between these two conflicts;
yet not by the power of freewill or humane industry, but by the bounty of free and Special Grace. 2 Tim. 3.15. Jam. 1.5. Rom. 9.16. 10. It cannot be expected that any Unregenerate person should understand to purpose the difference between these two conflicts;
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The notion of a Deity, and of loving my Neighbour as my self, &c. are Principles cannot be rased out of any mans heart be he never so profest an Atheist,
The notion of a Deity, and of loving my Neighbour as my self, etc. Are Principles cannot be rased out of any men heart be he never so professed an Atheist,
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This light discovers more of sins obliquity and danger, thereby laying on a stronger Bridle of restraint through fear, shame, &c. and adding spurs to the exercise of many parts of piety.
This Light discovers more of Sins obliquity and danger, thereby laying on a Stronger Bridle of restraint through Fear, shame, etc. and adding spurs to the exercise of many parts of piety.
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Thus some naturally are more chast, sober and meek then others, and hence their temper advances the combate against the lusts that oppose the forementioned virtues.
Thus Some naturally Are more chaste, Sobrium and meek then Others, and hence their temper advances the combat against the Lustiest that oppose the forementioned Virtues.
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In the Regenerate the combat ariseth from the Antipathy of two contrary Natures perfectly hating each other, Gal. 5.17. Of all affections (as one notes well) Love and hatred are first, and most uncompoundable.
In the Regenerate the combat arises from the Antipathy of two contrary Nature's perfectly hating each other, Gal. 5.17. Of all affections (as one notes well) Love and hatred Are First, and most uncompoundable.
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As in persons, so much more in principles, there is a mutual abomination. Compare Psalm 139.22. Prov. 29.29. Psal. 97.10. and 119.128. and Rom. 8.7. Enemies may, but Enmity can never be reconciled.
As in Persons, so much more in principles, there is a mutual abomination. Compare Psalm 139.22. Curae 29.29. Psalm 97.10. and 119.128. and Rom. 8.7. Enemies may, but Enmity can never be reconciled.
But in spiritual persons, the matter of conflict is, 1. Little sins as well as great, 2. Secret sins as well as open. 3. The first risings as well as the grosse acts. 4. Sins which promise worldly safety, credit, profit, contentment,
But in spiritual Persons, the matter of conflict is, 1. Little Sins as well as great, 2. Secret Sins as well as open. 3. The First risings as well as the gross acts. 4. Sins which promise worldly safety, credit, profit, contentment,
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In natural men the fight is in several faculties, reason fighting against sense and passion, or the dictate of conscience against the corrupt inclination of the will;
In natural men the fight is in several faculties, reason fighting against sense and passion, or the dictate of conscience against the corrupt inclination of the will;
But in the regenerate man the fight is more close in the same faculty, the wisdom of flesh and spirit counteracting in the same understanding, the lustings of the flesh and spirit in the same will:
But in the regenerate man the fight is more close in the same faculty, the Wisdom of Flesh and Spirit counteracting in the same understanding, the lustings of the Flesh and Spirit in the same will:
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whence the fight is as it were inter Triarios Grace and Corruption immediatly; which at first haply was managed by the Hastati and Scutati, Reason and Interest.
whence the fight is as it were inter Triarios Grace and Corruption immediately; which At First haply was managed by the Hastati and Scutati, Reason and Interest.
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or like Stream and Tide meeting and conflicting till one hath overborn the other. VI. They differ in the extent of the conflict, in relation to its subject and duration.
or like Stream and Tide meeting and conflicting till one hath overborne the other. VI. They differ in the extent of the conflict, in Relation to its Subject and duration.
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The seat of Warr in the Regenerate is every faculty, flesh and spirit being ever mixed (as light and darknesse in every poynt of Ayr in the twilight) 1 Thes. 5.23. Grace and Corruption Leaven the whole-man:
The seat of War in the Regenerate is every faculty, Flesh and Spirit being ever mixed (as Light and darkness in every point of Air in the twilight) 1 Thebes 5.23. Grace and Corruption Leaven the whole-man:
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Contrariwise, in the Unregenerate there is usually nothing but a forein War between several faculties, there being nothing of spiritual good in their wills and affections, to set the same faculty against it self.
Contrariwise, in the Unregenerate there is usually nothing but a foreign War between several faculties, there being nothing of spiritual good in their wills and affections, to Set the same faculty against it self.
For which the natural man hath no conflict, (but against them) unlesse it be to stop the mouth of conscience inlightned &c. Nor indeed doth he know experimentally what spiritual acts of Piety are.
For which the natural man hath no conflict, (but against them) unless it be to stop the Mouth of conscience enlightened etc. Nor indeed does he know experimentally what spiritual acts of Piety Are.
Others may seek, but he strives, Luke 13.24. and takes the Kingdom of Heaven by an holy violence, Matth. 11.12. in spight of spiritual Enemies that way-lay him within and without.
Others may seek, but he strives, Lycia 13.24. and Takes the Kingdom of Heaven by an holy violence, Matthew 11.12. in spite of spiritual Enemies that waylay him within and without.
there being not that Antipathy between Reason and Corruption, as there is between Grace and Corruption. VII. They differ in the concomitants and consequents of the fight.
there being not that Antipathy between Reason and Corruption, as there is between Grace and Corruption. VII. They differ in the concomitants and consequents of the fight.
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2. The fight in the Unregenerate hinders not the perfection and consummation of sin in the antecedent deliberation and purpose, in the present delight and complacency,
2. The fight in the Unregenerate hinders not the perfection and consummation of since in the antecedent deliberation and purpose, in the present delight and complacency,
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nor sin as they otherwise would, Gal. 5.17. 3. The fight in natural men seeks only the repression, not the suppression of sin, to lop the superfluous branches, not stub up the root;
nor since as they otherwise would, Gal. 5.17. 3. The fight in natural men seeks only the repression, not the suppression of since, to lop the superfluous branches, not stub up the root;
But the spiritual fight seeks the full mortification and abolition of sin, Rom. 6.6. (hatred seeks the destruction of its Enemie, 1 Sam. 24.19. and 1 John 3.15.) and the compleat perfection of Grace, though not attainable in this life.
But the spiritual fight seeks the full mortification and abolition of since, Rom. 6.6. (hatred seeks the destruction of its Enemy, 1 Sam. 24.19. and 1 John 3.15.) and the complete perfection of Grace, though not attainable in this life.
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We have in us Legions of these Devils, the meanest of them too strong and too subtil for us, Heb. 3.13. true Gibeonites, that can easily cheat us with their mouldy bread, and clouted Garments;
We have in us Legions of these Devils, the Meanest of them too strong and too subtle for us, Hebrew 3.13. true Gibeonites, that can Easily cheat us with their mouldy bred, and clouted Garments;
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Fight (in comparison) neither against small nor great, but against the King of these Hellish Regiments, 1 Kings 22.31. Be sure to pull out that right eye.
Fight (in comparison) neither against small nor great, but against the King of these Hellish Regiments, 1 Kings 22.31. Be sure to pull out that right eye.
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Remember withal, there are no Arms for thy Back-parts. 6. With some Lusts fight like the Parthians, flying, 1 Cor. 6.18. and 2 Tim. 2.22. This is but an honourable retreat, and warlike stratagem, Jos. 8.15. Judg. 20.32. Youthful Lusts are like the Basilisk, or like a Burning-glasse in the Sun, that may not be looked on, 2 Sam. 11.2. with other Lusts fight like the Romans, charging home.
remember withal, there Are no Arms for thy Back parts. 6. With Some Lustiest fight like the Parthians, flying, 1 Cor. 6.18. and 2 Tim. 2.22. This is but an honourable retreat, and warlike stratagem, Jos. 8.15. Judges 20.32. Youthful Lustiest Are like the Basilisk, or like a Burning-glass in the Sun, that may not be looked on, 2 Sam. 11.2. with other Lustiest fight like the Roman, charging home.
Come not into Jaels tent, sleep not in Dalilah 's lap, talk not with Joab lest he smite thee under the fifth Rib. Sin and Satan are too cunning Sophisters for us to dispute withal.
Come not into Jaels tent, sleep not in Delilah is lap, talk not with Joab lest he smite thee under the fifth Rib. since and Satan Are too cunning Sophisters for us to dispute withal.
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He in a manner gives up his Cause, that will plead it with the Devil. The best Answer to Satan's Suit, is, a round and churlish denyal, Zach. 3.2. Matth. 4.10. Jude vers. 9. Parleying is a kind of faint denyal, and draws on this impudent Suiter.
He in a manner gives up his Cause, that will plead it with the devil. The best Answer to Satan's Suit, is, a round and churlish denial, Zach 3.2. Matthew 4.10. U^de vers. 9. Parleying is a kind of faint denial, and draws on this impudent Suitor.
Thou gainest thy Husband, as David did his wife, by conquering these Philistims: and, while thou art fighting for him, he is weaving thy Crown: 2 Tim. 4.7, 8. Eye thy Fellow-souldiers, those Worthyes of the Heavenly David, that are both Militant and Triumphant, Heb. 12.1. Example is very forcible.
Thou gainest thy Husband, as David did his wife, by conquering these philistines: and, while thou art fighting for him, he is weaving thy Crown: 2 Tim. 4.7, 8. Eye thy Fellow-soldiers, those Worthies of the Heavenly David, that Are both Militant and Triumphant, Hebrew 12.1. Exampl is very forcible.
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This Antiochus gains (often) more by flattery then by force, Dan. 11.21, 22. It's honourable for Christ to say, well done, &c. but dangerous for Satan to say, well done; and safe for thee to say, poorly done, when thou hast done thy best.
This Antiochus gains (often) more by flattery then by force, Dan. 11.21, 22. It's honourable for christ to say, well done, etc. but dangerous for Satan to say, well done; and safe for thee to say, poorly done, when thou hast done thy best.
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but not any thing at all, the least mercy is greater, then he hath any reason to think he shall receive, not only he shall not receive Wisdom, spoken of vers. 5. but not any thing.
but not any thing At all, the least mercy is greater, then he hath any reason to think he shall receive, not only he shall not receive Wisdom, spoken of vers. 5. but not any thing.
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Of this Question I shall speak very plainly, as the Lord shall enable me in the evidence and demonstration of the Spirit, Comparing Spiritual thing• with Spiritual things.
Of this Question I shall speak very plainly, as the Lord shall enable me in the evidence and demonstration of the Spirit, Comparing Spiritual thing• with Spiritual things.
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the Prayer of Faith, as if their Faith rather prayed then they, as St. Paul speaks, It is not I, but the Grace of God in me, when Faith rather may be said to act us then we to act Faith.
the Prayer of Faith, as if their Faith rather prayed then they, as Saint Paul speaks, It is not I, but the Grace of God in me, when Faith rather may be said to act us then we to act Faith.
But I suppose those high degrees of Faith cannot be meant here, because it is said, that they who have not this Faith, must not think to receive any thing, not the least;
But I suppose those high Degrees of Faith cannot be meant Here, Because it is said, that they who have not this Faith, must not think to receive any thing, not the least;
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therefore, To ask in Faith, may he here spoken in reference to the Person that prayes, viz. he that prayes must be in the Faith a faithful or Righteous Person.
Therefore, To ask in Faith, may he Here spoken in Referente to the Person that prays, viz. he that prays must be in the Faith a faithful or Righteous Person.
The Prayer of a Righteous man avayleth much, how much is not set down, because it cannot be set down how much it avayles as much as they please, they may have what they will; but for a wicked man though his Prayers were effectual they avail not much,
The Prayer of a Righteous man availeth much, how much is not Set down, Because it cannot be Set down how much it avails as much as they please, they may have what they will; but for a wicked man though his Prayers were effectual they avail not much,
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The other places are full to this point, viz. that the Prayers of none but Righteous persons are accepted with God, as John 9.31. Ch. 1.15. Prov. 28.9. 1 John 3.15. I.
The other places Are full to this point, viz. that the Prayers of none but Righteous Persons Are accepted with God, as John 9.31. Christ 1.15. Curae 28.9. 1 John 3.15. I.
To this may be objected, that many unregenerate and profligate wretches have obtained by Prayer, as scoffing Ismael, Gen. 21.17. nay Ahab, a man that sold himself to work wickednesse, prevayled with God, for an adjournment of the Judgment denounced.
To this may be objected, that many unregenerate and profligate wretches have obtained by Prayer, as scoffing Ishmael, Gen. 21.17. nay Ahab, a man that sold himself to work wickedness, prevailed with God, for an adjournment of the Judgement denounced.
1. Because the Prayers of Saints are better, as well as their persons nearer, for the Prayers of the wicked are lazy, irreverent, bru•sh, wanton Prayers, Hos. 7.14. if God's People should pray so, God would not hear them neither.
1. Because the Prayers of Saints Are better, as well as their Persons nearer, for the Prayers of the wicked Are lazy, irreverent, bru•sh, wanton Prayers, Hos. 7.14. if God's People should pray so, God would not hear them neither.
and acquit another who hath not paid a farthing, if his surety hath paid it. 3. Though in matter of Justice we are not to respect persons, Levit. 19.15. yet in matters of favour we may, Gal. 6.10. This may be the first meaning of the words, but not the only, nor as I conceive the chief. Therefore,
and acquit Another who hath not paid a farthing, if his surety hath paid it. 3. Though in matter of justice we Are not to respect Persons, Levit. 19.15. yet in matters of favour we may, Gal. 6.10. This may be the First meaning of the words, but not the only, nor as I conceive the chief. Therefore,
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II. To ask in Faith, is, to believe, that all we say in Prayer is true, when we confesse our selves to be grievous sinners, we are to think our selves to be as great sinners as we say we are;
II To ask in Faith, is, to believe, that all we say in Prayer is true, when we confess our selves to be grievous Sinners, we Are to think our selves to be as great Sinners as we say we Are;
When that pretious man Mr. Murcot was in great anguish, fearing tht God was not his Father, these words were impressed on his mind, If I am not thy Father,
When that precious man Mr. Murcot was in great anguish, fearing that God was not his Father, these words were impressed on his mind, If I am not thy Father,
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When Naamans servants called him father, what did they mean, but to shew that t•ey acknowledged that he carryed himself rather as a Father than a Ma••er.
When Naamans Servants called him father, what did they mean, but to show that t•ey acknowledged that he carried himself rather as a Father than a Ma••er.
The same Mr. Murcot being troubled upon the same account, viz. the fear that God was not his Father, had these words come into his mind, with power, viz. If I am not thy Father, am I thy Enemy? God argues thus with the Jews, Deut. 32.6. III. We are to believe, that whatsoever we ask of God in Prayer is according to his will, 1 John 5.14.
The same Mr. Murcot being troubled upon the same account, viz. the Fear that God was not his Father, had these words come into his mind, with power, viz. If I am not thy Father, am I thy Enemy? God argues thus with the jews, Deuteronomy 32.6. III. We Are to believe, that whatsoever we ask of God in Prayer is according to his will, 1 John 5.14.
To strengthen our Faith in this we must know, That those things that seem to be least within the compass of Providence, are wholly guided by it. 1. Things Natural;
To strengthen our Faith in this we must know, That those things that seem to be least within the compass of Providence, Are wholly guided by it. 1. Things Natural;
God makes the Sun to arise, and the Rain to fall, Mat. 5. Gives to every seed his own body, 1 Cor. 15. 2. The smallest things they escape not Providence;
God makes the Sun to arise, and the Rain to fallen, Mathew 5. Gives to every seed his own body, 1 Cor. 15. 2. The Smallest things they escape not Providence;
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6. The skill and inventions of men, Isa. 28.27, 28. 7. Sin it self, whether of Omission or Commission, as silence and discord in Musick, serves to make the Harmony sweeter. III. Gods Omnipotence is to be believed, else we will stagger through unbelief.
6. The skill and Inventions of men, Isaiah 28.27, 28. 7. since it self, whither of Omission or Commission, as silence and discord in Music, serves to make the Harmony Sweeten. III. God's Omnipotence is to be believed, Else we will stagger through unbelief.
and of the Centurion's, Matth. 8. and Christ farre more blames them that question his Can than his Will, for he doth not so much as reprove the Leper, Matth. 8. but so sharply reproves him, Mar. 9. hat he makes him weep,
and of the Centurion's, Matthew 8. and christ Far more blames them that question his Can than his Will, for he does not so much as reprove the Leper, Matthew 8. but so sharply reproves him, Mar. 9. hat he makes him weep,
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If we have two children sick, the one whose death would be farre more afflictive to us, hath some cold or some other small distemper, the other of some mortal disease, and given up by Physitians;
If we have two children sick, the one whose death would be Far more afflictive to us, hath Some cold or Some other small distemper, the other of Some Mortal disease, and given up by Physicians;
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thou prayest for the recovery of both, but for which of those two recovery art thou least confident, is it not of his who is most sick? and why so? but because thou questionest Gods Power or Providence:
thou Prayest for the recovery of both, but for which of those two recovery art thou least confident, is it not of his who is most sick? and why so? but Because thou Questionest God's Power or Providence:
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A creature may do what they desire, except God will withdraw his common Providence, for one that is worth an hundred thousand pounds can make a poor man rich;
A creature may do what they desire, except God will withdraw his Common Providence, for one that is worth an hundred thousand pounds can make a poor man rich;
If thy child, whose finger if it should but ake, thine heart akes, should think thou grudgest him every bit of meat he eats, thou wouldst think him a wretched child unworthy of thy tender affections;
If thy child, whose finger if it should but ache, thine heart akes, should think thou grudgest him every bit of meat he eats, thou Wouldst think him a wretched child unworthy of thy tender affections;
as we account his Wisdom and Power above our friends, we have unworthy thoughts of that Attribute which God hath most abundantly manifested, and would have most glorified;
as we account his Wisdom and Power above our Friends, we have unworthy thoughts of that Attribute which God hath most abundantly manifested, and would have most glorified;
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Ah we deal unworthily with God in having base low thoughts of his goodness, he hath little deserved it at our hands, he that hath done such wonders and miracles of Mercies for us,
Ah we deal unworthily with God in having base low thoughts of his Goodness, he hath little deserved it At our hands, he that hath done such wonders and Miracles of mercies for us,
But you will say, when we pray for others this reason holds not, for their graces are not encreased by our praying for their deliverances from misery or danger, or the Church from persecution. I Answer.
But you will say, when we pray for Others this reason holds not, for their graces Are not increased by our praying for their Deliverances from misery or danger, or the Church from persecution. I Answer.
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whereas wh•n Sathan hath a Commission and intends to do some mischiefe, he as oft as he can engageth Witches to put him upon doing that which he intends to do, howsoeve• that he may involve them in the guilt,
whereas wh•n Sathan hath a Commission and intends to do Some mischief, he as oft as he can engageth Witches to put him upon doing that which he intends to do, howsoeve• that he may involve them in the guilt,
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as if they themselves had done it, or as if God would not have done it wi•hout their Prayers, puts them upon praying for those Mercies for others, which he will do howsoever, Esay 59.16. III. The Third Object of Faith are the Promises, and there are three kinds, some to Prayer, some of Prayer, some to the Person praying.
as if they themselves had done it, or as if God would not have done it wi•hout their Prayers, puts them upon praying for those mercies for Others, which he will do howsoever, Isaiah 59.16. III. The Third Object of Faith Are the Promises, and there Are three Kinds, Some to Prayer, Some of Prayer, Some to the Person praying.
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To obtain the Mercies included in a promise, it is not requried that we should believe our Interest in it but the truth, not that God will perform to us but to those to whom it belongs,
To obtain the mercies included in a promise, it is not requried that we should believe our Interest in it but the truth, not that God will perform to us but to those to whom it belongs,
IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ, in whom all the Promises are yea and Amen, who hath reconciled the Person and Attributes of God,
IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is christ, in whom all the Promises Are yea and Amen, who hath reconciled the Person and Attributes of God,
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Gods Love to Christ is not only greater, but diffusive, for the Love that God bears to Christ is as the oyl that was poured upon the head of Aaron which ran down to the skirts of his garments;
God's Love to christ is not only greater, but diffusive, for the Love that God bears to christ is as the oil that was poured upon the head of Aaron which ran down to the skirts of his garments;
So God thought it too small a Testimony of his Love to Christ to be well pleased with Christ (for so he is with the Angels) but he is well pleased in Christ with the whole World, I mean all Nations.
So God Thought it too small a Testimony of his Love to christ to be well pleased with christ (for so he is with the Angels) but he is well pleased in christ with the Whole World, I mean all nations.
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It pacifies Gods wrath, it reconciles and justifies our persons, it purifies our Nature, it perfumes our duties, it purchaseth our inheritance. III. We are to believe the efficacy and infallible successe of Christs Intercession.
It pacifies God's wrath, it reconciles and Justifies our Persons, it Purifies our Nature, it perfumes our duties, it purchases our inheritance. III. We Are to believe the efficacy and infallible success of Christ Intercession.
The fulnesse of Christs Intercession is in this, that he doth three things for us, all that we stand in need of, according to what was Typified by the High-Priest, for he did three things.
The fullness of Christ Intercession is in this, that he does three things for us, all that we stand in need of, according to what was Typified by the High-Priest, for he did three things.
Christ pleads the love he bears to his People. Three places the names of the Saints are written in, out of either whereof nor men nor Devils can blot them out, viz. in the Book of Life, on the palms of his hands,
christ pleads the love he bears to his People. Three places the names of the Saints Are written in, out of either whereof nor men nor Devils can blot them out, viz. in the Book of Life, on the palms of his hands,
I may add the fourth thing the High-Priest did when he entered into the Holy Place, viz. he went in with all his rich Priestly Garments, to shew we should be clothed with the rich Robes of Christs Righteousnesse,
I may add the fourth thing the High-Priest did when he entered into the Holy Place, viz. he went in with all his rich Priestly Garments, to show we should be clothed with the rich Robes of Christ Righteousness,
Now the efficacy of his Intercession was not only from the wonderful Love God bore to Christ, from the unparalleld Interest Christ had in the Father, by these means we may expect all acts of favour,
Now the efficacy of his Intercession was not only from the wondered Love God boar to christ, from the unparalleled Interest christ had in the Father, by these means we may expect all acts of favour,
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but we have Justice on our side, for favour is an arbitrary thing, therefore Christ is our Advocate, 1 John 2.1.2. he presents our case not by way of Petition, but by way of pleading;
but we have justice on our side, for favour is an arbitrary thing, Therefore christ is our Advocate, 1 John 2.1.2. he presents our case not by Way of Petition, but by Way of pleading;
then he presents our Prayers and Persons, for we have accesse through him, Ephes. 3.12. and then superadds his own Intercession, his blood crying louder then our sins, and better things then our Prayers.
then he presents our Prayers and Persons, for we have access through him, Ephesians 3.12. and then superadds his own Intercession, his blood crying Louder then our Sins, and better things then our Prayers.
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and hereby God wonderfully honours Christ by pardoning, and receiving into favour such Rebellious sinners as we are for his sake, by forgiving, any thing for his sake.
and hereby God wonderfully honours christ by pardoning, and receiving into favour such Rebellious Sinners as we Are for his sake, by forgiving, any thing for his sake.
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This is the Incomprehensible goodnesse of God, that what is for our good he commands us, that not only we may be put on the more to obtain what is good for us,
This is the Incomprehensible Goodness of God, that what is for our good he commands us, that not only we may be put on the more to obtain what is good for us,
So much for the things we are to believe, now for the manner of believing. 1. We are to believe these things of God and Christ with an Historical Faith.
So much for the things we Are to believe, now for the manner of believing. 1. We Are to believe these things of God and christ with an Historical Faith.
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and upon Christs Interest in God, &c. 3. Saints are by way of duty but not by way of a necessary Condition of obtaining whatsoever they ask, to believe with the Faith of assurance of obtaining whatsoever we pray for.
and upon Christ Interest in God, etc. 3. Saints Are by Way of duty but not by Way of a necessary Condition of obtaining whatsoever they ask, to believe with the Faith of assurance of obtaining whatsoever we pray for.
3. Christ when he comes at the day of Judgment, he shall not find this Faith on the Earth, Luke 18.8. and yet vers. 7. it is said, God will hear those Prayers.
3. christ when he comes At the day of Judgement, he shall not find this Faith on the Earth, Lycia 18.8. and yet vers. 7. it is said, God will hear those Prayers.
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many more arguments may be brought to prove this, but these shall suffice, besides what shall be s•id in the Positive handling this Question, viz. What Faith is required as to our believing absolutely and undoubtedly, in kind the very thing we ask, which I shall Answer in several Propositions. I.
many more Arguments may be brought to prove this, but these shall suffice, beside what shall be s•id in the Positive handling this Question, viz. What Faith is required as to our believing absolutely and undoubtedly, in kind the very thing we ask, which I shall Answer in several Propositions. I.
now since our desires are to be Conditional, and Gods Promises of Temporals are Conditional, we must not absolutely believe we shall receive what we ask:
now since our Desires Are to be Conditional, and God's Promises of Temporals Are Conditional, we must not absolutely believe we shall receive what we ask:
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if it be Temporal by virtue of the Promise, yet by virtue of an immediate assurance God may give us of receiving the very thing we ask, we may and indeed cannot chuse but expect it.
if it be Temporal by virtue of the Promise, yet by virtue of an immediate assurance God may give us of receiving the very thing we ask, we may and indeed cannot choose but expect it.
yet that we do not more confidently expect the performance of such Prayers in kind, proceeds generally from our not believing and improving the Power and goodnesse of God,
yet that we do not more confidently expect the performance of such Prayers in kind, proceeds generally from our not believing and improving the Power and Goodness of God,
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So there are two kinds of assurance of receiving the thing we ask, one which proceeds from our believing and improving our believing the Power and goodnesse of God and Christs Interest in God,
So there Are two Kinds of assurance of receiving the thing we ask, one which proceeds from our believing and improving our believing the Power and Goodness of God and Christ Interest in God,
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and Gods delighting to honour Christ, by giving the mercies we ask in his name, the other from Gods immediate assuring us that we shall receive the very mercy we pray for.
and God's delighting to honour christ, by giving the Mercies we ask in his name, the other from God's immediate assuring us that we shall receive the very mercy we pray for.
so the immediate assurance that God gives that we shall receive the things we pray for, is clearer and fuller then that which we have by our relying upon the Power and goodnesse of God,
so the immediate assurance that God gives that we shall receive the things we pray for, is clearer and fuller then that which we have by our relying upon the Power and Goodness of God,
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yet since thy diffidence proceeds from thy not believing that thou art such an one as the Promises are made to, such thine unbelief shall not make the promise of God of no effect, 2 Tim. 2.13.
yet since thy diffidence proceeds from thy not believing that thou art such an one as the Promises Are made to, such thine unbelief shall not make the promise of God of no Effect, 2 Tim. 2.13.
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In the 11 and 12 verses the Apostle saith, if we are dead with Christ (not if we believe we are dead with Christ) we shall live though we do not believe we are dead,
In the 11 and 12 Verses the Apostle Says, if we Are dead with christ (not if we believe we Are dead with christ) we shall live though we do not believe we Are dead,
Suppose one of your children who had obeyed your commands, and had been very inquisitive to know your will, I say, suppose such a child should sit weeping because he thought he had not obeyed your commands,
Suppose one of your children who had obeyed your commands, and had been very inquisitive to know your will, I say, suppose such a child should fit weeping Because he Thought he had not obeyed your commands,
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So O poor Soul that sittest weeping with thine eyes full of tears, and thine heart ful of sorrow, under the sense of Gods supposed displeasure, shall not God wipe all tears from thine eyes, and give thee the Promises he hath made to thee,
So Oh poor Soul that Sittest weeping with thine eyes full of tears, and thine heart full of sorrow, under the sense of God's supposed displeasure, shall not God wipe all tears from thine eyes, and give thee the Promises he hath made to thee,
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and uprightnesse of heart, &c. whilst others are examining, and going from Minister to Minister to know whether they have those Graces, be thou getting of them. For
and uprightness of heart, etc. while Others Are examining, and going from Minister to Minister to know whither they have those Graces, be thou getting of them. For
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1. Thou shalt be sure to get an interest in the Promises, for they are made to such as have the Graces, not to those that know that they have those Graces,
1. Thou shalt be sure to get an Interest in the Promises, for they Are made to such as have the Graces, not to those that know that they have those Graces,
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So thou knowest where thou mayest have Gods Love, viz. from God, who is near unto them that call upon him, they know they may have it sooner by Prayer then find it by examination;
So thou Knowest where thou Mayest have God's Love, viz. from God, who is near unto them that call upon him, they know they may have it sooner by Prayer then find it by examination;
Suppose thy friend that was bound with thee for some great sum of money, and he hearing there were Sergeants to arrest thee, should put himself into their hands to s•ve thee from prison,
Suppose thy friend that was bound with thee for Some great sum of money, and he hearing there were Sergeants to arrest thee, should put himself into their hands to s•ve thee from prison,
if thou shouldest notwithstanding be afraid to see thy Creditor, or stirr abroad, would it not argue that thou believedst not thy friend had paid the debt?
if thou Shouldst notwithstanding be afraid to see thy Creditor, or stir abroad, would it not argue that thou believedst not thy friend had paid the debt?
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and tell him he sent thee, if thou shouldest stand considering what to do, and shouldest fear that for all thy friend professed he had so great an Interest in that great man, you should not find it so when you came to him, would not this show that you feared your friend boasted of more Interest then he had.
and tell him he sent thee, if thou Shouldst stand considering what to do, and Shouldst Fear that for all thy friend professed he had so great an Interest in that great man, you should not find it so when you Come to him, would not this show that you feared your friend boasted of more Interest then he had.
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if we doubt whether when we go to the Father in his Name we shall obtain, doth it not plainly argue our low thoughts of Christs Interest in the Fathers Love,
if we doubt whither when we go to the Father in his Name we shall obtain, does it not plainly argue our low thoughts of Christ Interest in the Father's Love,
21. And they said one to another (yea but) verily we are guilty concerning our Brother, in that we saw the anguish of his soul when he besought us and we would not hear,
21. And they said one to Another (yea but) verily we Are guilty Concerning our Brother, in that we saw the anguish of his soul when he besought us and we would not hear,
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the great Lord Treasurer of Egypt would not know them, but treats them roughly, v. 7. takes them for Spies, v. 9. rejects their defence, v. 12. renews,
the great Lord Treasurer of Egypt would not know them, but treats them roughly, v. 7. Takes them for Spies, v. 9. rejects their defence, v. 12. renews,
and out of their own mouths reinforceth his Charge, and suspition of them, v. 14. threatens to commit them, v. 15, 16. commits them, v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition, v. 19, 20. This is their cold and sad welcom and entertainment.
and out of their own mouths reinforceth his Charge, and suspicion of them, v. 14. threatens to commit them, v. 15, 16. commits them, v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspicion, v. 19, 20. This is their cold and sad welcome and entertainment.
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2. The consequent of this their hard and distressfull usage and entreatment, and that is trouble of mind, horrour and perplexity of spirit, And they said one to another, &c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob, their being spiritually trouble by way of Conviction or Judgement in their own (which also is the Lord's) Court of Conscience. Wherein we observe the
2. The consequent of this their hard and distressful usage and entreatment, and that is trouble of mind, horror and perplexity of Spirit, And they said one to Another, etc. The words then Are the Holy Ghosts Report of the Case of the Sons of Jacob, their being spiritually trouble by Way of Conviction or Judgement in their own (which also is the Lord's) Court of Conscience. Wherein we observe the
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1. Self-accusation of the cause of their trouble, their sin, with the utmost aggravations, viz. 1. In general, We are guilty. 2. In particular, of Envy, Wrong against a Brother, whom in bitterness we saw without pity,
1. Self-accusation of the cause of their trouble, their since, with the utmost aggravations, viz. 1. In general, We Are guilty. 2. In particular, of Envy, Wrong against a Brother, whom in bitterness we saw without pity,
and were deaf to his intreaties; Obstinate to the admonition of Reuben, and abiding therein. 2. In self condemnation, Therefore is this distress come, and his bloud required. III. Execution; Wherein
and were deaf to his entreaties; Obstinate to the admonition of Reuben, and abiding therein. 2. In self condemnation, Therefore is this distress come, and his blood required. III. Execution; Wherein
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1. The smart, by inward terrour and consternation, their heart misgiving them is deeply affected, and that makes them very abrupt, Yea verily, i. e. Alas what shall we do.
1. The smart, by inward terror and consternation, their heart misgiving them is deeply affected, and that makes them very abrupt, Yea verily, i. e. Alas what shall we do.
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2. The guilt of sin turns a mans Conscience, i. e. himself against himself. 3. Conscience is apt to be very sensible, when 'tis awakened, not only of sin,
2. The guilt of since turns a men Conscience, i. e. himself against himself. 3. Conscience is apt to be very sensible, when it's awakened, not only of since,
but particular sins, and the particular circumstances and degrees thereof to the utmost, and charge all upon a mans self, not upon Gods Decrees or Providence,
but particular Sins, and the particular Circumstances and Degrees thereof to the utmost, and charge all upon a men self, not upon God's Decrees or Providence,
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nor upon the Devil or evil Company, &c. 4. Envy, unnatural affection, cruelty, deafnesse to the intreaties of the distressed, obstinacy against warning and admonition, continuance in sin without repentance, &c. are very hainous and dangerous.
nor upon the devil or evil Company, etc. 4. Envy, unnatural affection, cruelty, deafness to the entreaties of the distressed, obstinacy against warning and admonition, Continuance in since without Repentance, etc. Are very heinous and dangerous.
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I shall speak of the two last, and in them something of all the other, saving the fourth, containing the particular matter of Fact, viz. cruelty and bloud, which I shall not meddle withall.
I shall speak of the two last, and in them something of all the other, Saving the fourth, containing the particular matter of Fact, viz. cruelty and blood, which I shall not meddle withal.
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These then are the two Doctrines: 1. There is a time when God will call over past sins with horrour, &c. 2. This time of inw•rd horrour fals in with outward trouble.
These then Are the two Doctrines: 1. There is a time when God will call over past Sins with horror, etc. 2. This time of inw•rd horror falls in with outward trouble.
The sons of Jacob had formerly trespassed against God in the matter of their Brother, And they said, &c. now and not till now that we read of, is the guilt and horrour of it reflected upon their Consciences.
The Sons of Jacob had formerly trespassed against God in the matter of their Brother, And they said, etc. now and not till now that we read of, is the guilt and horror of it reflected upon their Consciences.
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1. God remembers all, Amos 8.7. As I live saith the Lord, I will forget none of their works. 1 Sam. 15.2. I remember what Amaleck did, &c. God hath three Books:
1. God remembers all, Amos 8.7. As I live Says the Lord, I will forget none of their works. 1 Sam. 15.2. I Remember what Amalek did, etc. God hath three Books:
no act of Piety or Charity, not a cup of cold water from the Spring of Love, not a drop of tears from the Spring of Godly sorrow, not a sigh from the bottom of a broken heart,
no act of Piety or Charity, not a cup of cold water from the Spring of Love, not a drop of tears from the Spring of Godly sorrow, not a sighs from the bottom of a broken heart,
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Gods Knowledge, (called fore-knowledge, and remembrance in respect of us and the things known) is as his being, altogether in puncto aeternitatis. There is not in God first and second of time,
God's Knowledge, (called foreknowledge, and remembrance in respect of us and the things known) is as his being, altogether in puncto aeternitatis. There is not in God First and second of time,
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but the Knowledge of God as of one on the top of an high Mountain, where with one view all things are present, Heb. 4.13. 3. God also seals up our iniquities as in a bag, Job 14.17.
but the Knowledge of God as of one on the top of an high Mountain, where with one view all things Are present, Hebrew 4.13. 3. God also Seals up our iniquities as in a bag, Job 14.17.
4. Gods Truth engages him in this case, his Word cannot passe away, now he hath said it, Exod. 24.7. he will by no means acquit the guilty ( i. e. Unlesse the blood of sprinkling for repentance and remission be applied.) said again, Plalm 68.21. I will wound the head, and again, Esay 65.20. The sinner an hundred years old is accursed.
4. God's Truth engages him in this case, his Word cannot pass away, now he hath said it, Exod 24.7. he will by no means acquit the guilty (i. e. Unless the blood of sprinkling for Repentance and remission be applied.) said again, Plalm 68.21. I will wound the head, and again, Isaiah 65.20. The sinner an hundred Years old is accursed.
but if he be once angry, he is for ever angry, the same cause, which is sin unrepented, remaining, Psal. 7.11. God is angry with the wicked every day, for the sins he commits one day;
but if he be once angry, he is for ever angry, the same cause, which is since unrepented, remaining, Psalm 7.11. God is angry with the wicked every day, for the Sins he commits one day;
the Anger of the Lord, unlesse he works a change in us abides upon us, burning to the bottome of Hell. Psal. 90.11. O! as his fear is, so is his wrath, and a thousand times more.
the Anger of the Lord, unless he works a change in us abides upon us, burning to the bottom of Hell. Psalm 90.11. OH! as his Fear is, so is his wrath, and a thousand times more.
6. Lastly, the sinner is as much under the power of God at one time as at ano•her, forty, a hundred, a thousand years after a sin is committed as when the sin was first done.
6. Lastly, the sinner is as much under the power of God At one time as At ano•her, forty, a hundred, a thousand Years After a since is committed as when the since was First done.
Now the breach of an Eternal Law, must needs be Eternal, unlesse he which is Eternal, make it up ( i. e. Christ in giving repentance and remission.) Make a breach in a stone wall, you may come many years after and find it as you left it,
Now the breach of an Eternal Law, must needs be Eternal, unless he which is Eternal, make it up (i. e. christ in giving Repentance and remission.) Make a breach in a stone wall, you may come many Years After and find it as you left it,
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now the Law being wronged by the sinner, demands and solicits the Justice and Vengeance of God against him, till it be satisfied to the utmost farthing,
now the Law being wronged by the sinner, demands and solicits the justice and Vengeance of God against him, till it be satisfied to the utmost farthing,
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as we say of a Murtherer as to man, so we may say of every sin (which is hatred and so murther of the Blessed God) as to God, there is alwayes some mark or token whereby he is known;
as we say of a Murderer as to man, so we may say of every since (which is hatred and so murder of the Blessed God) as to God, there is always Some mark or token whereby he is known;
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now this also, is an indelible Character, as the former of Guilt was (save only when upon the penitent heart-changing application of the blood of sprinkling there is made an alteration of the case.) It is plain, Jer. 17.1. It is written with a pen of Iron and the point of a Diamond. Jer. 2.22. Though thou take thee much nitre, and wash thee with much sope, yet thine iniquity is marked before me, saith the Lord.
now this also, is an indelible Character, as the former of Gilded was (save only when upon the penitent Heart-changing application of the blood of sprinkling there is made an alteration of the case.) It is plain, Jer. 17.1. It is written with a pen of Iron and the point of a Diamond. Jer. 2.22. Though thou take thee much nitre, and wash thee with much soap, yet thine iniquity is marked before me, Says the Lord.
There is in every rational Creature, a certain thing called Conscience, upon the account of which also sin must needs be kept upon the file for a back-blow. Know here that
There is in every rational Creature, a certain thing called Conscience, upon the account of which also since must needs be kept upon the file for a backblow. Know Here that
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There are divers acts of Conscience, and all of them unavoidable, 1. Directive, as to that which is to be done, it being the Law written in the heart, it points to all the duties and sins, whereby that Law is kept or broken, warning from the one,
There Are diverse acts of Conscience, and all of them unavoidable, 1. Directive, as to that which is to be done, it being the Law written in the heart, it points to all the duties and Sins, whereby that Law is kept or broken, warning from the one,
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and putting on to the other, Gen. 39.9. How shall I do this, and sin, &c. Psalm. 119.59. I considered my wayes, and turned my feet into thy testimonies; thus Conscience is a Monitor.
and putting on to the other, Gen. 39.9. How shall I do this, and since, etc. Psalm. 119.59. I considered my ways, and turned my feet into thy testimonies; thus Conscience is a Monitor.
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and recording, whether it be done, or no, the matter of fact simply with the natural Circumstances of action negative and positive, both in the point of Omission and Commission.
and recording, whither it be done, or no, the matter of fact simply with the natural circumstances of actium negative and positive, both in the point of Omission and Commission.
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2. Taking notice and recording the quality of the fact in a comparative act, comparing it with the rule, together with the moral Circumstances thereof;
2. Taking notice and recording the quality of the fact in a comparative act, comparing it with the Rule, together with the moral circumstances thereof;
3. It applies this and sets it home upon the sinner, thou art the man. This thou hast done, verily thou art guilty, &c. thus Conscience is a Judge also,
3. It Applies this and sets it home upon the sinner, thou art the man. This thou hast done, verily thou art guilty, etc. thus Conscience is a Judge also,
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Nothing so intimate to a man, and inseparable from life, as this bosome Judge, and God's Court within a man, 'tis a part of a mans Soul and self as subordinate to God and his Judgment;
Nothing so intimate to a man, and inseparable from life, as this bosom Judge, and God's Court within a man, it's a part of a men Soul and self as subordinate to God and his Judgement;
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but if not, then know, it must be an evil and bitter thing, that thou hast departed from God in any known sin, either to thy penitent amendment or penal condemnation and confusion,
but if not, then know, it must be an evil and bitter thing, that thou hast departed from God in any known since, either to thy penitent amendment or penal condemnation and confusion,
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and that upon all accounts. 1. In respect of God. 2. Of Sin. 3. Of the Sinner himself. Jer. 2.19. Thine own wickednesse shall reprove thee, thine own iniquity shall correct thee;
and that upon all accounts. 1. In respect of God. 2. Of Sin. 3. Of the Sinner himself. Jer. 2.19. Thine own wickedness shall reprove thee, thine own iniquity shall correct thee;
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1. Upon Gods Patience? remember forbearance is no payment or forgivenesse, nor sign thereof. 2. Upon outward Priviledges? Matth. 7.21. God knows thee not, whilest thou art a worker of iniquity.
1. Upon God's Patience? Remember forbearance is no payment or forgiveness, nor Signen thereof. 2. Upon outward Privileges? Matthew 7.21. God knows thee not, whilst thou art a worker of iniquity.
I shall here do two things, 1. Give you some directions how to put you in the way to escape this doom. 2. To awaken my self and you to the serious use of them by some Motives.
I shall Here do two things, 1. Give you Some directions how to put you in the Way to escape this doom. 2. To awaken my self and you to the serious use of them by Some Motives.
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suffer thy self to be stopt, as a loose, and sculking malefactor, seize and sequester thy self to hearken to the call and treaty of the Word about thy condition;
suffer thy self to be stopped, as a lose, and skulking Malefactor, seize and sequester thy self to harken to the call and treaty of the Word about thy condition;
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This will prevent the Accuser of the Brethren. 4. Condemn thy self, charge thy self with fault, guilt, punishment, Lev. 26.41. So shalt thou prevent the Condemnation of the Lord, though thou canst not satisfie the Justice of God in the least, yet thou must glorifie it to the utmost thou canst.
This will prevent the Accuser of the Brothers. 4. Condemn thy self, charge thy self with fault, guilt, punishment, Lev. 26.41. So shalt thou prevent the Condemnation of the Lord, though thou Canst not satisfy the justice of God in the least, yet thou must Glorify it to the utmost thou Canst.
I have wronged thee Lord, forgive me, I have defiled my Soul, Lord wash wash me, I have wounded and cast away my Soul, Lord heal me, Lord save me &c. 8. Cry for mercy till God have mercy upon thee, Psalm 123.2.3.
I have wronged thee Lord, forgive me, I have defiled my Soul, Lord wash wash me, I have wounded and cast away my Soul, Lord heal me, Lord save me etc. 8. Cry for mercy till God have mercy upon thee, Psalm 123.2.3.
2. The motives. 1. The comfort of this way 1. Now then there is no condemnation to them that are in Christ &c. their iniquities shal never be remembred:
2. The motives. 1. The Comfort of this Way 1. Now then there is no condemnation to them that Are in christ etc. their iniquities shall never be remembered:
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Do not say, Hast thou found me O my enemy? or as the wicked one, Art thou come to torment us before our time? But as thou lovest thy soul, take all I say in good part,
Do not say, Hast thou found me Oh my enemy? or as the wicked one, Art thou come to torment us before our time? But as thou Lovest thy soul, take all I say in good part,
for God knows I speak out of tender respect to your eternal good. Consider then, 1. The innumerable number of sins thou standest guilty of, Ps. 19.12. Who knows the errors of his life? Methinks there is no sad sight in the world but the sinner in his sins.
for God knows I speak out of tender respect to your Eternal good. Consider then, 1. The innumerable number of Sins thou Standest guilty of, Ps. 19.12. Who knows the errors of his life? Methinks there is no sad sighed in the world but the sinner in his Sins.
Suppose you had seen every member in the Senate run upon Caesar to give him a stab, would not you have given him over for dead a thousand times? Brethren, every sin you commit is an envenomed knife to stab you at your very heart.
Suppose you had seen every member in the Senate run upon Caesar to give him a stab, would not you have given him over for dead a thousand times? Brothers, every since you commit is an envenomed knife to stab you At your very heart.
If one sin •e as a thousand milstones to sink all the world into the bottom of hell, what doest thou mean to tye so many thousand milstones about thy own neck.
If one since •e as a thousand millstones to sink all the world into the bottom of hell, what dost thou mean to tie so many thousand millstones about thy own neck.
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2. Old debts vex most, the delay of payment increases them by Use upon Use, and the return of them being unexpected, a person is least provided for them.
2. Old debts vex most, the Delay of payment increases them by Use upon Use, and the return of them being unexpected, a person is least provided for them.
My brethren, if one debt unto Gods Law be more then the whole Creation can satisfie, what do any of us mean to rest secure with so vast a burden upon our Consciences and account:
My brothers, if one debt unto God's Law be more then the Whole Creation can satisfy, what do any of us mean to rest secure with so vast a burden upon our Consciences and account:
3. God will call over and charge thy sins upon thee, when all the sweet is gone, Thou makest a shift to swallow the hook with pleasure when 'tis covered with the sweet bait;
3. God will call over and charge thy Sins upon thee, when all the sweet is gone, Thou Makest a shift to swallow the hook with pleasure when it's covered with the sweet bait;
but) leadeth thee to repentance. But after thy hardnesse and impenitent heart, treasurest (tunnest) up against thy self, wrath against the day of wrath, &c. There be three sorts and degrees of wrath will come with old sins. 1. Wrath for old sins.
but) leads thee to Repentance. But After thy hardness and impenitent heart, treasurest (tunnest) up against thy self, wrath against the day of wrath, etc. There be three sorts and Degrees of wrath will come with old Sins. 1. Wrath for old Sins.
as the Lord lives thou wilt come to thy distracting, misgiving thoughts, Yea but, and verily we are guilty, &c. Methinks, saith Luther, every cloud is loynd with thunder against me:
as the Lord lives thou wilt come to thy distracting, misgiving thoughts, Yea but, and verily we Are guilty, etc. Methinks, Says Luther, every cloud is loined with thunder against me:
<2^PAGES^MISSING> account for every particular) God comes to the sinner (as to Adam in the cooll of the day) in his cold sweat, when his Sun is setting,
<2^PAGES^MISSING> account for every particular) God comes to the sinner (as to Adam in the cool of the day) in his cold sweat, when his Sun is setting,
and whereas thou wert before, as the deaf Adder, or the wild Asse snuffing up the wind, or the Dromodary traversing his way, without all regard of any check, now, taken in thy month;
and whereas thou Wertenberg before, as the deaf Adder, or the wild Ass snuffing up the wind, or the Dromedary traversing his Way, without all regard of any check, now, taken in thy Monn;
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5. Before this, in a time of outward Calamity and distresse, and this is the second Doctrine from the special Circumstance, when they were troubled. And now
5. Before this, in a time of outward Calamity and distress, and this is the second Doctrine from the special Circumstance, when they were troubled. And now
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but in the experience of Gods People, it is often found, that when their outward condition is troubled, their inward state and frame is full of perplexities and fears.
but in the experience of God's People, it is often found, that when their outward condition is troubled, their inward state and frame is full of perplexities and fears.
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touching not only Gods providential care over them, but his love towards them. Thus with Paul, 2 Cor. 7.5. without were fightings, within were fears, i. e. Spiritual conflicts.
touching not only God's providential care over them, but his love towards them. Thus with Paul, 2 Cor. 7.5. without were fightings, within were fears, i. e. Spiritual conflicts.
We find the whole Church in the Lam. at the same passe, Lam. 3.17.18. Thou hast removed my Soul far from Peace, I said, my strength and my hope is perished from the Lord:
We find the Whole Church in the Lam. At the same pass, Lam. 3.17.18. Thou hast removed my Soul Far from Peace, I said, my strength and my hope is perished from the Lord:
David. Plam 73.12, 16. is dangerously tossed in his Spirit upon waves of temptations, and much staggared about his condition, his feet were almost gone, he almost wrackt, and cast away.
David. Plam 73.12, 16. is dangerously tossed in his Spirit upon waves of temptations, and much staggared about his condition, his feet were almost gone, he almost wracked, and cast away.
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we are very apt in such a case to contract a carnal frame, let go our hold of God, discustome our selves to the exercise of Faith, abate and estrange our affections from God;
we Are very apt in such a case to contract a carnal frame, let go our hold of God, discustome our selves to the exercise of Faith, abate and estrange our affections from God;
we are like Children, which playing in the golden Sun-shine, and following their sport, stray so far from their Fathers house, that night coming upon them ere they are aware, they are as it were lost,
we Are like Children, which playing in the golden Sunshine, and following their sport, stray so Far from their Father's house, that night coming upon them ere they Are aware, they Are as it were lost,
Faith is our cordial, Psalm 27.13. now if it be not at hand (as in health when we have no need of it, it use to be) we may faint ere we recover the use of it.
Faith is our cordial, Psalm 27.13. now if it be not At hand (as in health when we have no need of it, it use to be) we may faint ere we recover the use of it.
then he considers, then searches more then in his ordinary course. Afflictions are as sharp, searching winter-weather, will search whether your house be tite or no;
then he considers, then Searches more then in his ordinary course. Afflictions Are as sharp, searching winter-weather, will search whither your house be tite or no;
then how stands the case between God and me, what ground of my confidence, what evidence that I am in Christ, &c. though the least degree of Faith will save the house from falling;
then how Stands the case between God and me, what ground of my confidence, what evidence that I am in christ, etc. though the least degree of Faith will save the house from falling;
yet 'twill be a poor cold uncomfortable dwelling in Winter, unlesse you mend the cracks, and flaws to defend you against driving pierceing winds and storms.
yet it'll be a poor cold uncomfortable Dwelling in Winter, unless you mend the cracks, and flaws to defend you against driving piercing winds and storms.
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Even so when a man is arrested with sicknesse or some other outward distresse, then come in upon him, the debts, wherein he is bound over unto the Divine Law;
Even so when a man is arrested with sickness or Some other outward distress, then come in upon him, the debts, wherein he is bound over unto the Divine Law;
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It is not all the stormy winds upon the face of the earth, but some generated in the bowels thereof which makes the earth shake. 5. It ariseth from Satan.
It is not all the stormy winds upon the face of the earth, but Some generated in the bowels thereof which makes the earth shake. 5. It arises from Satan.
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In affliction he would make breaches between God and us, us and God, and us and our selves, (if we must needs be sensible of them) gulphs out of which there is no redemption;
In affliction he would make Breaches between God and us, us and God, and us and our selves, (if we must needs be sensible of them) gulfs out of which there is no redemption;
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6. It ariseth from the weakness of faith, and strength of sense, apprehending God in affliction as our enemy, especially if there be some willing correspondence between us & any thing which God hates, God is a terrour to us.
6. It arises from the weakness of faith, and strength of sense, apprehending God in affliction as our enemy, especially if there be Some willing correspondence between us & any thing which God hates, God is a terror to us.
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Lam. 2.4, 5. God hath bent his bow like an enemy, &c. and ver. 5. O! if thou comest to that of Jacob, Gen. 42.36. Surely all these things are against me, and in them God against me, it is sad with thee.
Lam. 2.4, 5. God hath bent his bow like an enemy, etc. and ver. 5. OH! if thou Comest to that of Jacob, Gen. 42.36. Surely all these things Are against me, and in them God against me, it is sad with thee.
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This is the triumph of Faith, If God be with us, who can be against us? This the shreek of the Fainting, God is against me, and then who can be for me?
This is the triumph of Faith, If God be with us, who can be against us? This the shriek of the Fainting, God is against me, and then who can be for me?
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and then we are as Sampson when his Covenant broken, and his locks, the sign thereof, cut, we are as other men, our strength is gone, any cord will bind us, any burden sink us, Isa. 64.7. 8. I might add, It may arise from our disacquaintedness with afflictions, as to our expectation and resolution. But for Use
and then we Are as Sampson when his Covenant broken, and his locks, the Signen thereof, Cut, we Are as other men, our strength is gone, any cord will bind us, any burden sink us, Isaiah 64.7. 8. I might add, It may arise from our disacquaintedness with afflictions, as to our expectation and resolution. But for Use
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What shall the visitasion of the rest be wherein there is not a drop of saving pity? If they may be so hardly put to it which yet are ever secretly and mightily supported, what shall they do that have no strength but their own to bear up under the mighty hand of God? Surely if they smart sevenfold:
What shall the visitasion of the rest be wherein there is not a drop of Saving pity? If they may be so hardly put to it which yet Are ever secretly and mightily supported, what shall they do that have no strength but their own to bear up under the mighty hand of God? Surely if they smart sevenfold:
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If the cup of affliction, by reason of the bitter ingredient of inward perplexity, be so bitter to them, what becomes of them for whom the dregs of that Cup are reserved? The godly may stand condemned at their own Bar,
If the cup of affliction, by reason of the bitter ingredient of inward perplexity, be so bitter to them, what becomes of them for whom the dregs of that Cup Are reserved? The godly may stand condemned At their own Bar,
If the righteous be (by reason of sharp afflictions within and without) scarcely saved, (to whom yet all afflictions are through grace ever sufferable, short,
If the righteous be (by reason of sharp afflictions within and without) scarcely saved, (to whom yet all afflictions Are through grace ever sufferable, short,
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and sanctified,) where shall the sinner appear when his sins and sorrows shall meet together? There be three daies wherein thou shalt never be able to hold up thy head, and yet thou must appear:
and sanctified,) where shall the sinner appear when his Sins and sorrows shall meet together? There be three days wherein thou shalt never be able to hold up thy head, and yet thou must appear:
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Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge, Faith,
Oh! Remember how sad it Goes with the godly in a day of outward Calamity Because of inward trouble joining with it through gradual want of Knowledge, Faith,
and the withdrawing of Gods Grace and Countenance in part? And consider how thou wilt speed, which hast no saving Knowledge, no Faith, no Interest, art under the raign of sin and Satan, whom the holy and jealous God cannot endure to behold but with revenge and execration. Psal. 27.13. David had fainted (in his affliction) had he not believed, &c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day:
and the withdrawing of God's Grace and Countenance in part? And Consider how thou wilt speed, which hast no Saving Knowledge, no Faith, no Interest, art under the Reign of since and Satan, whom the holy and jealous God cannot endure to behold but with revenge and execration. Psalm 27.13. David had fainted (in his affliction) had he not believed, etc. Surely then thou must utterly faint Because thou hast not obtained an heart to understand and believe to this day:
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The Children of God, notwithstanding all their inw•rd and outward pressures, can say as Paul sighs for them all, 2 Cor. 4.8, 9. We are troubled on every side,
The Children of God, notwithstanding all their inw•rd and outward pressures, can say as Paul sighs for them all, 2 Cor. 4.8, 9. We Are troubled on every side,
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but they maliciously and proudly aggravate the motes of infirmity in the godly. If they carry themselves unbecomingly by any impatience under the hand of God:
but they maliciously and proudly aggravate the motes of infirmity in the godly. If they carry themselves unbecomingly by any impatience under the hand of God:
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Thus Gods People serve themselves, but especially they have this measure from the men of the World, They see them droop and walk heavily under some outward burden, which they think is but ordinary;
Thus God's People serve themselves, but especially they have this measure from the men of the World, They see them droop and walk heavily under Some outward burden, which they think is but ordinary;
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they see them faint, having drunk of the cup of affliction which is common, but alas they consider not what may be (the weight of their burden) within, what bitter ingredients may be in their Cup, as to their inward man.
they see them faint, having drunk of the cup of affliction which is Common, but alas they Consider not what may be (the weight of their burden) within, what bitter ingredients may be in their Cup, as to their inward man.
Joab reproves David for mourning so excessively for Absolom, (& at first sight we may think it strange that so eminent a Saint as David should so take on for an outward loss more as it seems than for the loss of Gods favour & grace) but Joab did not know and consider what visitation there might be within David, while God stood over him with that outward rod;
Joab reproves David for mourning so excessively for Absalom, (& At First sighed we may think it strange that so eminent a Saint as David should so take on for an outward loss more as it seems than for the loss of God's favour & grace) but Joab did not know and Consider what Visitation there might be within David, while God stood over him with that outward rod;
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how God might set on that outward blow with some inward smart, and rebuke upon his Spirit in such an intimation as this, O! David, thou that wert so obliged to me more than thousands, I'll make thee know 'tis an evil and bitter thing to provoke me,
how God might Set on that outward blow with Some inward smart, and rebuke upon his Spirit in such an intimation as this, OH! David, thou that Wertenberg so obliged to me more than thousands, I'll make thee know it's an evil and bitter thing to provoke me,
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and Adonijah shall follow, and now what h•st thou gotten by hearkening to temptations, and pleasing thy self in the enticements of thy naughty heart? no question but there were some such workings of God's displeasure within him,
and Adonijah shall follow, and now what h•st thou got by Harkening to temptations, and pleasing thy self in the enticements of thy naughty heart? no question but there were Some such workings of God's displeasure within him,
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and therefore no wonder he took on so heavily, as Psal. 39.11. therefore do not passe sentence upon the Godly in their extremities till thou canst hear and see all the bitternesse of their Condition.
and Therefore no wonder he took on so heavily, as Psalm 39.11. Therefore do not pass sentence upon the Godly in their extremities till thou Canst hear and see all the bitterness of their Condition.
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they are not throughly informed, they do not understand themselves well in the matter of the Covenant of Grace, the Doctrine, way, benefit, terms, of it, and the mistakes about it;
they Are not thoroughly informed, they do not understand themselves well in the matter of the Covenant of Grace, the Doctrine, Way, benefit, terms, of it, and the mistakes about it;
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our Saviour prescribes this receipt in John 16.33. These things have I told you, &c. ( viz. the gre•t things of the Gospel, such as those, v. 28. That I came from the Father, i. e.
our Saviour prescribes this receipt in John 16.33. These things have I told you, etc. (viz. the gre•t things of the Gospel, such as those, v. 28. That I Come from the Father, i. e.
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to procure and apply all) these things say the Disciples thou hast spoken plainly, thou hast given us clear evidence and full information of these, &c. points of knowledge:
to procure and apply all) these things say the Disciples thou hast spoken plainly, thou hast given us clear evidence and full information of these, etc. points of knowledge:
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And what advantage did Christ's teaching and their learning and understanding of these great matters tend to? That in me ye might have peace (when) in the World ye shall have tribulation.
And what advantage did Christ's teaching and their learning and understanding of these great matters tend to? That in me you might have peace (when) in the World you shall have tribulation.
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Christ had promised he would not leave them comfortlesse, Joh. 14.18. and this is the course he takes, and the way he puts the Disciples into, to prevent or prepare for Tribulation, that it might not spoil them of their inward peace, viz. Instruction and knowledge.
christ had promised he would not leave them comfortless, John 14.18. and this is the course he Takes, and the Way he puts the Disciples into, to prevent or prepare for Tribulation, that it might not spoil them of their inward peace, viz. Instruction and knowledge.
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every part, degree, and act of life) by his Faith; this again is the order the great Physitian of our Souls prescribes, John 14.1. Let not your hearts be troubled, why how shall they prevent or help it? believe! they were believers already.
every part, degree, and act of life) by his Faith; this again is the order the great physician of our Souls prescribes, John 14.1. Let not your hearts be troubled, why how shall they prevent or help it? believe! they were believers already.
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O! but they must still in reference to every change and condition, or occasion of life, especially in order to this, that they may not be troubled in trouble, that the storm get not into their hearts, to shake,
OH! but they must still in Referente to every change and condition, or occasion of life, especially in order to this, that they may not be troubled in trouble, that the storm get not into their hearts, to shake,
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We come to some Christians in their dumps and despondencies, shew them the Promise, Christ in it, the way to it, they are so to seek, that they scarce know what we mean;
We come to Some Christians in their dumps and Despondencies, show them the Promise, christ in it, the Way to it, they Are so to seek, that they scarce know what we mean;
therefore, take a Christian which makes conscience to bear his waight on the ground and object of Faith (Christ in the promise of free grace to a sensible lost undone sinner) let World,
Therefore, take a Christian which makes conscience to bear his weight on the ground and Object of Faith (christ in the promise of free grace to a sensible lost undone sinner) let World,
but I'll try my old way, 'tis good for me to draw near still, I'll do so still as I use to do, I'll cast my self down and away upon free grace in Christ in the promise;
but I'll try my old Way, it's good for me to draw near still, I'll do so still as I use to do, I'll cast my self down and away upon free grace in christ in the promise;
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O! but I have laboured and waited, and yet cannot obtaine. But go on and thou canst not misse it (for 'tis promised, Es. 32.17.57.19. Rom. 8.16, &c.) and thou shalt have assurance in thy greatest need;
OH! but I have laboured and waited, and yet cannot obtain. But go on and thou Canst not miss it (for it's promised, Es. 32.17.57.19. Rom. 8.16, etc.) and thou shalt have assurance in thy greatest need;
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do thou very much seek God for it in thy freedome, and thou shalt be sure of it in thy need, he will be very much found (Hebr.) as before, give all diligence to make, and thou art sure.
do thou very much seek God for it in thy freedom, and thou shalt be sure of it in thy need, he will be very much found (Hebrew) as before, give all diligence to make, and thou art sure.
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this will be of ill consequence, I'l tell thee what will come of it, they will return upon thee and be as motes in thy eyes, gravel and thorns in thy feet,
this will be of ill consequence, I'll tell thee what will come of it, they will return upon thee and be as motes in thy eyes, gravel and thorns in thy feet,
Soul-grieving particular acknowledgment of them, and strengthen thy self, and set thy self aright, by a particular application of Christ in the grace of the promise, in reference to these particular offences, so acknowledged;
Soul-grieving particular acknowledgment of them, and strengthen thy self, and Set thy self aright, by a particular application of christ in the grace of the promise, in Referente to these particular offences, so acknowledged;
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Sins that through negligence escape thy observation, will return to make cracks and flaws in thy Evidence which affliction will find out to thy terrour and disquietment,
Sins that through negligence escape thy observation, will return to make cracks and flaws in thy Evidence which affliction will find out to thy terror and disquietment,
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but if thou takest this course, the word is for thee, i. e. Joh. 1.9. if we confesse, and Lev. 26.40. and now if this or that sin return, what mayst thou say;
but if thou Takest this course, the word is for thee, i. e. John 1.9. if we confess, and Lev. 26.40. and now if this or that since return, what Mayest thou say;
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and hour of temptation, but Lord thou knowest this, and this sin in paticular hath been my burden, under which I have poured out my heart in groans and complaints, imploring and applying Christ in the promised grace of pardon,
and hour of temptation, but Lord thou Knowest this, and this since in particular hath been my burden, under which I have poured out my heart in groans and complaints, imploring and applying christ in the promised grace of pardon,
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Follow on the work of mortification close; there is, a combate between flesh and Spirit; be sure you take the right side, if sin be it which imbitters thy life,
Follow on the work of mortification close; there is, a combat between Flesh and Spirit; be sure you take the right side, if since be it which imbitters thy life,
the design of the Lord in affliction is mortification, now if thou joynest thy hand in the same work, God is ever with thee in the same way, and not against thee;
the Design of the Lord in affliction is mortification, now if thou joinest thy hand in the same work, God is ever with thee in the same Way, and not against thee;
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As it was with the City of Abell, 2 Sam. 20. they were terrified at the approach of Joab and David 's Army, Oh! saith the woman upon the wall, art thou come to destroy the Inheritance of the Lord? no saith Joab, but there's a traitour Sheba harboured here, &c. 'Tis he that put the City into fear and danger,
As it was with the city of Abel, 2 Sam. 20. they were terrified At the approach of Joab and David is Army, Oh! Says the woman upon the wall, art thou come to destroy the Inheritance of the Lord? no Says Joab, but there's a traitor Sheba Harboured Here, etc. It's he that put the city into Fear and danger,
as it was with Jael, Judg. 4. having done execution upon Sisera, come saith she to Baruc, &c. Welcome my Lords, I know whom you persue, here he is dead at your feet, behold the nayle in his temple!
as it was with Jael, Judges 4. having done execution upon Sisera, come Says she to Baruch, etc. Welcome my lords, I know whom you pursue, Here he is dead At your feet, behold the nail in his temple!
affliction endangers nothing but that which is outward, therefore let not thy excessive respect to that which is without thee, make thy affliction an inward terrour.
affliction endangers nothing but that which is outward, Therefore let not thy excessive respect to that which is without thee, make thy affliction an inward terror.
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if thou wouldst not have the World thy plague and thy poyson in the enjoying, thy wrack and thy terrour in the loosing, comply with the Word and Spirit of Grace in the application of a Christ crucified for the crucifying and mortifying of thy affections unto every earthly interest.
if thou Wouldst not have the World thy plague and thy poison in the enjoying, thy wrack and thy terror in the losing, comply with the Word and Spirit of Grace in the application of a christ Crucified for the crucifying and mortifying of thy affections unto every earthly Interest.
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8. In reference to the eighth cause (unacquaintednesse with affliction) live in the meditation and expectation of the Crosse, be much in the knowledge of the necessity, nature, and design of afflictions. 1. Necessity. 1 Pet. 1.6.
8. In Referente to the eighth cause (unacquaintedness with affliction) live in the meditation and expectation of the Cross, be much in the knowledge of the necessity, nature, and Design of afflictions. 1. Necessity. 1 Pet. 1.6.
and take up your Cross, &c. And in respect of our disposition, we cannot be without them to wean us from the World, to imbitter the creature to us, to conform us to a crucified Saviour,
and take up your Cross, etc. And in respect of our disposition, we cannot be without them to wean us from the World, to embitter the creature to us, to conform us to a Crucified Saviour,
So when Affliction comes, we can say, This is the Cup my Father gives me, who I am sure means me no hurt, this is but what I looked for every day, &c. Enure we therefore our selves to the Cross,
So when Affliction comes, we can say, This is the Cup my Father gives me, who I am sure means me no hurt, this is but what I looked for every day, etc. Enure we Therefore our selves to the Cross,
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Seest thou one afflicted with the loss of a Wife, another of a Husband, another of a Child, another of Estate, another begging bread in Prison or distress, &c. bear part of his burden in sympathy and pity,
See thou one afflicted with the loss of a Wife, Another of a Husband, Another of a Child, Another of Estate, Another begging bred in Prison or distress, etc. bear part of his burden in Sympathy and pity,
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and readiness to succour him, and put thy self in his or her case, supposing thou wert so and so (it will do thee no hurt) what shouldst thou do? And so God will make thy burden light, Psal. 41.1.
and readiness to succour him, and put thy self in his or her case, supposing thou Wertenberg so and so (it will do thee no hurt) what Shouldst thou do? And so God will make thy burden Light, Psalm 41.1.
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believe, i. e. consent with all thy heart to receive him, and rest upon him on the terms of the Gospel, to be saved by him only in his own way, at his own rate;
believe, i. e. consent with all thy heart to receive him, and rest upon him on the terms of the Gospel, to be saved by him only in his own Way, At his own rate;
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this is the course David, Jonah, the Church in the places aforenamed took, this is the course the Lord prescribes, Isa. 50. ult. Who. &c. Let this child of light, (and such thou art if thou takest this course, Fearest to sin against God,
this is the course David, Jonah, the Church in the places aforenamed took, this is the course the Lord prescribes, Isaiah 50. ult. Who. etc. Let this child of Light, (and such thou art if thou Takest this course, Fearest to since against God,
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and hearkenest to this word I now speak) sitting in darkness and seeing no light (there is the depth of trouble of mind) trust in the name of the Lord,
and hearkenest to this word I now speak) sitting in darkness and seeing no Light (there is the depth of trouble of mind) trust in the name of the Lord,
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His name is the Lord God, gracious,, &c. Emanuel, a Saviour, spreading his arms all the day long (any time before the night of Death close thy eyes and Christs bowels) even to the disobedient,
His name is the Lord God, gracious,, etc. Emmanuel, a Saviour, spreading his arms all the day long (any time before the night of Death close thy eyes and Christ bowels) even to the disobedient,
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Thou dear troubled heart, how wilt thou heal and settle thy self, what wilt thou do? Wilt thou first make satisfaction by thy mourning, humiliation, reformation, purpose of amendment,
Thou dear troubled heart, how wilt thou heal and settle thy self, what wilt thou do? Wilt thou First make satisfaction by thy mourning, humiliation, Reformation, purpose of amendment,
and let this be thy rest, in coming to him burdened and weary, willing to take his yoke upon thee, Mat. 11.28. He saves thee to the utmost, only upon coming.
and let this be thy rest, in coming to him burdened and weary, willing to take his yoke upon thee, Mathew 11.28. He saves thee to the utmost, only upon coming.
Suppose all this, (though these sad workings of thy doubts and troubles are no bad signs, being but part of thy Combat,) yield all against thy self if there be no other way, (and it may be there is no better way in this juncture) yet now be willing on Gospel terms,
Suppose all this, (though these sad workings of thy doubts and Troubles Are no bad Signs, being but part of thy Combat,) yield all against thy self if there be no other Way, (and it may be there is no better Way in this juncture) yet now be willing on Gospel terms,
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& thou art no less acceptable to God because thou art constrained by Grace upon the pinch of thy necessi•y to come, Rom. 11.32. Hos. 5. ult. God puts thee to this pinch that he might hear of thee;
& thou art no less acceptable to God Because thou art constrained by Grace upon the pinch of thy necessi•y to come, Rom. 11.32. Hos. 5. ult. God puts thee to this pinch that he might hear of thee;
And what salutation do you think his Father might give him? What are you come indeed? In good time? You, that have all this while taken your swinge in all wickedness,
And what salutation do you think his Father might give him? What Are you come indeed? In good time? You, that have all this while taken your swinge in all wickedness,
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Thus we would have thought, but it is quite otherwise, his Father, when he did but say he would come, meets him afar off, falls on his neck, kisses him, brings him home, provides the best Room, the best Robe, the best Kid, all the best, and there is great joy;
Thus we would have Thought, but it is quite otherwise, his Father, when he did but say he would come, meets him afar off, falls on his neck, Kisses him, brings him home, provides the best Room, the best Robe, the best Kid, all the best, and there is great joy;
and there's all done that possibly may make him welcome; apply it for your encouragement to believe, and settlement in your undoubted interest by faith.
and there's all done that possibly may make him welcome; apply it for your encouragement to believe, and settlement in your undoubted Interest by faith.
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Though you seem to come late, and out of necessity, yet Gods thoughts are not your thoughts, yours may be thoughts of wrath, &c. But Gods are of pity, love, acceptation upon your coming.
Though you seem to come late, and out of necessity, yet God's thoughts Are not your thoughts, yours may be thoughts of wrath, etc. But God's Are of pity, love, acceptation upon your coming.
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as in point of fear to sin, Isa. 50.10. Lostness, Mat. 18.11. Poverty of spirit, Longing and thirsting after righteousness, &c. Mat. 5.3, 4, 6. and so one Grace and Promise will draw in all.
as in point of Fear to since, Isaiah 50.10. Lostness, Mathew 18.11. Poverty of Spirit, Longing and thirsting After righteousness, etc. Mathew 5.3, 4, 6. and so one Grace and Promise will draw in all.
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In dependence on Christ in the Promise, wait till he speaks p••ce and assurance, ever fearing to offend God, especially by casting off duty, distrusting of him, charging him with folly, limitting him to time or means, knowing and assuring your selves, that you cannot so ple•se God in any thing as in resolved Faith to cleave to him,
In dependence on christ in the Promise, wait till he speaks p••ce and assurance, ever fearing to offend God, especially by casting off duty, distrusting of him, charging him with folly, limiting him to time or means, knowing and assuring your selves, that you cannot so ple•se God in any thing as in resolved Faith to cleave to him,
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Thus accepting Christ in the Covenant, in the strength of the grace thereof. Give up thy whole self to Christ in a Covenant of willing universal unreserved obedience,
Thus accepting christ in the Covenant, in the strength of the grace thereof. Give up thy Whole self to christ in a Covenant of willing universal unreserved Obedience,
and say with David, Psal. 85.8. I will hearken what the Lord will say, for he speaketh peace to his people, that (by the power thereof) they turn not again to folly.
and say with David, Psalm 85.8. I will harken what the Lord will say, for he speaks peace to his people, that (by the power thereof) they turn not again to folly.
The former will bound my present discourse, which I need not alter, but according to the Grammatical order the words stand in, might consider the personae, res, & actiones exprest therein, all which make up the whole of the Duty enjoyned:
The former will bound my present discourse, which I need not altar, but according to the Grammatical order the words stand in, might Consider the personae, Rest, & actiones expressed therein, all which make up the Whole of the Duty enjoined:
Which I shall prosecute, according to the order of Nature, in this method. 1. In opening the nature of Moderation. 2. In shewing it's exercise. 3. By whom and to whom. 4. Why. And lastly, make Application.
Which I shall prosecute, according to the order of Nature, in this method. 1. In opening the nature of Moderation. 2. In showing it's exercise. 3. By whom and to whom. 4. Why. And lastly, make Application.
the word NONLATINALPHABET, and NONLATINALPHABET, which descends from it, (and for which, by a G•aecisme, it is used in the Text) being of such multifarious signification,
the word, and, which descends from it, (and for which, by a G•aecisme, it is used in the Text) being of such multifarious signification,
and no where in Scripture rendred in that extent as here, nor any where else (that I can find) by Moderation, which also occurs in no other place of all the Bible.
and no where in Scripture rendered in that extent as Here, nor any where Else (that I can find) by Moderation, which also occurs in no other place of all the bible.
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And is accordingly rendred by former Interpreters modestia; not as opposed to pride or haughtinesse, in it's strict Philosophick acception, (which some not attending to, have therefore quarrelled with) but that which doth moderate our actions, in which sense the Masters of that Language frequen•ly use it;
And is accordingly rendered by former Interpreters Modesty; not as opposed to pride or haughtiness, in it's strict Philosophic acception, (which Some not attending to, have Therefore quarreled with) but that which does moderate our actions, in which sense the Masters of that Language frequen•ly use it;
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and by later, for avoiding that ambiguity, Moderatio, from whence is formed our English word Moderation. Which (in it's latitude) is not any particular Grace or Virtue,
and by later, for avoiding that ambiguity, Moderatio, from whence is formed our English word Moderation. Which (in it's latitude) is not any particular Grace or Virtue,
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that equal Judgment which should command our wills and affections, and all our humane actions, which are capable of excesse or defect, by proportioning them according to the quality of the object,
that equal Judgement which should command our wills and affections, and all our humane actions, which Are capable of excess or defect, by proportioning them according to the quality of the Object,
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and it's end, according to the variety of circumstances the agent is in, by applying the general rules of Scripture for our walking, to our particular actions,
and it's end, according to the variety of Circumstances the agent is in, by applying the general rules of Scripture for our walking, to our particular actions,
The latter, of the will, pertains to the several and particular vertues therein, especially those that serve for the restraining our most strong and impetuous passions, which offer the greatest violence to the equality of our minds.
The latter, of the will, pertains to the several and particular Virtues therein, especially those that serve for the restraining our most strong and impetuous passion, which offer the greatest violence to the equality of our minds.
And therefore although it most properly be of the judgement, yet being most conspicuous and discernable in the exercise of such Vertues, it doth according to the quality of the Object about which they are conversant, assume their several notions and names.
And Therefore although it most properly be of the judgement, yet being most conspicuous and discernible in the exercise of such Virtues, it does according to the quality of the Object about which they Are conversant, assume their several notions and names.
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and consequently the grief which arises from the want or losse of them, it is therefore in reference to the former, Temperance (in it's large acception,) and the l•tter, Patience; and in relation to others, the raging power of anger and revenge, with what flows from them, in which regard it is in the Magistrate, Clemency; and humanity, meeknesse, gentlenesse, lenity, in all.
and consequently the grief which arises from the want or loss of them, it is Therefore in Referente to the former, Temperance (in it's large acception,) and the l•tter, Patience; and in Relation to Others, the raging power of anger and revenge, with what flows from them, in which regard it is in the Magistrate, Clemency; and humanity, meekness, gentleness, lenity, in all.
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as love not the World nor the things of the world, Jo. 2.15. take no thought for your life, for the morrow, Matth. 6.24, 31, 34, verses. Fear not them which kill the body, Matth. 10.12, 31. Luke 12, 4.7. Let not your hearts be troubled, Joh. 14.1. and many the like, which I cannot stand to mention:
as love not the World nor the things of the world, John 2.15. take no Thought for your life, for the morrow, Matthew 6.24, 31, 34, Verses. fear not them which kill the body, Matthew 10.12, 31. Luke 12, 4.7. Let not your hearts be troubled, John 14.1. and many the like, which I cannot stand to mention:
and some times by the action contrary to it's opposite vice, as Matth. 5.39, 40, 41. Turn the other check, let him have thy claoke also, go with him twain, i. e.
and Some times by the actium contrary to it's opposite vice, as Matthew 5.39, 40, 41. Turn the other check, let him have thy claoke also, go with him twain, i. e.
but only in common with the principles, and actions wherein it is imployed; whereby it becomes uncapable of any future accurate division in•o several kinds.
but only in Common with the principles, and actions wherein it is employed; whereby it becomes uncapable of any future accurate division in•o several Kinds.
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but that which peculiarly respects the actions themselves when the object is pitched upon, it being Moderations office to regulate and govern Principles in their actings upon their due objects chosen, that they exceed not therein.
but that which peculiarly respects the actions themselves when the Object is pitched upon, it being Moderations office to regulate and govern Principles in their actings upon their due objects chosen, that they exceed not therein.
For which end we must know, that all our humane actions, which are capable of moral good or evil, are of two sorts, especially according to their objects, Religious, or Civil. The former requires a Spiritual principle, end,
For which end we must know, that all our humane actions, which Are capable of moral good or evil, Are of two sorts, especially according to their objects, Religious, or Civil. The former requires a Spiritual principle, end,
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1. In judging the nature or quality of the objects in general, which we are particularly imployed about, (as the good things or evils of this life, in the particulars wherein we are conversant) according to what Scripture declares them to be,
1. In judging the nature or quality of the objects in general, which we Are particularly employed about, (as the good things or evils of this life, in the particulars wherein we Are conversant) according to what Scripture declares them to be,
It being a known Rule in the Schooles, Omnium appetibilium finis est mensura, or, that the end is that which must prescribe the measure of our actings, according to it's double respect, rei, & personae, for what,
It being a known Rule in the Schools, Omnium appetibilium finis est Mensura, or, that the end is that which must prescribe the measure of our actings, according to it's double respect, rei, & personae, for what,
Lastly, in due consideration of the circumstances of the Agent, wherein is such great variety, not only in regard of the person, which involves the end for whom the action is,
Lastly, in due consideration of the Circumstances of the Agent, wherein is such great variety, not only in regard of the person, which involves the end for whom the actium is,
and accordingly use them, or put a knife to thy throat and refrain, as the Wise man speaks, Prov. 13.2. for that which may but be sufficient for one, may serve for another to make his belly his God:
and accordingly use them, or put a knife to thy throat and refrain, as the Wise man speaks, Curae 13.2. for that which may but be sufficient for one, may serve for Another to make his belly his God:
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All that's said of Moderation will more clearly appear, if we consider it's Extreames from the nature of God's Commands, which are of two sorts. 1. Some are affirmative,
All that's said of Moderation will more clearly appear, if we Consider it's Extremes from the nature of God's Commands, which Are of two sorts. 1. some Are affirmative,
the former by way of more absoluteness, the latter more conditionally, as depending thereupon. 2. The other sort of precepts are negative, some what we must not do,
the former by Way of more absoluteness, the latter more conditionally, as depending thereupon. 2. The other sort of Precepts Are negative, Some what we must not do,
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others not forbidding us the object, but rectifying us about it, in the end we most do it for, manner how, &c. both which obliges us to continual observance,
Others not forbidding us the Object, but rectifying us about it, in the end we most do it for, manner how, etc. both which obliges us to continual observance,
and in morals to the contrary duties. By which it appeares, in our not right proportioning our actions, we sin in omission, by not doing so fully as he commands, in commission when we do those things that are our duty,
and in morals to the contrary duties. By which it appears, in our not right proportioning our actions, we sin in omission, by not doing so Fully as he commands, in commission when we do those things that Are our duty,
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As for actions materially evil, as Jonah 's being angry with God, hating virtue, and loving vice, &c. which are absolutely forbidden, no proportion is to have place,
As for actions materially evil, as Jonah is being angry with God, hating virtue, and loving vice, etc. which Are absolutely forbidden, no proportion is to have place,
but it and all other circumstances together with the action, wholly avoided or suppressed, because towards undue objects forbidden us there can be no defect, in regard there should be no action,
but it and all other Circumstances together with the actium, wholly avoided or suppressed, Because towards undue objects forbidden us there can be no defect, in regard there should be no actium,
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Here's the grace of Love required to act towards God, the manner exprest, in heart, soul, strength, mind, the measure in the four all's (the New Testament adding one to the three of the Old Testament,
Here's the grace of Love required to act towards God, the manner expressed, in heart, soul, strength, mind, the measure in the four all's (the New Testament adding one to the three of the Old Testament,
so far is the Gospel from detracting from duty,) here can be no excesse, in regard we can never love him as he deserves, not only in regard of what he hath done for us,
so Far is the Gospel from detracting from duty,) Here can be no excess, in regard we can never love him as he deserves, not only in regard of what he hath done for us,
for if we love any person or thing more than God, Christ, and our selves, it is not the action of Grace but sinful affection, which is to be moderated.
for if we love any person or thing more than God, christ, and our selves, it is not the actium of Grace but sinful affection, which is to be moderated.
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For he that with his natural affection loves Father or Mother, Wife, or Child, which yet they ought greatly to love, more then God or Christ, is no• worthy of them.
For he that with his natural affection loves Father or Mother, Wife, or Child, which yet they ought greatly to love, more then God or christ, is no• worthy of them.
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the Moralists, Schoolmen, and Civilians borrowing it from Aristotle, and restraining it to that particular Moderation of mitigating strickt Justice in the execution of humane Laws, and so is rendred equitas equitie. Which is either that of the Magistrate in his publick capacity,
the Moralists, Schoolmen, and Civilians borrowing it from Aristotle, and restraining it to that particular Moderation of mitigating strict justice in the execution of humane Laws, and so is rendered equitas equity. Which is either that of the Magistrate in his public capacity,
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like Draco's; so also not to execute them with cruelty, (though where requisite with severity;) but to moderate them by the Law of Nature, other Laws, former prcedents, constant customs, which hath the nature of Laws,
like Draco's; so also not to execute them with cruelty, (though where requisite with severity;) but to moderate them by the Law of Nature, other Laws, former prcedents, constant customs, which hath the nature of Laws,
and amongst Christians by the written Laws of God, that there may be convenientia poenae ad delictum, or a proportioning punishment to the quality of the offence, all circumstances (which the Law cannot possibly foresee or provide for) being duly considered.
and among Christians by the written Laws of God, that there may be convenientia Poenae ad delictum, or a proportioning punishment to the quality of the offence, all Circumstances (which the Law cannot possibly foresee or provide for) being duly considered.
when according to the rules of equity, we omit what the rigor of the letter of the Law would adjudge us, thereby neither injuring our selves or others, which is usually called probitas or honestas; by us, common honesty that should be 'twixt man and man.
when according to the rules of equity, we omit what the rigor of the Letter of the Law would adjudge us, thereby neither injuring our selves or Others, which is usually called Probity or Honestas; by us, Common honesty that should be betwixt man and man.
And hence some borrow it and restrain it to that carriage the Law takes not cognisance of, in our meeknesse and gentlenesse, making it that single Vertue the Moralists call mansuetudo, we meeknesse.
And hence Some borrow it and restrain it to that carriage the Law Takes not cognisance of, in our meekness and gentleness, making it that single Virtue the Moralists call mansuetudo, we meekness.
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But though it be all these, yet 'tis also more, these not reaching the latitude of the word NONLATINALPHABET nor the extent of the duty here in joyned;
But though it be all these, yet it's also more, these not reaching the latitude of the word nor the extent of the duty Here in joined;
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and, though sometimes restrained to this, or that particular kind of Moderation, yet in it's latitude (as the best Philologers tell us) denotes mediocrity, indifferency, equality, or the like.
and, though sometime restrained to this, or that particular kind of Moderation, yet in it's latitude (as the best Philologers tell us) denotes mediocrity, indifferency, equality, or the like.
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And in this general acception, which I may call the Moral or Theological Sense, not restraining it to (though not excluding) the forinsecal and stricter acceptation thereof, I shall through Gods assistance handle it.
And in this general acception, which I may call the Moral or Theological Sense, not restraining it to (though not excluding) the forinsecal and Stricter acceptation thereof, I shall through God's assistance handle it.
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The rather, because our Judicious and Learned Perkins, hath in a peculiar little Tractate already spoken sufficiently to that particular, of the Moderation of Justice by the Magistrate,
The rather, Because our Judicious and Learned Perkins, hath in a peculiar little Tractate already spoken sufficiently to that particular, of the Moderation of justice by the Magistrate,
and I seriously wish they would also practise. 2. General now follows; The exercise of Moderation, wherein the case proposed is included, viz. Case. Wherein must we practise Moderation.
and I seriously wish they would also practise. 2. General now follows; The exercise of Moderation, wherein the case proposed is included, viz. Case. Wherein must we practise Moderation.
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or the faculty, or principle, of what kind soever internal and external, from which the action flows. 2. In what actions. And 3. How, or the measure and proportion to be observed in such our actions.
or the faculty, or principle, of what kind soever internal and external, from which the actium flows. 2. In what actions. And 3. How, or the measure and proportion to be observed in such our actions.
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I shall therefore joyn them together in the prosecution of the Case. For the general Object of Moderation, or about what it must be exercised and appear. Negatively.
I shall Therefore join them together in the prosecution of the Case. For the general Object of Moderation, or about what it must be exercised and appear. Negatively.
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2. Relatively, or in relation to others for external peace, wherein we must exercise it, in civil and in Religious matters. The former I shall call Moderation towards things, the latter towards persons.
2. Relatively, or in Relation to Others for external peace, wherein we must exercise it, in civil and in Religious matters. The former I shall call Moderation towards things, the latter towards Persons.
The Apostle not saying, use Moderation towards all men, but let it appear to all men, which even that which is internal doth in our external conversation.
The Apostle not saying, use Moderation towards all men, but let it appear to all men, which even that which is internal does in our external Conversation.
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But though there be abundance of excellent fruit on this branch of Moderation, yet in regard I conceive that towards persons principally intended, I will not stand to shake it down,
But though there be abundance of excellent fruit on this branch of Moderation, yet in regard I conceive that towards Persons principally intended, I will not stand to shake it down,
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And the evils of this life, such as are contrary to these, as shallownesse of parts natural or acquired, sicknesse, weaknesse, death, deformity, poverty, losses of friends or estate, infamy, reproaches, troubles, warrs, hunger, thirst, nakednesse, imprisonment, captivity, banishment, and such like:
And the evils of this life, such as Are contrary to these, as shallowness of parts natural or acquired, sickness, weakness, death, deformity, poverty, losses of Friends or estate, infamy, Reproaches, Troubles, wars, hunger, thirst, nakedness, imprisonment, captivity, banishment, and such like:
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so we must not over-value them, beyond their intrinsick worth and the ends for which God allows them, the end and use being the measure of every things estimation.
so we must not overvalue them, beyond their intrinsic worth and the ends for which God allows them, the end and use being the measure of every things estimation.
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yet those that are the best, and best for us that the World affords, are still but creatures, who are most of them serviceable only to our bodyes, that they may be serviceable to our Souls, in the service of our Heavenly Father:
yet those that Are the best, and best for us that the World affords, Are still but creatures, who Are most of them serviceable only to our bodies, that they may be serviceable to our Souls, in the service of our Heavenly Father:
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These sensitive objects make such impressions upon our imagination when absent, and our passions when present, that if Grace and Reason moderate not our Judgement of them, our whole man becomes inflamed therewith,
These sensitive objects make such impressions upon our imagination when absent, and our passion when present, that if Grace and Reason moderate not our Judgement of them, our Whole man becomes inflamed therewith,
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Therefore our Saviour prescribes wisely, that our hearts may not be in them, the light of our minds being single, Matth. 6.22, 23. When Achan (Josh. 7.21.) judged the Babylonish garment goodly, and the silver and gold,
Therefore our Saviour prescribes wisely, that our hearts may not be in them, the Light of our minds being single, Matthew 6.22, 23. When achan (Josh. 7.21.) judged the Babylonish garment goodly, and the silver and gold,
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Let thy Moderation therefore begin here, and consider the character Solomon upon good experience gives them, that they are all to us in this degenerate state vanity of vanities, yea vexation of Spirit.
Let thy Moderation Therefore begin Here, and Consider the character Solomon upon good experience gives them, that they Are all to us in this degenerate state vanity of vanities, yea vexation of Spirit.
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but only conditionally, as God in his All-wise-disposing providence sees meet to dispense to us, (he having so only promised them,) and for those ends and so far forth as they are convenient for us, according to Agars desire, Prov. 30.8.
but only conditionally, as God in his All-wise-disposing providence sees meet to dispense to us, (he having so only promised them,) and for those ends and so Far forth as they Are convenient for us, according to Agars desire, Curae 30.8.
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for our health, and other ends now mentioned to which they refer; but neither these nor any other good things of this life absolutely, or for themselves,
for our health, and other ends now mentioned to which they refer; but neither these nor any other good things of this life absolutely, or for themselves,
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It is not thus desiring the lawful pleasures, profits, honours of this life, which St. John speaks of 1 Ep. c. 2. v. 16. but the immoderacy of the desiring them which he calls lust, and saith is of the World; as well he may, seeing this is the Trinity that it genenally worshipeth more than the blessed Trinity of Heaven.
It is not thus desiring the lawful pleasures, profits, honours of this life, which Saint John speaks of 1 Epistle c. 2. v. 16. but the immoderacy of the desiring them which he calls lust, and Says is of the World; as well he may, seeing this is the Trinity that it genenally Worshippeth more than the blessed Trinity of Heaven.
as craving as the Horse-leach daughters still crying give, give; as unsaiable as the grave; and as unsatisfied as hell and destruction towards which they are travelling.
as craving as the Horseleech daughters still crying give, give; as unsaiable as the grave; and as unsatisfied as hell and destruction towards which they Are traveling.
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and subordination wherewith thou mayest and oughtest desire them. This speaking only the execution of the former particular, must needs be accordingly bounded.
and subordination wherewith thou Mayest and Ought desire them. This speaking only the execution of the former particular, must needs be accordingly bounded.
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As it is the Statue Law of Heaven, that in the sweat of our brows we should eat our bread, and should be our daily prayer, that our Father which is in Heaven would give us this day our daily bread, i. e. all things requisite and convenient;
As it is the Statue Law of Heaven, that in the sweat of our brows we should eat our bred, and should be our daily prayer, that our Father which is in Heaven would give us this day our daily bred, i. e. all things requisite and convenient;
So is it that we should not lay up for our selves treasures upon earth, not serve these as our Masters, nor take thought for our lives, what we shall eat,
So is it that we should not lay up for our selves treasures upon earth, not serve these as our Masters, nor take Thought for our lives, what we shall eat,
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or what we shall drink, or wherewithall we shall be cloathed (which three are the total sum all these externals amount to in their use) Matth. 6.19, 24, 25, &c. Our blessed Saviour from the 19th verse of that Chapter, forbidding this immoderate pursuit in those negative precepts, which he presseth with several cogent arguments and expostulations;
or what we shall drink, or wherewithal we shall be clothed (which three Are the total sum all these externals amount to in their use) Matthew 6.19, 24, 25, etc. Our blessed Saviour from the 19th verse of that Chapter, forbidding this immoderate pursuit in those negative Precepts, which he Presseth with several cogent Arguments and expostulations;
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and set them in competition with the treasures in Heaven, and God our great Master whom we ought ro serve even in the following our imployments for these;
and Set them in competition with the treasures in Heaven, and God our great Master whom we ought ro serve even in the following our employments for these;
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And yet (alas!) after all this, how do we seek them as if they were our treasure, our happinesse, our all? as if here was our continuing City, wherein we should alwayes live,
And yet (alas!) After all this, how do we seek them as if they were our treasure, our happiness, our all? as if Here was our Continuing city, wherein we should always live,
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and have these treasures, and none other to come that hath better? Though these be things after which the Gentiles seek, yet they will be excusable who know no better in comparison of thee and me, who know the true Pearl of price, are invited and called to better dainties,
and have these treasures, and none other to come that hath better? Though these be things After which the Gentiles seek, yet they will be excusable who know no better in comparison of thee and me, who know the true Pearl of price, Are invited and called to better dainties,
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as I fear will rise up in Judgement in this particular, against most of us that call our selves Christians. They beholding the busie World (as one of them speaks of the Souls in the other) as the Ant carrying a straw,
as I Fear will rise up in Judgement in this particular, against most of us that call our selves Christians. They beholding the busy World (as one of them speaks of the Souls in the other) as the Ant carrying a straw,
which yet dazels our eyes with their seeming luster, and makes our hearts say of these our houses as if they were our homes, 'tis good for us to be here.
which yet dazzles our eyes with their seeming luster, and makes our hearts say of these our houses as if they were our homes, it's good for us to be Here.
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nor in our love towards them, 1 John 2.15. Love not the World, neither the things that are in the World, by taking too much complacency and delight in them; nor our rejoycing, Eccles. 11.9. if thou dost, know, for all these things God will bring thee to Judgment.
nor in our love towards them, 1 John 2.15. Love not the World, neither the things that Are in the World, by taking too much complacency and delight in them; nor our rejoicing, Eccles. 11.9. if thou dost, know, for all these things God will bring thee to Judgement.
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which was a divine and extraordinary gift, calls them off, and shews them a fit matter of rejoycing, wherein they could not exceed, not absolutely forbidding,
which was a divine and extraordinary gift, calls them off, and shows them a fit matter of rejoicing, wherein they could not exceed, not absolutely forbidding,
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but limiting them with a rather, but rather rejoyce that your names are written in heaven, Ver. 20. nor in our glorying in them, Jer. 9.23, 24. Oh what need of moderation here!
but limiting them with a rather, but rather rejoice that your names Are written in heaven, Ver. 20. nor in our glorying in them, Jer. 9.23, 24. O what need of moderation Here!
If the enjoyment of these outward things had been so considerable, think you our blessed Saviour, who could have commanded them, would have wanted them? What are the best of them? Are thy Riches any thing,
If the enjoyment of these outward things had been so considerable, think you our blessed Saviour, who could have commanded them, would have wanted them? What Are the best of them? are thy Riches any thing,
but of the earth, and earthly? Thy Pleasures any thing, but a little titillation of the flesh, of no permanent nature, lives but one instant and dies as fast? Thy Honour any thing, besides a hollow eccho,
but of the earth, and earthly? Thy Pleasures any thing, but a little titillation of the Flesh, of no permanent nature, lives but one instant and die as fast? Thy Honour any thing, beside a hollow echo,
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or wave, break and dash it away? Is not he that's great in this City, scarce known in the next? He that's King in one nation, unknown to many other nations? How short lived, I pray? Have there not been many great ones we never heard of? Those we read, do we not skip their names often, not troubling our selves with the thought or remembrance of them? If we do, what are they the better? Read Psal. 103.14, 15, 16, 17, 18. Nay, have not the greatest judgments of God followed excess in things lawful? I will trouble you with none but a few Scriptural Examples: Two of the greatest the World ever knew, the flood,
or wave, break and dash it away? Is not he that's great in this city, scarce known in the next? He that's King in one Nation, unknown to many other Nations? How short lived, I pray? Have there not been many great ones we never herd of? Those we read, do we not skip their names often, not troubling our selves with the Thought or remembrance of them? If we do, what Are they the better? Read Psalm 103.14, 15, 16, 17, 18. Nay, have not the greatest Judgments of God followed excess in things lawful? I will trouble you with none but a few Scriptural Examples: Two of the greatest the World ever knew, the flood,
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Likewise in the daies of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, (all again things lawful in themselves) but the same day that Lot went out of Sodom it rained fire and brimstone from heaven,
Likewise in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they built, (all again things lawful in themselves) but the same day that Lot went out of Sodom it reigned fire and brimstone from heaven,
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and for the honour of my Majesty? While the word is in his mouth there falls a voice from heaven, The Kingdom is departed from thee, and he is turned to grass with the Oxen, Dan. 4.30, 33. And his Son Belshazzars great Feast fills up the measure,
and for the honour of my Majesty? While the word is in his Mouth there falls a voice from heaven, The Kingdom is departed from thee, and he is turned to grass with the Oxen, Dan. 4.30, 33. And his Son Belshazzars great Feast fills up the measure,
Nay rather what a big-bellied Monster is it? Full of many deadly sins, full of Atheism, unbelief, idolatry, carnal security, preferring these things before God, Christ, heaven and happiness.
Nay rather what a big-bellied Monster is it? Full of many deadly Sins, full of Atheism, unbelief, idolatry, carnal security, preferring these things before God, christ, heaven and happiness.
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Or as the Disciples, Lord, save us, we perish, though they were too fearful, in regard of Christs being with them, who was sufficient security for their safety.
Or as the Disciples, Lord, save us, we perish, though they were too fearful, in regard of Christ being with them, who was sufficient security for their safety.
But then there is a diffident fear that distracts us, and cuts all the nerves and sinews of lawful care and endeavours, that brings a snare with it, ( Prov. 29.25.) and often drives us upon unwarrantable means,
But then there is a diffident Fear that distracts us, and cuts all the nerves and sinews of lawful care and endeavours, that brings a snare with it, (Curae 29.25.) and often drives us upon unwarrantable means,
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This we must beware of, by a due moderating our fears according to the impendent evill, which must be judged by its opposite good. Not fearing all evils alike, the loss of some wealth like the loss of our health,
This we must beware of, by a due moderating our fears according to the impendent evil, which must be judged by its opposite good. Not fearing all evils alike, the loss of Some wealth like the loss of our health,
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no nor all evils of the same kind alike, not a Tertian Ague like the Stone, this by its exquisite pain, depriving us more of the natural comfort of health, and more endangering our lives.
no nor all evils of the same kind alike, not a Tertian Ague like the Stone, this by its exquisite pain, depriving us more of the natural Comfort of health, and more endangering our lives.
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And not over-fearing the greatest, viz. Death, called by Job, The King of terrors (15. and 14.) and by the Philosopher, NONLATINALPHABET, of all terribles the most terrible, which our Saviour,
And not over-fearing the greatest, viz. Death, called by Job, The King of terrors (15. and 14.) and by the Philosopher,, of all terribles the most terrible, which our Saviour,
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Ye•, though we should fear political or publike evils, as Wars, Famine, Pestilence, more than our own personal (of which you see I speak only all along) in regard those are greater, the publick good being be ter and to be preferred before any private, yet not these too much.
Ye•, though we should Fear political or public evils, as Wars, Famine, Pestilence, more than our own personal (of which you see I speak only all along) in regard those Are greater, the public good being be ter and to be preferred before any private, yet not these too much.
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for wherefore doth a living man complain, a man for the punishment of his sin, (Lam. 3.39.) little reason whilst thou art living, seeing it is less than thy desert,
for Wherefore does a living man complain, a man for the punishment of his since, (Lam. 3.39.) little reason while thou art living, seeing it is less than thy desert,
That God is said alwaies to act the Geometrician, in regard of his equal dealing with all men, in proportioning rewards and punishments to their deserts:
That God is said always to act the Geometrician, in regard of his equal dealing with all men, in proportioning rewards and punishments to their deserts:
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And a greater than he, yea, the greatest that can be, God himself, appeals to the sinners own conscience, Is not my way equal? are not yours unequal? Ezek. 18. which whole Chapter is a defence of his equity.
And a greater than he, yea, the greatest that can be, God himself, appeals to the Sinners own conscience, Is not my Way equal? Are not yours unequal? Ezekiel 18. which Whole Chapter is a defence of his equity.
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Therefore Scripture accordingly calls for affection for the publike, and forbids it in our own concernments, in regard we are generally defective in the former, and excessive in the latter.
Therefore Scripture accordingly calls for affection for the public, and forbids it in our own concernments, in regard we Are generally defective in the former, and excessive in the latter.
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and your children, in regard of the publick calamities that were coming upon Jerusalem, Mat. 23.27, 28, 29. Every particular being concerned in the community.
and your children, in regard of the public calamities that were coming upon Jerusalem, Mathew 23.27, 28, 29. Every particular being concerned in the community.
Some are of the good we want and never enjoyed, as deformity of body, defect in parts, constant poverty, &c. and here we must beware we judge not those evils which are none,
some Are of the good we want and never enjoyed, as deformity of body, defect in parts, constant poverty, etc. and Here we must beware we judge not those evils which Are none,
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and so trouble and torment our selves without cause, and reproach our Maker, saying, Why hath he made me thus? Why am I no nobler born, no more beautiful made, no greater heir, no quicker Parted? Why am I not as such,
and so trouble and torment our selves without cause, and reproach our Maker, saying, Why hath he made me thus? Why am I not Nobler born, no more beautiful made, no greater heir, no quicker Parted? Why am I not as such,
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and what have we more? and saiest thou what aileth us? We must not here be too passionately excessive, either in the degree or duration of our trouble;
and what have we more? and Sayest thou what aileth us? We must not Here be too passionately excessive, either in the degree or duration of our trouble;
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we must be affected with the providence of God in these evils, according to their greatness to us (a little loss in it self may be great to a poor man,
we must be affected with the providence of God in these evils, according to their greatness to us (a little loss in it self may be great to a poor man,
as the Widows two mites was more to her than their far greater sums was to them that cast them in, the death of an only child greater than when a number) and so trouble and sorrow for them;
as the Widows two mites was more to her than their Far greater sums was to them that cast them in, the death of an only child greater than when a number) and so trouble and sorrow for them;
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but discontented we must not be, nor distracted in the duties God requires; nor refuse to be comforted because our Husbands, Wives, Children, Pleasures, Honours, Riches are not;
but discontented we must not be, nor distracted in the duties God requires; nor refuse to be comforted Because our Husbands, Wives, Children, Pleasures, Honours, Riches Are not;
we must love them so as we may lose them, that when we do, we may not lose our selves, Amavi haec omnia tanquam amissurus, let us every one say at parting with them, I loved you so as I can lose you.
we must love them so as we may loose them, that when we do, we may not loose our selves, Amavi haec omnia tanquam amissurus, let us every one say At parting with them, I loved you so as I can loose you.
Maintain that equilibrious frame in thee (as David, 2 Sam. 15.26.) Here I am, let God do to me as seemeth good to him, which is the mother of patience, and like it makes these evils (though not none,
Maintain that equilibrious frame in thee (as David, 2 Sam. 15.26.) Here I am, let God do to me as seems good to him, which is the mother of patience, and like it makes these evils (though not none,
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Thus I have done with moderation towards things, most of whose particulars mentioned, you have prest by the Apostle Paul, and by the same argument of the Text, 1 Cor. 7.29, 30, 31. The time is short, It remaineth that both they that have Wives, be as though they had none:
Thus I have done with moderation towards things, most of whose particulars mentioned, you have pressed by the Apostle Paul, and by the same argument of the Text, 1 Cor. 7.29, 30, 31. The time is short, It remains that both they that have Wives, be as though they had none:
And though I have stood longer upon this than I intended, and promised both you and my self, in regard the fruit hung so thick about me, that I could not but pluck some of it,
And though I have stood longer upon this than I intended, and promised both you and my self, in regard the fruit hung so thick about me, that I could not but pluck Some of it,
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especially considering how much this moderation towards things conduceth to that which respects persons; (the contentions in the world arising usually from our want of moderation to the things of the world,
especially considering how much this moderation towards things conduceth to that which respects Persons; (the contentions in the world arising usually from our want of moderation to the things of the world,
as in civil matters it is patent, and in religious though less obvious, yet most frequently as certain, that these are the springs from which they flow:) and how necessary it is for us all to know and practice it,
as in civil matters it is patent, and in religious though less obvious, yet most frequently as certain, that these Are the springs from which they flow:) and how necessary it is for us all to know and practice it,
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Having spoken of moderation, as it respects our selves, for preserving peace within, (this as all government having peace for its end) which appears and is made known to others by our conversation;
Having spoken of moderation, as it respects our selves, for preserving peace within, (this as all government having peace for its end) which appears and is made known to Others by our Conversation;
I shall speak to both these, in reference to peace Political and Ecclesiastical; to the former more briefly, being so near akin to that part we have already dispatched. 1. In Civil matters.
I shall speak to both these, in Referente to peace Political and Ecclesiastical; to the former more briefly, being so near akin to that part we have already dispatched. 1. In Civil matters.
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Herein we may be considered Actively or Passively. 1. Actively. We must moderate our speeches that we give no just provocation thereby, according to prudence.
Herein we may be considered Actively or Passively. 1. Actively. We must moderate our Speeches that we give no just provocation thereby, according to prudence.
and the quality and temper of the persons concerned. In our discourses with others; not trifling in weighty matters, and fervent in trifles of no moment;
and the quality and temper of the Persons concerned. In our discourses with Others; not trifling in weighty matters, and fervent in trifles of no moment;
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though for different ends dealt with all) if contumacious more sharply, if flexible gently, if teachy or jealous, more tenderly and cautiously, if equal with more freedom and liberty; and so of all others.
though for different ends dealt with all) if contumacious more sharply, if flexible gently, if teachy or jealous, more tenderly and cautiously, if equal with more freedom and liberty; and so of all Others.
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or chearful and pleasant, beyond their accustomed temper, and accordingly moderate our speeches, as the Wise Man advise•h, Prov. 25.20. At no time stir•ing up contention, or speaking swords and darts, but as the wise whose tongue is health, Prov. 18.6. and 12.18.
or cheerful and pleasant, beyond their accustomed temper, and accordingly moderate our Speeches, as the Wise Man advise•h, Curae 25.20. At no time stir•ing up contention, or speaking swords and darts, but as the wise whose tongue is health, Curae 18.6. and 12.18.
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not readily taking up a reproach against our neighbour, and rashly venting it, Prov. 10.12. nor jealously framing one, and according thereto passing verdict;
not readily taking up a reproach against our neighbour, and rashly venting it, Curae 10.12. nor jealously framing one, and according thereto passing verdict;
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or charge over, such as St. Pauls towards his Corinthians (2 Cor. 11.2.) and Job his children (1.5.) in reference to our admonishing or other dealings with them,
or charge over, such as Saint Paul's towards his Corinthians (2 Cor. 11.2.) and Job his children (1.5.) in Referente to our admonishing or other dealings with them,
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Nor this without necessity, nor to every one blazoning others, nor of all alike without respect to quality, age, temptatio•s and the like, of which and all o•her circumstances, consideration must be had, and due allowance made.
Nor this without necessity, nor to every one blazoning Others, nor of all alike without respect to quality, age, temptatio•s and the like, of which and all o•her Circumstances, consideration must be had, and due allowance made.
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yet in them we assume not so much to our selves nor apt so passionately to miscarry.) Great need of this in Superiours, Masters especially towards Servants,
yet in them we assume not so much to our selves nor apt so passionately to miscarry.) Great need of this in Superiors, Masters especially towards Servants,
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and Schollers, that they deal with them according to their dispositions, forbearing (or as the Greek moderating) threatning, Ephes. 6.9. and Prov. 11.24. and Parents often towards children, Fathers provoke not your children, lest they be discouraged, Colos. 3.21.
and Scholars, that they deal with them according to their dispositions, forbearing (or as the Greek moderating) threatening, Ephesians 6.9. and Curae 11.24. and Parents often towards children, Father's provoke not your children, lest they be discouraged, Colos 3.21.
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And as great need of Superiors moderating their passion towards Inferiors, so great need of these using prudence towards those and their equals, Rebuke not (therefore saith Paul to Timothy, 1 Ep. 5.1.) an elder, but intreat him as a Father,
And as great need of Superiors moderating their passion towards Inferiors, so great need of these using prudence towards those and their equals, Rebuke not (Therefore Says Paul to Timothy, 1 Epistle 5.1.) an elder, but entreat him as a Father,
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when thy neighbour hath put thee to shame, Prov. 25.8. 2. If so, In trying by all fair means the obtaining thy right, whe•her of estate, good name, honour,
when thy neighbour hath put thee to shame, Curae 25.8. 2. If so, In trying by all fair means the obtaining thy right, whe•her of estate, good name, honour,
or the like, by arguments and perswasions, by seeking accommodation, by willingly referring it to the equal judgment and determination of others or the like.
or the like, by Arguments and persuasions, by seeking accommodation, by willingly referring it to the equal judgement and determination of Others or the like.
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How eminent was Abraham for this, ( Gen. 13.8, 9.) who stood not upon his terms of superiority with Lot, though his Unkle and Guardian formerly and Governor,
How eminent was Abraham for this, (Gen. 13.8, 9.) who stood not upon his terms of superiority with Lot, though his Uncle and Guardian formerly and Governor,
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if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand then I will go to the left; and performs accordingly.
if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand then I will go to the left; and performs accordingly.
We must not be injurious to our selves, for as St. Austin saith well, quis aliis aequus qui sibi iniquus? who that's unequal to himself will be equal to others? We must not yield that which is greatly to our detriment,
We must not be injurious to our selves, for as Saint Austin Says well, quis Others aequus qui sibi iniquus? who that's unequal to himself will be equal to Others? We must not yield that which is greatly to our detriment,
except our yielding be as easie terms as further contesting (as it proves often when we proceed to Law, &c.) and here that may be very considerable to one, that is but small to another,
except our yielding be as easy terms as further contesting (as it Proves often when we proceed to Law, etc.) and Here that may be very considerable to one, that is but small to Another,
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Nay there may be grounds for not yielding the least we can possibly obtain, which we must conceale from the publick (though we may satisfie private Christians) as when we know our estate is small,
Nay there may be grounds for not yielding the least we can possibly obtain, which we must conceal from the public (though we may satisfy private Christians) as when we know our estate is small,
every one knowing his own circumstances for the most part pretty well, (which should be a ground for our charity, that we censure not men whose circumstances we know not:) nor are we apt to miscarry in departing from our own interest.
every one knowing his own Circumstances for the most part pretty well, (which should be a ground for our charity, that we censure not men whose Circumstances we know not:) nor Are we apt to miscarry in departing from our own Interest.
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Not when others are low, or in present exigencies, to take them by the throat saying, pay me what thou owest ( Matth. 18.28.) but to be equal, merciful,
Not when Others Are low, or in present exigencies, to take them by the throat saying, pay me what thou owest (Matthew 18.28.) but to be equal, merciful,
and considerative of others as well as our selves, and accordingly to deal. 4. If all thou must yield will not satisfie, In thy chargeable appeale to the Civil Magistrate.
and considerative of Others as well as our selves, and accordingly to deal. 4. If all thou must yield will not satisfy, In thy chargeable appeal to the Civil Magistrate.
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3. We must moderate our whole carriage and conversation towards others according to the rules of Modesty and sobriety, Prov. 25.6. Avoid all occasions of giving just offence to others.
3. We must moderate our Whole carriage and Conversation towards Others according to the rules of Modesty and sobriety, Curae 25.6. Avoid all occasions of giving just offence to Others.
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Consider that not only hatred and wrath, but variance, emulations, and strife are reckoned amongst the works of the flesh, which they that do shall not inherit the Kingdom of God:
Consider that not only hatred and wrath, but variance, emulations, and strife Are reckoned among the works of the Flesh, which they that do shall not inherit the Kingdom of God:
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whiles peace, long-suffering, gentlenesse, and meeknesse (fruits of the Spirit) shall, Gal. 5.20. — 23. Let not thy immodest looks efface others modesty, nor thy gestures offend their gravity.
while peace, long-suffering, gentleness, and meekness (fruits of the Spirit) shall, Gal. 5.20. — 23. Let not thy immodest looks efface Others modesty, nor thy gestures offend their gravity.
Let not then any taunting jests, bitter sarcasms, or any other words, or mimical gestures, foolish wagers, recreations or the like, become snares to entrap thy pe•ce with others.
Let not then any taunting jests, bitter sarcasms, or any other words, or mimical gestures, foolish wagers, recreations or the like, become snares to entrap thy pe•ce with Others.
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Finally, brethren, whatsoever things are true, whatsoever things are honest (or grave and venerable NONLATINALPHABET) whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
Finally, brothers, whatsoever things Are true, whatsoever things Are honest (or grave and venerable) whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
th•ir temper, some are more dull and flegmatick, others more melancholy and suspicious, some more cholerick and boysterously passionate, others more agil quick and sprightly;
th•ir temper, Some Are more dull and phlegmatic, Others more melancholy and suspicious, Some more choleric and boisterously passionate, Others more Agile quick and sprightly;
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not putting any sinister interpretation but most favourable, nor agravating the offence, 1 Cor. 13.5. & 7. 4. Admonishing them, Matth. 18.15. Gal. 6.1. Lastly, pardoning them;
not putting any sinister Interpretation but most favourable, nor aggravating the offence, 1 Cor. 13.5. & 7. 4. Admonishing them, Matthew 18.15. Gal. 6.1. Lastly, pardoning them;
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forbearing one another, and forgiving one another, &c. Colos. 3.13. 2. We must moderate our passions in their due exercise, in case of greater and wilful offences, according to the nature and quality thereof.
forbearing one Another, and forgiving one Another, etc. Colos 3.13. 2. We must moderate our passion in their due exercise, in case of greater and wilful offences, according to the nature and quality thereof.
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avoyding of and suppressing, all wrath, envy, malice, revenge and the like sinful passions that have the stamp of Hell upon them, ( James 3.15.) which come thence and lead thither, Gal. 5.20. and 21. In Gods cause we must be angry, against sin;
avoiding of and suppressing, all wrath, envy, malice, revenge and the like sinful passion that have the stamp of Hell upon them, (James 3.15.) which come thence and led thither, Gal. 5.20. and 21. In God's cause we must be angry, against since;
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Acts 17.16. (but these I am not speaking of) in our own we may be angry, but we must not sin. Ephes. 4.26. Whosoever is angry with his brother without a cause, shall be in danger of the Judgment, saith our blessed Saviour, Matth. 5.22.
Acts 17.16. (but these I am not speaking of) in our own we may be angry, but we must not sin. Ephesians 4.26. Whosoever is angry with his brother without a cause, shall be in danger of the Judgement, Says our blessed Saviour, Matthew 5.22.
In which three things are considerable. 1. With whom, and thats clearly the Offendors, not every one that's next us. 2. For what, which the Philosopher,
In which three things Are considerable. 1. With whom, and thats clearly the Offenders, not every one that's next us. 2. For what, which the Philosopher,
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as when they are slow of parts, weak of strength, or the like, and can do no better; (here we may find fault and admonish gently to quicken, not be angry to discourage, those we have power over,
as when they Are slow of parts, weak of strength, or the like, and can do no better; (Here we may find fault and admonish gently to quicken, not be angry to discourage, those we have power over,
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by, stand, in awe, and sinne not, when we are angry with others, we had need stand in awe of God that we sin not) let not the Sun go down upon thy wrath,
by, stand, in awe, and sin not, when we Are angry with Others, we had need stand in awe of God that we sin not) let not the Sun go down upon thy wrath,
lest the Devil who is ready at hand take occasion thereat, to blow us all into a flame of wrath, malice, revenge and what not, all which are to be wholly avoyded.
lest the devil who is ready At hand take occasion thereat, to blow us all into a flame of wrath, malice, revenge and what not, all which Are to be wholly avoided.
By no means rendering railing for railing, or evil for evil, but overcoming evil with good, Oh that our blessed Saviour's known precept, was but as known in the practice, Matth. 7.44, & c! and that his copy was but writ after by us;
By no means rendering railing for railing, or evil for evil, but overcoming evil with good, O that our blessed Saviour's known precept, was but as known in the practice, Matthew 7.44, & c! and that his copy was but writ After by us;
If those many places of holy Scripture, of forbearing, and forgiving one another under the penalty of damnation were duly believed, they would marvelously restrain men at least, and becalm the World. But let's see our practise.
If those many places of holy Scripture, of forbearing, and forgiving one Another under the penalty of damnation were duly believed, they would marvelously restrain men At least, and becalm the World. But let's see our practice.
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Not to hearken or regard every reproach, scorn, contempt that's cast upon us; nor every trespasse of our neighbour, 2 Sam. 16.10. The discretion of a man deferreth his anger, and 'tis his glory to passe over a transgression, Prov. 19.11.
Not to harken or regard every reproach, scorn, contempt that's cast upon us; nor every trespass of our neighbour, 2 Sam. 16.10. The discretion of a man deferreth his anger, and it's his glory to pass over a Transgression, Curae 19.11.
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How eminent is our Saviours example herein, who though free from tribute, yet rather than he would offend, works a Miracle for the solution thereof, Matth. 17.27. He fairly shews first that he is so, and then notwithstanding payes, whose wisdom and practise herein let us follow.
How eminent is our Saviors Exampl herein, who though free from tribute, yet rather than he would offend, works a Miracle for the solution thereof, Matthew 17.27. He fairly shows First that he is so, and then notwithstanding pays, whose Wisdom and practice herein let us follow.
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Nay in real wrongs of estate, we should in case of their incapacity of recompencing, accept for present, verbal satisf•ction till they be better inabled,
Nay in real wrongs of estate, we should in case of their incapacity of recompensing, accept for present, verbal satisf•ction till they be better enabled,
and if never, to lose all rather than by imprisonment, or otherwise to bring upon them (and often theirs also) utter destruction, Matth. 18.29, 30. For as the Moralist well NONLATINALPHABET but not NONLATINALPHABET,
and if never, to loose all rather than by imprisonment, or otherwise to bring upon them (and often theirs also) utter destruction, Matthew 18.29, 30. For as the Moralist well but not,
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nay we must in some cases have so much charity also to the publick and our selves, that in notorious injuries, we should do right to both in the prosecution of such offenders,
nay we must in Some cases have so much charity also to the public and our selves, that in notorious injuries, we should do right to both in the prosecution of such offenders,
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as the Sept. 1 Sam. 19.4. Gen. 42.22. and elsewhere frequently use the Greek words, NONLATINALPHABET, If any man trespasse against his neighbour, that is injure or wrong him) yet thou must constantly forgive him;
as the Sept 1 Sam. 19.4. Gen. 42.22. and elsewhere frequently use the Greek words,, If any man trespass against his neighbour, that is injure or wrong him) yet thou must constantly forgive him;
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Thus Moses though the meekest man upon earth would not abate Pharaoh an hoofe, (Exod. 10.26.) for thereof must we serve the Lord (saith he) and we know not with what, until we come thither, i. e, Canaan. A Minister may yield his own, but he must not the Churches right.
Thus Moses though the Meekest man upon earth would not abate Pharaoh an hoof, (Exod 10.26.) for thereof must we serve the Lord (Says he) and we know not with what, until we come thither, i. e, Canaan. A Minister may yield his own, but he must not the Churches right.
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which if tolerated the World would become a great latrocinium, and slaughter-house, wherein the longest sword and strongest arm would sweep away all, a place for beasts but no quiet habitation for men. 2. When the publick emolument or estimation suffers in our injuries.
which if tolerated the World would become a great latrocinium, and slaughterhouse, wherein the longest sword and Strongest arm would sweep away all, a place for beasts but no quiet habitation for men. 2. When the public emolument or estimation suffers in our injuries.
How ample is the Apostle Paul in his own vindication against the false Apostles defamation of him, in his Second Epistle to the Corinths, which is much of it Apologetical.
How ample is the Apostle Paul in his own vindication against the false Apostles defamation of him, in his Second Epistle to the Corinths, which is much of it Apologetical.
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In all other meerly personal wrongs and injuries, when they are considerable in themselves, or their issue to thee, provided thou canst no other way obtain right, thou maiest publickly prosecute thine Injurers, Opppressors, publike Defamers,
In all other merely personal wrongs and injuries, when they Are considerable in themselves, or their issue to thee, provided thou Canst no other Way obtain right, thou Mayest publicly prosecute thine Injurers, Opppressors, public Defamers,
I shall further open this particular Object, by speaking to it negatively about what moderation is not to be practised, and positively wherein it must.
I shall further open this particular Object, by speaking to it negatively about what moderation is not to be practised, and positively wherein it must.
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For the believing these being not only absolutely required of every Christian, and in that measure that we cannot fully come up to, in regard of the great truth and reality of spiritual objects and their revelation, (the best being (alas!) miserably short and deficient herein:) but also internal, (the profession of these being matter of practice) Moderation cannot possibly here have any place, much less that which respects others.
For the believing these being not only absolutely required of every Christian, and in that measure that we cannot Fully come up to, in regard of the great truth and reality of spiritual objects and their Revelation, (the best being (alas!) miserably short and deficient herein:) but also internal, (the profession of these being matter of practice) Moderation cannot possibly Here have any place, much less that which respects Others.
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Consider Father, Mother, Wife, Children as moral Objects, so we exceed not, as natural goods, and so in the exercise of natural affection, we frequently (as is said before) do exceed, which is discernable especially by the end;
Consider Father, Mother, Wife, Children as moral Objects, so we exceed not, as natural goods, and so in the exercise of natural affection, we frequently (as is said before) do exceed, which is discernible especially by the end;
But it being difficult for us to discern these formalities in objects, and the operations of principles about them, it is our only way to have recourse to Gods Laws, (which though founded upon the nature of things,
But it being difficult for us to discern these formalities in objects, and the operations of principles about them, it is our only Way to have recourse to God's Laws, (which though founded upon the nature of things,
but lest we should miscarry by Negative also, which respect the end, manner, measure, &c. of such duties, restraining and bounding us that we exceed not.
but lest we should miscarry by Negative also, which respect the end, manner, measure, etc. of such duties, restraining and bounding us that we exceed not.
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and in things only indefinitely forbidden (as Swearing, Travelling on the Lords day, &c. ) when we are to practice them, we have the rules for Positive actions, Affirmative,
and in things only indefinitely forbidden (as Swearing, Traveling on the lords day, etc.) when we Are to practice them, we have the rules for Positive actions, Affirmative,
because that may be commanded absolutely in it self, which comparatively when it comes in competition with other duties of greater moment, becomes only conditional.
Because that may be commanded absolutely in it self, which comparatively when it comes in competition with other duties of greater moment, becomes only conditional.
For Affirmative Precepts are so many, it is impossible they should bind ad semper; so that when two or more duties come together, man, in regard of his finite capacity, being not able to perform them at once, must duly consider the weightiest, and that do;
For Affirmative Precepts Are so many, it is impossible they should bind ad semper; so that when two or more duties come together, man, in regard of his finite capacity, being not able to perform them At once, must duly Consider the Weightiest, and that do;
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tels them they must trust him in this world for compensating them in the future, &c. Mat. 16. from 24. to ult. And how eminent was he in the practice of this? How did the Zeal of Gods House eat him up,
tells them they must trust him in this world for compensating them in the future, etc. Mathew 16. from 24. to ult. And how eminent was he in the practice of this? How did the Zeal of God's House eat him up,
when hungry, is defended by our Saviour, Mat. 12. Yea, even frequently the externals of the First Table, give way to the weighty exigent duties of the Second, (as the sanctification of the Sabbath, to the defending the City in the Macchabees case) according to that, I will have mercy and not sacrifice, Hos. 6.6. Not only rather than sacrifice, but in such cases not sacrifice.
when hungry, is defended by our Saviour, Mathew 12. Yea, even frequently the externals of the First Table, give Way to the weighty exigent duties of the Second, (as the sanctification of the Sabbath, to the defending the city in the Maccabees case) according to that, I will have mercy and not sacrifice, Hos. 6.6. Not only rather than sacrifice, but in such cases not sacrifice.
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as is clear in our Saviours practice in his healing the man with the withered hand, &c. as well as in his defence of his Disciples, Luk. 6. For that may be our duty and necessary at one time, which at another (when a weightier comes that should take place) ceaseth to be so, by vertue of the reason and consti•ution of the Laws themselves that the Superiour Law take place.
as is clear in our Saviors practice in his healing the man with the withered hand, etc. as well as in his defence of his Disciples, Luk. 6. For that may be our duty and necessary At one time, which At Another (when a Weightier comes that should take place) ceases to be so, by virtue of the reason and consti•ution of the Laws themselves that the Superior Law take place.
If to do the great duties of Religion, God requires of us, be accounted immoderateness, let us say with David, If this be to be vile, we will be more vile still.
If to do the great duties of Religion, God requires of us, be accounted immoderateness, let us say with David, If this be to be vile, we will be more vile still.
Gods Laws admit of no NONLATINALPHABET, or dispensation from us, but what he hath admitted himself, we must neither add or detract, Deut. 4.2. Thou canst neither mitigate their execution, nor any other, besides himself, on thee for thy transgressing them.
God's Laws admit of no, or Dispensation from us, but what he hath admitted himself, we must neither add or detract, Deuteronomy 4.2. Thou Canst neither mitigate their execution, nor any other, beside himself, on thee for thy transgressing them.
or St. Paul. To engage or wade no further in Religion, than temporal interests will permit u• to come safely again to shore, was the resolution and speech of a great Courtier of France, than of heaven:
or Saint Paul. To engage or wade no further in Religion, than temporal interests will permit u• to come safely again to shore, was the resolution and speech of a great Courtier of France, than of heaven:
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for the offence of the world? Is so far from concealing this, that it is the first thing he tels them of, invites them upon no other terms than the Cross;
for the offence of the world? Is so Far from concealing this, that it is the First thing he tells them of, invites them upon no other terms than the Cross;
how meek, gentle, patient, which none can be ignorant of that read the Gospel, and which he commands us to learn of him, Mat. 11.28. Great then is the mistake of those that think Zeal and Moderation (which were thus eminently concentred in Christ) should be inconsistent.
how meek, gentle, patient, which none can be ignorant of that read the Gospel, and which he commands us to Learn of him, Mathew 11.28. Great then is the mistake of those that think Zeal and Moderation (which were thus eminently concentred in christ) should be inconsistent.
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that according to knowledge supplying us with resolution for, and fervor in the great Duties of Religion, this according to charity duly qualifying them in the less, that our love to God and one another may walk hand in hand heaven-ward,
that according to knowledge supplying us with resolution for, and fervor in the great Duties of Religion, this according to charity duly qualifying them in the less, that our love to God and one Another may walk hand in hand heavenward,
Some are NONLATINALPHABET, great in themselves, clear to us, and weighty in their consequence, Mat. 23.23. These we must hold fast, practice carefully, contend for earnestly, 1 Tim. 1.19. 2 Tim. 1.13. Jude 3. Others are such, as salva religione, we may, and do differ in, both in judgment and practice, without the endangering our happiness;
some Are, great in themselves, clear to us, and weighty in their consequence, Mathew 23.23. These we must hold fast, practice carefully, contend for earnestly, 1 Tim. 1.19. 2 Tim. 1.13. U^de 3. Others Are such, as Salva Religion, we may, and do differ in, both in judgement and practice, without the endangering our happiness;
For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14.17. i. e. in the opinion or practice of those, the false Apostles would have obtruded as necessary.
For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14.17. i. e. in the opinion or practice of those, the false Apostles would have obtruded as necessary.
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yet nothing would serve Victor Bishop of Rome, but exact Uniformity in these indifferencies, and thence arose, about two hundred years after Christ, that great breach of Unity betwixt those two great and famous Churches.
yet nothing would serve Victor Bishop of Rome, but exact Uniformity in these Indifferences, and thence arose, about two hundred Years After christ, that great breach of Unity betwixt those two great and famous Churches.
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and leaving out the Figures, spend our time in the bare Cyphers? How many on both sides at this day make it their Religion, to be for or against those things that they account indifferent in themselves!
and leaving out the Figures, spend our time in the bore Ciphers? How many on both sides At this day make it their Religion, to be for or against those things that they account indifferent in themselves!
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When Elijah that good Prophet was discontented, 1 Kin. 19. and passionately requests he may die, Ver. 4. and professeth his zeal for the great things of Religion, Ver. 10. God passeth by him,
When Elijah that good Prophet was discontented, 1 Kin. 19. and passionately requests he may die, Ver. 4. and Professes his zeal for the great things of Religion, Ver. 10. God passes by him,
and if not for the great, how much less for these things of Religion; wherein the Apostle's rule for peace and edification ( Rom. 14.19.) should be observed.
and if not for the great, how much less for these things of Religion; wherein the Apostle's Rule for peace and edification (Rom. 14.19.) should be observed.
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judge not, censure not according to outward appearance, or inward prejudice, but righteous and charitable judgment rather, that we mutually bear with one another in these.
judge not, censure not according to outward appearance, or inward prejudice, but righteous and charitable judgement rather, that we mutually bear with one Another in these.
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or like Dictators, thinking our selves infallible, obtrude those things for necessary, which it may be others of as piercing sight account but indifferent,
or like Dictators, thinking our selves infallible, obtrude those things for necessary, which it may be Others of as piercing sighed account but indifferent,
nor the Magistrates duty, (concerning which, I think he said well and wisely, That it were good they require as little as they can (what's necessary for the safeguard of Religion as contained in the Scriptures) and subjects practise as much as they can;
nor the Magistrates duty, (Concerning which, I think he said well and wisely, That it were good they require as little as they can (what's necessary for the safeguard of Religion as contained in the Scriptures) and subject's practise as much as they can;
for the Laws concerning them being conditional as to their doing or not doing: (though not as to the manner thereof,) and not absolute as of necessary duties, their practise becomes suspended on such conditions;
for the Laws Concerning them being conditional as to their doing or not doing: (though not as to the manner thereof,) and not absolute as of necessary duties, their practice becomes suspended on such conditions;
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When any of these cases occur, wherein the condition on which the command is suspended is awanting, the command there (as all other conditionals) become negative. For we are obliged absolutely in moral duties to do them,
When any of these cases occur, wherein the condition on which the command is suspended is awanting, the command there (as all other conditionals) become negative. For we Are obliged absolutely in moral duties to do them,
and for the manner rightly, they being no wayes suspended as to practise, but in these only absolutely for the manner, that if we do them we do them rightly;
and for the manner rightly, they being not ways suspended as to practise, but in these only absolutely for the manner, that if we do them we do them rightly;
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And therefore where there is no place left for charity to others, as in case of equal scandal on both hands, thy doing or forbearing; there thou art at liberty.
And Therefore where there is no place left for charity to Others, as in case of equal scandal on both hands, thy doing or forbearing; there thou art At liberty.
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in greater matters according to thy concernments and charity to thy self, and for general good (if the publick be interested in thee.) For when we cannot know on which side, our doing or not doing most evil to others lies, charity to our selves preponderates supposals of the issue.
in greater matters according to thy concernments and charity to thy self, and for general good (if the public be interested in thee.) For when we cannot know on which side, our doing or not doing most evil to Others lies, charity to our selves preponderates supposals of the issue.
But time permits me not to launch out into discourses of these cases, my Subject also confining me to the exercise of Moderation, which when the action is to be wholly omitted, is not required, it's office being only (as I have often said) in the regulating of actions.
But time permits me not to launch out into discourses of these cases, my Subject also confining me to the exercise of Moderation, which when the actium is to be wholly omitted, is not required, it's office being only (as I have often said) in the regulating of actions.
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As we must therefore use modesty in our speeches for or against these, so also in our practising them according to conveniency and expediency, not too violently running our selves out of breath,
As we must Therefore use modesty in our Speeches for or against these, so also in our practising them according to conveniency and expediency, not too violently running our selves out of breath,
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or a-tilt at others, in our practising them, but with that equalnesse of spirit and candor towards others as becomes us, Rom. 14.19. and 23. 1 Cor. 11.16.
or atilt At Others, in our practising them, but with that equalness of Spirit and candor towards Others as becomes us, Rom. 14.19. and 23. 1 Cor. 11.16.
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but in lowliness of mind, esteeming others better than our selves, not looking every man on his own things but the things of others, v. 3. and 4. likewise Matth. 11.25. and many other places well known.
but in lowliness of mind, esteeming Others better than our selves, not looking every man on his own things but the things of Others, v. 3. and 4. likewise Matthew 11.25. and many other places well known.
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For the third General the Persons. 1. Who must exercise this Moderation, and that's in a word all. 2. To whom, and that's also all with whom we have to do, of all ranks degrees and qualities, Superiors and Inferiors as well as •quals, of all tempers and carriages, not only to the gentle,
For the third General the Persons. 1. Who must exercise this Moderation, and that's in a word all. 2. To whom, and that's also all with whom we have to do, of all ranks Degrees and qualities, Superiors and Inferiors as well as •quals, of all tempers and carriages, not only to the gentle,
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and injuriously persecute us, as our Saviour teacheth, Matth. 5.44. 3. Before whom, and that's exprest in the Text all men; our conversation in all the good and the evil things of this life,
and injuriously persecute us, as our Saviour Teaches, Matthew 5.44. 3. Before whom, and that's expressed in the Text all men; our Conversation in all the good and the evil things of this life,
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The fourth General or the equity of this command, which I shall shew for that towards persons (waving that towards things both in this and application (as I told you) being by many sufficiently handled) in three particulars.
The fourth General or the equity of this command, which I shall show for that towards Persons (waving that towards things both in this and application (as I told you) being by many sufficiently handled) in three particulars.
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Thou wicked servant, I forgave thee all, shouldest not thou have had compassion on thy fellow servant, Matth. 18.32.33. 2. Christ did use Moderation eminently towards us, and hath left us his example to follow, in our exercising it towards one another.
Thou wicked servant, I forgave thee all, Shouldst not thou have had compassion on thy fellow servant, Matthew 18.32.33. 2. christ did use Moderation eminently towards us, and hath left us his Exampl to follow, in our exercising it towards one Another.
though he had grace enough for seven others, yet had little enough for himself. But yet if there be any so equal temper'd by nature, so polished by education,
though he had grace enough for seven Others, yet had little enough for himself. But yet if there be any so equal tempered by nature, so polished by education,
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though few practise) but we must shew it, nay not only shew it sparingly, or at some times, and to some, but usually, frequently, constantly and to all men.
though few practice) but we must show it, nay not only show it sparingly, or At Some times, and to Some, but usually, frequently, constantly and to all men.
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1. How necessary? Are there not NONLATINALPHABET or difficulties? have all the like apprehensions? Is not the ballance of reason very deceitful? Are any of us infallible? nay doth not the pretence thereto declare the contrary?
1. How necessary? are there not or difficulties? have all the like apprehensions? Is not the balance of reason very deceitful? are any of us infallible? nay does not the pretence thereto declare the contrary?
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but his praying is nothing but quarrelling with God, Jonah 4. Nay it hath an especial promise both from God and Christ, the meek shall inherit the earth, Psal. 36.11. whom our Saviour therefore pronounceth blessed, Matth. 5.5. whosoever therefore may curse them, or count them fools for the same, he having blessed them, blessed they shall be.
but his praying is nothing but quarreling with God, Jonah 4. Nay it hath an especial promise both from God and christ, the meek shall inherit the earth, Psalm 36.11. whom our Saviour Therefore pronounceth blessed, Matthew 5.5. whosoever Therefore may curse them, or count them Fools for the same, he having blessed them, blessed they shall be.
3. How sweet and pleasant a thing is Moderation both to our selves and others? It being the foundation of that sweet fellowship and Communion of Saints, which is one great Article of our Creed.
3. How sweet and pleasant a thing is Moderation both to our selves and Others? It being the Foundation of that sweet fellowship and Communion of Saints, which is one great Article of our Creed.
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Experience tells every one how sweet the fruit of moderation is, so that felicity and it (as the Heathen said) constantly dwell together, in Families, in Nations, all the world over.
Experience tells every one how sweet the fruit of moderation is, so that felicity and it (as the Heathen said) constantly dwell together, in Families, in nations, all the world over.
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Without it, this World would be a desert, barren of all comfort, and nothing but a vast howling Wilderness for Bears and Wolves, not Civil men or Christians to dwell in.
Without it, this World would be a desert, barren of all Comfort, and nothing but a vast howling Wilderness for Bears and Wolves, not Civil men or Christians to dwell in.
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The not believing this, that the Lord is at hand, in his Providence, and with his Judgment, is the great reason of the want of Moderation in the World.
The not believing this, that the Lord is At hand, in his Providence, and with his Judgement, is the great reason of the want of Moderation in the World.
knowing that ye are thereunto called that ye should inherit a blessing, (1 Pet. 3.8, 9.) and that the Lord is at hand, ready to bestow it upon all those that make their moderation known unto all men.
knowing that you Are thereunto called that you should inherit a blessing, (1 Pet. 3.8, 9.) and that the Lord is At hand, ready to bestow it upon all those that make their moderation known unto all men.
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THis Text presents to us Abraham 's standing before the Lord, pleading for the preservation of the Righteous in the destruction of Sodome, and for the preservation of Sodome (if possible) from Destruction, for the Righteous sake.
THis Text presents to us Abraham is standing before the Lord, pleading for the preservation of the Righteous in the destruction of Sodom, and for the preservation of Sodom (if possible) from Destruction, for the Righteous sake.
That which we have in it more especially to take notice of in reference to this present exercise, is with what apprehensions or conceptions of God Abraham did speak to God, did deport himself towords God, did manage this great undertaking with God.
That which we have in it more especially to take notice of in Referente to this present exercise, is with what apprehensions or conceptions of God Abraham did speak to God, did deport himself towords God, did manage this great undertaking with God.
1. That those Apprehensions or Conceptions Abraham had of God, did highly exalt and magnifie the greatnesse and excellency of God in his heart — Behold now I have taken upon me to speak unto the Lord;
1. That those Apprehensions or Conceptions Abraham had of God, did highly exalt and magnify the greatness and excellency of God in his heart — Behold now I have taken upon me to speak unto the Lord;
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3. That they were such Conceptions of God as did represent him Gracious, Propitious, Benevolous to the Creature, notwithstanding the gre•tnesse and excellency of God,
3. That they were such Conceptions of God as did represent him Gracious, Propitious, Benevolous to the Creature, notwithstanding the gre•tnesse and excellency of God,
Thus much seems to be comprehended in the Note of Admiration, Behold — O what admirable condescention is this in the Great God, O what wonderful mercy and grace is this, that such a poor, vile creature should have liberty to speak to him, to parley with him!
Thus much seems to be comprehended in the Note of Admiration, Behold — Oh what admirable condescension is this in the Great God, Oh what wondered mercy and grace is this, that such a poor, vile creature should have liberty to speak to him, to parley with him!
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and such apprehensions or conceptions Abraham had of God in speaking to him, Such conceptions of God we are to have in our Prayers and performances to him.
and such apprehensions or conceptions Abraham had of God in speaking to him, Such conceptions of God we Are to have in our Prayers and performances to him.
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such as draw near to God or have to do with God in any part of Divine Worship, must manage all their performances with right apprehensions and due conceptions of God.
such as draw near to God or have to do with God in any part of Divine Worship, must manage all their performances with right apprehensions and due conceptions of God.
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The truth of this General Proposition I shall endeavour to manifest and make clear by laying down Four particular Propositions which must give evidence to it. The First Proposition is this;
The truth of this General Proposition I shall endeavour to manifest and make clear by laying down Four particular Propositions which must give evidence to it. The First Proposition is this;
Such as have not known God have slighted him, Who is the Lord saith Pharaoh, that I should obey him; I know not the Lord; Exod. 5.2. Such as know not God, nor desire to know him, are so far from drawing near to God, that they drive him as far from them as they can;
Such as have not known God have slighted him, Who is the Lord Says Pharaoh, that I should obey him; I know not the Lord; Exod 5.2. Such as know not God, nor desire to know him, Are so Far from drawing near to God, that they drive him as Far from them as they can;
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they say unto the Almighty, Depart from us, who desire not the knowledge of his wayes, Job 21.14. What Counsel Eliphaz gave Job (whom he supposed to be a greater stranger to God than indeed he was) may be an useful instruction to us; Job 22.21. Acquaint thy self with God — To know God and to be known of God is our highest priviledge;
they say unto the Almighty, Depart from us, who desire not the knowledge of his ways, Job 21.14. What Counsel Eliphaz gave Job (whom he supposed to be a greater stranger to God than indeed he was) may be an useful instruction to us; Job 22.21. Acquaint thy self with God — To know God and to be known of God is our highest privilege;
But what Good? and how shall this Good come? It is partly exprest v. 22, 23, 24, 25. but more fully v. 26, 27. For then shalt thou have thy delight in the Almighty,
But what Good? and how shall this Good come? It is partly expressed v. 22, 23, 24, 25. but more Fully v. 26, 27. For then shalt thou have thy delight in the Almighty,
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Moses who had seen as much of Gods glory as any man, when he desired a further manifestation of Gods glory in a higher measure or degree than formerly he had seen, he goes to God himself for it, Exod. 33.18. I beseech thee shew me thy Glory.
Moses who had seen as much of God's glory as any man, when he desired a further manifestation of God's glory in a higher measure or degree than formerly he had seen, he Goes to God himself for it, Exod 33.18. I beseech thee show me thy Glory.
The great Promise Christ maketh to them that Love him and keep his Commandments is the manifestation of himself to them by Himself, Joh. 14.21. — I will manifest my self to them, for none else can, A Disciple puts a Question to him about it, vers. 22. Lord, how is it that thou milt manifest thy self to us and not to the World? We have a clear Answer to this, Luke 10.21. this very Doctrine which is so much matter of indignation to the wise and prudent of the World is matter of rejoycing and exaltation to the Spirit of Christ;
The great Promise christ makes to them that Love him and keep his commandments is the manifestation of himself to them by Himself, John 14.21. — I will manifest my self to them, for none Else can, A Disciple puts a Question to him about it, vers. 22. Lord, how is it that thou milt manifest thy self to us and not to the World? We have a clear Answer to this, Lycia 10.21. this very Doctrine which is so much matter of Indignation to the wise and prudent of the World is matter of rejoicing and exaltation to the Spirit of christ;
The Third Proposition is, That the clearest manifestations of God to us, and such as can beget in us right apprehensions and due conceptions of him, are made out to us In and By Jesus Christ Joh. 1.18. No man hath seen God at any time, the only begotten Son which is in the bosome of the Father, he hath declared him;
The Third Proposition is, That the Clearest manifestations of God to us, and such as can beget in us right apprehensions and due conceptions of him, Are made out to us In and By jesus christ John 1.18. No man hath seen God At any time, the only begotten Son which is in the bosom of the Father, he hath declared him;
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The Divine Essence or Godhead, no man hath seen or can see in it self, 1 Tim. 6.16. Something of this Eternal Godhead is manifested in the works of Creation, Rom. 1.20. The invisible things of God, viz. his Eternal Power and Godhead are clearly seen in the things that are made;
The Divine Essence or Godhead, no man hath seen or can see in it self, 1 Tim. 6.16. Something of this Eternal Godhead is manifested in the works of Creation, Rom. 1.20. The invisible things of God, viz. his Eternal Power and Godhead Are clearly seen in the things that Are made;
and such as can beget in us right apprehensions and conceptions of God, are made out to us only in Jesus Christ, who is the Image of the Invisible God, Coloss. 1.15. In whom God hath made such discoveries of himself as can no where be seen but in Christ;
and such as can beget in us right apprehensions and conceptions of God, Are made out to us only in jesus christ, who is the Image of the Invisible God, Coloss. 1.15. In whom God hath made such discoveries of himself as can not where be seen but in christ;
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He is the expresse Image or Character of his Fathers Person, Heb. 1.3. The exact resemblance of all his Fathers excellencies in their utmost perfections;
He is the express Image or Character of his Father's Person, Hebrew 1.3. The exact resemblance of all his Father's excellencies in their utmost perfections;
therefore when Philip desired him to shew them of the Father, to give them a sight to satisfaction, John 14.9, 10. He that hath seen me (saith Christ to him) hath seen the Father; Believe it Philip, I am in the Father and the Father is in me.
Therefore when Philip desired him to show them of the Father, to give them a sighed to satisfaction, John 14.9, 10. He that hath seen me (Says christ to him) hath seen the Father; Believe it Philip, I am in the Father and the Father is in me.
In the works of Crearion God is a God above us, In his works of Providence a God without us, In the Law a God against us, In himself a God Invisible to us;
In the works of Crearion God is a God above us, In his works of Providence a God without us, In the Law a God against us, In himself a God Invisible to us;
That the manifestations of God to us in Christ, are those which alone can beget those due apprehensions and right Conceptions of God, with which we must draw near to him,
That the manifestations of God to us in christ, Are those which alone can beget those due apprehensions and right Conceptions of God, with which we must draw near to him,
As Abraham is held forth to us a Pattern of Faith, so he may be to us a Pattern of worship, in as much as all true worship to God is performed by Faith, by Faith in Christ;
As Abraham is held forth to us a Pattern of Faith, so he may be to us a Pattern of worship, in as much as all true worship to God is performed by Faith, by Faith in christ;
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1. Those apprehensions Abraham had of God did beget (as we have shewn) high thoughts of God, with such apprehensions of God we must perfo•m all our worship;
1. Those apprehensions Abraham had of God did beget (as we have shown) high thoughts of God, with such apprehensions of God we must perfo•m all our worship;
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See what high thoughts of God his people have alwaies had in worshipping him, Neh. 9.5, 6. 1 Tim. 1.17. 1 Tim. 6.16. Low thoughts of God will ever perform but low, base, contemptible Service and Wo•ship;
See what high thoughts of God his people have always had in worshipping him, Neh 9.5, 6. 1 Tim. 1.17. 1 Tim. 6.16. Low thoughts of God will ever perform but low, base, contemptible Service and Wo•ship;
they brought God the blind, the lame, the sick for S•crifice, Mal. 1. Go, saith God, present them to your Governour, and see if he do not scorn your present,
they brought God the blind, the lame, the sick for S•crifice, Malachi 1. Go, Says God, present them to your Governor, and see if he do not scorn your present,
as undervalued by it? Ver. 8. And should I accept this at your hands which a petty Lord will reject with indignation? Ver. 13. For I am a great King, saith the Lord of Hosts, Ver. 14.
as undervalved by it? Ver. 8. And should I accept this At your hands which a Petty Lord will reject with Indignation? Ver. 13. For I am a great King, Says the Lord of Hosts, Ver. 14.
Now such high thoughts and conceptions of God with which all our Worship must be performed to him, can spring only from the manifestations of God in Christ, who is the highest Revelation of the glory of God, Isa. 40.5. The brightness, the effulgency of his glory, Heb. 1.3.
Now such high thoughts and conceptions of God with which all our Worship must be performed to him, can spring only from the manifestations of God in christ, who is the highest Revelation of the glory of God, Isaiah 40.5. The brightness, the Effulgency of his glory, Hebrew 1.3.
as a Learned Divine hath observed) and so made his glory to pass before him, Exod. 33.22. Certainly, Moses had here a sight of Gods glory beyond all that ever he had seen before.
as a Learned Divine hath observed) and so made his glory to pass before him, Exod 33.22. Certainly, Moses had Here a sighed of God's glory beyond all that ever he had seen before.
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Compare with this that Text, 2 Cor. 4.6. God, who commanded light to shine out of darkness, hath shined in our hearts to give us the light of the knowledge of his glory in the face of Jesus Christ:
Compare with this that Text, 2 Cor. 4.6. God, who commanded Light to shine out of darkness, hath shined in our hearts to give us the Light of the knowledge of his glory in the face of jesus christ:
Now such Conceptions of God, which above all others humble, and lessen, and abase the Cre•ture before God, they spring principally from the manifesta ion of God in Christ.
Now such Conceptions of God, which above all Others humble, and lessen, and abase the Cre•ture before God, they spring principally from the Manifesta ion of God in christ.
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It is the general opinion of the Schoolmen, that the Angels in the first instant of their Creation did not enjoy that sight of God we call Beatifical Vision, and that the Angels that fell never had sight of it at all,
It is the general opinion of the Schoolmen, that the Angels in the First instant of their Creation did not enjoy that sighed of God we call Beatifical Vision, and that the Angels that fell never had sighed of it At all,
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We may upon good grounds also attribute to Jesus Christ their first admission into the presence, sight, enjoyment of God, their state of supernatural blessedness. Pardon this digression;
We may upon good grounds also attribute to jesus christ their First admission into the presence, sighed, enjoyment of God, their state of supernatural blessedness. Pardon this digression;
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but after they had a sight of God in Christ, how humble were they? That Vision spoken of, Isa. 6.1, 2. was manifestly an appearance of the glory of God in Jesus Christ, I saw the Lord upon his Throne, high and lifted up,
but After they had a sighed of God in christ, how humble were they? That Vision spoken of, Isaiah 6.1, 2. was manifestly an appearance of the glory of God in jesus christ, I saw the Lord upon his Throne, high and lifted up,
noting their ready execution of Gods Commands: with twain they did cover their faces; noting their natural impotency in themselves to behold the surpassing brightness of Divine Glory;
noting their ready execution of God's Commands: with twain they did cover their faces; noting their natural impotency in themselves to behold the surpassing brightness of Divine Glory;
with twain they covered their feet, as humbled in the sense and shame of their own Creature imperfection in comparison of the infinite purity and holiness of God.
with twain they covered their feet, as humbled in the sense and shame of their own Creature imperfection in comparison of the infinite purity and holiness of God.
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Thus, when Moses had had a sight of the glory of God in Christ, He made haste, he bowed his head toward the earth and worshipped. Exod. 34.8. Quickly is the soul humbled at the manifestations of God in Christ.
Thus, when Moses had had a sighed of the glory of God in christ, He made haste, he bowed his head towards the earth and worshipped. Exod 34.8. Quickly is the soul humbled At the manifestations of God in christ.
In Christ we have seen God humbling, emptying, lessening, dishonouring himself for us, Phil. 2.5, 6, 7. Who can be proud that hath had a true sight of God humbled for him?
In christ we have seen God humbling, emptying, lessening, Dishonoring himself for us, Philip 2.5, 6, 7. Who can be proud that hath had a true sighed of God humbled for him?
By the manifestatio•s of God in Christ are begotten the deepest soul humiliations for sin; Zach. 12.10. They shall look on Me whom they have pierced, and they shall mourn for him — and they shall be in bitterness for him — This great sorrow was not for the piercing of the Humanity of Christ barely considered;
By the manifestatio•s of God in christ Are begotten the Deepest soul humiliations for since; Zach 12.10. They shall look on Me whom they have pierced, and they shall mourn for him — and they shall be in bitterness for him — This great sorrow was not for the piercing of the Humanity of christ barely considered;
but for piercing God in Christ, though the Godhead was not in the least passive; therefore that bloud which was shed is called, The bloud of God, Acts 20.28. and that person who was pierced called, The Lord of glory, 1 Cor. 2.8. Sins against the manifestations of the Love, Mercy, Grace, Compassions, Goodness, and Glory of God in Christ beget the deepest humiliation of soul in all our Confessions.
but for piercing God in christ, though the Godhead was not in the least passive; Therefore that blood which was shed is called, The blood of God, Acts 20.28. and that person who was pierced called, The Lord of glory, 1 Cor. 2.8. Sins against the manifestations of the Love, Mercy, Grace, Compassions, goodness, and Glory of God in christ beget the Deepest humiliation of soul in all our Confessions.
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3. Abraham had such Conceptions of God as did represent him gracious, propitious, benevolous to the Creature, a bountiful rewarder of him that serveth him, notwithstanding the greatness of God,
3. Abraham had such Conceptions of God as did represent him gracious, propitious, benevolous to the Creature, a bountiful rewarder of him that serves him, notwithstanding the greatness of God,
When Cain could not apprehend so much favour and grace in God as could pardon his sin and remove his punishment he then went out from the presence of the Lord, Gen. 4.13.16. That is (as Interpreters of good note render it) he left the Church of God in his Fathers Family, the Worship of God, the Ordinances of God, the service of God, the profession of God and all:
When Cain could not apprehend so much favour and grace in God as could pardon his since and remove his punishment he then went out from the presence of the Lord, Gen. 4.13.16. That is (as Interpreters of good note render it) he left the Church of God in his Father's Family, the Worship of God, the Ordinances of God, the service of God, the profession of God and all:
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Why did David prefer the lowest place or office in the House or Church of God (a Porters pl•ce) before the highest preferments in the Tents of ungodliness, Psal. 84.10. He gives the reason, Ver. 11. For the Lord is a Sun and shield;
Why did David prefer the lowest place or office in the House or Church of God (a Porters pl•ce) before the highest preferments in the Tents of ungodliness, Psalm 84.10. He gives the reason, Ver. 11. For the Lord is a Sun and shield;
It is God in Christ reconciling the World to himself, and beseeching us to be reconciled to him, 2 Cor. 5.19, 20. When God gave Moses a sight of his glory in the Clift of the Rock, I will, saith God, make all my goodness pass before thee, and he proclaimed the name of the Lord, Exod. 34.6, 7. The Lord, the Lord God, M•rciful, Gracious, Long-suffering,
It is God in christ reconciling the World to himself, and beseeching us to be reconciled to him, 2 Cor. 5.19, 20. When God gave Moses a sighed of his glory in the Clift of the Rock, I will, Says God, make all my Goodness pass before thee, and he proclaimed the name of the Lord, Exod 34.6, 7. The Lord, the Lord God, M•rciful, Gracious, Long-suffering,
and believed that I am sent of God, Joh. 16.27. 4. Abraham had such apprehensions of God as did beget a comfortable perswasion of faith for his acceptation with God in that his drawing near to him.
and believed that I am sent of God, John 16.27. 4. Abraham had such apprehensions of God as did beget a comfortable persuasion of faith for his acceptation with God in that his drawing near to him.
Now such apprehensions of God as beget a faith of acceptation with God in our approaches to him, can spring only from the manifestations of God to us in Christ;
Now such apprehensions of God as beget a faith of acceptation with God in our Approaches to him, can spring only from the manifestations of God to us in christ;
Let us draw nigh to God with truth of heart, and full assurance of faith, Ver. 2. For the acceptation of our persons and services. Eph. 3.12. In whom we have boldness and access with confidence by the faith of him.
Let us draw High to God with truth of heart, and full assurance of faith, Ver. 2. For the acceptation of our Persons and services. Ephesians 3.12. In whom we have boldness and access with confidence by the faith of him.
From what hath been laid down we may conclude, That such apprehensions or Conceptions of God wherewith we are to draw near to God, to perform every duty,
From what hath been laid down we may conclude, That such apprehensions or Conceptions of God wherewith we Are to draw near to God, to perform every duty,
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The Use I shall make of this Point is to inform Christians how much it concerneth us to acquaint our selves more intimately with God as he hath manifested himself in Jesus Christ.
The Use I shall make of this Point is to inform Christians how much it concerns us to acquaint our selves more intimately with God as he hath manifested himself in jesus christ.
1. Without due apprehensions and conceptions of Go• we c•nnot perform any part of that Natural Worship we owe to God, we cannot love him, fe•r him, trust in him, pray unto him, praise him, &c. 2. Without the right apprehensions and due conceptions of God in Jesus Christ we cannot perform aright any part of his Instituted Worship.
1. Without due apprehensions and conceptions of Go• we c•nnot perform any part of that Natural Worship we owe to God, we cannot love him, fe•r him, trust in him, pray unto him, praise him, etc. 2. Without the right apprehensions and due conceptions of God in jesus christ we cannot perform aright any part of his Instituted Worship.
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The School-men have concluded (to which I find our learned and pious Divines have given their assent) That the Essence of the Godhead is the primary and proper Object of Worship.
The Schoolmen have concluded (to which I find our learned and pious Divines have given their assent) That the Essence of the Godhead is the primary and proper Object of Worship.
In that Body or Humane Nature of Chr•st the fulness of the Godhead dwelt, not locally, (as Locatum in loco, or contentum in continente ) but by person•l Union.
In that Body or Humane Nature of Chr•st the fullness of the Godhead dwelled, not locally, (as Locatum in loco, or contentum in continent) but by person•l union.
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The Tabernacle or Temple was Gods Habitation, or dwelling place, Psal. 76.2. There was the only place of Publick Worship, Psal. 29.2. No Sacrifice was to be offered in any other place;
The Tabernacle or Temple was God's Habitation, or Dwelling place, Psalm 76.2. There was the only place of Public Worship, Psalm 29.2. No Sacrifice was to be offered in any other place;
or in what Country soever they were, 1 Kin. 8.29, 30. See Dan. 6.10. Now the Tabernacle and Temple were a Type of the Body or Humanity of Christ, as himself explaineth, Joh. 2.19. In which the Divine glory of the Godhead dwelt; Joh. 1.14. The Word was made flesh, and dwelt amongst us (or Tabernacled in us, as the Greek word signifies) and we saw his Glory, the Glory as of the only begotten of the Father.
or in what Country soever they were, 1 Kin. 8.29, 30. See Dan. 6.10. Now the Tabernacle and Temple were a Type of the Body or Humanity of christ, as himself Explaineth, John 2.19. In which the Divine glory of the Godhead dwelled; John 1.14. The Word was made Flesh, and dwelled among us (or Tabernacled in us, as the Greek word signifies) and we saw his Glory, the Glory as of the only begotten of the Father.
This is expressed, Heb. 10.19, 20. Having boldness to enter into the Holiest (where the Divine glory appeared between the Cherubims on the Mercy seat) by the bloud of Jesus;
This is expressed, Hebrew 10.19, 20. Having boldness to enter into the Holiest (where the Divine glory appeared between the Cherubims on the Mercy seat) by the blood of jesus;
where Christs Flesh (by a Metonymy of the Cause for the Effect) signifies the Righteousness, Satisfaction, Reconciliation, Grace, Peace, Glory Christ procured for us by the obedience he performed to God in that Flesh;
where Christ Flesh (by a Metonymy of the Cause for the Effect) signifies the Righteousness, Satisfaction, Reconciliation, Grace, Peace, Glory christ procured for us by the Obedience he performed to God in that Flesh;
For whereas we are apt to frame Images and Similitudes of God in our minds, the right apprehensions of God dwelling in the Humane Nature of Christ (who is the true Image of the Invisible God) may be effectual to remove all other Images and likenesses of God out of our minds:
For whereas we Are apt to frame Images and Similitudes of God in our minds, the right apprehensions of God Dwelling in the Humane Nature of christ (who is the true Image of the Invisible God) may be effectual to remove all other Images and Likenesses of God out of our minds:
But then we must be careful that we do not terminate our conceptions of God in the Man-Christ, or in the Manhood of Christ, fo• then we shall make the Humane Nature of Christ the Image of the Godhead,
But then we must be careful that we do not terminate our conceptions of God in the Man-Christ, or in the Manhood of christ, fo• then we shall make the Humane Nature of christ the Image of the Godhead,
If we consider God Infinite, Almighty, Immense, Eternal, what is this to the Creature, or our comfort? If we consider him in his Power, Justice, Wisdom, Holiness, Goodness, Truth, what is this to us? Yea, all these are against us as we are sinners;
If we Consider God Infinite, Almighty, Immense, Eternal, what is this to the Creature, or our Comfort? If we Consider him in his Power, justice, Wisdom, Holiness, goodness, Truth, what is this to us? Yea, all these Are against us as we Are Sinners;
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In this glass we behold the glory of the Lord, and are changed into the same similitude from glory to glory by the Spirit of the Lord, 2 Cor. 3.18. In this Glass we behold that Wisdom by which we are instructed, that righteousness by which we are justified, that power by which we are preserved, that grace by which we are chosen and called, that goodness by which we are relieved and supplied, that holiness by which we are transformed, that glory to which we shall be conformed.
In this glass we behold the glory of the Lord, and Are changed into the same similitude from glory to glory by the Spirit of the Lord, 2 Cor. 3.18. In this Glass we behold that Wisdom by which we Are instructed, that righteousness by which we Are justified, that power by which we Are preserved, that grace by which we Are chosen and called, that Goodness by which we Are relieved and supplied, that holiness by which we Are transformed, that glory to which we shall be conformed.
'Tis an Indefinite expression, and holds parallel with an Universal: ye People, q.d. O All ye People, of what Sex, age, degree, condition, relation soever. Thus the Septuagint render the word, NONLATINALPHABET, and the Vulgar follows them: sc. Omnis Congregatio populi.
It's an Indefinite expression, and holds parallel with an Universal: the People, Q.d Oh All you People, of what Sex, age, degree, condition, Relation soever. Thus the septuagint render the word,, and the vulgar follows them: sc. Omnis Congregation People.
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But there is a NONLATINALPHABET, A more Special Tye th•t lies on the Houshold of Faith, the Commonwealth of Israel, the Assemblies of the Saints, those that are the dearly beloved of Gods Soul. These are strongly obliged, beyond, and above all others, To Trust in the Lord Their God.
But there is a, A more Special Tie th•t lies on the Household of Faith, the Commonwealth of Israel, the Assemblies of the Saints, those that Are the dearly Beloved of God's Soul. These Are strongly obliged, beyond, and above all Others, To Trust in the Lord Their God.
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Thus the Chaldee Paraph. Popule, Domus Israel, and the Psalmist elsewhere, Psal. 115.9.11. O Israel, Trust in the Lord, ye that fear the Lord, whether Jew or Gentile, trust in the Lord.
Thus the Chaldee Paraph. Popule, Domus Israel, and the Psalmist elsewhere, Psalm 115.9.11. O Israel, Trust in the Lord, you that Fear the Lord, whither Jew or Gentile, trust in the Lord.
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2. Quamdiu: The Duration of this Trust, How long? Sol. All the day long, Psal. 44.8. All our lives long: All the dayes of their Appointed Time must Gods Job 's not only Wayt, but Trust, till their change come. Yea, for ever, Isa. 26.4. nay, for ever and ever, Psal. 52.8.
2. Quamdiu: The Duration of this Trust, How long? Sol. All the day long, Psalm 44.8. All our lives long: All the days of their Appointed Time must God's Job is not only Wait, but Trust, till their change come. Yea, for ever, Isaiah 26.4. nay, for ever and ever, Psalm 52.8.
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The Lord is, or at least he should be The Confidence of All the ends of the Earth, Psal. 65.5. Trust in the Lord with All thy Heart, Prov. 3.5. On the Arm of His Power, Isa. 51.5. On the Word of His Truth, In his faithful Promises, in His freest mercies, Psal. 52.8. In His full Salvation, Psal. 78.22. 2. What it is To Trust in God.
The Lord is, or At lest he should be The Confidence of All the ends of the Earth, Psalm 65.5. Trust in the Lord with All thy Heart, Curae 3.5. On the Arm of His Power, Isaiah 51.5. On the Word of His Truth, In his faithful Promises, in His Freest Mercies, Psalm 52.8. In His full Salvation, Psalm 78.22. 2. What it is To Trust in God.
1. Negatively. To presume on God, To Tempt God, To conceive false Hopes of Gods gracious favour and protection, whilst in a way of sin, is Not To Trust in God.
1. Negatively. To presume on God, To Tempt God, To conceive false Hope's of God's gracious favour and protection, while in a Way of since, is Not To Trust in God.
and yet To expect the protection of Angels, Matth. 4.6, 7. To Teach for Hire, and To Divine for Money, and yet to lean upon the Lord, saying, is not the Lord among us, None evil can come upon us:
and yet To expect the protection of Angels, Matthew 4.6, 7. To Teach for Hire, and To Divine for Money, and yet to lean upon the Lord, saying, is not the Lord among us, None evil can come upon us:
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1. More Generally, To Trust in God, is To Cast our burthen on the Lord when 'tis too heavy for our own shoulder. To Dwell in the secret places of the Most High, when we know not where to lay our Heads on earth. To look to our Maker, and to have respect To the Holy One of Israel, Is. 17.7. To lean on our Beloved, Can. 8.5. To stay our selves, when sinking, on the Lord our God. Isa. 26.3. In a word:
1. More Generally, To Trust in God, is To Cast our burden on the Lord when it's too heavy for our own shoulder. To Dwell in the secret places of the Most High, when we know not where to lay our Heads on earth. To look to our Maker, and to have respect To the Holy One of Israel, Is. 17.7. To lean on our beloved, Can. 8.5. To stay our selves, when sinking, on the Lord our God. Isaiah 26.3. In a word:
Trust in God, is that High Act or Exercise of Faith, whereby the Soul looking upon God and casting of it's self on His goodness, power, promises, faithfulness,
Trust in God, is that High Act or Exercise of Faith, whereby the Soul looking upon God and casting of it's self on His Goodness, power, promises, faithfulness,
and providence, is lifted up, above carnal fears, and discouragements, above perplexing doubts, and disquietments, either for the obtaining and continuance of that which is good,
and providence, is lifted up, above carnal fears, and discouragements, above perplexing doubts, and disquietments, either for the obtaining and Continuance of that which is good,
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Knowledge of God is of such necessity to a Right Trust, that it is put as a Synonyma for Trust. I will set Him on high, beause He hath Known (i. e. Trusted in) my name.
Knowledge of God is of such necessity to a Right Trust, that it is put as a Synonyma for Trust. I will Set Him on high, Because He hath Known (i. e. Trusted in) my name.
Thus the Israelites are said To believe the Lord and his Servant Moses: And Thus the Soul, that Trusts, looks upon the words of Promise; NONLATINALPHABET NONLATINALPHABET;
Thus the Israelites Are said To believe the Lord and his Servant Moses: And Thus the Soul, that Trusts, looks upon the words of Promise;;
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and certainly Concludes and determines with himself, That the Lord is Able and willing To make good to him the good promises, he hath made. This indeed is the very Formality of Trust; one of the Highest and Noblest Acts of Faith. This is That, which the Greeks term NONLATINALPHABET,
and Certainly Concludes and determines with himself, That the Lord is Able and willing To make good to him the good promises, he hath made. This indeed is the very Formality of Trust; one of the Highest and Noblest Acts of Faith. This is That, which the Greeks term,
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and was fully perswaded, that what he had promised, he was able, and willing, to perform. This the Latines call Fiducia; The Schools Fiducia fidei, The Hebrews, by a word that signifies To lean on, or cast the weight of ones body on, for support, and stay. Thus, Isa. 10.20.
and was Fully persuaded, that what he had promised, he was able, and willing, to perform. This the Latins call Fiducia; The Schools Fiducia fidei, The Hebrews, by a word that signifies To lean on, or cast the weight of ones body on, for support, and stay. Thus, Isaiah 10.20.
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The house of Jacob shall no more stay upon him, that smote them, but shall stay upon the Lord, the Holy One of Israel, in Truth. Thus for the Ingredients of Trust.
The house of Jacob shall no more stay upon him, that smote them, but shall stay upon the Lord, the Holy One of Israel, in Truth. Thus for the Ingredients of Trust.
An holy security I say, not a carnal security, like theirs mentioned, Zeph. 1.12. that were setled on their lees, that said in their hearts, the Lord will not do good, neither will he do evil: nor like that of the Scarlet whore, Rev. 18.6. that saies in her Heart, I sit as a Queen, and shall see no sorrow.
an holy security I say, not a carnal security, like theirs mentioned, Zephaniah 1.12. that were settled on their lees, that said in their hearts, the Lord will not do good, neither will he do evil: nor like that of the Scarlet whore, Rev. 18.6. that Says in her Heart, I fit as a Queen, and shall see no sorrow.
Or safe, as the manslayer is from the pursuit of the Avenger, when Lodg'd in a City of Refuge. Thus when a man Trusts in God, he doth sweetly acquiesce and repose himself in Gods bosome, troubles himself no more, casts no Jealous thoughts, about his Condition. Thus David resolves, I will lay me down in peace, and sleep, for thou, Lord, makest me to dwell in safety, or in Trust, Psal. 4.8. 2. A Stedfast, well-grounded, Hope Trust and Hope are Gemini, Twins, born together, bred up together. Hence often conjoyn'd in Scripture.
Or safe, as the manslayer is from the pursuit of the Avenger, when Lodged in a city of Refuge. Thus when a man Trusts in God, he does sweetly acquiesce and repose himself in God's bosom, Troubles himself no more, Cast no Jealous thoughts, about his Condition. Thus David resolves, I will lay me down in peace, and sleep, for thou, Lord, Makest me to dwell in safety, or in Trust, Psalm 4.8. 2. A Steadfast, wellgrounded, Hope Trust and Hope Are Gemini, Twins, born together, bred up together. Hence often conjoined in Scripture.
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Hence the Septuagint usually render the word put for Trust, as also in the Text NONLATINALPHABET, and Ar. Mont. and divers others, Sperate. Hope ye in the Lord.
Hence the septuagint usually render the word put for Trust, as also in the Text, and Ar. Mont. and diverse Others, Sperate. Hope you in the Lord.
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when as the wretch lay bleeding at the foot of Jael: Nor like those sinful, miserable people, who looked for peace, but, behold no good came. No, such a vain groundless Hope, draws a Blush into the cheek,
when as the wretch lay bleeding At the foot of Jael: Nor like those sinful, miserable people, who looked for peace, but, behold no good Come. No, such a vain groundless Hope, draws a Blush into the cheek,
wayts, and listens what God will say, and concludes, Contra Gentes, The Lord will in His own Best Time, speak peace, Psal. 85.8. 3. An Humble, Holy and undaunted Confidence.
waits, and listens what God will say, and concludes, Contra Gentes, The Lord will in His own Best Time, speak peace, Psalm 85.8. 3. an Humble, Holy and undaunted Confidence.
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Thus Solomon, In the fear of the Lord, in the filial, awful, Reverential fear of God, there is strong Confidence, and his children shall have a place of Refuge, Prov. 14.26. This Holy Confidence is Nothing else, but Faith peg'd up to it's Ela. A Confident Soul moves in an higher Orb then other Saints, leadp up the Van of the Militia of Heaven.
Thus Solomon, In the Fear of the Lord, in the filial, awful, Reverential Fear of God, there is strong Confidence, and his children shall have a place of Refuge, Curae 14.26. This Holy Confidence is Nothing Else, but Faith peged up to it's Ela. A Confident Soul moves in an higher Orb then other Saints, leadp up the Van of the Militia of Heaven.
As Patience is nothing else but Hope Lengthned: so Confidence is nothing less then Faith strengthned, the very Spirits, the meer Elixar of Faith, which carries with it,
As Patience is nothing Else but Hope Lengthened: so Confidence is nothing less then Faith strengthened, the very Spirits, the mere Elixir of Faith, which carries with it,
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Behold, God is my Salvation, I will Trust, and not be afraid, for the Lord Jehovah is my strength. He shall not be afraid of evil tidings, His Heart is fixed, trusting in the Lord.
Behold, God is my Salvation, I will Trust, and not be afraid, for the Lord Jehovah is my strength. He shall not be afraid of evil tidings, His Heart is fixed, trusting in the Lord.
Thus David undauntedly, The Lord is my Light and my Salvation, whom shal I fear? The Lord is the strength of my life, of whom shall I be afraid? Psal. 27.1. His Confidence in God quite extinguisht in Him all base, sneaking fear of man, Ps. 56.4. 2. Christian boldness and Adventurousness, opposite to Cowardice.
Thus David undauntedly, The Lord is my Light and my Salvation, whom shall I Fear? The Lord is the strength of my life, of whom shall I be afraid? Psalm 27.1. His Confidence in God quite extinguished in Him all base, sneaking Fear of man, Ps. 56.4. 2. Christian boldness and Adventurousness, opposite to Cowardice.
But let a Believer that makes God his Trust, but once Know his Duty, It is enough, he will with a Couragious and undaunted mind, cheerfully undertake it,
But let a Believer that makes God his Trust, but once Know his Duty, It is enough, he will with a Courageous and undaunted mind, cheerfully undertake it,
3. Holy and Humble Boasting, opposite to sinful Concealing of what God hath done for us. A Believer that dares not Boast of Himself, or riches, of any thing within, that has no Confidence in the flesh,
3. Holy and Humble Boasting, opposite to sinful Concealing of what God hath done for us. A Believer that dares not Boast of Himself, or riches, of any thing within, that has no Confidence in the Flesh,
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pour out your hearts before him, Psal. 62.8. while Joshua is in the Vally conflicting with Amaleck, Moses gets him up into the Mount to Pray. Moses knew full well, That as Prayer without Faith, is but a beating of the Air;
pour out your hearts before him, Psalm 62.8. while joshua is in the Valley conflicting with Amalek, Moses gets him up into the Mount to Pray. Moses knew full well, That as Prayer without Faith, is but a beating of the Air;
so Trust without praier, was but a presumptuous Bravado. He that promises to give, and bids us trust His promises, Commands us to pray, and expects obedience to his Commands. He will give, but not without our asking, Ezek. 36, 37. Psal. 50.15.
so Trust without prayer, was but a presumptuous Bravado. He that promises to give, and bids us trust His promises, Commands us to pray, and expects Obedience to his Commands. He will give, but not without our asking, Ezekiel 36, 37. Psalm 50.15.
2. Sincere, universal, spiritual, cheerful, constant Obedience, They that expect to enjoy what God promises, will be sure to perform, what God enjoyns. Holy trust takes it for a maxim, that he that contemns the Commands of a God,
2. Sincere, universal, spiritual, cheerful, constant obedience, They that expect to enjoy what God promises, will be sure to perform, what God enjoins. Holy trust Takes it for a maxim, that he that contemns the Commands of a God,
as his Soveraign, has no share in the promises of a God, as Alsufficient. If we trust in the Son, with a Faith of Confidence, we shall be sure to honour the Son with a Kiss of obedience. Thus David, Psal. 119.166. I have hoped for thy Salvation, and done thy Command. As Faith shews it self by it's Works, Jam. 2.18.
as his Sovereign, has no share in the promises of a God, as All-sufficient. If we trust in the Son, with a Faith of Confidence, we shall be sure to honour the Son with a Kiss of Obedience. Thus David, Psalm 119.166. I have hoped for thy Salvation, and done thy Command. As Faith shows it self by it's Works, Jam. 2.18.
So trust discovers it self by it's obedience. Especially in the use of such means, as God prescribes for the bringing about his appointed End. If Naman will prove, that he trusts the God of Israel, he must go and wash in Jordan. True indeed, the waters of Bethesda could not cure, unless the Angel stirred those waters:
So trust discovers it self by it's Obedience. Especially in the use of such means, as God prescribes for the bringing about his appointed End. If Naman will prove, that he trusts the God of Israel, he must go and wash in Jordan. True indeed, the waters of Bethesda could not cure, unless the Angel stirred those waters:
If the Lord be our trust and strength, he will be, he cannot but be, our joy and song. In whom believing, let me add, in whom trusting, ye rejoyce with joy unspeakable, and full of Glory, 1 Pet. 1.8.
If the Lord be our trust and strength, he will be, he cannot but be, our joy and song. In whom believing, let me add, in whom trusting, you rejoice with joy unspeakable, and full of Glory, 1 Pet. 1.8.
Thus trust and joy are linkt and lodg'd together in that Psal. 64.10. The Righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall Glory. See to what a Cue of Joy Habakkuk 's trust had raised him, Hab. 3.17, 18, 19. The Soul that truly trusts cannot but sit down under Gods shadow with great delight: His fruit must needs be exceeding sweet to our taste.
Thus trust and joy Are linked and lodged together in that Psalm 64.10. The Righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall Glory. See to what a Cue of Joy Habakkuk is trust had raised him, Hab. 3.17, 18, 19. The Soul that truly trusts cannot but fit down under God's shadow with great delight: His fruit must needs be exceeding sweet to our taste.
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Is Jonah exceeding glad with the shadow of his Gourd, how then must a Saint needs rejoyce in the protection of a God! And thus I have dispatcht the second General proposed, viz. a full discovery of the Nature of trust in God, what it is, what it's ingredients, concomitants, effects.
Is Jonah exceeding glad with the shadow of his Gourd, how then must a Faint needs rejoice in the protection of a God! And thus I have dispatched the second General proposed, viz. a full discovery of the Nature of trust in God, what it is, what it's ingredients, concomitants, effects.
whatever we trust in ( unless it be in subordination unto God) we make it our God, or at least, our Idoll. True trust in God takes us off the hinges of all other confidences;
whatever we trust in (unless it be in subordination unto God) we make it our God, or At least, our Idol. True trust in God Takes us off the hinges of all other confidences;
The most brawny Arm, utterly unable to ward off, or wrestle with, the assaults of Death or Sickness. Those Legs, which now stand like Pillars of Brass, will shortly appear to be, what indeed they are,
The most brawny Arm, utterly unable to ward off, or wrestle with, the assaults of Death or Sickness. Those Legs, which now stand like Pillars of Brass, will shortly appear to be, what indeed they Are,
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To trust in any Creature without us, is to feed, not so much on bread, as Ashes, or rather on gravel stones, which m•y easily break the Teeth, but can never fill the Belly.
To trust in any Creature without us, is to feed, not so much on bred, as Ashes, or rather on gravel stones, which m•y Easily break the Teeth, but can never fill the Belly.
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Riches, when in their fullest flow are most uncertain. Wilt thou therefore set thine eyes on that which is not? Though they seem to have a beeing, yet they are indeed but fair faced nothings, gilded vanities. Or suppose they are, yet the next moment they may not be. Like Birds on the wing, ready to take their flight. Treasures then, are not to be made our trust. They cannot profit in the day of wrath. Nay,
Riches, when in their Fullest flow Are most uncertain. Wilt thou Therefore Set thine eyes on that which is not? Though they seem to have a being, yet they Are indeed but fair faced nothings, gilded vanities. Or suppose they Are, yet the next moment they may not be. Like Birds on the wing, ready to take their flight. Treasures then, Are not to be made our trust. They cannot profit in the day of wrath. Nay,
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if we trust in our Riches on Earth, never expect a portion in Heaven. Sooner shall the Camel go through the Eye of a Needle, than such an one pass through the gate of glory.
if we trust in our Riches on Earth, never expect a portion in Heaven. Sooner shall the Camel go through the Eye of a Needle, than such an one pass through the gate of glory.
2. Not in Idols. Baal, Dagon, Ashtoreth, and the whole pack of those senseless Abominations, cannot save themselves, much less can they preserve their bewitched Votaries.
2. Not in Idols. Baal, Dagon, Ashtoreth, and the Whole pack of those senseless Abominations, cannot save themselves, much less can they preserve their bewitched Votaries.
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3. Not in man, or humane Allies, or Assistances, Psal. 62.9, 10. Aegypt and all her Chariots, when trusted in, prove not supporting staffs, but broken Reeds, which run into the side,
3. Not in man, or humane Allies, or Assistances, Psalm 62.9, 10. Egypt and all her Chariots, when trusted in, prove not supporting staffs, but broken Reeds, which run into the side,
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If the shadow of Aegypt be our trust, the end of that trust will be our confusion, Isa. 30.2, 3. Might we build the Nest of our trust on the Sons of men, Reason would bid us pitch on the topmost branches, of the tallest Cedars, I mean those earthly Gods, the Princes of this World.
If the shadow of Egypt be our trust, the end of that trust will be our confusion, Isaiah 30.2, 3. Might we built the Nest of our trust on the Sons of men, Reason would bid us pitch on the topmost branches, of the Tallest Cedars, I mean those earthly God's, the Princes of this World.
He that presumes to make flesh his Arm, will be sure, at a long run, to find the Father of Spirits his Foe. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his Arm, Jer. 17.5.
He that Presumest to make Flesh his Arm, will be sure, At a long run, to find the Father of Spirits his Foe. Thus Says the Lord, Cursed be the man that Trusteth in man, and makes Flesh his Arm, Jer. 17.5.
On this Almighty Arm may Believers trust. The Lord is the strong and mighty God, Psal. 24.8. That created the World with a word, and can as easily speak or look it into its first Nothing. He is a wonder-working God, Exod. 15.11. Elshaddai, Gen. 17.1. Able to do NONLATINALPHABET, far more exceeding abundantly than we can ask or think. His vast power far exceeds our Wants, Prayers, Thoughts, all that we can need, beg, imagine.
On this Almighty Arm may Believers trust. The Lord is the strong and mighty God, Psalm 24.8. That created the World with a word, and can as Easily speak or look it into its First Nothing. He is a wonder-working God, Exod 15.11. El shaddai, Gen. 17.1. Able to do, Far more exceeding abundantly than we can ask or think. His vast power Far exceeds our Wants, Prayers, Thoughts, all that we can need, beg, imagine.
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The Lord is good to all, and his tender Mercies are over all his Works. With the Lord there is mercy, and with him is plenteous Redemption: His Bowels are as tender, as his Arm is strong. He is no less willing than able to relieve:
The Lord is good to all, and his tender mercies Are over all his Works. With the Lord there is mercy, and with him is plenteous Redemption: His Bowels Are as tender, as his Arm is strong. He is no less willing than able to relieve:
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Th•t Father, that sees his child in want, and pities not, and pitying, if able, relieves not, forfeits the name of Father, and may write himself not Man, but Monster. It is enough for our heavenly Father, that he knows we have need of any thing.
Th•t Father, that sees his child in want, and pities not, and pitying, if able, relieves not, forfeits the name of Father, and may write himself not Man, but Monster. It is enough for our heavenly Father, that he knows we have need of any thing.
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The Lord is all that to his people, yea, and infinitely more than that which Isis Mammosa was to the Aegyptians. A God full of Dugs, and whilst he hath a breast, let not Saints fear the want of Milk. The Character that the Heathens Idolatrously gave their Jupiter, may far more truly, indeed only, be ascribed to our Jehovah. He alone is that NONLATINALPHABET, that Optimus Maximus, The best, as well as the greatest of Beeings. Goodness is Gods darling Atribute;
The Lord is all that to his people, yea, and infinitely more than that which Isis Mammosa was to the egyptians. A God full of Dugs, and while he hath a breast, let not Saints Fear the want of Milk. The Character that the heathens Idolatrously gave their Jupiter, may Far more truly, indeed only, be ascribed to our Jehovah. He alone is that, that Optimus Maximus, The best, as well as the greatest of Beings. goodness is God's darling Attribute;
It is that which he looks on as his glory. I beseech thee, saith Moses, shew me thy glory. Moses, thy Prayer is heard, and it shall be answered. But what saies God in answer to this Request? See Ver. 19. I will make all my goodness pass before thee.
It is that which he looks on as his glory. I beseech thee, Says Moses, show me thy glory. Moses, thy Prayer is herd, and it shall be answered. But what Says God in answer to this Request? See Ver. 19. I will make all my Goodness pass before thee.
The thing requested, was a view of Gods glory: The thing promised was a discovery of Gods goodness. Which hints unto us, that however all the Attributes of God are in themselves glorious, yet the Lord glorieth most in the manifestation of his goodness. So then,
The thing requested, was a view of God's glory: The thing promised was a discovery of God's Goodness. Which hints unto us, that however all the Attributes of God Are in themselves glorious, yet the Lord Glorieth most in the manifestation of his Goodness. So then,
for our Relief, and that is his goodness. This was that that boyed up David, this was the Cordial that kept him from fainting; I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.
for our Relief, and that is his Goodness. This was that that boyed up David, this was the Cordial that kept him from fainting; I had fainted, unless I had believed to see the Goodness of the Lord in the land of the living.
These are the flagons that Faith keeps by her, the Apples she h•th hoarded up in store, to revive and quicken in a day of swooning. Who will not trust the Word, the Promise, the Protest of the King of Kings.
These Are the flagons that Faith keeps by her, the Apples she h•th hoarded up in store, to revive and quicken in a day of swooning. Who will not trust the Word, the Promise, the Protest of the King of Kings.
Five times, as one observes, is this precious Promise renewed, that we may suck and be satisfied with the breasts of its Consolations, that we may milk out and be delighted with the abundance of its glory.
Five times, as one observes, is this precious Promise renewed, that we may suck and be satisfied with the breasts of its Consolations, that we may milk out and be delighted with the abundance of its glory.
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but not disinherit; forsake us, it may be, in regard of Vision, not of Union; Change his dispensation, not his disposition. Dost thou pass through the waters? Thy God hath promised to be with thee: He was so with Noah, and the Israelites in the red Sea,
but not disinherit; forsake us, it may be, in regard of Vision, not of union; Change his Dispensation, not his disposition. Dost thou pass through the waters? Thy God hath promised to be with thee: He was so with Noah, and the Israelites in the read Sea,
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The Lord hath graciously engaged to create upon every dwelling place of Mount Sion, and upon her Assemblies a cloud and smoak by day, for her protection, and the shining of a flaming fire by night, for direction, to be a Shield and Sun,
The Lord hath graciously engaged to create upon every Dwelling place of Mount Sion, and upon her Assemblies a cloud and smoke by day, for her protection, and the shining of a flaming fire by night, for direction, to be a Shield and Sun,
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Gods Promises are some of his Bonds and Obligations, whereby he is held firmly bound to Believers. These faith makes bold to put in suit, to plead the security that God hath given:
God's Promises Are Some of his Bonds and Obligations, whereby he is held firmly bound to Believers. These faith makes bold to put in suit, to plead the security that God hath given:
Lord, saith Faith, here is thy Bill obligatory, behold, see here thy hand and seal: Discern, I pray thee, whose are these, the Signet, and Bracelets, and Staff. Thus David, Psal. 119.49.
Lord, Says Faith, Here is thy Bill obligatory, behold, see Here thy hand and seal: Discern, I pray thee, whose Are these, the Signet, and Bracelets, and Staff. Thus David, Psalm 119.49.
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4, Gods inviolable, stedfast, never-failing Faithfulness. Gods goodness inclines him to make good Promises, and his faithfulness engages him to make those Promises good. If the word be once gone out of his mouth, Heaven and earth shall sooner pass away,
4, God's inviolable, steadfast, never-failing Faithfulness. God's Goodness inclines him to make good Promises, and his faithfulness engages him to make those Promises good. If the word be once gone out of his Mouth, Heaven and earth shall sooner pass away,
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This faithfulness of God Joshua asserts to the heighth: throws down the Gantlet, and does, as it were, challenge all Israel to shew but that one thing that God had failed them in, of all the good things that he had promised. If God in very faithfulness afflicts, to make good his threatnings, much more in faithfulness will he preserve, to make good his Promises. God never yet did, never will fail that man that puts his trust in him, Psal. 9.10.
This faithfulness of God joshua asserts to the height: throws down the Gauntlet, and does, as it were, challenge all Israel to show but that one thing that God had failed them in, of all the good things that he had promised. If God in very faithfulness afflicts, to make good his threatenings, much more in faithfulness will he preserve, to make good his Promises. God never yet did, never will fail that man that puts his trust in him, Psalm 9.10.
This also is a prop for trust. It is the Lord, that gives unto all life, and breath, and all things. It is in him we all live and move, and have our being. The eyes of the Lord are in every place, beholding of,
This also is a prop for trust. It is the Lord, that gives unto all life, and breath, and all things. It is in him we all live and move, and have our being. The eyes of the Lord Are in every place, beholding of,
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and providing for the evill and the good. This divine Providence the Egyptians acknowle•ged, and held forth in that significant Hieroglyphick of a Sun pourtrayed in a Ship tossed with wind and water, Euseb. de prepar.
and providing for the evil and the good. This divine Providence the egyptians acknowle•ged, and held forth in that significant Hieroglyphic of a Sun portrayed in a Ship tossed with wind and water, Eusebius de prepare.
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when our mountain is made strong: Now, now is a time for trust, but not in our mountain, (for it is a mountain of Ice and may soon dissolve ) but in our God. Halcyon-dayes, to some, are temptations to security, but to Saints, times for trust: to Carnal persons Lures and Duckoys to Pride, but to Believers, seasons for Dependance. Now it is, That a Saint owns God as the Author, not chance,
when our mountain is made strong: Now, now is a time for trust, but not in our mountain, (for it is a mountain of Ice and may soon dissolve) but in our God. Halcyon days, to Some, Are temptations to security, but to Saints, times for trust: to Carnal Persons Lures and Duckoys to Pride, but to Believers, seasons for Dependence. Now it is, That a Saint owns God as the Author, not chance,
viz. A coelestial Globe with this Motto, Nihil sine Deo. It is the Lord that feeds the Sparows that have no Barn, and the Ravens that have no Granary. It is he that so gorgeously cloaths the Lillies, that have no Distaff. Not a Bird descends from his perch, not an hair fals from the Head without this Father. Fear not then, ye are of more value than many Sparrows. Where God sends mouths he will not grudge meat: And he that feeds the young Ravens will not starve the young Herons. Faith contemplates what God doth, recounts what God hath done,
viz. A celestial Globe with this Motto, Nihil sine God It is the Lord that feeds the Sparrows that have no Barn, and the Ravens that have no Granary. It is he that so gorgeously clothes the Lilies, that have no Distaff. Not a Bird descends from his perch, not an hair falls from the Head without this Father. fear not then, you Are of more valve than many Sparrows. Where God sends mouths he will not grudge meat: And he that feeds the young Ravens will not starve the young Herons. Faith contemplates what God does, recounts what God hath done,
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and from thence concludes what God will do. Hence it prayes with the Psalmist, Psal. 17.7. and 31.19. Faith reflects on former experiences, its own and others, and by the holy skill it hath in the Physiognomy of Providence, clearly reads and collects what God will do, in wh•t God hath done. It casts its eye, on
and from thence concludes what God will do. Hence it prays with the Psalmist, Psalm 17.7. and 31.19. Faith reflects on former experiences, its own and Others, and by the holy skill it hath in the Physiognomy of Providence, clearly reads and Collects what God will do, in wh•t God hath done. It Cast its eye, on
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Faith re•embers there was once a Joseph in a Prison, a Jeremy in a Dungeon, a Daniel in a Den, a Peter in Chains, an Hezekiah on a supposed death be•,
Faith re•embers there was once a Joseph in a Prison, a Jeremiah in a Dungeon, a daniel in a Den, a Peter in Chains, an Hezekiah on a supposed death be•,
and Providence assisted them, why not me? This poor man cryed, and the Lord helped him, Psal. 34.6. and Our Fathers trusted, and thou didst deliver them, Psal. 22.4.5.
and Providence assisted them, why not me? This poor man cried, and the Lord helped him, Psalm 34.6. and Our Father's trusted, and thou didst deliver them, Psalm 22.4.5.
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2. It's own experiences. Thus David confidently replies to Saul, that thought him no match for Goliah. The Lord that delivered me out of the paw of the Lion and Bear, will also deliver me from this uncircumcised Philistin;
2. It's own experiences. Thus David confidently replies to Saul, that Thought him no match for Goliath. The Lord that Delivered me out of the paw of the lion and Bear, will also deliver me from this uncircumcised Philistines;
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We may safely give up our selves, our trust, our all to him, who hath given us our selves, and our all. This relation the Apostle makes the ground of trust. Is he not our Redeemer? will he part with his blood for us and yet deny us bread? Is he not our Father? Are we not his Children? and shall not he provide for his own children? 1 Tim. 5.8. Hath the great God put such a Philostorgy or natural affection into the Bear, Pellican, Dolphin, Lioness, Eagle, towards their young, and shall not he much more carry his own upon Eagles wings? Exod. 19.4.
We may safely give up our selves, our trust, our all to him, who hath given us our selves, and our all. This Relation the Apostle makes the ground of trust. Is he not our Redeemer? will he part with his blood for us and yet deny us bred? Is he not our Father? are we not his Children? and shall not he provide for his own children? 1 Tim. 5.8. Hath the great God put such a Philostorgy or natural affection into the Bear, Pelican, Dolphin, Lioness, Eagl, towards their young, and shall not he much more carry his own upon Eagles wings? Exod 19.4.
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my Time of discovering my self to be a Wonder-working God, is not yet come. Yea but All Time, in respect of Trust in God, is an Appointed, yea and an accepted Time.
my Time of discovering my self to be a Wonder-working God, is not yet come. Yea but All Time, in respect of Trust in God, is an Appointed, yea and an accepted Time.
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In all these Trust in God, is, not like Snow in Harvest uncomely, but seasonable, yea necessary. There may be indeed a Time, when God will not be found, but No time, wherein he must not be Trusted. Nullum Tempus occurrit Regi, saith the Law, Let me add, Nec Fiduciae, and 'tis sound Divinity. The time of Trusting in God cannot be laps'd. But more expresly. There are some special Inst•nces and Nicks of time for Trust.
In all these Trust in God, is, not like Snow in Harvest uncomely, but seasonable, yea necessary. There may be indeed a Time, when God will not be found, but No time, wherein he must not be Trusted. Nullum Tempus occurrit King, Says the Law, Let me add, Nec Fiduciae, and it's found Divinity. The time of Trusting in God cannot be lapsed. But more expressly. There Are Some special Inst•nces and Nicks of time for Trust.
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In a Tempest, then a Believer thinks it seasonable to cast Anchor upward. Thus did good Jehoshaphat. O Our God, we know not what to do, only our eyes are unto thee.
In a Tempest, then a Believer thinks it seasonable to cast Anchor upward. Thus did good Jehoshaphat. Oh Our God, we know not what to do, only our eyes Are unto thee.
1. Spiritual trouble: Doth the child of light walk in darkness? in such midnight darkness, that he hath no light? Now is a time to trust in the Name of the Lord, and to stay himself upon his God.
1. Spiritual trouble: Does the child of Light walk in darkness? in such midnight darkness, that he hath no Light? Now is a time to trust in the Name of the Lord, and to stay himself upon his God.
Doth God take Job by the neck, and shake him even to pieces? Doth he set him up for his mark, and shoot such arrows into his Soul, that the poyson of them drinks up his spirits,
Does God take Job by the neck, and shake him even to Pieces? Does he Set him up for his mark, and shoot such arrows into his Soul, that the poison of them drinks up his spirits,
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why Now, when God is killing, yea though he kills, Job will trust. His Faith lives in the midst of death. Is a godly Heman so scar'd with the terrours of God, that he is even distracted; Though he be at his wits end,
why Now, when God is killing, yea though he kills, Job will trust. His Faith lives in the midst of death. Is a godly Heman so scared with the terrors of God, that he is even distracted; Though he be At his wits end,
2. Temporal: Is it an evil time? A time of personal distress and visitation. A time of wants or weakness, doth the Barrel of meal begin to fail, and the Cruse of Oil sink? Is there no fruit in the Vine, doth the labour of the Olive fail, are the flocks cut off from the fold, and are there no Herds in the stall? Now, Now is a time for Habakkuk to believe, believing to trust, and trusting to rejoyce in the Lord, and to joy in the God of his Salvation.
2. Temporal: Is it an evil time? A time of personal distress and Visitation. A time of Wants or weakness, does the Barrel of meal begin to fail, and the Cruse of Oil sink? Is there no fruit in the Vine, does the labour of the Olive fail, Are the flocks Cut off from the fold, and Are there no Herds in the stall? Now, Now is a time for Habakkuk to believe, believing to trust, and trusting to rejoice in the Lord, and to joy in the God of his Salvation.
Throw a Jonah over board into the raging Sea, bury him alive in the Whales Belly, let the floods compass him about, and all Gods Billows pass over him,
Throw a Jonah over board into the raging Sea, bury him alive in the Whale's Belly, let the floods compass him about, and all God's Billows pass over him,
yet even then Jonah remembers God, and with the eye of his trust dares look towards his Holy Temple, Jon. 2.1. to 9. Let holy Paul have the sentence of death upon him, yet he will trust, 2 Cor. 1.9, 10. and so will David, though he walk in the very vally of the shadow of death, Psal. 23.4. Be the trouble what it will be, Faith knows what to do, viz. to flye by the wings of trust, to him that is the hope of Israel, and his Saviour in the time of trouble, Jer 14.8. Is. 33.2. Trust in God in a sad condition, is a believers Alexipharmacum praestantissimum, his choycest medicine, preservative, Antidote, against faintings, swoonings, sinking.
yet even then Jonah remembers God, and with the eye of his trust dares look towards his Holy Temple, Jon. 2.1. to 9. Let holy Paul have the sentence of death upon him, yet he will trust, 2 Cor. 1.9, 10. and so will David, though he walk in the very valley of the shadow of death, Psalm 23.4. Be the trouble what it will be, Faith knows what to do, viz. to fly by the wings of trust, to him that is the hope of Israel, and his Saviour in the time of trouble, Jer 14.8. Is. 33.2. Trust in God in a sad condition, is a believers Alexipharmacum praestantissimum, his Choicest medicine, preservative, Antidote, against faintings, swoonings, sinking.
when we are as the wings of a Dove, covered with silver, and her feathers with yellow gold; when, with Judah, we wash our garments in wine, and our cloaths in the Blood of grapes. Now, Now is a fair opportunity for Faith or Trust to exert it self, yea and to appear gloriously. And indeed it requires no less than the utmost of Faiths skil, to steer the Soul handsomly in this Serene and smooth-faced Calme. And so
when we Are as the wings of a Dove, covered with silver, and her Feathers with yellow gold; when, with Judah, we wash our garments in wine, and our clothes in the Blood of grapes. Now, Now is a fair opportunity for Faith or Trust to exert it self, yea and to appear gloriously. And indeed it requires no less than the utmost of Faiths skill, to steer the Soul handsomely in this Serene and smooth-faced Cam. And so
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All my Springs are in him. All my streames are from him. Faith freely and humbly acknowledges, that all outward, as well as inward Blessings, That every good and perfect gift is from above and cometh down from the Father of lights.
All my Springs Are in him. All my streams Are from him. Faith freely and humbly acknowledges, that all outward, as well as inward Blessings, That every good and perfect gift is from above and comes down from the Father of lights.
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Every good Gift; Not only those transcendents, of Grace and Glory, of Union with Christ here and full fruition of Christ hereafter; but also all temporal good things, be they more or less, even to an Hoof, or Shoo-lachet. Faith confesseth, that it hath Nothing, but what it received from God. As God in mercy hath promised; so God in Bounty hath given me these earthly enjoyments.
Every good Gift; Not only those transcendents, of Grace and Glory, of union with christ Here and full fruition of christ hereafter; but also all temporal good things, be they more or less, even to an Hoof, or Shoo-lachet. Faith Confesses, that it hath Nothing, but what it received from God. As God in mercy hath promised; so God in Bounty hath given me these earthly enjoyments.
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Faith knows, that, as all good things come from God, so all success in business, all blessings on our Labours, Callings, Affairs, is only from the Lord.
Faith knows, that, as all good things come from God, so all success in business, all blessings on our Labours, Callings, Affairs, is only from the Lord.
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Let others, saith Faith, thank their own labours, wisdom, policy, parts, wickedly sacrifice to their own nets, and burn Incense o their own drags, as if by them their portion were fat, and their meat plenteous. Faith leaves it to the Atheist to bless himself in being Fortunae suae Faber, or with that Dunghil wretch, who being excited to thank God for a rich Crop of Corn, replyes, Thank God shall I? Nay rather thank my Dung-cart. Faith is of another kind of Complexion. O f•r be it, saith she, that I should so much as in my heart, say, that my power, and the might of my hand hath gotten me this wealth.
Let Others, Says Faith, thank their own labours, Wisdom, policy, parts, wickedly sacrifice to their own nets, and burn Incense oh their own drags, as if by them their portion were fat, and their meat plenteous. Faith leaves it to the Atheist to bless himself in being Fortunae suae Faber, or with that Dunghill wretch, who being excited to thank God for a rich Crop of Corn, replies, Thank God shall I? Nay rather thank my Dung-cart. Faith is of Another kind of Complexion. Oh f•r be it, Says she, that I should so much as in my heart, say, that my power, and the might of my hand hath got me this wealth.
He that is the Alpha, the beginning of all my mercies, shall be the Omega, the end and Center of all my Services. These Earthly treasures, saith Faith, shall be improved, for high and Heavenly ends.
He that is the Alpha, the beginning of all my Mercies, shall be the Omega, the end and Centre of all my Services. These Earthly treasures, Says Faith, shall be improved, for high and Heavenly ends.
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the World and it's sweetest enjoyments) against Himself, 'twill break His Hairy scalp with His own cudgels, turne his own Cannons against him, that is, by reducing all it's wordly enjoyments into a serviceableness, and subordination for the glory of God.
the World and it's Sweetest enjoyments) against Himself, it'll break His Hairy scalp with His own cudgels, turn his own Cannons against him, that is, by reducing all it's wordly enjoyments into a serviceableness, and subordination for the glory of God.
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Faith disdains to take that course way, of Curing the Lust of the Eyes, by plucking them out, and to slake the thirst of Riches, by a profuse casting of it into the Sea, to conquer the Worlds Honour and Applause, by Turning Hermit, and hiding of it's Head in a lonely Cave. No, Faith prepares the Soul for a Nobler way, of Victory, not by slighting the Bait, but by digesting of it into Food; by using of creature-comforts,
Faith disdains to take that course Way, of Curing the Lust of the Eyes, by plucking them out, and to slake the thirst of Riches, by a profuse casting of it into the Sea, to conquer the World's Honour and Applause, by Turning Hermit, and hiding of it's Head in a lonely Cave. No, Faith prepares the Soul for a Nobler Way, of Victory, not by slighting the Bait, but by digesting of it into Food; by using of Creature comforts,
Faith considers, that the King of Heaven expects His Toll, Tribute, Custome, out of all our Receits, that where much is given, there more is required: and justly fears,
Faith considers, that the King of Heaven expects His Toll, Tribute, Custom, out of all our Receits, that where much is given, there more is required: and justly fears,
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lest if it should not pay it's God the Interest, it should, and that justly, forfeit and lose the Principal. Therefore the more 'tis dung'd, and drest,
lest if it should not pay it's God the Interest, it should, and that justly, forfeit and loose the Principal. Therefore the more it's dunged, and dressed,
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If God will continue these outward Comfors, saith Faith, I will own and improve His Bounty, and yet if He thinks fit to call in His debts, I will revere, and submit to his Soveraignty. Let God give, and give abundantly, Job will Bless. Let God take, Job knows, He takes but his own, and on that account will bless him then. Job has learnt to bless a taking, as well as a giving God. Here are Lands, Houses, Children, Parents, dear enjoyments indeed,
If God will continue these outward Comforts, Says Faith, I will own and improve His Bounty, and yet if He thinks fit to call in His debts, I will revere, and submit to his Sovereignty. Let God give, and give abundantly, Job will Bless. Let God take, Job knows, He Takes but his own, and on that account will bless him then. Job has learned to bless a taking, as well as a giving God. Here Are Lands, Houses, Children, Parents, dear enjoyments indeed,
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but yet such as are not my Fee-simple, saith Faith. I am only a Tenant at will. All these, yea and much more, nay Life and All, must and shall be denyed, resign'd, when God calls for them.
but yet such as Are not my Fee-simple, Says Faith. I am only a Tenant At will. All these, yea and much more, nay Life and All, must and shall be denied, resigned, when God calls for them.
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as by offering them up for Christs sake, and resigning them to Christs Call. Mary's ointment could never have been carried to a better market, then it was,
as by offering them up for Christ sake, and resigning them to Christ Call. Mary's ointment could never have been carried to a better market, then it was,
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when poured so freely, on her dear Saviours Head. Be a Believers enjoyments, what they will, never so great, never so precious, suppose His Vessel laden with Pearls, yet even these shall overboard, rather than hazard the wrak of Faith, or a Good Conscience.
when poured so freely, on her dear Saviors Head. Be a Believers enjoyments, what they will, never so great, never so precious, suppose His Vessel laden with Pearls, yet even these shall overboard, rather than hazard the wrak of Faith, or a Good Conscience.
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Thus Asa, though he had an Army almost Innumerable, no less than five hundred and fourscore Thousand men, All of them mighty Men of Valour, yet he looks on all of them as Cyphers, as nothing without a God, and therefore now puts forth his Trust in God,
Thus Asa, though he had an Army almost Innumerable, no less than five hundred and fourscore Thousand men, All of them mighty Men of Valour, yet he looks on all of them as Ciphers, as nothing without a God, and Therefore now puts forth his Trust in God,
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'Tis difficult to trust God in our greatest wants, but more difficult, to Trust Him in our greatest Weal. 'Twas a Brave Act of Trust in Job, when He resolves to Trust in God, though he killed Him.
It's difficult to trust God in our greatest Wants, but more difficult, to Trust Him in our greatest Weal. 'Twas a Brave Act of Trust in Job, when He resolves to Trust in God, though he killed Him.
when God quickens, when we Are full and Abound, when our Cup runs over, now to Trust in a God and not in our Cup, when our sails are fil'd with a Trade-wind, then to confide only in our Pilot; when we have All Things,
when God quickens, when we are full and Abound, when our Cup runs over, now to Trust in a God and not in our Cup, when our sails Are filled with a Trade-wind, then to confide only in our Pilot; when we have All Things,
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and yet then to look on the Creature as utterly insufficient, and to lean wholly on Gods Allsufficiency, This speaks the most, Spiritual, and refined Trust,
and yet then to look on the Creature as utterly insufficient, and to lean wholly on God's All-sufficiency, This speaks the most, Spiritual, and refined Trust,
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Though indeed, I can smile, when my Corn and Wine, and Oyl increaseth, and bear a part with my Valleys, when they stand so thick with Corn, that they even laugh and sing. Alas this without the enjoyment of a God is but a meer Risus sardonicus. The leaping of the Head after the Soul is gone.
Though indeed, I can smile, when my Corn and Wine, and Oil increases, and bear a part with my Valleys, when they stand so thick with Corn, that they even laugh and sing. Alas this without the enjoyment of a God is but a mere Risus Sardonic. The leaping of the Head After the Soul is gone.
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True indeed, These are some of Gods Love Tokens, but what are These to His Person and Presence. These indeed are rich Cabinets, But Oh the Light of his Countenance, That, That 's the Jewel. In having these I can say with Esau, I have NONLATINALPHABET Much; but give me Him, I can exult and Triumphing say with Jacob, I have NONLATINALPHABET All. These are some of His Left-hand favours, some of His Bottels of Milk,
True indeed, These Are Some of God's Love Tokens, but what Are These to His Person and Presence. These indeed Are rich Cabinets, But O the Light of his Countenance, That, That is the Jewel. In having these I can say with Esau, I have Much; but give me Him, I can exult and Triumphing say with Jacob, I have All. These Are Some of His Left hand favours, Some of His Bottles of Milk,
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and gifts, a fit portion for Ishmael and the sons of Keturah; But 'tis an Isaac 's Inheritance, waters of the upper fountains, my Soul thirsts after, those Right-hand Blessings, His presence, His Soul-ravishing presence, in which There is fullness of joy and pleasures for evermore.
and Gifts, a fit portion for Ishmael and the Sons of Keturah; But it's an Isaac is Inheritance, waters of the upper fountains, my Soul thirsts After, those Right-hand Blessings, His presence, His Soul ravishing presence, in which There is fullness of joy and pleasures for evermore.
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These may serve for my comfortable passage, but Nothing but Himself can content and satisfie for my Alsufficient Portion. According to That, Psal. 36.8. He alone can fill up all the gaping chinks and chasms of my Soul. He is my Sun and shield, Psal. 84.11. my Root and Branch, Isa. 11.10. my foundation and Corner-stone, Isa. 28.16. my Sword and shield, Deut. 33.29. He only can answer All my desires, all my necessities.
These may serve for my comfortable passage, but Nothing but Himself can content and satisfy for my All-sufficient Portion. According to That, Psalm 36.8. He alone can fill up all the gaping chinks and chasms of my Soul. He is my Sun and shield, Psalm 84.11. my Root and Branch, Isaiah 11.10. my Foundation and Cornerstone, Isaiah 28.16. my Sword and shield, Deuteronomy 33.29. He only can answer All my Desires, all my necessities.
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and so Faith concludes, I have higher and nobler projects, designs of deeper concernment than to sit down, ingulph and please my self in these poor, earthly, drossie, dirty things here below. I have many Corruptions within, these are to be mortified: Many Temptations without, these are to be resisted; Many sweet motions and whispers of the Spirit, these are to be cherished: many weak graces, these are to be strengthned: Many personal, relational duties, these are to be performed; In a word,
and so Faith concludes, I have higher and Nobler projects, designs of Deeper concernment than to fit down, engulf and please my self in these poor, earthly, drossy, dirty things Here below. I have many Corruptions within, these Are to be mortified: Many Temptations without, these Are to be resisted; Many sweet motions and whispers of the Spirit, these Are to be cherished: many weak graces, these Are to be strengthened: Many personal, relational duties, these Are to be performed; In a word,
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Such as are the grace of God to us, and the graces of the Spirit in us. These find us evil, but make us good. But no man was ever made good meerly by riches and worldly wealth.
Such as Are the grace of God to us, and the graces of the Spirit in us. These find us evil, but make us good. But no man was ever made good merely by riches and worldly wealth.
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Leaving the men of the earth to load themselves with clay and coles, Faith pursues its staple commodity and traffiques for grace and glory. Thus David, when he had branded the Worldling for disquieting himself in vain, for heaping up riches, and knowing not who shall gather them, with an holy disdain turns his back upon the World, as not worth his thoughts, saying, and now Lord, what wait I for? q.d. It is true, I have Riches, and Honour, a Crown, a Kingdom,
Leaving the men of the earth to load themselves with clay and coals, Faith pursues its staple commodity and traffics for grace and glory. Thus David, when he had branded the Worldling for disquieting himself in vain, for heaping up riches, and knowing not who shall gather them, with an holy disdain turns his back upon the World, as not worth his thoughts, saying, and now Lord, what wait I for? Q.d It is true, I have Riches, and Honour, a Crown, a Kingdom,
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but is this the portion I could be content to sit down with? No, no, My hope is in thee, deliver me from all my Transgressions, Ver. 8. Let them that love the World enjoy it,
but is this the portion I could be content to fit down with? No, no, My hope is in thee, deliver me from all my Transgressions, Ver. 8. Let them that love the World enjoy it,
He was not taken with Pebbles, his nobler soul slew higher, and was fixt on Pearls. It is Gods favour that the Subjects of the King of Heaven desire rather than his preferment; like him that preferr'd Alexanders kiss before a great sum of money, given by Alexander to another. Thus Faith looks upward on God, and the things of God, and acts accordingly.
He was not taken with Pebbles, his Nobler soul slew higher, and was fixed on Pearls. It is God's favour that the Subject's of the King of Heaven desire rather than his preferment; like him that preferred Alexanders kiss before a great sum of money, given by Alexander to Another. Thus Faith looks upward on God, and the things of God, and acts accordingly.
Faith knows that generally men look at the things which are seen, and therefore the things, that seem best, that glitter most, are the best delights of most of the children of men, the desire of their eyes, the joy of their hearts.
Faith knows that generally men look At the things which Are seen, and Therefore the things, that seem best, that glitter most, Are the best delights of most of the children of men, the desire of their eyes, the joy of their hearts.
But now Faith brings these to the touchstone and standard, and there interprets them as they are, according to their just value, finds them to be but the delights of sence, fortune ludibria, the sports of Nature, the Trials of humane folly, at the best but helps of humane frailty. Particularly, faith passes a twofold judgment on them, Negative and Positive.
But now Faith brings these to the touchstone and standard, and there interprets them as they Are, according to their just valve, finds them to be but the delights of sense, fortune Ludibria, the sports of Nature, the Trials of humane folly, At the best but helps of humane frailty. Particularly, faith passes a twofold judgement on them, Negative and Positive.
and caused him, with him, when the fish is caught, to lay aside his Net! Usually the more we have of this World, the less we mind the World to come. Our place in Paris makes us forget our portion in Paradice. That earth which we tread under our feet, gets up into our hearts, and makes them more earthly than the earth we tread on.
and caused him, with him, when the Fish is caught, to lay aside his Net! Usually the more we have of this World, the less we mind the World to come. Our place in paris makes us forget our portion in Paradise. That earth which we tread under our feet, gets up into our hearts, and makes them more earthly than the earth we tread on.
Suppose a Believers sons as plants grown up in their youth, and his daughters, as corner stones polisht after the similitude of a Palace, suppose his garners full affording all manner of store.
Suppose a Believers Sons as plants grown up in their youth, and his daughters, as corner stones polished After the similitude of a Palace, suppose his garners full affording all manner of store.
though the blear-eyed World should pronounce him happy, that is in such a case, how would the Believer immediatly reply with the Psalmists Epanorthosis, (or, in express contradiction rather to so gross a mistake:) yea, blessed are the people;
though the blear-eyed World should pronounce him happy, that is in such a case, how would the Believer immediately reply with the Psalmists Epanorthosis, (or, in express contradiction rather to so gross a mistake:) yea, blessed Are the people;
2. Positively. That Divine Lesson which Solomon, the wisest of meer men, had, by such difficult, and costly experiments at length learnt, Faith hath got by heart, and in the face of the World concludes with him:
2. Positively. That Divine lesson which Solomon, the Wisest of mere men, had, by such difficult, and costly experiments At length learned, Faith hath god by heart, and in the face of the World concludes with him:
The assertion is repeated, as in Pharaohs dream, to shew its certainty, and the Term of Vanity doubled, to manifest the Transcendency ▪ and multiplicity of this Vanity. There is a fivefold Vanity, which Faith discovers in all its Creature enjoyments, viz. in that they are:
The assertion is repeated, as in Pharaohs dream, to show its certainty, and the Term of Vanity doubled, to manifest the Transcendency ▪ and Multiplicity of this Vanity. There is a fivefold Vanity, which Faith discovers in all its Creature enjoyments, viz. in that they Are:
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1. Unprofitable. Thus the Preacher, What profit hath a man of all his labour which he hath taken under the Sun? What profit! Why, he hath filled his hands with Air, he hath laboured for the Wind, Eccl. 5.16. Just so much, and no more, than Septimius Severus got, who having run through various and gre•t employments, openly acknowledges, Omnia fui, sed nihil profuit.
1. Unprofitable. Thus the Preacher, What profit hath a man of all his labour which he hath taken under the Sun? What profit! Why, he hath filled his hands with Air, he hath laboured for the Wind, Ecclesiastes 5.16. Just so much, and no more, than Septimius Severus god, who having run through various and gre•t employments, openly acknowledges, Omnia fui, sed nihil profuit.
or that Feast which the Magitian made the German Nobles, who thought they fared very deliciously, but when they departed, found themselves hungry. In a day of wrath, sickness, death, can riches profit? Prov. 11.4. Ezek. 7.19. Just as much as a bag of gold hung about the neck of a drowning man.
or that Feast which the Magician made the Germane Nobles, who Thought they fared very deliciously, but when they departed, found themselves hungry. In a day of wrath, sickness, death, can riches profit? Curae 11.4. Ezekiel 7.19. Just as much as a bag of gold hung about the neck of a drowning man.
Maximilian the Second was sensible of this, who refused to hoard up a mass of Treasure, fearing lest by falling in love therewith, of a soveraign Lord, he should become a servant to the Mammon of unrighteousness.
Maximilian the Second was sensible of this, who refused to hoard up a mass of Treasure, fearing lest by falling in love therewith, of a sovereign Lord, he should become a servant to the Mammon of unrighteousness.
Hence that great Caution, Deut. 8.10. to the end. The usual Attendants on riches are Pride and Confidence. Hence Paul to Timothy, charge them that are rich in this world, that they be not high minded. How apt are men to be lifted up with the things of this lower World!
Hence that great Caution, Deuteronomy 8.10. to the end. The usual Attendants on riches Are Pride and Confidence. Hence Paul to Timothy, charge them that Are rich in this world, that they be not high minded. How apt Are men to be lifted up with the things of this lower World!
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2. Faith knows, that great enjoyments are great snares and powerful temtations to many other lusts, such as are Covetousness, Lust, Luxury, Security, &c. The plenty of places oft occasion much wickedness in persons. Rich Sodom was a nursery of all impiety. Jesurun, when he waxeth fat, is apt to kick, Deut. 32.15.
2. Faith knows, that great enjoyments Are great snares and powerful temptations to many other Lustiest, such as Are Covetousness, Lust, Luxury, Security, etc. The plenty of places oft occasion much wickedness in Persons. Rich Sodom was a nursery of all impiety. Jeshurun, when he Waxes fat, is apt to kick, Deuteronomy 32.15.
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And when Israel is fed to the full, then she commits abomination. 3. Faith is sensible how apt temporal comforts are to make us sleight spiritual graces, and heavenly Communion.
And when Israel is fed to the full, then she commits abomination. 3. Faith is sensible how apt temporal comforts Are to make us sleight spiritual graces, and heavenly Communion.
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1. Spiritual graces. Our digging for silver, and searching for gold, makes us too too apt to neglect that which is better than thousands of gold and silver,
1. Spiritual graces. Our digging for silver, and searching for gold, makes us too too apt to neglect that which is better than thousands of gold and silver,
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even durable substance. The radiant-splendor of these things here below, dazzles our eyes to those things above. Whiles Martha is much cumbred about many things, she forgets to act Maries part,
even durable substance. The radiant-splendor of these things Here below, dazzles our eyes to those things above. While Martha is much cumbered about many things, she forgets to act Mary's part,
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and to pursue that one thing necessary. How often do outward comforts entangle the spirits, weaken the graces, strengthen the corruptions, even of good men!
and to pursue that one thing necessary. How often do outward comforts entangle the spirits, weaken the graces, strengthen the corruptions, even of good men!
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There was a serious truth in that Atheistical scorn of Julian, who when he spoyled the Christians of their outward estates, told them, He did it to make them more ready for the Kingdom of heaven.
There was a serious truth in that Atheistical scorn of Julian, who when he spoiled the Christians of their outward estates, told them, He did it to make them more ready for the Kingdom of heaven.
Many really godly lose much in spirituals by gaining much in temporals; they have been impoverish'd by their riches. They are, indeed, rich in grace, whose graces are not hindred by their riches, whose soules prosper when their bodies prosper.
Many really godly loose much in spirituals by gaining much in temporals; they have been impoverished by their riches. They Are, indeed, rich in grace, whose graces Are not hindered by their riches, whose Souls prosper when their bodies prosper.
When we flourish in the flesh, we are apt to wither in the Spirit. The scorching Sun-beams of prosperity too too often cause a drouth, and then a dearth, a Famine in the soul,
When we flourish in the Flesh, we Are apt to wither in the Spirit. The scorching Sunbeams of Prosperity too too often cause a drouth, and then a dearth, a Famine in the soul,
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and make us throw off those robes of righteousness which the wind of affliction makes us to gird on the faster. The World is of an encroaching nature, hard it is to enjoy it, and not come into bondage to it.
and make us throw off those robes of righteousness which the wind of affliction makes us to gird on the faster. The World is of an encroaching nature, hard it is to enjoy it, and not come into bondage to it.
Let Abraham cast but a litttle more than ordinary respect on Hagar, and it will not be long ere she begin to contest with, yea, crow over her Mistress.
Let Abraham cast but a little more than ordinary respect on Hagar, and it will not be long ere she begin to contest with, yea, crow over her Mistress.
2. Spiritual Communion with God. Worldly comforts are alwaies dogd with worldly business, and this too often eats up our time for Communion with God. It is a very difficult thing to make our way into the presence of God through the throng of worldly encumbrances.
2. Spiritual Communion with God. Worldly comforts Are always dogd with worldly business, and this too often eats up our time for Communion with God. It is a very difficult thing to make our Way into the presence of God through the throng of worldly encumbrances.
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If the World cannot keep us from going to Religious duties, it will cry to be taken along with us, and much ado there is to part it and our affections.
If the World cannot keep us from going to Religious duties, it will cry to be taken along with us, and much ado there is to part it and our affections.
Thus Faith discovers the danger and hurtfulness of Creature-enjoyments. But more than this. 4. Faith knows that these outward things are perishing, as well as unprofitable and hurtful.
Thus Faith discovers the danger and hurtfulness of Creature enjoyments. But more than this. 4. Faith knows that these outward things Are perishing, as well as unprofitable and hurtful.
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Now honourable, eftsoon abased, the rich becoming poor, Naomi becoming Mara. Hills levelled into Valleys, and great Mountains becoming Plains. That spoke of the wheel which is now aloft, (as that Captive King told his Conquerour) is quickly turn'd to the ground and brought low. The best earthly estate, is in it self a tottering estate.
Now honourable, eftsoon abased, the rich becoming poor, Naomi becoming Mara. Hills leveled into Valleys, and great Mountains becoming Plains. That spoke of the wheel which is now aloft, (as that Captive King told his Conqueror) is quickly turned to the ground and brought low. The best earthly estate, is in it self a tottering estate.
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How soon doth God sequester it from us, or us from it. These Externals cannot be held with all our care, nor kept with all our policy and power. The best of earthly excellencies may soon be taken from us.
How soon does God sequester it from us, or us from it. These Externals cannot be held with all our care, nor kept with all our policy and power. The best of earthly excellencies may soon be taken from us.
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Not only is all flesh grass, but all the goodliness thereof is as the flower of the field, Isa. 48.6. Not only is man of a brittle Constitution in nature, but all the perfections which he hath, be they either Moral or Civil accomplishments, on this side grace, are brittle too.
Not only is all Flesh grass, but all the goodliness thereof is as the flower of the field, Isaiah 48.6. Not only is man of a brittle Constitution in nature, but all the perfections which he hath, be they either Moral or Civil accomplishments, on this side grace, Are brittle too.
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Reason, Scripture, Experience, abundantly attest this truth. The fashion of this world, saith the Apostle, passeth away: As fashions in the world alter and change every day,
Reason, Scripture, Experience, abundantly attest this truth. The fashion of this world, Says the Apostle, passes away: As fashions in the world altar and change every day,
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Creature-comforts are not so properly Possessions as Pageants, which whilst they please us, pass away from us in a moment. Those we have here are running banquets, delicate,
Creature comforts Are not so properly Possessions as Pageants, which while they please us, pass away from us in a moment. Those we have Here Are running banquets, delicate,
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If you look upon the bill of the creature, it puts down not only an hundred for fifty, but a million for a mite. Like the Title pages of some empty Pamphlets, more in them than in the whole Book.
If you look upon the bill of the creature, it puts down not only an hundred for fifty, but a million for a mite. Like the Title pages of Some empty Pamphlets, more in them than in the Whole Book.
as oyl doth, when cast into the fire. It promiseth to protect us, but performes no more than the great tree doth from a soaking and lasting storm. It promises to continue with us,
as oil does, when cast into the fire. It promises to Pact us, but performs no more than the great tree does from a soaking and lasting storm. It promises to continue with us,
They frustrate our expectation, when our hopes of advantage by them are at the highest: seldom or never make good to the enjoyer, what they promised to the expectant. Like Ionah 's Gourd, when most needed, then they wither: Like Hesters invitation of Haman to a Banquet with the King, which fill'd his bladder with windy hopes, but soon after ended in his Ruine.
They frustrate our expectation, when our hope's of advantage by them Are At the highest: seldom or never make good to the enjoyer, what they promised to the expectant. Like Jonah is Gourd, when most needed, then they wither: Like Hesters invitation of Haman to a Banquet with the King, which filled his bladder with windy hope's, but soon After ended in his Ruin.
6. And lastly, Faith knows, that Creature-comforts are unsatisfying Vanities. This the Philosopher saw by the dim eye of Nature, concluding, That the World being Orbicular, of a round figure, could never fill up the Corners of an heart, which is Triangular. The C•eature were a God to us,
6. And lastly, Faith knows, that Creature comforts Are unsatisfying Vanities. This the Philosopher saw by the dim eye of Nature, concluding, That the World being Orbicular, of a round figure, could never fill up the Corners of an heart, which is Triangular. The C•eature were a God to us,
These handsome Pictures must be only hang'd on the wall, not glued to it. Though riches encrease, I may not, must not set my heart on them. Thus the Psalmist, Psal. 62.10. Use them I may, love them I may not, 1 Joh. 2.15, 16. My affections may perchance pitch, but must not fix on these things below, Col. 3.2. Look upon them I must with an holy indifferency, and use them as if I used them not, possess them as if I possessed them not. The zeal of my Spirit must be for Heaven, and heavenly things.
These handsome Pictures must be only hanged on the wall, not glued to it. Though riches increase, I may not, must not Set my heart on them. Thus the Psalmist, Psalm 62.10. Use them I may, love them I may not, 1 John 2.15, 16. My affections may perchance pitch, but must not fix on these things below, Col. 3.2. Look upon them I must with an holy indifferency, and use them as if I used them not, possess them as if I possessed them not. The zeal of my Spirit must be for Heaven, and heavenly things.
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My soul must press hard only after God, as Davids did, Psa. 63.1, 8. 2. Though I have all these comforts, yet I may not, must not inordinately, immoderately, carnally delight and rejoyce in them.
My soul must press hard only After God, as Davids did, Psa. 63.1, 8. 2. Though I have all these comforts, yet I may not, must not inordinately, immoderately, carnally delight and rejoice in them.
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Thus the Apostle enjoyns, 1 Cor. 7.29. It remains, that both they that have wives be as if they had none, and they that rejoyce as though they rejoyced not, and they that buy as though they possessed not, and they that use this World as not abusing it.
Thus the Apostle enjoins, 1 Cor. 7.29. It remains, that both they that have wives be as if they had none, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use this World as not abusing it.
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Our two great faylings are, viz. That we do but make use as it were of those things we should enjoy, and that we enjoy those things we should only make use of. Oh the Divine Art of holy moderation in the use of our sweetest worldly enjoyments is known and practiced by few.
Our two great failings Are, viz. That we do but make use as it were of those things we should enjoy, and that we enjoy those things we should only make use of. O the Divine Art of holy moderation in the use of our Sweetest worldly enjoyments is known and practiced by few.
i. e. My soul may not securely rest and rely on gold, or golden enjoyments, as if these could stand by me, when all friends fail, as if these would not see us want any thing,
i. e. My soul may not securely rest and rely on gold, or golden enjoyments, as if these could stand by me, when all Friends fail, as if these would not see us want any thing,
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nor suffer us to be wronged, as long as they last, which, God knows, is but for a moment. All these enjoyments can neither make me better nor wiser, not render my life more safe and comfortable, not sanctifie our souls, nor satisfie our desires:
nor suffer us to be wronged, as long as they last, which, God knows, is but for a moment. All these enjoyments can neither make me better nor Wiser, not render my life more safe and comfortable, not sanctify our Souls, nor satisfy our Desires:
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When we are fain to eat ashes like bread, and to mingle our drink with weeping. Now, now is a time for a Saints trust to bestir it self to purpose. In this storm and tempest, wherein the waves mount up to heaven, and go down again to the depths, Faith sits at Helm, and preserves the soul from shipwrack. Faith takes this Serpent by the tail, handles it,
When we Are fain to eat Ashes like bred, and to mingle our drink with weeping. Now, now is a time for a Saints trust to Bestir it self to purpose. In this storm and tempest, wherein the waves mount up to heaven, and go down again to the depths, Faith sits At Helm, and preserves the soul from shipwreck. Faith Takes this Serpent by the tail, handles it,
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Faith encounters this seeming Goliah of Affliction, grapples with it, not as a match, but as a vanquisht Underling. Let misery dress her self like the cruellest Fury, come forth guarded with all her dismal attendants, sighs, groans, tears, wants, woes, Faith sets its foot on the neck of this Queen of fears, insults and triumphs over her.
Faith encounters this seeming Goliath of Affliction, grapples with it, not as a match, but as a vanquished Underling. Let misery dress her self like the Cruellest Fury, come forth guarded with all her dismal attendants, sighs, groans, tears, Wants, woes, Faith sets its foot on the neck of this Queen of fears, insults and Triumphos over her.
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When the heart and flesh are apt to fail, when soul and spirit are apt to sink and swoon away, Faith draws forth its Bottle, and administers a reviving Cordial. In a word, in a Sea, an Ocean, a Deluge of trouble, amidst all storms, winds, tempests, yea,
When the heart and Flesh Are apt to fail, when soul and Spirit Are apt to sink and swoon away, Faith draws forth its Bottle, and administers a reviving Cordial. In a word, in a Sea, an Ocean, a Deluge of trouble, amid all storms, winds, tempests, yea,
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This is That, that makes a Believer Live in the midst of Death. But more particularly in This Tempestuous Condition, Faith doth these three Things. 1. It warily avoids some dangerous Rocks, and Quicksands.
This is That, that makes a Believer Live in the midst of Death. But more particularly in This Tempestuous Condition, Faith does these three Things. 1. It warily avoids Some dangerous Rocks, and Quicksands.
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True indeed, a Believer is not, may not, dares not be, slothfully, negligently careless of his Body, Estate, Relations, Affairs, particular calling, Rom. 12.17. Faith knows, that He that endeavours not by honest, prudent, diligent, care and foresight, To provide for his own is worse than an Infidel. And yet Faith is far from All carking Cares, such as distract the Head, and divide the Heart from other and Better Things.
True indeed, a Believer is not, may not, dares not be, slothfully, negligently careless of his Body, Estate, Relations, Affairs, particular calling, Rom. 12.17. Faith knows, that He that endeavours not by honest, prudent, diligent, care and foresight, To provide for his own is Worse than an Infidel. And yet Faith is Far from All carking Cares, such as distract the Head, and divide the Heart from other and Better Things.
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Faith takes no thought for its life, what it shall eat, neither for the Body, wherewith it shall be cloathed. Faith leaves that to God, who feeds the Sparrows and clothes the Lillies. 'Tis for Gentiles and unbelievers to cry out solicitously, what shall we eat, or what shall we drink, or wherewithal shall we be cloathed? My Heavenly Father knows that I have need of all these Things.
Faith Takes no Thought for its life, what it shall eat, neither for the Body, wherewith it shall be clothed. Faith leaves that to God, who feeds the Sparrows and clothes the Lilies. It's for Gentiles and unbelievers to cry out solicitously, what shall we eat, or what shall we drink, or wherewithal shall we be clothed? My Heavenly Father knows that I have need of all these Things.
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I may not, must not, saith Faith, speak against God, as did the Israelites, saying, Can God furnish a table in the Wilderness? As he hath given waters, can he give bread also, can he provide flesh for his people?
I may not, must not, Says Faith, speak against God, as did the Israelites, saying, Can God furnish a table in the Wilderness? As he hath given waters, can he give bred also, can he provide Flesh for his people?
'Twas Holy David 's great failing, to say, (though but in his Heart) Nothing better for me then to escape into the Land of the Philistins. Alas poor David, to what a shift art Thou now driven? what to the uncircumcised Philistins? Is it because there is not a God in Israel? Oh thou wilt quickly find this starting Hole, to be, only a going out of Gods Blessing, into a warm Sun. To think by Sinning to avoid suffering, is by saving the finger, to make way for a stab at the heart. To pursue,
'Twas Holy David is great failing, to say, (though but in his Heart) Nothing better for me then to escape into the Land of the philistines. Alas poor David, to what a shift art Thou now driven? what to the uncircumcised philistines? Is it Because there is not a God in Israel? O thou wilt quickly find this starting Hold, to be, only a going out of God's Blessing, into a warm Sun. To think by Sinning to avoid suffering, is by Saving the finger, to make Way for a stab At the heart. To pursue,
and obtain Deliverance, by unlawful wayes, is to fish with, and lose, an hook of Gold, and only to catch a Gudgeon. To preserve the Body, but to destroy the Soul.
and obtain Deliverance, by unlawful ways, is to Fish with, and loose, an hook of Gold, and only to catch a Gudgeon. To preserve the Body, but to destroy the Soul.
God hath Extraordinary means to bear up, when Ordinary ones fail. God can turn poysons into Antidotes: Hindrances, into Furtherances: destructions themselves into Deliverances. Has Elijah no meat? rather than fail, The devouring Ravens shall be his Caterers. Is Jonah in danger of Drowning? rather than sink a Whale shall have commission, to be both His ship and Pilot too, to set him safe on shore.
God hath Extraordinary means to bear up, when Ordinary ones fail. God can turn poisons into Antidotes: Hindrances, into Furtherances: destructions themselves into Deliverances. Has Elijah no meat? rather than fail, The devouring Ravens shall be his Caterers. Is Jonah in danger of Drowning? rather than sink a Whale shall have commission, to be both His ship and Pilot too, to Set him safe on shore.
and doth on purpose many times stain the pride and glory of some means, that seem most probable, that we may observe and adore his wise Providence in finding out,
and does on purpose many times stain the pride and glory of Some means, that seem most probable, that we may observe and adore his wise Providence in finding out,
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doest thou well to be angry, and that with thy God? yea saith He, to the very death, Jon. 4.9. The most foolish Answer that ever dropt from the mouth of an Holy man. Humble Aaron was better instructed.
dost thou well to be angry, and that with thy God? yea Says He, to the very death, Jon. 4.9. The most foolish Answer that ever dropped from the Mouth of an Holy man. Humble Aaron was better instructed.
And therefore when God had killed both his sons at a blow, He humbly Holds his peace: his heart and tongue were both silent. True indeed, we may not be senseless and stupid under sufferings. Had all the Martyrs had the dead Palsie, before they went to the stake, Their sufferings had been far less Glorious. But yet,
And Therefore when God had killed both his Sons At a blow, He humbly Holds his peace: his heart and tongue were both silent. True indeed, we may not be senseless and stupid under sufferings. Had all the Martyrs had the dead Palsy, before they went to the stake, Their sufferings had been Far less Glorious. But yet,
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though we may not be stupid or Stoical, we must be patient and submissive. Though we may not be like the Caspian Sea, that neither ebbs, nor flows, yet we must take heed of being like swelling, roaring waves and billows. Though Gods Turtles may, through infirmity, flutter, yet they may not be like Bulls, when caught in a net, raving. I was dumb, saith David, because thou didst it.
though we may not be stupid or Stoical, we must be patient and submissive. Though we may not be like the Caspian Sea, that neither ebbs, nor flows, yet we must take heed of being like swelling, roaring waves and billows. Though God's Turtle may, through infirmity, flutter, yet they may not be like Bulls, when caught in a net, raving. I was dumb, Says David, Because thou didst it.
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Away then with those surly looks, that do as it were, enter a protest against what we suffer: nay more, beware of those murmuring eccho's and replyes of Spirit within, against God, who though they seem to yield and run, yet, with the flying Parthian, shoot their Arrows backward, in discontent against God.
Away then with those surly looks, that do as it were, enter a protest against what we suffer: nay more, beware of those murmuring echo's and replies of Spirit within, against God, who though they seem to yield and run, yet, with the flying Parthian, shoot their Arrows backward, in discontent against God.
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How Gods Heart inclines, cannot infallibly be gathered from Gods Hand. Faith many times discovers Love in Gods Heart, when it sees nothing but frowns on Gods forehead: and knows, that frequently when His Tongue chides, His Bowels yearn.
How God's Heart inclines, cannot infallibly be gathered from God's Hand. Faith many times discovers Love in God's Heart, when it sees nothing but frowns on God's forehead: and knows, that frequently when His Tongue chides, His Bowels yearn.
True, but yet a child, and therefore, since I spake against him, I do earnestly remember him still, my Bowels are troubled for him, I will surely have mercy upon him.
True, but yet a child, and Therefore, since I spoke against him, I do earnestly Remember him still, my Bowels Are troubled for him, I will surely have mercy upon him.
Yea more, Faith is so far from Arguing, that God has thrown His Love out of His Heart, when he Takes his Rod into His Hand, that it rather from thence argues the quite contrary. I am now therefore beloved, because chastised. Whom I love, I rebuke and chasten. Faith knows, that a Fathers Correction, is so far from being an argument of wrath, that it is one of the clearest Evidences of Love. Better far to be a chasten'd son, than an undisciplin'd Bastard: No Anger like that, Isa. 1.5. Why should ye be stricken any more? ye will revolt more and more, and Ezek. 16.42. I will be quiet, and I will be no more Angry.
Yea more, Faith is so Far from Arguing, that God has thrown His Love out of His Heart, when he Takes his Rod into His Hand, that it rather from thence argues the quite contrary. I am now Therefore Beloved, Because chastised. Whom I love, I rebuke and chasten. Faith knows, that a Father's Correction, is so Far from being an argument of wrath, that it is one of the Clearest Evidences of Love. Better Far to be a chastened son, than an undisciplined Bastard: No Anger like that, Isaiah 1.5. Why should you be stricken any more? you will revolt more and more, and Ezekiel 16.42. I will be quiet, and I will be no more Angry.
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As Faith looks upon it as a great sin to despise the Lords chastening, so it holds it for no small infirmity, to faint, when corrected by him, Heb. 12.6.
As Faith looks upon it as a great since to despise the lords chastening, so it holds it for no small infirmity, to faint, when corrected by him, Hebrew 12.6.
why art thou so disquieted within me? Trust thou in God, Psal. 42.11. If thou faint in the day of Adversity, thy strength is but small, Prov. 24.10. It argues thee to be a man of a short, narrow, pusillanious, poor, low Soul, to faint and sink in such a day.
why art thou so disquieted within me? Trust thou in God, Psalm 42.11. If thou faint in the day of Adversity, thy strength is but small, Curae 24.10. It argues thee to be a man of a short, narrow, pusillanious, poor, low Soul, to faint and sink in such a day.
Thus we have shewn you the Rocks, the Dangerous Rocks, which Faith warily avoids. II. Faith heedfully looks to it's Ship, or Bottom, in which it sayles.
Thus we have shown you the Rocks, the Dangerous Rocks, which Faith warily avoids. II Faith heedfully looks to it's Ship, or Bottom, in which it sails.
What some observe of that Earthly Angel, That glory of Her Sex, the Lady Jane Gray, That she made misery it self seem amiable, and that the night-cloathes of Adversity did as much become her, as Her Day-dressing, is much more True of Holy Contentation, It renders every Condition,
What Some observe of that Earthly Angel, That glory of Her Sex, the Lady Jane Grey, That she made misery it self seem amiable, and that the night-clothes of Adversity did as much become her, as Her Day-dressing, is much more True of Holy Contentation, It renders every Condition,
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Though I am black, I am Comely. Faith therefore mainly looks to this, and professes, that though she cannot be satisfied with the whole World for Her portion, yet she must, will be,
Though I am black, I am Comely. Faith Therefore mainly looks to this, and Professes, that though she cannot be satisfied with the Whole World for Her portion, yet she must, will be,
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2. The Ballast, that poyses the Ship, and That's Humility. This is that that keeps the Soul steady and makes it ride out the Storm. Pride is that, which swells the Heart,
2. The Ballast, that poises the Ship, and That's Humility. This is that that keeps the Soul steady and makes it ride out the Storm. Pride is that, which Swells the Heart,
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Twas Humility that steel'd Athanasius against all His Adversaries, and sufferings, in that he was, as Nazianzen reports him, as truely low in Heart, as really High in worth.
It Humility that steeled Athanasius against all His Adversaries, and sufferings, in that he was, as Nazianzen reports him, as truly low in Heart, as really High in worth.
3. The sailes, whereby this well ballasted Ship is carried, and that is Heavenly mindednesse. This indeed is Faith's Top, and Topgallant, whereby it sails with a full forewind into it's Port and Haven. Faith minds, savours, sets it's affection on things Above, not on things below, Col. 3.2.
3. The sails, whereby this well ballasted Ship is carried, and that is Heavenly Mindedness. This indeed is Faith's Top, and Topgallant, whereby it sails with a full forewind into it's Port and Haven. Faith minds, savours, sets it's affection on things Above, not on things below, Col. 3.2.
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and makes it unable to suffer, whereas a Soul quickned with heavenly-mindedness, that flyes high and looks beyond the Stars, concludes, that a little, a very little of the dreggy creature will serve turn to pass it through this worldly Pilgrimage, and this greatly enables for suffering; and Thus Faith heedfully looks to her Bottom. III. Faith accurately observes its Compass, by which it steers.
and makes it unable to suffer, whereas a Soul quickened with Heavenly-mindedness, that flies high and looks beyond the Stars, concludes, that a little, a very little of the dreggy creature will serve turn to pass it through this worldly Pilgrimage, and this greatly enables for suffering; and Thus Faith heedfully looks to her Bottom. III. Faith accurately observes its Compass, by which it steers.
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Now there are several points in Faiths Compass, or if you will, there are several choice Maxims or Axioms of Faith, by which a Believer sayles, in and through the Blackest Storms and Tempests. Such as These.
Now there Are several points in Faiths Compass, or if you will, there Are several choice Maxims or Axioms of Faith, by which a Believer sails, in and through the Blackest Storms and Tempests. Such as These.
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In all the evils we either fear or feel, Faith looks beyond the Creature, and carries up the Heart unto God. No evil in the City, No penal evil, either on me,
In all the evils we either Fear or feel, Faith looks beyond the Creature, and carries up the Heart unto God. No evil in the city, No penal evil, either on me,
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or mine, but the Lord hath done it. Thus David, Dum•, because thou didst it, Psal. 39.9. and The Lord hath bid Shimei curse, 2 Sam. 16.10. David could read Gods Hand at the foot of the Commission, though His Commanders could not.
or mine, but the Lord hath done it. Thus David, Dum•, Because thou didst it, Psalm 39.9. and The Lord hath bid Shimei curse, 2 Sam. 16.10. David could read God's Hand At the foot of the Commission, though His Commanders could not.
Thou couldest have no power against me, unless given thee from above, saith our Saviour to Pilate. And Holy Job when plundred of all, saith not, The Lord gave,
Thou Couldst have no power against me, unless given thee from above, Says our Saviour to Pilate. And Holy Job when plundered of all, Says not, The Lord gave,
You shall have it, but in wrath. See 1 Sam. 8.5, 6, 10, 11, 12. Hos. 13.11. Rachel you will have children, or else you will take pet and dye. You shall have children, a Benjamin to your Joseph, which yet shall prove a Benoni. His Intrat will prove your Exit! his life your death, Gen. 35.18.
You shall have it, but in wrath. See 1 Sam. 8.5, 6, 10, 11, 12. Hos. 13.11. Rachel you will have children, or Else you will take pet and die. You shall have children, a Benjamin to your Joseph, which yet shall prove a Benoni. His Intrat will prove your Exit! his life your death, Gen. 35.18.
Gods Hand is Gods only Rule, and therefore what ever Line He draws, it must needs be right. Our God is a Law to Himself, who only can write on His Imperial Edicts and proceedings, stat pro ratione voluntas. God do•h and may justly do, whatsoever pleaseth him, Dan. 4.35. and can most justly resolve the Reason of all His Actions i•to his own will, That gteat Potter may do with his clay, what he pleaseth, and that without the least Controul or contradiction, Rom. 9.20, 21. On this Account, Faith counts it wisdom, not to play the Censorious Critick on Gods Administrations, considering that He alone is NONLATINALPHABET.
God's Hand is God's only Rule, and Therefore what ever Line He draws, it must needs be right. Our God is a Law to Himself, who only can write on His Imperial Edicts and proceedings, stat Pro ratione Voluntas. God do•h and may justly do, whatsoever Pleases him, Dan. 4.35. and can most justly resolve the Reason of all His Actions i•to his own will, That gteat Potter may do with his clay, what he Pleases, and that without the least Control or contradiction, Rom. 9.20, 21. On this Account, Faith counts it Wisdom, not to play the Censorious Critic on God's Administrations, considering that He alone is.
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subscribes and gives Testimony to the Righteousness of God, even in his sharpest Corrections. Thus David, I Know O Lord, that thy Judgments are right. Thus the Church, when under the Babylonish Captivity, (the heaviest Judgment ever inflicted on any people) yet then humbly sets her seal to Gods Justice. The Lord is Righteous, for I have rebelled against him. III. 'Tis not sit, that poor, weak, short-sighted, sinful creatures should be their own Carvers.
subscribes and gives Testimony to the Righteousness of God, even in his Sharpest Corrections. Thus David, I Know Oh Lord, that thy Judgments Are right. Thus the Church, when under the Babylonish Captivity, (the Heaviest Judgement ever inflicted on any people) yet then humbly sets her seal to God's justice. The Lord is Righteous, for I have rebelled against him. III. It's not fit, that poor, weak, shortsighted, sinful creatures should be their own Carvers.
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If they should, they would, like rash children, cut either Too much, or Too little, or Their own fingers. Well for us, That as our Times, so our Conditions, are not in our own, but in Gods hands. Not what I please, saith Faith, but what my God pleaseth. He knows best what's good for his people:
If they should, they would, like rash children, Cut either Too much, or Too little, or Their own fingers. Well for us, That as our Times, so our Conditions, Are not in our own, but in God's hands. Not what I please, Says Faith, but what my God Pleases. He knows best what's good for his people:
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and I know, had God granted my requests, and fulfilled my desires, I had long since been undone. The cooling drink which I so passionately desired in my burning Paroxysm, would have added to my flame,
and I know, had God granted my requests, and fulfilled my Desires, I had long since been undone. The cooling drink which I so passionately desired in my burning Paroxysm, would have added to my flame,
and I feel Him, saith Faith, It is infinitely more to me, than if he should say, peace, health, credit, honour, plenty, shall be with Thee. God being with me, is all these, and infinitely more.
and I feel Him, Says Faith, It is infinitely more to me, than if he should say, peace, health, credit, honour, plenty, shall be with Thee. God being with me, is all these, and infinitely more.
when the child is most sick, then it is most dandled on the mothers knee: when it begins to faint, Then is the Closet ransackt for the choicest Cordial. This, blessed Baynham found,
when the child is most sick, then it is most dandled on the mother's knee: when it begins to faint, Then is the Closet ransacked for the Choicest Cordial. This, blessed Baynham found,
when at the stake He told the Bloody Papists, O ye Papists, said he, you talk of Miracles, behold here a True One, These flames are to me a bed of Roses.
when At the stake He told the Bloody Papists, Oh you Papists, said he, you talk of Miracles, behold Here a True One, These flames Are to me a Bed of Roses.
God is wont to give Believers, in such a time, their Exceedings, their five messes. That part of the Army, which is upon Action, in the field, and upon hard service, shall be sure to have their pay. What are all the promises, but vessels of Cordial wine, tunn'd on purpose against a groaning hour,
God is wont to give Believers, in such a time, their Exceedings, their five Messes. That part of the Army, which is upon Actium, in the field, and upon hard service, shall be sure to have their pay. What Are all the promises, but vessels of Cordial wine, tunned on purpose against a groaning hour,
God knows, that should I Alwaies prosper, I should have been apt to swell and presume, and therefore he pricks my bladder, to let out that wind. Had I been alwaies fed with sweet meats, 'Tis very probable I might have surfited, and therefore He mingles my sweets with these Tart Ingredients. Were not this Base added to my Trebble, I should never have made any Harmonious Musick.
God knows, that should I Always prosper, I should have been apt to swell and presume, and Therefore he pricks my bladder, to let out that wind. Had I been always fed with sweet Meats, It's very probable I might have surfited, and Therefore He mingles my sweets with these Tart Ingredients. Were not this Base added to my Treble, I should never have made any Harmonious Music.
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and see now, That I, even I am He, and there is no God with me. Thus, Psal. 106.8. Nevertheless he saved them for His name sake, but what Name? even That Glorious one of His Power, that he might make His Power known.
and see now, That I, even I am He, and there is no God with me. Thus, Psalm 106.8. Nevertheless he saved them for His name sake, but what Name? even That Glorious one of His Power, that he might make His Power known.
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Out of the Eater shall come meat. This affliction and That affliction, yea the whole series of them shall work together for my Good, Rom. 8.28. Saints good is Gods Aime.
Out of the Eater shall come meat. This affliction and That affliction, yea the Whole series of them shall work together for my Good, Rom. 8.28. Saints good is God's Aim.
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As Love is the principle He constantly Acts from, so the Saints good, is the End He propounds and aimes at in All His dispensations. From this He never swerves.
As Love is the principle He constantly Acts from, so the Saints good, is the End He propounds and aims At in All His dispensations. From this He never swerves.
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1. Saints Corruptions, To purge and subdue them. This is All the fruit, the Taking away of their sin, Isa. 27.9. Afflictions are Gods brine and pickle to preserve the Saints from putrifying. Pauls thorn in the flesh, was given Him to prevent and mortifie Pride, 2 Cor. 12.7. All the Harm which the fiery Furnace did the young men in Dan. 3.23, 24. was but to burn off their cords. Our Lusts are cords, cords of vanity, fiery tryals sent on purpose to burn and consume them.
1. Saints Corruptions, To purge and subdue them. This is All the fruit, the Taking away of their since, Isaiah 27.9. Afflictions Are God's brine and pickle to preserve the Saints from Putrifying. Paul's thorn in the Flesh, was given Him to prevent and mortify Pride, 2 Cor. 12.7. All the Harm which the fiery Furnace did the young men in Dan. 3.23, 24. was but to burn off their cords. Our Lustiest Are cords, cords of vanity, fiery trials sent on purpose to burn and consume them.
This Bitter potion purges out Ill Humours. Be the Teeth of thy Troubles, never so many, never so sharp, 'Tis but to file off thy Rust. This Tempestious Tossing in the Sea, will more purge the Wine from It's Lees. It clarifies the Soul. According to that Zech, 13.9. I will bring a third part through the fire, To refine them as Silver. 2. Saints Graces. And that
This Bitter potion purges out Ill Humours. Be the Teeth of thy Troubles, never so many, never so sharp, It's but to file off thy Rust. This Tempestuous Tossing in the Sea, will more purge the Wine from It's Lees. It clarifies the Soul. According to that Zechariah, 13.9. I will bring a third part through the fire, To refine them as Silver. 2. Saints Graces. And that
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1. For their Trial and experience. That the trial of your Faith &c. 1 Pet. 1.6. The fire tryes the Gold, as well as the Touch-stone. Diseases, not only need, but Try the Art of the Physician; and Tempests the skill of the Pilot. The Saints Sufferings are but as so many Touchstones. Now, now shall the Saint clearly Know, whether the Conscience be sound or foundred, if it will pace well in Rough wayes.
1. For their Trial and experience. That the trial of your Faith etc. 1 Pet. 1.6. The fire tries the Gold, as well as the Touchstone. Diseases, not only need, but Try the Art of the physician; and Tempests the skill of the Pilot. The Saints Sufferings Are but as so many Touchstones. Now, now shall the Saint clearly Know, whither the Conscience be found or foundered, if it will pace well in Rough ways.
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The snuffing of the Candle makes it burn the brighter. Hence it is that the Saints glory in Tribulation, Rom. 5.5. because their sufferings add strength to their graces. Never are Gods spiritual Nightingales apt to sing more sweetly, then when the Thorn is at their Breast. Saints are indeed made of pretious metal, and yet they are too too apt to lose their Edg. Hence it is That God by afflictions whets and sharpens them.
The snuffing of the Candle makes it burn the Brighter. Hence it is that the Saints glory in Tribulation, Rom. 5.5. Because their sufferings add strength to their graces. Never Are God's spiritual Nightingales apt to sing more sweetly, then when the Thorn is At their Breast. Saints Are indeed made of precious metal, and yet they Are too too apt to loose their Edge Hence it is That God by afflictions whets and sharpens them.
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He beats and bruises His links, to make them burn the brighter; loads his choisest Ships with sufficient Ballast, To make them sail the steadier: bruises His Spices, to make them send out an Aromatick Savour, Jer. 22.21. Isa. 26.16. Heb. 12.10. Object.
He beats and bruises His links, to make them burn the Brighter; loads his Choicest Ships with sufficient Ballast, To make them sail the steadier: bruises His Spices, to make them send out an Aromatic Savour, Jer. 22.21. Isaiah 26.16. Hebrew 12.10. Object.
Sol. Afflictions do not presently work, at least thou maist not presently feel their operation. As Christ to Peter, what I do, thou knowest not now, John 13.7. but thou shalt hereafter: So afterwards it brings forth the fruit of Righteousness, Heb. 12.11. 3. With respect to Saints future services.
Sol. Afflictions do not presently work, At least thou Mayest not presently feel their operation. As christ to Peter, what I do, thou Knowest not now, John 13.7. but thou shalt hereafter: So afterwards it brings forth the fruit of Righteousness, Hebrew 12.11. 3. With respect to Saints future services.
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Great sufferings are many times sent to prepare Saints for extraordinary Services. See it in Joseph and Paul; Joseph thrown into a pit, sold a slave into Egypt, there cast into a prison, by All fitted for a Palace, and to be a Nursing Father to the Church.
Great sufferings Are many times sent to prepare Saints for extraordinary Services. See it in Joseph and Paul; Joseph thrown into a pit, sold a slave into Egypt, there cast into a prison, by All fitted for a Palace, and to be a Nursing Father to the Church.
Be the suffering what it will, yet whilst here, whilst Above ground, 'Tis far less then I have deserved. Blessed be God, cryed out that Man of God, when in the Paroxism of His Gout, This though sharp, is not Hell.
Be the suffering what it will, yet while Here, while Above ground, It's Far less then I have deserved. Blessed be God, cried out that Man of God, when in the Paroxysm of His Gout, This though sharp, is not Hell.
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The worst that we can feel here in not the 100000 part of what we have deserved hereafter. Every step on this side Hell is mercy, saith a sensible Believer.
The worst that we can feel Here in not the 100000 part of what we have deserved hereafter. Every step on this side Hell is mercy, Says a sensible Believer.
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God is gracious in His greatest severity, remembers mercy in the midst of Judgment. As 'tis said of Ashur: His shoos were Iron and Brass, yet he dipt His foot in Oyl, Deut. 33.24, 25. So God Tempers his greatest severities, with the Oyl of Mercy.
God is gracious in His greatest severity, remembers mercy in the midst of Judgement. As it's said of Ashur: His shoes were Iron and Brass, yet he dipped His foot in Oil, Deuteronomy 33.24, 25. So God Tempers his greatest severities, with the Oil of Mercy.
Corrects but in measure, Is. 17.6. nay in Mercy, in infinite Mercy. I that have deserved the blow of an Executioners Axe, am sent away with the Lash only of a Fathers Rod.
Corrects but in measure, Is. 17.6. nay in Mercy, in infinite Mercy. I that have deserved the blow of an Executioners Axe, am sent away with the Lash only of a Father's Rod.
And Lastly, Be it now never so Ill, it will certainly be Better. Thus the Psalmist. All thy waves are gone over me, yet the Lord will command His loving kindness, Psal. 42.7, 8. Thus the Church, Mic. 7.7, 8, 9. More particularly Faith concludes.
And Lastly, Be it now never so Ill, it will Certainly be Better. Thus the Psalmist. All thy waves Are gone over me, yet the Lord will command His loving kindness, Psalm 42.7, 8. Thus the Church, Mic. 7.7, 8, 9. More particularly Faith concludes.
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but may also comprize the wandering and roveing of the mind in duty, which is a degree and spece of it, of that I shall treat at this time, and my Note will be:
but may also comprise the wandering and roving of the mind in duty, which is a degree and spece of it, of that I shall Treat At this time, and my Note will be:
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Though the night be dark and long, yet there will come a day-break, and comfortable Dawn: my God will not alwayes chide, neither will he contend for ever, Is. 57.16. Rev. 2.10. 2. My greatest Extremity of Distress, is Gods fairest opportunity for Deliverance.
Though the night be dark and long, yet there will come a daybreak, and comfortable Dawn: my God will not always chide, neither will he contend for ever, Is. 57.16. Rev. 2.10. 2. My greatest Extremity of Distress, is God's Fairest opportunity for Deliverance.
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Where every Tear shall be wiped off, Rev. 21.4. The plesantness and security of the Port, will make more than full Amends, for the danger and difficulty of the passage. And This is That, wherein Faith Triumphs, as knowing, That, He that for Christ's sake, in obedience to Christ's will, in conformity to Christ's Word, in aiming at Christ's glory, wears the sharpest Crown of Thorns Here, shall by Christ have His Temples incircled with the fairest Crown of Glory hereafter.
Where every Tear shall be wiped off, Rev. 21.4. The plesantness and security of the Port, will make more than full Amends, for the danger and difficulty of the passage. And This is That, wherein Faith Triumphos, as knowing, That, He that for Christ's sake, in Obedience to Christ's will, in conformity to Christ's Word, in aiming At Christ's glory, wears the Sharpest Crown of Thorns Here, shall by christ have His Temples encircled with the Fairest Crown of Glory hereafter.
IN this Chapter you will find a Contest between Christ and the Pharisees, about their Traditions and old Customs, which they valued above the Commandments of God,
IN this Chapter you will find a Contest between christ and the Pharisees, about their Traditions and old Customs, which they valued above the commandments of God,
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as it is usual with formal men to love Chains of their own making, and to make conscience of a Tradition when yet they can dispense with a Commandment, and thereby discovering themselves to be very hypocrites, who are more in Externals than in Internals, in shew than substance, minding the formality rather than the spirit and life of Service to God;
as it is usual with formal men to love Chains of their own making, and to make conscience of a Tradition when yet they can dispense with a Commandment, and thereby discovering themselves to be very Hypocrites, who Are more in Externals than in Internals, in show than substance, minding the formality rather than the Spirit and life of Service to God;
[ mouth and lips ] are put for all external Gestures, and that bodily exercise which is necessary to the worship of God, especially for words. [ But their heart is far from me ] it chiefly intendeth their habitual averseness from God,
[ Mouth and lips ] Are put for all external Gestures, and that bodily exercise which is necessary to the worship of God, especially for words. [ But their heart is Far from me ] it chiefly intends their habitual averseness from God,
First, That there is such a sin, sad experiences witnesseth, vain thoughts intrude importunately upon the soul in every duty, in hearing the word we are not free, Ezek. 33.31.
First, That there is such a since, sad experiences Witnesseth, vain thoughts intrude importunately upon the soul in every duty, in hearing the word we Are not free, Ezekiel 33.31.
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nor in singing, but chiefly they haunt us in Prayer, and of all kinds of prayer in mental Prayer, when our addresses to God are managed by thoughts alone, there we are more easily disturbed, words bound the thoughts and the inconvenience of an interruption is more sensible,
nor in singing, but chiefly they haunt us in Prayer, and of all Kinds of prayer in mental Prayer, when our Addresses to God Are managed by thoughts alone, there we Are more Easily disturbed, words bound the thoughts and the inconvenience of an interruption is more sensible,
unless the Lord quicken them to an extraordinary liveliness, we find it very hard, but how great a sin this is, is my first task to shew. I shall do it, 1. By three generall considerations.
unless the Lord quicken them to an extraordinary liveliness, we find it very hard, but how great a since this is, is my First task to show. I shall do it, 1. By three general considerations.
2. By speaking particularly to the present case. First Generally. 1. Consider how tender God is of his Worship, Lev. 10.3. He hath said, That he will be sanctified in all that draw nigh unto him.
2. By speaking particularly to the present case. First Generally. 1. Consider how tender God is of his Worship, Lev. 10.3. He hath said, That he will be sanctified in all that draw High unto him.
but with special heedfulness of soul and affection becoming so great a Majesty; when you think to put him off with any thing, you lessen his excellency and greatness,
but with special heedfulness of soul and affection becoming so great a Majesty; when you think to put him off with any thing, you lessen his excellency and greatness,
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as if every thing were good enough for him. Mal. 1.14. Cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing:
as if every thing were good enough for him. Malachi 1.14. Cursed be the deceiver which hath in his flock a male, and Voweth and Sacrificeth to the Lord a corrupt thing:
for I am a great King, saith the Lord of hosts. To be sleight in his service argueth mean thoughts of God. Eccl. 5.2. Be not rash with thy mouth, nor hasty to utter any thing before God, for God is in heaven, and thou upon earth.
for I am a great King, Says the Lord of hosts. To be sleight in his service argue mean thoughts of God. Ecclesiastes 5.2. Be not rash with thy Mouth, nor hasty to utter any thing before God, for God is in heaven, and thou upon earth.
but only babble over a few impertinent words without attention and affection: Certainly, God is very sensible of the wrong and contempt we put upon him,
but only babble over a few impertinent words without attention and affection: Certainly, God is very sensible of the wrong and contempt we put upon him,
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For the least disorders in Worship have been sorely punished, witness the stroke from heaven upon Aarons Sons, Lev. 10.2. The breach made upon Uzzah, 2 Sam. 6.6.
For the least disorders in Worship have been sorely punished, witness the stroke from heaven upon Aaron's Sons, Lev. 10.2. The breach made upon Uzzah, 2 Sam. 6.6.
yet he smiteth us with deadness where he doth not smite us with death, for a man is punished otherwise than a boy, and judgments are now spiritual which in the Infancy of the Church were temporal and bodily. Certainly, we have all cause to tremble when we come before the Lord.
yet he smites us with deadness where he does not smite us with death, for a man is punished otherwise than a boy, and Judgments Are now spiritual which in the Infancy of the Church were temporal and bodily. Certainly, we have all cause to tremble when we come before the Lord.
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then he beginneth to be serious, and to have a conscience indeed when his thoughts trouble him. So David, Psal. 119.113. I hate vain thoughts, but thy Law do I love.
then he begins to be serious, and to have a conscience indeed when his thoughts trouble him. So David, Psalm 119.113. I hate vain thoughts, but thy Law do I love.
We think thoughts are free and subject to no Tribunal, if there be any errour in them, we think it is a very venial one, they betray us to no shame in the world,
We think thoughts Are free and Subject to no Tribunal, if there be any error in them, we think it is a very venial one, they betray us to no shame in the world,
and therefore we let them go without dislike and remorse: But a child of God cannot pass over the matter so, he knoweth that thoughts are the immediate births of the soul,
and Therefore we let them go without dislike and remorse: But a child of God cannot pass over the matter so, he Knoweth that thoughts Are the immediate births of the soul,
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and therefore he considereth what he thinketh, as well as what he speaketh and doth; and if at all times, especially in Worship, where the workings of the inward man are of chief regard,
and Therefore he Considereth what he Thinketh, as well as what he speaks and does; and if At all times, especially in Worship, where the workings of the inward man Are of chief regard,
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and the acts of the outward only required, as a help to our serving God in the Spirit, Phil. 3.3. 3. Carelesness in Duties is the high way to Atheism.
and the acts of the outward only required, as a help to our serving God in the Spirit, Philip 3.3. 3. Carelessness in Duties is the high Way to Atheism.
by degrees they outgrow all feelings and tenderness of conscience, every time you come to God sleightly you lose ground by coming, till at length you look upon Worship as a meer Custome, or something done for fashions sake.
by Degrees they outgrow all feelings and tenderness of conscience, every time you come to God slightly you loose ground by coming, till At length you look upon Worship as a mere Custom, or something done for fashions sake.
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It is Gods Essential glory in Worship to be acknowledged an all-seeing Spirit, and accordingly to be worshipped in spirit and in truth, Joh. 4.24. Thoughts are as audible with him as words, therefore when you prattle words, & do not make conscience of thoughts, you do not worship him as a spirit. We wrong his Majesty when we speak to him in Prayer and do not give heed to what we say;
It is God's Essential glory in Worship to be acknowledged an All-seeing Spirit, and accordingly to be worshipped in Spirit and in truth, John 4.24. Thoughts Are as audible with him as words, Therefore when you prattle words, & do not make conscience of thoughts, you do not worship him as a Spirit. We wrong his Majesty when we speak to him in Prayer and do not give heed to what we say;
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you would all judge it to be an affront to the Majesty of God if a man should send his cloaths stuffed with straw, or a Puppet dressed up instead of himself into the Assemblies of Gods people,
you would all judge it to be an affront to the Majesty of God if a man should send his clothes stuffed with straw, or a Puppet dressed up instead of himself into the Assemblies of God's people,
and think this should supply his personal presence, yet our cloaths stuffed with straw, or an Image dressed up instead of us, such as Michol put into Davids bed, would be less offensive to God than our bodies without our souls; the absence of the spirit is the absence of the more noble part: We pretend to speak to God,
and think this should supply his personal presence, yet our clothes stuffed with straw, or an Image dressed up instead of us, such as Michal put into Davids Bed, would be less offensive to God than our bodies without our Souls; the absence of the Spirit is the absence of the more noble part: We pretend to speak to God,
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or rather let me give you Chrysostom's Comparison, A man would have been thought to have prophaned the mysteries of the Levitical Worship, if instead of sweet incense he should put into the Censer Sulpher or Brimstone, or mingle the one with the other.
or rather let me give you Chrysostom's Comparison, A man would have been Thought to have Profaned the Mysteres of the Levitical Worship, if instead of sweet incense he should put into the Censer Sulphur or Brimstone, or mingle the one with the other.
And do not we affront God to his face, that mingle so many vain, sinfull, proud, filthy, blasphemous thoughts? What is this but to mingle Sulpher with our incense? Again,
And do not we affront God to his face, that mingle so many vain, sinful, proud, filthy, blasphemous thoughts? What is this but to mingle Sulphur with our incense? Again,
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when God speaketh to us, and knocks at the heart, and there is none within to hear him, is it not an affront to his Majesty? Put it in a Temporal Case, if a great person should talk to us,
when God speaks to us, and knocks At the heart, and there is none within to hear him, is it not an affront to his Majesty? Put it in a Temporal Case, if a great person should talk to us,
It is a wrong to his goodness, and the comforts of his holy presence, for in effect you say that you do not find that sweetness in God which you expect,
It is a wrong to his Goodness, and the comforts of his holy presence, for in Effect you say that you do not find that sweetness in God which you expect,
it is said of the Israelites when they were going for Canaan, that in their hearts they turned back again into Aegypt, Acts 7.39. They had mo e mind to be in Aegypt than under Moses Government, and their thoughts ever ran upon the flesh-pots and belly chear they enjoyed there;
it is said of the Israelites when they were going for Canaan, that in their hearts they turned back again into Egypt, Acts 7.39. They had more e mind to be in Egypt than under Moses Government, and their thoughts ever ran upon the fleshpots and belly cheer they enjoyed there;
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and worse in our careless manner of worshipping? When God hath brought us into his presence we do in effect say, give us the world again, this is better entertainment for our thoughts than God, and holy things; if Christians would but interpret their actions, they would be ashamed of them;
and Worse in our careless manner of worshipping? When God hath brought us into his presence we do in Effect say, give us the world again, this is better entertainment for our thoughts than God, and holy things; if Christians would but interpret their actions, they would be ashamed of them;
is any thing more worthy to be thought of than God? The Israelites hearts were upon Aegypt in the Wilderness, and our hearts are upon the World, nay, every toy, even when we are at the Throne of grace, and conversing with him who is the Center of our rest, and the fountain of our blessedness.
is any thing more worthy to be Thought of than God? The Israelites hearts were upon Egypt in the Wilderness, and our hearts Are upon the World, nay, every toy, even when we Are At the Throne of grace, and conversing with him who is the Centre of our rest, and the fountain of our blessedness.
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but these are a grief to the Spirit, because they are conceived in the heart, which is his Presence Chamber, and place of special residence; and he is most grieved with these vain thoughts which haunt us in the time of our special addresses to God,
but these Are a grief to the Spirit, Because they Are conceived in the heart, which is his Presence Chamber, and place of special residence; and he is most grieved with these vain thoughts which haunt us in the time of our special Addresses to God,
because his peculiar operations are hindered, and the heart is set open to Gods adversary in Gods presence, and the World and Satan are suffered to interpose, in the very time of the reign of grace, then when it should be in solio, in its royalty, commanding all our faculties to serve it;
Because his peculiar operations Are hindered, and the heart is Set open to God's adversary in God's presence, and the World and Satan Are suffered to interpose, in the very time of the Reign of grace, then when it should be in Solar, in its royalty, commanding all our faculties to serve it;
this is to steal away the soul from under Christs own arm, as a Captain of a Garrison is troubled when the enemies come to prey under the very walls, in the face of all his forces and strength:
this is to steal away the soul from under Christ own arm, as a Captain of a Garrison is troubled when the enemies come to prey under the very walls, in the face of all his forces and strength:
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So certainly it is a grief to the spirit when our lusts have power to disturb us in holy duties, and the heart is taken up with unclean glances, and worldly thoughts, then when we present our selves before the Lord;
So Certainly it is a grief to the Spirit when our Lustiest have power to disturb us in holy duties, and the heart is taken up with unclean glances, and worldly thoughts, then when we present our selves before the Lord;
so it argueth much impudence, that when we come to deal with God, as sitting upon the Throne, and observing and looking upon us, that we can yet lend our hearts to our lusts,
so it argue much impudence, that when we come to deal with God, as sitting upon the Throne, and observing and looking upon us, that we can yet lend our hearts to our Lustiest,
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There is more of modesty, though little of sincerity in them that say to their lusts as Abraham to his Servants, Tarry here while I go yonder and Worship, or as they say, the Serpent layeth aside her poyson when she goeth to drink:
There is more of modesty, though little of sincerity in them that say to their Lustiest as Abraham to his Servants, Tarry Here while I go yonder and Worship, or as they say, the Serpent Layeth aside her poison when she Goes to drink:
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When a man goeth to God he should leave his lusts behind him, not for a while, and with an intent to entertain them again, but for ever: However this argueth some reverence of God,
When a man Goes to God he should leave his Lustiest behind him, not for a while, and with an intent to entertain them again, but for ever: However this argue Some Reverence of God,
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3. It is a spiritual disease; the soul hath its diseases as wel as the body; the unsteady roaving of the mind, or the disturbance of vain and impertinent thoughts is one of those diseases:
3. It is a spiritual disease; the soul hath its diseases as well as the body; the unsteady roving of the mind, or the disturbance of vain and impertinent thoughts is one of those diseases:
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Our thoughts are as slippery and inconsistent as their speeches, therefore what is this but the frenzy of the soul? What mad Creatures would we seem to be if all our thoughts were patent, or an invisible notary were lurking in our hearts to write them down? We run from Object to Object in a moment, and one thought looks like a meer stranger upon another, we wander and run thorough all the World in an instant;
Our thoughts Are as slippery and inconsistent as their Speeches, Therefore what is this but the frenzy of the soul? What mad Creatures would we seem to be if all our thoughts were patent, or an invisible notary were lurking in our hearts to write them down? We run from Object to Object in a moment, and one Thought looks like a mere stranger upon Another, we wander and run through all the World in an instant;
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What impertinent Excursions have we from things good to lawful, from lawful to sinful, from ordinarily sinful to down-right blasphemous. Should any one of us,
What impertinent Excursions have we from things good to lawful, from lawful to sinful, from ordinarily sinful to downright blasphemous. Should any one of us,
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and truly to a man that knows the value of that kind of traffick, this is a very great loss; You that are Tradesmen are troubled if you happen to be abroad when a good Customer cometh to deal with you:
and truly to a man that knows the valve of that kind of traffic, this is a very great loss; You that Are Tradesmen Are troubled if you happen to be abroad when a good Customer comes to deal with you:
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when the soul departeth from the body, it is no longer a man but a Carkass: So when the thoughts are gone from Prayer, it is no longer a Prayer, the Essence of the duty is wanting.
when the soul departeth from the body, it is no longer a man but a Carcase: So when the thoughts Are gone from Prayer, it is no longer a Prayer, the Essence of the duty is wanting.
Many have prayed without words, but never any prayed without lifting up, or pouring out the heart, If a man should kneel, and use a gesture of Worship and fall asleep, no doubt that man doth not pray:
Many have prayed without words, but never any prayed without lifting up, or pouring out the heart, If a man should kneel, and use a gesture of Worship and fallen asleep, no doubt that man does not pray:
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This is to sleep with the heart, and the words uttered are but like a dream, have but a sleight touch of reason in them, a meer drowsie unattentive devotion, the soul is asleep though the eyes be not closed, and the senses locked up.
This is to sleep with the heart, and the words uttered Are but like a dream, have but a sleight touch of reason in them, a mere drowsy unattentive devotion, the soul is asleep though the eyes be not closed, and the Senses locked up.
and this is as bad or worse, they may sleep out of natural infirmity, as weakness, age, sickness, &c. But this doth more directly proceed from some sleightness or irreverence: Well then, with what face can we expect the fruit of that Prayer to which we have not attended? It is a great presumption to desire God to hear those requests, a great part whereof we have not heard our selves; if they be not worthy of our attention, they are far more unworthy of Gods. Cyprian or Ruffinus, or whoever was the Author of the Explication of the Lords Prayer in Cyprians Works, hath a notable pass•ge to this purpose, Quo modo te a Deo exaudiri postulas, cum te ipse non audias? Vis Deum esse memorem tui cum rogas, cum ipse tui memor non sis? Thou art unmindful of thy self, thou dost not hear thy self, and how canst thou with reason desire the blessing and comfort of the duty which thou thoughtest not worthy thine own attention and regard.
and this is as bad or Worse, they may sleep out of natural infirmity, as weakness, age, sickness, etc. But this does more directly proceed from Some slightness or irreverence: Well then, with what face can we expect the fruit of that Prayer to which we have not attended? It is a great presumption to desire God to hear those requests, a great part whereof we have not herd our selves; if they be not worthy of our attention, they Are Far more unworthy of God's Cyprian or Ruffinus, or whoever was the Author of the Explication of the lords Prayer in Cyprians Works, hath a notable pass•ge to this purpose, Quo modo te a God exaudiri postulas, cum te ipse non Audias? Vis God esse memorem tui cum Rogas, cum ipse tui memor non sis? Thou art unmindful of thy self, thou dost not hear thy self, and how Canst thou with reason desire the blessing and Comfort of the duty which thou thoughtest not worthy thine own attention and regard.
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I would not willingly grate too hard upon a tender conscience, it is a Question that is often propounded, Whether wandring thoughts do altogether frustrate a duty,
I would not willingly grate too hard upon a tender conscience, it is a Question that is often propounded, Whither wandering thoughts do altogether frustrate a duty,
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and make it of none effect? And whether in some case a vertual attention doth not suffice? There is an actual intention, and a vertual intention; The actual intention is when a soul doth distinctly and constantly regard every thing that is said and done in a duty:
and make it of none Effect? And whither in Some case a virtual attention does not suffice? There is an actual intention, and a virtual intention; The actual intention is when a soul does distinctly and constantly regard every thing that is said and done in a duty:
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when did they ever manage a duty but they are guilty of some wandrings? It is much to keep up our hearts to the main and solid requests that are made to God in Prayer.
when did they ever manage a duty but they Are guilty of Some wanderings? It is much to keep up our hearts to the main and solid requests that Are made to God in Prayer.
But on the other side, we must not be too remiss lest we incourage indiligence and careless devotion: Briefly then by way of answer, There is a threefold distraction in Prayer, distractio invita, negligens, & voluntaria.
But on the other side, we must not be too remiss lest we encourage indiligence and careless devotion: Briefly then by Way of answer, There is a threefold distraction in Prayer, distractio invita, negligens, & Voluntary.
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1. There is distractio invita, an unwilling distraction, when the heart is seriously and solemnly set to seek God, and yet we are carried besides our purpose; for it is impossible so to shut doors and windows but that some wind will get in;
1. There is distractio invita, an unwilling distraction, when the heart is seriously and solemnly Set to seek God, and yet we Are carried beside our purpose; for it is impossible so to shut doors and windows but that Some wind will get in;
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So to guard the heart as to be wholly free from vain thoughts, but they are not constant, frequent, allowed, but resisted, prayed against, striven against, bewailed, and then they are not iniquities, but infirmities, which the Lord will pardon;
So to guard the heart as to be wholly free from vain thoughts, but they Are not constant, frequent, allowed, but resisted, prayed against, striven against, bewailed, and then they Are not iniquities, but infirmities, which the Lord will pardon;
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I say, where this distraction is retracted with grief, resisted with care, as Abraham drove away the fowls when they came to pitch upon his Sacrifice, Gen. 15.11. It is to be reckoned among the infirmities of the Saints, which do not hinder their Consolation.
I say, where this distraction is retracted with grief, resisted with care, as Abraham drove away the fowls when they Come to pitch upon his Sacrifice, Gen. 15.11. It is to be reckoned among the infirmities of the Saints, which do not hinder their Consolation.
yea, if he be serious they will minister more matter of grief to him than comfort; and therefore he ought to be more earnest and sedulous in resisting this infirmity, that he may be assured of audience:
yea, if he be serious they will minister more matter of grief to him than Comfort; and Therefore he ought to be more earnest and sedulous in resisting this infirmity, that he may be assured of audience:
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Otherwise, if his heart be not affected with it in time, by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost.
Otherwise, if his heart be not affected with it in time, by Degrees all those motions and dispositions of heart that Are necessary to prayer will be eaten out and lost.
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when men mind no more than the task or work wrought, and only go round in a track of accustomed duties, without considering with what heart they perform them, this is such a vanity of mind as turneth the whole prayer into sin.
when men mind no more than the task or work wrought, and only go round in a track of accustomed duties, without considering with what heart they perform them, this is such a vanity of mind as turns the Whole prayer into since.
And therefore the Apostle James, when he biddeth us draw nigh to God, biddeth us also to resist the devil, Jam. 4.7, 8. Implying thereby, That there is no drawing nigh to God without resisting Sathan. When a Tale is told,
And Therefore the Apostle James, when he bids us draw High to God, bids us also to resist the Devil, Jam. 4.7, 8. Implying thereby, That there is no drawing High to God without resisting Sathan. When a Tale is told,
But when you are going to God, and that in a warm, lively affectionate manner, he will be sure to disturbe you, seeking to abate the edge of your affections, or divert your minds; Formal Prayers patterd over do him no harm,
But when you Are going to God, and that in a warm, lively affectionate manner, he will be sure to disturb you, seeking to abate the edge of your affections, or divert your minds; Formal Prayers patterd over do him no harm,
2. The natural levity of our spirits, man is a restless creature, we have much a doe to stay our hearts for any space of time in one state, much more in holy things, from which we are naturally averse, Rom. 7.21.
2. The natural levity of our spirits, man is a restless creature, we have much a do to stay our hearts for any Molle of time in one state, much more in holy things, from which we Are naturally averse, Rom. 7.21.
When I would do good evil is present with me NONLATINALPHABET, Oh consider this natural feebleness of mind, whereby we are unable to keep long to any Imployment,
When I would do good evil is present with me, O Consider this natural feebleness of mind, whereby we Are unable to keep long to any Employment,
but are light fethery tossed up and down like a dryed leaf before the wind, or as an empty Vessel upon the waves, 'tis so with us in most businesses, especially in those which are Sacred, the Apostle biddeth us pray without ceasing, and we cannot do it whilest we pray;
but Are Light fethery tossed up and down like a dried leaf before the wind, or as an empty Vessel upon the waves, it's so with us in most businesses, especially in those which Are Sacred, the Apostle bids us pray without ceasing, and we cannot do it whilst we pray;
and that we may long for Heaven; the Angels and blessed Spirits there are not troubled with those things, in Heaven there is no complaining of wandring thoughts, there God is all in all, they that are there have but one Object to fill their understandings, one Object to give contentment to their desires, their hearts cleave to God inseparably by a perfect love, but here we are cumbred with much serving, and much work begets a multitude of thoughts in us, Psal. 94.11. The Lord knows the thoughts of men that they are but vanity.
and that we may long for Heaven; the Angels and blessed Spirits there Are not troubled with those things, in Heaven there is no complaining of wandering thoughts, there God is all in all, they that Are there have but one Object to fill their understandings, one Object to give contentment to their Desires, their hearts cleave to God inseparably by a perfect love, but Here we Are cumbered with much serving, and much work begets a multitude of thoughts in us, Psalm 94.11. The Lord knows the thoughts of men that they Are but vanity.
When we have summed up all the traverses, reasonings, and discourses of the mind, we may write at the bottom this as the total sum, here is nothing but vanity.
When we have summed up all the traverses, reasonings, and discourses of the mind, we may write At the bottom this as the total sum, Here is nothing but vanity.
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3. Another cause is practical Atheism, we have little sense of things that are unseen and lye within the vail, in the World of spirits; things that are seen have a great force upon us, offer it now to the Governour, saith the Prophet Mal. 1.8. God is a far off, both from our sight and apprehension, senses bind attention:
3. another cause is practical Atheism, we have little sense of things that Are unseen and lie within the Vail, in the World of spirits; things that Are seen have a great force upon us, offer it now to the Governor, Says the Prophet Malachi 1.8. God is a Far off, both from our sighed and apprehension, Senses bind attention:
Aye that we would have a visible God, whom we may see and hear, but the true God being a Spirit, and an invisible Power, all the service that we do him, is a task performed more out of custome than affection, in a slight perfunctory way.
Aye that we would have a visible God, whom we may see and hear, but the true God being a Spirit, and an invisible Power, all the service that we do him, is a task performed more out of custom than affection, in a slight perfunctory Way.
each man hath a mind, and can spend it unweariedly as he is inclined, either to Covetousness, Ambition, or Sensuality, for where the treasure is, there will the heart be, Matth. 6.20. set but the Covetous man about the World, the Voluptuous man about his pleasures, and the ambitious man about his honours, and preferments, and will they suffer their thoughts to be taken off? surely no;
each man hath a mind, and can spend it unweariedly as he is inclined, either to Covetousness, Ambition, or Sensuality, for where the treasure is, there will the heart be, Matthew 6.20. Set but the Covetous man about the World, the Voluptuous man about his pleasures, and the ambitious man about his honours, and preferments, and will they suffer their thoughts to be taken off? surely no;
the sins to which a man is most addicted, will ingross the thoughts, so that this is one sign by which a man may know his reigning sin, that which interrupts him most in holy duties,
the Sins to which a man is most addicted, will ingross the thoughts, so that this is one Signen by which a man may know his reigning since, that which interrupts him most in holy duties,
and to keep there for want of love; love fixeth the thoughts, and dryeth up those swimming toyes and fancies that do distract us, we ponder and muse upon that in which we delight, were our natural hatred of God and of the means of Grace, changed into a perfect love, we should adhere to him without distraction, we see where men love strongly they are deaf and blind to all other objects, they can think and speak of no other thing,
and to keep there for want of love; love fixeth the thoughts, and drieth up those swimming toys and fancies that do distract us, we ponder and muse upon that in which we delight, were our natural hatred of God and of the means of Grace, changed into a perfect love, we should adhere to him without distraction, we see where men love strongly they Are deaf and blind to all other objects, they can think and speak of no other thing,
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when your affections flag in an ordinance your thoughts are soon scattered, weariness maketh way for wandring, our hearts are first gone and then our mnids, you complain you have not a setled mind, the fault is, you have not a setled love, for that would cause you to pause upon things without we•riness, Psal. 1.2. His delight is in the Law of the Lord, and in that Law doth he meditate day and night, Psal. 119.97. O how I love thy Law, it is my meditation all the day.
when your affections flag in an Ordinance your thoughts Are soon scattered, weariness makes Way for wandering, our hearts Are First gone and then our mnids, you complain you have not a settled mind, the fault is, you have not a settled love, for that would cause you to pause upon things without we•riness, Psalm 1.2. His delight is in the Law of the Lord, and in that Law does he meditate day and night, Psalm 119.97. Oh how I love thy Law, it is my meditation all the day.
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David's mind would never run upon the Word so much, if his heart were not there, thoughts are at the command and beck of love, where love biddeth them go they go, and where love biddeth them tarry they tarry, the Saints first delight and then meditate.
David's mind would never run upon the Word so much, if his heart were not there, thoughts Are At the command and beck of love, where love bids them go they go, and where love bids them tarry they tarry, the Saints First delight and then meditate.
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but one deeply affected is fixed and intent, Jonah when he prayed in the Whales belly, could he have an heart to forget his work? Daniel when he prayed among the Lions, could he mind any thing else? when we are serious and pray in good earnest, we will call in all our thoughts and hold them under command.
but one deeply affected is fixed and intent, Jonah when he prayed in the Whale's belly, could he have an heart to forget his work? daniel when he prayed among the Lions, could he mind any thing Else? when we Are serious and pray in good earnest, we will call in all our thoughts and hold them under command.
That is, that this evil came from slightness of heart, and unbelief of Gods presence, for if a man did believe that God were before his eyes searching the heart,
That is, that this evil Come from slightness of heart, and unbelief of God's presence, for if a man did believe that God were before his eyes searching the heart,
God looketh on, and so do the Angels, he looketh on the heart, and will not you be serious? Schollars that have a trewantly mind, yet the presence of their Masters forceth them to their Books, the Great God who telleth man his thought, he seeth, our desires and thoughts speak lowder in his eares than our words; therefore possess the heart with a dread of his glorious presence, and with the weight and importance of the work we are about, were we to deal with another man in a case of life and death, we would weigh our words,
God looks on, and so do the Angels, he looks on the heart, and will not you be serious? Scholars that have a trewantly mind, yet the presence of their Masters forceth them to their Books, the Great God who Telleth man his Thought, he sees, our Desires and thoughts speak Louder in his ears than our words; Therefore possess the heart with a dread of his glorious presence, and with the weight and importance of the work we Are about, were we to deal with Another man in a case of life and death, we would weigh our words,
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7. The Curiosity of the Senses these occasion a diversion, 'tis the Office of the fancy to present as in a glass whatsoever is received by the External Senses, or offered by the memory, and so the understanding taketh notice of it, the wandring eye causeth a wandring heart, Solomon saith, Prov. 17.24. The fools eyes are to the ends of the earth, first his eyes rove, and then his heart, the Apostle Peter saith, of unclean persons, that they have eyes full of adultery, 2 Pet. 2.14. NONLATINALPHABET of the adulteress (as the word signifieth) the eye is rolled upon the object, and then the dart by the fancy is transmitted to the heart, Senses are the windows and doors of the Soul, keep the Senses if you would keep the heart, Job was at a severe appointment with his eyes, Job. 31.1. 'tis good when we go to God to renew these Covenants, to agree with the heart that we will not go to God without it, with the eyes and ears, that we will not see and hear any thing but what concerns our work;
7. The Curiosity of the Senses these occasion a diversion, it's the Office of the fancy to present as in a glass whatsoever is received by the External Senses, or offered by the memory, and so the understanding Takes notice of it, the wandering eye Causes a wandering heart, Solomon Says, Curae 17.24. The Fools eyes Are to the ends of the earth, First his eyes rove, and then his heart, the Apostle Peter Says, of unclean Persons, that they have eyes full of adultery, 2 Pet. 2.14. of the adulteress (as the word signifies) the eye is rolled upon the Object, and then the dart by the fancy is transmitted to the heart, Senses Are the windows and doors of the Soul, keep the Senses if you would keep the heart, Job was At a severe appointment with his eyes, Job. 31.1. it's good when we go to God to renew these Covenants, to agree with the heart that we will not go to God without it, with the eyes and ears, that we will not see and hear any thing but what concerns our work;
such a rigid severity should you use against the starting of the heart, if Sathan should at first cast in a thought of blasphemy, that would make thee quake and shake,
such a rigid severity should you use against the starting of the heart, if Sathan should At First cast in a Thought of blasphemy, that would make thee quake and shake,
'twas a strange constancy and fixedness which Josephus speaketh of, when Faustus, Cornelius, and Furius, and Fabius, with their Troops had broken into the City of Jerusalem, and some fled one way and some another,
'twas a strange constancy and fixedness which Josephus speaks of, when Faustus, Cornelius, and Furius, and Fabius, with their Troops had broken into the city of Jerusalem, and Some fled one Way and Some Another,
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before their own safety: and strange is that other Instance of the Spartan Youth in Plutarch, that held the Censer to Alexander whilst he was sacrificing,
before their own safety: and strange is that other Instance of the Spartan Youth in Plutarch, that held the Censer to Alexander while he was sacrificing,
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and though a coal lighted upon his flesh, he suffered it to burn there, rather than by any crying out he would disturb the rites af their Heathenish Superstition:
and though a coal lighted upon his Flesh, he suffered it to burn there, rather than by any crying out he would disturb the Rites of their Heathenish Superstition:
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certainly these instances should shame us Christians, that do not hold the Senses under a more severe restraint, but upon every light occasion suffer them to trouble and distract us in worship.
Certainly these instances should shame us Christians, that do not hold the Senses under a more severe restraint, but upon every Light occasion suffer them to trouble and distract us in worship.
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8. Carking and distrustful cares, when we are torn in pieces with the cares of the World, we cannot have a composed heart, but our minds will waver, and our dangers will recurr to our thoughts, and hinder the exercise of our Faith; God took special care of the Jews when they went up to worship, that they might have nothing to trouble them,
8. Carking and distrustful Cares, when we Are torn in Pieces with the Cares of the World, we cannot have a composed heart, but our minds will waver, and our dangers will recur to our thoughts, and hinder the exercise of our Faith; God took special care of the jews when they went up to worship, that they might have nothing to trouble them,
and therefore he saith, Exod. 34.24. none of the Nations shall desire the Land when thou shalt go up to appear before the Lord thy God thrice in the year;
and Therefore he Says, Exod 34.24. none of the nations shall desire the Land when thou shalt go up to appear before the Lord thy God thrice in the year;
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and Augustine gives this reason of it, lest they should be distracted with thoughts about their own preservation, vult Deus intelligi ut securus quis { que } ascenderet,
and Augustine gives this reason of it, lest they should be distracted with thoughts about their own preservation, vult Deus intelligi ut Secure quis { que } ascenderet,
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and one of the arguments by which Paul commendeth single l fe, is freedom from the incumbrances of the World, that we may serve the Lord without distraction, 1 Cor. 7.35.
and one of the Arguments by which Paul commends single l fe, is freedom from the encumbrances of the World, that we may serve the Lord without distraction, 1 Cor. 7.35.
Thirdly, Remedies, I might speak many things by way of meer counsel about guarding the Senses, the use and abuse of a forme, &c. but all these are but like external applications in Physick or topical medicines, as the binding of things to the wrists of the hands, &c. which work no perfect cure of a disease,
Thirdly, Remedies, I might speak many things by Way of mere counsel about guarding the Senses, the use and abuse of a Form, etc. but all these Are but like external applications in Physic or topical medicines, as the binding of things to the wrists of the hands, etc. which work no perfect cure of a disease,
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Unite my heart to the fear of thy name, fix it, gather it together NONLATINALPHABET (saith the Septuagint ) make it one, the heart is multiplied when 'tis distracted by several thoughts, God hath our hearts in his own hand,
Unite my heart to the Fear of thy name, fix it, gather it together (Says the septuagint) make it one, the heart is multiplied when it's distracted by several thoughts, God hath our hearts in his own hand,
and we can keep them up no longer then he holds them up, when he withdraws his grace we lose our life, and seriousness, as meteors hang in the air as long as the heat of the Sun is great,
and we can keep them up no longer then he holds them up, when he withdraws his grace we loose our life, and seriousness, as meteors hang in the air as long as the heat of the Sun is great,
attention there beareth somewhat a larger sense then we now consider it in, namely a deep regard to the doctrine of life, yet this Sense of fixedness of spirit cannot be excluded, go to God then, pray him to keep thy heart together, he that hath set bounds to the Sea, and can bind up the waves in a heap, and stop the Sun in its flight, certainly he can fasten and establish thy heart and keep it from running out.
attention there bears somewhat a larger sense then we now Consider it in, namely a deep regard to the Doctrine of life, yet this Sense of fixedness of Spirit cannot be excluded, go to God then, pray him to keep thy heart together, he that hath Set bounds to the Sea, and can bind up the waves in a heap, and stop the Sun in its flight, Certainly he can fasten and establish thy heart and keep it from running out.
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'tis of great consequence in duties, to consider whom we take to be our party, with whom we have to do, Heb. 4.13. in the Word God is the party that speaketh to us, thou shalt be as my mouth, Jer. 15.16. as if God spake by us, 2 Cor. 5.20. 'tis God speaketh, and the Heathen King of Moab shewed such reverence, that when Ehud said, I have a message to thee from God, he arose out of his seat, Judg. 3.20. so in prayer you have to do with God, you do as really minister before him as the Angels that abide in his presence, Oh if you could see him that is invisible, you would have more reverence. A man that is praying or worshipping should behave himself as if he were in Heaven immediatly before God, in the middest of all the blessed Angels, those ten thousand times ten thousand that stand before God;
it's of great consequence in duties, to Consider whom we take to be our party, with whom we have to do, Hebrew 4.13. in the Word God is the party that speaks to us, thou shalt be as my Mouth, Jer. 15.16. as if God spoke by us, 2 Cor. 5.20. it's God speaks, and the Heathen King of Moab showed such Reverence, that when Ehud said, I have a message to thee from God, he arose out of his seat, Judges 3.20. so in prayer you have to do with God, you do as really minister before him as the Angels that abide in his presence, O if you could see him that is invisible, you would have more Reverence. A man that is praying or worshipping should behave himself as if he were in Heaven immediately before God, in the midst of all the blessed Angels, those ten thousand times ten thousand that stand before God;
think then of that glorious all-seeing God, with whom thou canst converse in thoughts, as freely as with men in words; he knoweth all that is in thy heart,
think then of that glorious All-seeing God, with whom thou Canst converse in thoughts, as freely as with men in words; he Knoweth all that is in thy heart,
if all your blasphemy, uncleanness, worldly projects, were known to those that joyn with us, should we be able to hold up our heads for blushing? and doth not the Lord see all this? could we believe his inspection of the heart, there would be a greater awe upon us.
if all your blasphemy, uncleanness, worldly projects, were known to those that join with us, should we be able to hold up our Heads for blushing? and does not the Lord see all this? could we believe his inspection of the heart, there would be a greater awe upon us.
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3. Mortifie those lusts that are apt to withdraw our minds, he that indulgeth any one vile affection will never be able to pray aright, every duty will give you experience what corruption to resist, what thoughts are we haunted and pestered with when we come to God? God requireth Prayer that we may be weary of our lusts, and that the trouble that we find from them in holy Exercises, may exasperate our Souls against them;
3. Mortify those Lustiest that Are apt to withdraw our minds, he that indulgeth any one vile affection will never be able to pray aright, every duty will give you experience what corruption to resist, what thoughts Are we haunted and pestered with when we come to God? God requires Prayer that we may be weary of our Lustiest, and that the trouble that we find from them in holy Exercises, may exasperate our Souls against them;
we are angry with an Importunate beggar that will not be satisfied with any reasonable terms, but is alwaies obtruding upon us, every experience in this kind should give us an advantage to free our hearts from this disturbance;
we Are angry with an Importunate beggar that will not be satisfied with any reasonable terms, but is always obtruding upon us, every experience in this kind should give us an advantage to free our hearts from this disturbance;
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the whole work of Grace tendeth to Prayer, and the great Exercise and Imployment of the Spiritual life is, watching unto Prayer, Ephes. 6.18. and that Prayer be not interrupted, 1 Pet. 3.2. 4. Before the duty there must be an actual preparation or a solemn discharge of all Impediments, that we may not bring the World along with us;
the Whole work of Grace tendeth to Prayer, and the great Exercise and Employment of the Spiritual life is, watching unto Prayer, Ephesians 6.18. and that Prayer be not interrupted, 1 Pet. 3.2. 4. Before the duty there must be an actual preparation or a solemn discharge of all Impediments, that we may not bring the World along with us;
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surely we should put off our carnal distractions when we go about holy duties. Gird up the loines of your minds, saith the Apostle Peter, 1 Pet. 1.13. an allusion to long garments worn in that Country, 'tis dangerous to come to Prayer with a loose heart. My heart is fixed (saith David) O God my heart is fixed, Psal. 57.7. that is, fitted, prepared, bended to Gods Worship, the Soul must be set, put into a dexterous ready posture.
surely we should put off our carnal distractions when we go about holy duties. Gird up the loins of your minds, Says the Apostle Peter, 1 Pet. 1.13. an allusion to long garments worn in that Country, it's dangerous to come to Prayer with a lose heart. My heart is fixed (Says David) Oh God my heart is fixed, Psalm 57.7. that is, fitted, prepared, bent to God's Worship, the Soul must be Set, put into a dexterous ready posture.
5. Be severe to your purpose, and see that you regard nothing but what the duty leadeth you unto, 'tis the Devils policy to che•t us of the present duty by an unseasonable interposition, Sathan beginneth with us in good things, that he may draw us to worse, what is unseasonable is naught, watch against the first diversion how plausible soever, 'tis an intruding thought that breaketh a rank;
5. Be severe to your purpose, and see that you regard nothing but what the duty leads you unto, it's the Devils policy to che•t us of the present duty by an unseasonable interposition, Sathan begins with us in good things, that he may draw us to Worse, what is unseasonable is nought, watch against the First diversion how plausible soever, it's an intruding Thought that breaks a rank;
therefore he beginneth with plausible thoughts, but be careful to observe the first straglings, yea be not diverted by thy very strivings against diversions,
Therefore he begins with plausible thoughts, but be careful to observe the First stragglings, yea be not diverted by thy very strivings against diversions,
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or as Travellers do not stand beating back the Dogs that bark at them, but hold on their course; this is to be religiously obstinate, and severe to our purpose. Sathan contemned hath the less advantage against you,
or as Travellers do not stand beating back the Dogs that bark At them, but hold on their course; this is to be religiously obstinate, and severe to our purpose. Sathan contemned hath the less advantage against you,
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6. Bring with you to every holy Service strong spiritual affections, our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set; it is the unwilling Servant that is loath to stay long at his work, but is soon gone;
6. Bring with you to every holy Service strong spiritual affections, our thoughts would not be At such a distance from our work if our affections were more ready and more earnestly Set; it is the unwilling Servant that is loath to stay long At his work, but is soon gone;
I was glad (saith David) when they said unto me, come let us go into the House of the Lord, Psal. 122.1. Were we of this frame of spirit many directions would not need.
I was glad (Says David) when they said unto me, come let us go into the House of the Lord, Psalm 122.1. Were we of this frame of Spirit many directions would not need.
Now what should hinder us from being thus affected? Are not the Ordinances of God the special means of our communion with him? And the throne of grace, the very porch of heaven? Can we be better than in Gods Company, pleading with him for our souls good, and waiting for his blessing? Therefore let us be glad, and rejoyce in his presence, and you will not easily find such outstrayings of mind and thought.
Now what should hinder us from being thus affected? are not the Ordinances of God the special means of our communion with him? And the throne of grace, the very porch of heaven? Can we be better than in God's Company, pleading with him for our Souls good, and waiting for his blessing? Therefore let us be glad, and rejoice in his presence, and you will not Easily find such outstrayings of mind and Thought.
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you are dealing with God in a Case of life and death, and will you not be serious? With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned, either for the life of another,
you Are dealing with God in a Case of life and death, and will you not be serious? With what diligence and earnestness does an Advocate plead with a man in a Case wherein he himself is not concerned, either for the life of Another,
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or the inheritance or goods of another, and wilt not thou plead earnestly with God, when thy soul is in danger, when it is a Case of Eternal life and death, as all matters that pass between God and us are? Certainly,
or the inheritance or goods of Another, and wilt not thou plead earnestly with God, when thy soul is in danger, when it is a Case of Eternal life and death, as all matters that pass between God and us Are? Certainly,
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if we did consider the weight of the business, the heart would be freed from this garish wantonness; if Christ had taken thee aside into the Garden, as he took Peter, James and John, and thou hadst seen him praying and trembling under his Agonies, thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls,
if we did Consider the weight of the business, the heart would be freed from this garish wantonness; if christ had taken thee aside into the Garden, as he took Peter, James and John, and thou Hadst seen him praying and trembling under his Agonies, thou Wouldst have seen that it is no Light matter to go to God in a case of the salvation of Souls,
the frequent return of Christian duties maketh us to forget the consequence of them. In hearing the Word be serious, it is your life, Deut. 32.46.
the frequent return of Christian duties makes us to forget the consequence of them. In hearing the Word be serious, it is your life, Deuteronomy 32.46.
and the things that are spoken concern your souls, every act of communion with God, every participation of his grace hath an influence upon Eternity; say therefore as Nehemiah in another case, Nehem. 6.3. I am doing a great work I cannot come down.
and the things that Are spoken concern your Souls, every act of communion with God, every participation of his grace hath an influence upon Eternity; say Therefore as Nehemiah in Another case, Nehemiah 6.3. I am doing a great work I cannot come down.
If men did lay their wandrings to heart, and retract them, even every glance with a sigh, the mind would not so boldly, so constantly digress and step aside, all actions displeasing are not done so readily,
If men did lay their wanderings to heart, and retract them, even every glance with a sighs, the mind would not so boldly, so constantly digress and step aside, all actions displeasing Are not done so readily,
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therefore it is good to bewail these distractions, do not count them as light things; Cassianus speaking of these wandring thoughts, saith, The most that come to worship, being involved in greater sins, scarce count distraction of thoughts an evil, and so the mischief is encreased upon them;
Therefore it is good to bewail these distractions, do not count them as Light things; Cassian speaking of these wandering thoughts, Says, The most that come to worship, being involved in greater Sins, scarce count distraction of thoughts an evil, and so the mischief is increased upon them;
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It is a sad thing to be given up to a vain mind, and such a frothy spirit as cannot be serious; therefore if we do soundly humble our selves for these offences, and they did once become our burden, they would not be our practice; One saith, that Huntsmen observe of young dogs, that if a fresh game come in view, they leave their old sent, but if soundly beaten off from it, they kindly take to their first pursuit; the application is easie, did we rate our hearts for this vanity, and pray against the sins of our prayers with deep remorse, this evill would not be so familiar with us.
It is a sad thing to be given up to a vain mind, and such a frothy Spirit as cannot be serious; Therefore if we do soundly humble our selves for these offences, and they did once become our burden, they would not be our practice; One Says, that Huntsmen observe of young Dogs, that if a fresh game come in view, they leave their old sent, but if soundly beaten off from it, they kindly take to their First pursuit; the application is easy, did we rate our hearts for this vanity, and pray against the Sins of our Prayers with deep remorse, this evil would not be so familiar with us.
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if they have any excursion of thoughts it is in their daily work, and the offices of the common life, which they are ever seasoning with some gracious meditations and short ejaculations; When they are in duty they are where they would be;
if they have any excursion of thoughts it is in their daily work, and the Offices of the Common life, which they Are ever seasoning with Some gracious meditations and short ejaculations; When they Are in duty they Are where they would be;
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such as men are out of prayer, such they will be in prayer; We cannot expect that pangs of devotion should come upon us all of a sudden, and that when we come reaking from the world, we should presently leap into a heavenly frame.
such as men Are out of prayer, such they will be in prayer; We cannot expect that pangs of devotion should come upon us all of a sudden, and that when we come reaking from the world, we should presently leap into a heavenly frame.
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10. The next remedy is frequent solemn meditation; If the understanding were oftner taken up with the things of God, and our thoughts were kept in more frequent exercise, they would the better come to hand. There is a double advantage comes to us by meditation.
10. The next remedy is frequent solemn meditation; If the understanding were oftener taken up with the things of God, and our thoughts were kept in more frequent exercise, they would the better come to hand. There is a double advantage comes to us by meditation.
1. The soul gets more abundance of heart-warming knowledge, and therefore will not be so barren and dry, which certainly is a cause of wandring, Psal. 45.1. My heart inditeth a good matter, and then my tongue is as the pen of a ready Writer;
1. The soul gets more abundance of Heartwarming knowledge, and Therefore will not be so barren and dry, which Certainly is a cause of wandering, Psalm 45.1. My heart inditeth a good matter, and then my tongue is as the pen of a ready Writer;
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A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections, There is a good treasure within him, Mat. 12.35. out of which he may spend freely; one expresseth it thus:
A man that boileth and concocts truths in his heart hath a greater readiness of words and affections, There is a good treasure within him, Mathew 12.35. out of which he may spend freely; one Expresses it thus:
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He th•t hath store of gold and silver in his pocket, and but a few Brass farthings, will more readily upon every draught come out with gold and silver than brass farthings: So he that hath stocked his heart with holy thoughts will not find carnal musings so rife and frequent.
He th•t hath store of gold and silver in his pocket, and but a few Brass farthings, will more readily upon every draught come out with gold and silver than brass farthings: So he that hath stocked his heart with holy thoughts will not find carnal musings so rife and frequent.
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When we constantly leave the thoughts at random, and never lay restraints upon them, it is in vain to think we shall keep them in order when we please, fierce Creatures are tame to those that use to command them;
When we constantly leave the thoughts At random, and never lay restraints upon them, it is in vain to think we shall keep them in order when we please, fierce Creatures Are tame to those that use to command them;
Every Art is difficult at first, as Writing, Singing, Playing upon an Instrument, but we get a facility by use and exercise: Yea, not only a facility, but a delight in them,
Every Art is difficult At First, as Writing, Singing, Playing upon an Instrument, but we get a facility by use and exercise: Yea, not only a facility, but a delight in them,
and those things that at first we thought impossible, by a little practice grow easie; Certainly, the way of the Lord is strength to the upright, and the more we set our selves to any good thing, the more readily and prepared are we for it.
and those things that At First we Thought impossible, by a little practice grow easy; Certainly, the Way of the Lord is strength to the upright, and the more we Set our selves to any good thing, the more readily and prepared Are we for it.
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1. Rejoycing: We must rejoyce evermore, for even holy mourning hath the seed of joy in it, which the soul finds by that time its over, if not in it. 2. Prayer: Pray without ceasing;
1. Rejoicing: We must rejoice evermore, for even holy mourning hath the seed of joy in it, which the soul finds by that time its over, if not in it. 2. Prayer: Pray without ceasing;
" It is as the Sun in the Firmament, it must alwaies keep its round. 3. Thanksgiving: In every thing give thanks, &c. Observe in the words these two parts: 1. A Duty enjoyned. 2. A Reason annexed.
" It is as the Sun in the Firmament, it must always keep its round. 3. Thanksgiving: In every thing give thanks, etc. Observe in the words these two parts: 1. A Duty enjoined. 2. A Reason annexed.
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I. In the Duty note four things. 1. The matter of it, thanksgiving. 2. The object of it, implied, God. 3. The performers of it, Believers, for to them he writes, 1 Thes. 1.1, 2, 3. 4. The extent of it, in every thing.
I In the Duty note four things. 1. The matter of it, thanksgiving. 2. The Object of it, implied, God. 3. The performers of it, Believers, for to them he writes, 1 Thebes 1.1, 2, 3. 4. The extent of it, in every thing.
it is a Gospel duty, Christ Jesus was the Prophet and Messenger of it, it's sutable to the minde of Christ, it's accepted of God in Christ and for Christ.
it is a Gospel duty, christ jesus was the Prophet and Messenger of it, it's suitable to the mind of christ, it's accepted of God in christ and for christ.
It is the will of God in Christ Jesus concerning Christians, that in every thing they give thanks, that they be thankefull, as our word is more proper to our purpose.
It is the will of God in christ jesus Concerning Christians, that in every thing they give thanks, that they be thankful, as our word is more proper to our purpose.
For though we have nothing of our own that good is to give God but thanks, yet neither do we properly give him that, seeing both our giving and the right manner of doing it,
For though we have nothing of our own that good is to give God but thanks, yet neither do we properly give him that, seeing both our giving and the right manner of doing it,
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Our continual praying shews that we are alwaies beggars, and our continual thanksgiving shews us alwaies debtors. Our thanks then indeed is the rebound of mercy heavenward whence it came,
Our continual praying shows that we Are always beggars, and our continual thanksgiving shows us always debtors. Our thanks then indeed is the rebound of mercy heavenward whence it Come,
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The Lord hath a return and tribute of praise due to him from all creatures: David names animate and inanimate creatures, and bids them sing Hallelujah;
The Lord hath a return and tribute of praise due to him from all creatures: David names animate and inanimate creatures, and bids them sing Hallelujah;
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It is charged as an inexcusable sin uncapable of any Apology, upon natural men, that when they knew God they glorified him not as God, neither were thankefull.
It is charged as an inexcusable since uncapable of any Apology, upon natural men, that when they knew God they glorified him not as God, neither were thankful.
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as the Philistims, when they had taken Sampson and killed Saul; and Belshazzar, who praised the gods of silver and gold, brasse, iron, wood and stone, &c. which although it be enough to shame unthankfull Christians, yet it signified little;
as the philistines, when they had taken Sampson and killed Saul; and Belshazzar, who praised the God's of silver and gold, brass, iron, wood and stone, etc. which although it be enough to shame unthankful Christians, yet it signified little;
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Now howbeit all the service we perform to God, both mediate and immediate worship, the duties of both Tables, yea and the whole work of our Christian obedience in a holy conversation, be but a return of thankefulnesse unto God,
Now howbeit all the service we perform to God, both mediate and immediate worship, the duties of both Tables, yea and the Whole work of our Christian Obedience in a holy Conversation, be but a return of thankfulness unto God,
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yet Thanksgiving in the Text and Doctrine, is taken more strictly for a particular part of Gods worship, distinct from Prayer (of which he spake immediatly before) which sometimes includes praise and thanks too, By which we render due praise to God for all or any of his benefits promised or bestowed,
yet Thanksgiving in the Text and Doctrine, is taken more strictly for a particular part of God's worship, distinct from Prayer (of which he spoke immediately before) which sometime includes praise and thanks too, By which we render due praise to God for all or any of his benefits promised or bestowed,
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Some affirm that much of Religion is seen in piety to parents, observance to our betters, and thankfulnesse to our benefactors. God is indeed all these to us.
some affirm that much of Religion is seen in piety to Parents, observance to our betters, and thankfulness to our benefactors. God is indeed all these to us.
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Yet the proper notion of our thankfulnesse refers to God as our benefactor, every benefit from God makes the receiver a debtor: thankfulnesse is rather the confessing of our debt then the paiment of it;
Yet the proper notion of our thankfulness refers to God as our benefactor, every benefit from God makes the receiver a debtor: thankfulness is rather the confessing of our debt then the payment of it;
Now a child of God is bound to be thankfull to God above all men, because, 1. He is more competent then any other. 2. He is more concerned then any other. I.
Now a child of God is bound to be thankful to God above all men, Because, 1. He is more competent then any other. 2. He is more concerned then any other. I.
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though indued with quick understanding, strong memory, and great eloquence. For the Spirit of God hath inlightened his soul, and taught him this lesson;
though endued with quick understanding, strong memory, and great eloquence. For the Spirit of God hath enlightened his soul, and taught him this Lesson;
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See a place for it, Be not drunk with wine wherein is excesse, but be filled with the spirit, speaking to your selves in Psalms and Hymns, &c. giving thanks alwaies for all things unto God and the Father in the Name of our Lord Jesus Christ:
See a place for it, Be not drunk with wine wherein is excess, but be filled with the Spirit, speaking to your selves in Psalms and Hymns, etc. giving thanks always for all things unto God and the Father in the Name of our Lord jesus christ:
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shewing that what wine doth in Poets and good fellows, it makes them sing and roar out Catches, by which they make musick to the devil; so the Spirit of God in Saints is the principle of all true thankfulnesse and holy joy towards God;
showing that what wine does in Poets and good Fellows, it makes them sing and roar out Catches, by which they make music to the Devil; so the Spirit of God in Saints is the principle of all true thankfulness and holy joy towards God;
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and looking up to heaven, and being asked by one that passed by why he did so, said, I admire the Lords mercy to me that did not make me a Toade, that Vermine being then casually at his feet.
and looking up to heaven, and being asked by one that passed by why he did so, said, I admire the lords mercy to me that did not make me a Toad, that Vermin being then casually At his feet.
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his Heart and Harp were so tuned to the Praises of God, to Psalms of Degrees, to Hallelujahs, that some have thought the Lord is praised with those Psalms in Heaven.
his Heart and Harp were so tuned to the Praises of God, to Psalms of Degrees, to Hallelujahs, that Some have Thought the Lord is praised with those Psalms in Heaven.
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which some understand as to Praise and Thanksgivings, upon the account of Gospel grace. More punctually, this is the will of God in Christ Jesus, i. e.
which Some understand as to Praise and Thanksgivings, upon the account of Gospel grace. More punctually, this is the will of God in christ jesus, i. e.
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Jesus Christ shews us the duty of thankfulness both by Pattern, and by Precept, for he was not only usherd into the World with Songs of Thanksgiving by Angels, by Zachary, by Mary, by Simeon, by the Shepherds, &c. but the Lord Jesus himself was a great Pattern and President of Thankfulness all his life long,
jesus christ shows us the duty of thankfulness both by Pattern, and by Precept, for he was not only usherd into the World with Songs of Thanksgiving by Angels, by Zachary, by Marry, by Simeon, by the Shepherd's, etc. but the Lord jesus himself was a great Pattern and President of Thankfulness all his life long,
In like manner we find him reproving the nine Lepers for their unthankfulness, which shews that he held out thankfulness as a duty, personally he gave a Pattern and Precept for it.
In like manner we find him reproving the nine Lepers for their unthankfulness, which shows that he held out thankfulness as a duty, personally he gave a Pattern and Precept for it.
for they through their Commission, and the great measure of Gods Spirit in them declared the will of God in Christ Jesus, They worshipped, and returned to Jerusalem with great joy,
for they through their Commission, and the great measure of God's Spirit in them declared the will of God in christ jesus, They worshipped, and returned to Jerusalem with great joy,
3. Christians must give thanks in every thing, because they have spiritual mercies innumerable and invaluable superadded to common mercies, special and spiritu•l mercies in Christ Jesus, Blessed be God who hath blessed us with all spiritual blessings in heavenly things in Christ.
3. Christians must give thanks in every thing, Because they have spiritual Mercies innumerable and invaluable superadded to Common Mercies, special and spiritu•l Mercies in christ jesus, Blessed be God who hath blessed us with all spiritual blessings in heavenly things in christ.
Blessed be God and the Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of Jesus Christ, to an inheritance incorruptible, &c. Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, &c.
Blessed be God and the Father of our Lord jesus christ, which according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of jesus christ, to an inheritance incorruptible, etc. Blessed be God the Father of our Lord jesus christ, the Father of Mercies, and the God of all Comfort, who comforts us in all our tribulation, etc.
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for all grace as freely given obligeth us to be grateful, but yet special grace binds us to a more special gratitude; namely, sanctifying and saving grace.
for all grace as freely given obliges us to be grateful, but yet special grace binds us to a more special gratitude; namely, sanctifying and Saving grace.
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The decreeing and sending of Jesus Christ to and for poor sinners, the opening a fountain of grace in and by him, the making and ratifying a Covenant of grace, whereof the Lord Jesus is the Angel and Mediator, The pretious promises both absolute and conditional thereupon, with all other choice Gospel Priviledges of grace and glory,
The decreeing and sending of jesus christ to and for poor Sinners, the opening a fountain of grace in and by him, the making and ratifying a Covenant of grace, whereof the Lord jesus is the Angel and Mediator, The precious promises both absolute and conditional thereupon, with all other choice Gospel Privileges of grace and glory,
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as far as Gods alsufficiency, and the infinite merit, satisfaction, and righteousness of the Son of God can teach, this deserves a sutable proportion of thanks and blessing from us both here and in heaven.
as Far as God's All-sufficiency, and the infinite merit, satisfaction, and righteousness of the Son of God can teach, this deserves a suitable proportion of thanks and blessing from us both Here and in heaven.
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Because thy loving kindness is better than life, my lips shall praise thee. i. e. I will render special and continual praise for this above all other things.
Because thy loving kindness is better than life, my lips shall praise thee. i. e. I will render special and continual praise for this above all other things.
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For a great part of our life being sin and misery, which is rather the ground of mourning than of thanksgiving, our thankfulness seems to be restrained to a narrower sphear than what the Text holds out.
For a great part of our life being since and misery, which is rather the ground of mourning than of thanksgiving, our thankfulness seems to be restrained to a narrower sphere than what the Text holds out.
3. As we may not sin that grace may abound, nor do evil that good may come of it, so sin cannot be the ground of thanksgiving, being contrary to the Honour, Image, and Will of God.
3. As we may not sin that grace may abound, nor doe evil that good may come of it, so since cannot be the ground of thanksgiving, being contrary to the Honour, Image, and Will of God.
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Now as Pilate and Herod, Judas and Jews are not to be praised for their treachery and cruelty against Christ, although they did, by all they did, fulfil and execute Gods Decrees in that behalf, so no man must thank sin, or God for sin,
Now as Pilate and Herod, Judas and jews Are not to be praised for their treachery and cruelty against christ, although they did, by all they did, fulfil and execute God's Decrees in that behalf, so no man must thank sin, or God for since,
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Wherefore when we read of a holy man that said, He was more beholding to his corruptions than to his gifts and graces, because the former made him humble, the latter made him proud. Or when we hear another cry out, O felix culpa, &c. Oh happy sin of our first Parents, happy Tree of Knowledge, that bore such fruit, that brought forth such a Promise, such a Saviour, &c. I say,
Wherefore when we read of a holy man that said, He was more beholding to his corruptions than to his Gifts and graces, Because the former made him humble, the latter made him proud. Or when we hear Another cry out, O felix culpa, etc. O happy since of our First Parents, happy Tree of Knowledge, that boar such fruit, that brought forth such a Promise, such a Saviour, etc. I say,
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Yet when the Lord doth demonstrate the glory of his Attributes in over-ruling and pardoning sin, to the salvation of poor sinners, there is reason we should magnifie him to the height.
Yet when the Lord does demonstrate the glory of his Attributes in overruling and pardoning since, to the salvation of poor Sinners, there is reason we should magnify him to the height.
2. Because we our selves having dishonoured him much that way, it is meet we adore and admire him the more in the power of his grace, that can fetch a Pearl out of this dunghil, and by such a foile set off his glory.
2. Because we our selves having dishonoured him much that Way, it is meet we adore and admire him the more in the power of his grace, that can fetch a Pearl out of this dunghill, and by such a foil Set off his glory.
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Here say some, we may not properly give thanks for penal evils, because as such they are the stroaks of Gods vindictive Justice, the fruit of sin, and destructive to the creature;
Here say Some, we may not properly give thanks for penal evils, Because as such they Are the Strokes of God's vindictive justice, the fruit of since, and destructive to the creature;
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And this was that noble primitive frame of spirit among Christians: under what providence soever, dark or light, sweet or sour, they were thankful in all: alwaies thankful.
And this was that noble primitive frame of Spirit among Christians: under what providence soever, dark or Light, sweet or sour, they were thankful in all: always thankful.
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St. Augustine upon the 132 Psalm commendeth that ancient custome among Christians, in whose mouths you should alwayes hear these words, Deo gratias, thanks be to God,
Saint Augustine upon the 132 Psalm commends that ancient custom among Christians, in whose mouths you should always hear these words, God gratias, thanks be to God,
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when they met and saluted one another, Deo gratias, God be thanked, when they heard any tidings, of persecution or protection, favour or frown, gain or loss, cross or comsort, still Deo gratias, the Lord be thanked;
when they met and saluted one Another, God gratias, God be thanked, when they herd any tidings, of persecution or protection, favour or frown, gain or loss, cross or Consort, still God gratias, the Lord be thanked;
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nothing can be more compendiously spoken, nor more gladly heard, nor more solemnly understood, nor more profitably acted, then this, God be thanked. Thus he.
nothing can be more compendiously spoken, nor more gladly herd, nor more solemnly understood, nor more profitably acted, then this, God be thanked. Thus he.
for a true Christians language is this, I cannot tell how I should suffer less, these things are but little to my sins, I deserve much more at the Lords hands;
for a true Christians language is this, I cannot tell how I should suffer less, these things Are but little to my Sins, I deserve much more At the lords hands;
By whom it should seem, that to give God thanks for crosses and afflictions is NONLATINALPHABET to be numbred among those singular things which Christians are bound to excel in beyond Heathens and Publicans,
By whom it should seem, that to give God thanks for Crosses and afflictions is to be numbered among those singular things which Christians Are bound to excel in beyond heathens and Publicans,
those duties, and so this of thankfulnesse, in every thing is required of every Christian, virtute precepti, this is the will of God concerning you, saith my Text.
those duties, and so this of thankfulness, in every thing is required of every Christian, virtute precepti, this is the will of God Concerning you, Says my Text.
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This is thank-worthy, this is acceptable to God, God will thank us for suffering patiently, therefore we must thank him for inflicting it as a tender Father on beloved sons.
This is thankworthy, this is acceptable to God, God will thank us for suffering patiently, Therefore we must thank him for inflicting it as a tender Father on Beloved Sons.
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Lord when thou stroakest and when thou strikest thou art alike a Father, saith St. Austin. III. The Lord by afflicting his People doth prevent sin, and purge it.
Lord when thou strokest and when thou strikest thou art alike a Father, Says Saint Austin. III. The Lord by afflicting his People does prevent sin, and purge it.
1. He prevents sin by it, lest (saith Paul) I should be exalted above measure, there was given to me a thorn in the flesh, a messenger of Satan to buffet me.
1. He prevents since by it, lest (Says Paul) I should be exalted above measure, there was given to me a thorn in the Flesh, a Messenger of Satan to buffet me.
Now do we not thank and pay the Chirurgeon, that lets out our bad blood, that launceth our festred sores, that cuts out our proud and rotten flesh? yes surely we do thank him;
Now do we not thank and pay the Chirurgeon, that lets out our bad blood, that lanceth our festered sores, that cuts out our proud and rotten Flesh? yes surely we do thank him;
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When we are vexed and pinched, then ought we more especially to give the Lord thanks, who as a most indulgent Father will not suffer our corruptions to spread further, but represses and corrects them by severe stroakes and scourges: saith Lactantius.
When we Are vexed and pinched, then ought we more especially to give the Lord thanks, who as a most indulgent Father will not suffer our corruptions to spread further, but represses and corrects them by severe Strokes and scourges: Says Lactantius.
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happy children then who have the Lord for their Father and for their Physician; this he takes for one of his eminent titles, the Lord thy Physician, Exod. 15.26.
happy children then who have the Lord for their Father and for their physician; this he Takes for one of his eminent titles, the Lord thy physician, Exod 15.26.
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What is a drop of Wormwood sweetned, to the gall of bitternesse? to the Lake of fire and brimstone? hear what Zophar tells Job: O that God would speak,
What is a drop of Wormwood sweetened, to the Gall of bitterness? to the Lake of fire and brimstone? hear what Zophar tells Job: Oh that God would speak,
we do but as it were sip for fashion, that we may seem to pledge, for to drink as he drunk it we cannot, we need not, Matth. 20.22. Thank God then that thou hast so little a share of it, when all was thy portion by right and justice; this is thank worthy.
we do but as it were sip for fashion, that we may seem to pledge, for to drink as he drunk it we cannot, we need not, Matthew 20.22. Thank God then that thou hast so little a share of it, when all was thy portion by right and Justice; this is thank worthy.
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then he sheweth them their work, and their transgression that they have exceeded: he openeth also their ear to discipline, and commandeth that they return from iniquity.
then he shows them their work, and their Transgression that they have exceeded: he Openeth also their ear to discipline, and commands that they return from iniquity.
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For as wax unless it be heated and softened takes no impression of the Seal; so no man unlesse exercised with much affliction will receive the prints of divine wisdom.
For as wax unless it be heated and softened Takes no impression of the Seal; so no man unless exercised with much affliction will receive the prints of divine Wisdom.
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The word commonly used by the Holy Ghost in the New Testament for chastize, signifies properly to teach a child as a School-master or Father with a rod;
The word commonly used by the Holy Ghost in the New Testament for chastise, signifies properly to teach a child as a Schoolmaster or Father with a rod;
this is Gods way of teaching, and the best Scholars in Christs Colledge have come by their learning this way, it is good for a man that he bear the yoak in his youth;
this is God's Way of teaching, and the best Scholars in Christ College have come by their learning this Way, it is good for a man that he bear the yoke in his youth;
Notable and curious is that of Tertullian upon Jacobs blessing the two sons of Joseph with his hands a crosse (which is granted by all) de cussatis manibus ) that he might blesse Ephraim the youngest with the blessing of the first-born, that we might know no blessing comes to us more kindly and properly than by the crosse;
Notable and curious is that of Tertullian upon Jacobs blessing the two Sons of Joseph with his hands a cross (which is granted by all) de cussatis manibus) that he might bless Ephraim the youngest with the blessing of the firstborn, that we might know no blessing comes to us more kindly and properly than by the cross;
therefore give thanks in and for thy afflictions. VII. It is a very high priviledge for a Christian to be conformed to Christ, to be Conformists to Christ, is to be nonconformists to the World, Rom. 12.2. but now what doth more conform us unto Christ than the Cross? therefore give thanks for it.
Therefore give thanks in and for thy afflictions. VII. It is a very high privilege for a Christian to be conformed to christ, to be Conformists to christ, is to be Nonconformists to the World, Rom. 12.2. but now what does more conform us unto christ than the Cross? Therefore give thanks for it.
Therefore John wrote to the Saints as partakers together of a great priviledge, when he said, Companion in tribulation, and in the Kingdo• and patience of Jesus Christ.
Therefore John wrote to the Saints as partakers together of a great privilege, when he said, Companion in tribulation, and in the Kingdo• and patience of jesus christ.
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Let not this seem a riddle or paradox, I have you (saith the Apostle) in my heart, for as much as in my bonds and in the defence of the Gospel, ye are all partakers of my grace;
Let not this seem a riddle or paradox, I have you (Says the Apostle) in my heart, for as much as in my bonds and in the defence of the Gospel, you Are all partakers of my grace;
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Gods Spirit manifesteth it self variously in several subjects, but in sufferers for Christ the very Spirit and quintessence of glory seems to be extracted and poured on thee.
God's Spirit manifesteth it self variously in several subject's, but in sufferers for christ the very Spirit and quintessence of glory seems to be extracted and poured on thee.
The pompous dresses and melodious quires of magnificats without the Spirit of God breathing among them, is but as a sounding brass and a tinckli•g cymbal.
The pompous Dresses and melodious quires of magnificates without the Spirit of God breathing among them, is but as a sounding brass and a tinckli•g cymbal.
an humble broken heart is the most thankful heart, this was most eminent in the most eminent Saints, 1 Jacob, 2 David, 3 Paul, &c. He that knows he hath forfeited all, knows he deserves nothing but the reward of that forfeiture, which is wrath;
an humble broken heart is the most thankful heart, this was most eminent in the most eminent Saints, 1 Jacob, 2 David, 3 Paul, etc. He that knows he hath forfeited all, knows he deserves nothing but the reward of that forfeiture, which is wrath;
and he that deserves nothing, thanks God for every thing, even for the least drop, and crumb. III. Behold every mercy coming to thee in the stream of Christs blood, and through the Covenant of Grace;
and he that deserves nothing, thanks God for every thing, even for the least drop, and crumb. III. Behold every mercy coming to thee in the stream of Christ blood, and through the Covenant of Grace;
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1. That God hath inclined and directed thine heart to beg such a mercy; for this is a special act of the Spirit of adoption, Rom. 8.26, 27. 2. That he hath answer'd such Prayers, for this is a sign he accepts thee in Christ.
1. That God hath inclined and directed thine heart to beg such a mercy; for this is a special act of the Spirit of adoption, Rom. 8.26, 27. 2. That he hath answered such Prayers, for this is a Signen he accepts thee in christ.
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So do the troubles of this World make a true Christians voiage toward Heaven, the speedier. VI. That Soul that is truely, and spiritually thankful, will so order his whole conversation, that God may have the glory of it.
So do the Troubles of this World make a true Christians voyage towards Heaven, the speedier. VI. That Soul that is truly, and spiritually thankful, will so order his Whole Conversation, that God may have the glory of it.
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As if he had said, This indeed is a vast duty, but yet he makes the best essay towards it, that sets himself constantly to serve God and keep his Commandments.
As if he had said, This indeed is a vast duty, but yet he makes the best essay towards it, that sets himself constantly to serve God and keep his commandments.
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Now this no man can do neither perfectly, but only by the merits and in the strength of Christ, he making it the desire of his soul to serve the Lord it is accepted,
Now this no man can do neither perfectly, but only by the merits and in the strength of christ, he making it the desire of his soul to serve the Lord it is accepted,
3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar, with much incense.
3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar, with much incense.
that through Christs propitiatory Sacrifice our Eucharistical Sacrifices are accepted, and that we must offer these under the Gospel continually jugiter; Alluding to the dayly Sacrifice,
that through Christ propitiatory Sacrifice our Eucharistical Sacrifices Are accepted, and that we must offer these under the Gospel continually Jugiter; Alluding to the daily Sacrifice,
Let Papists and Pelagians, old and new, who attribute more to free will than to grace, which the one makes the root of merits, the other gives the casting of the scale in mans conversion to it;
Let Papists and Pelagians, old and new, who attribute more to free will than to grace, which the one makes the root of merits, the other gives the casting of the scale in men conversion to it;
Thus also they who attribute their Riches, Children, Honours, Victories, Health, Safety, Knowledge, &c. to their Wits, Labours, Merits, these are ingrateful robbers of God.
Thus also they who attribute their Riches, Children, Honours, Victories, Health, Safety, Knowledge, etc. to their Wits, Labours, Merits, these Are ingrateful robbers of God.
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yea, and all our blessings, the thankful acknowledgement whereof is our indispensable homage unto God. Unthankfulness was a huge ingredient into Adams sin:
yea, and all our blessings, the thankful acknowledgement whereof is our indispensable homage unto God. Unthankfulness was a huge ingredient into Adams since:
The sin of Israel, that forgat their Rock, their husband that found them in the waste howling wilderness, and when they lay in their bloud; no eye pitying them, cast out to the loathing of their persons.
The since of Israel, that forgot their Rock, their husband that found them in the waste howling Wilderness, and when they lay in their blood; no eye pitying them, cast out to the loathing of their Persons.
to prefer darkness before light, to neglect so great salvation, not to come under Christs wing when he calls to us, to despise his goodness and long-suffering, leading to repentance, not to come to him that we may have life;
to prefer darkness before Light, to neglect so great salvation, not to come under Christ wing when he calls to us, to despise his Goodness and long-suffering, leading to Repentance, not to come to him that we may have life;
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The sin of Saul; The sin of Jeroboam the son of N•bat; The sin of Nabal; The sin of Hanun; The sin of Judas; The sin of Julian; And of Antichrist, all is unthankfulness.
The since of Saul; The since of Jeroboam the son of N•bat; The since of Nabal; The since of Hanun; The since of Judas; The since of Julian; And of Antichrist, all is unthankfulness.
and to be ruled by the Will of God in Christ Jesus revealed, that they study and practice this great, this comprehensive duty of thankefulness. Consider, that no People in the world have such cause of thankfulness as Christians:
and to be ruled by the Will of God in christ jesus revealed, that they study and practice this great, this comprehensive duty of thankfulness. Consider, that no People in the world have such cause of thankfulness as Christians:
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The Lord, that he might upbraid his Peoples ingratitude, compares them to a Bullock that was fatted in good pasture, and then kicked. Deut. 32.15. to Ver. 25. And what this cost you may read there.
The Lord, that he might upbraid his Peoples ingratitude, compares them to a Bullock that was fatted in good pasture, and then Kicked. Deuteronomy 32.15. to Ver. 25. And what this cost you may read there.
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and set it down before the Lord, and he that brought it was to make a solemn confession of his own poverty and wretchedness, of Gods goodness and faithfulness to him,
and Set it down before the Lord, and he that brought it was to make a solemn Confessi of his own poverty and wretchedness, of God's Goodness and faithfulness to him,
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Oh what shall we then render to the Lord for all his benefits? Who were Syrians ready to perish, who with our staffe past this Jordan, and now are two bands;
O what shall we then render to the Lord for all his benefits? Who were Syrians ready to perish, who with our staff passed this Jordan, and now Are two bans;
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It is not with you as with Heathens, you have the Gospel, if it totters, as if it were in a moving posture, from you, thank your unthankfulness for it.
It is not with you as with heathens, you have the Gospel, if it totters, as if it were in a moving posture, from you, thank your unthankfulness for it.
You have had it with peace and plenty, and if that hath glutted you, and the Lord is now curing your surfet by a sparer diet, thank your wantonness for it.
You have had it with peace and plenty, and if that hath glutted you, and the Lord is now curing your surfeit by a sparer diet, thank your wantonness for it.
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yet all this is done among the poor Protestants in Transilvania, Sword, Famine, and Pestilence making havock in that flourishing Country, not to speak of other places, what is felt or feared;
yet all this is done among the poor Protestants in Transylvania, Sword, Famine, and Pestilence making havoc in that flourishing Country, not to speak of other places, what is felt or feared;
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What we have deserved, and yet do, even to be stripped naked of all life and liberty, peace and plenty, to have our doors shut up, our lights put out, our Teachers all driven into corners, the good Land to spue us our,
What we have deserved, and yet do, even to be stripped naked of all life and liberty, peace and plenty, to have our doors shut up, our lights put out, our Teachers all driven into corners, the good Land to spue us our,
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if Mercy had not held back the hand of Gods Vengeance, as the Angel caught Abrahams Knife when it was lifted up to kill his Son? For surely methinks Mercy and Justice have been long wrestling,
if Mercy had not held back the hand of God's Vengeance, as the Angel caught Abrahams Knife when it was lifted up to kill his Son? For surely methinks Mercy and justice have been long wrestling,
I. The manner it is composed in is very elegant, full of art, rule, method, Theological matter in a Logical manner, a Spiritual Alphabet framed and formed according to the Hebrew Alphabet.
I. The manner it is composed in is very elegant, full of art, Rule, method, Theological matter in a Logical manner, a Spiritual Alphabet framed and formed according to the Hebrew Alphabet.
In the prosecution of which Scripture I shall do these three things. 1. Explicate the Terms. 2. Deduce a Corollary. 3. Resolve the Cases. I. For Explication.
In the prosecution of which Scripture I shall do these three things. 1. Explicate the Terms. 2. Deduce a Corollary. 3. Resolve the Cases. I. For Explication.
Quicken. There is a two-fold quickening. 1. Proper and moral. 2. Improper and metaphorical. 1. Proper and moral, which is two-fold. 1. Total. 2. Partial. 1. Total.
Quicken. There is a twofold quickening. 1. Proper and moral. 2. Improper and metaphorical. 1. Proper and moral, which is twofold. 1. Total. 2. Partial. 1. Total.
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So was David, whose body by grief and sorrow was made a meer Skeleton, Psal. 31.10, 17. Hezekiah by sicknesse brought so low, that he was become spiritlesse,
So was David, whose body by grief and sorrow was made a mere Skeleton, Psalm 31.10, 17. Hezekiah by sickness brought so low, that he was become spiritless,
yet he was raised up again, upon which he composes that rare Hymne or Canticle of praise to God, Isai. 38.10. II. Improper and metaphorical, which is likewise two-fold. 1. Total. 2. Gradual.
yet he was raised up again, upon which he composes that rare Hymn or Canticle of praise to God, Isaiah 38.10. II Improper and metaphorical, which is likewise twofold. 1. Total. 2. Gradual.
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I. Total, which is the raising of a Soul stark dead in sin to Spiritual Life, Ephes. 1.2. and you hath he quickned, who were dead in trespasses and sins.
I Total, which is the raising of a Soul stark dead in since to Spiritual Life, Ephesians 1.2. and you hath he quickened, who were dead in Trespasses and Sins.
and never to stir in that momentous concernment of its own eternal Salvation. Solomon excellently deciphers this, Prov. 26.14. As the door turns upon his hinges, so doth the slothful upon his bed;
and never to stir in that momentous concernment of its own Eternal Salvation. Solomon excellently deciphers this, Curae 26.14. As the door turns upon his hinges, so does the slothful upon his Bed;
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and then will they be for God. Such a sluggard was Austin, a little longer, O Lord, a little longer, presently, presenly. Matth. 25.10. the five foolish Virgins resolved to have oyl in their lamps and vessels, only they would take a nod.
and then will they be for God. Such a sluggard was Austin, a little longer, Oh Lord, a little longer, presently, presently. Matthew 25.10. the five foolish Virgins resolved to have oil in their lamps and vessels, only they would take a nod.
Archias being merry at supper, had a letter sent him that concern'd his life, and though desired to read it, puts it up into his pocket, saying, NONLATINALPHABET.
Archias being merry At supper, had a Letter sent him that concerned his life, and though desired to read it, puts it up into his pocket, saying,.
Alexander being asked how he came to conquer the World, replied, Nunquam differre volens; if you will overcome more than Alexander did, not only the World,
Alexander being asked how he Come to conquer the World, replied, Never differre volens; if you will overcome more than Alexander did, not only the World,
but also Sathan, and your own flesh, the worst and strongest enemy of all, you must carefully lay hold on every lock of opprotunity, and expeditiously improve the same.
but also Sathan, and your own Flesh, the worst and Strongest enemy of all, you must carefully lay hold on every lock of opprotunity, and expeditiously improve the same.
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The Torpedo if it touch but any part of the angle that a man holds in his hand, corpus torpescere facit, it benums and stupifies all the members that they cannot stir or strive. Such malignant influence hath. Sloth upon the Soul;
The Torpedo if it touch but any part of the angle that a man holds in his hand, corpus torpescere facit, it benumbs and stupifies all the members that they cannot stir or strive. Such malignant influence hath. Sloth upon the Soul;
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the chariots of Saints Souls should drive as Jehu's heartily and furiously, 2 Kings 9.20. and not as Pharaoh 's chariots heavily and faintly, Exod. 14.25.
the chariots of Saints Souls should drive as Jehu's heartily and furiously, 2 Kings 9.20. and not as Pharaoh is chariots heavily and faintly, Exod 14.25.
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activity is a David 's dancing before the Ark with all his might; there are three things which concur and contribute to complete this activity in duty. 1. Tota anìmí intentio. 2. Inexplebilis cupiditas agendi. 3. Assiduitas in actione.
activity is a David is dancing before the Ark with all his might; there Are three things which concur and contribute to complete this activity in duty. 1. Tota anìmí Intentio. 2. Inexplebilis Cupiditas agendi. 3. Assiduitas in action.
these three were exactly in Archimedes the Geometrician; he was drawing his Mathematical lines when Marcellus entred the gates of Syracuse, yea when the Souldiers entred his Study, that he never minded them, there was the intention of his mind;
these three were exactly in Archimedes the Geometrician; he was drawing his Mathematical lines when Marcellus entered the gates of Syracuse, yea when the Soldiers entered his Study, that he never minded them, there was the intention of his mind;
and fervidity, Rom. 12.11, 12. Not slothful in businesse, fervent in spirit, serving the Lord. NONLATINALPHABET. In festinatione non lenti, here festina lentè is out of doors.
and fervidity, Rom. 12.11, 12. Not slothful in business, fervent in Spirit, serving the Lord.. In festinatione non lenti, Here Festina lentè is out of doors.
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fervent in spirit, boyling or burning hot, all on fire and flame, serving the Lord, continuing instant in Prayer, strenuously and stedfastly wrastling with God,
fervent in Spirit, boiling or burning hight, all on fire and flame, serving the Lord, Continuing instant in Prayer, strenuously and steadfastly wrestling with God,
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God accounts nothing else Prayer but this, Isa. 64.7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee. i. e.
God accounts nothing Else Prayer but this, Isaiah 64.7. And there is none that calls upon thy name, that stirs up himself to take hold of thee. i. e.
and surely if Jacob did serve Laban toto conatu, Gen. 31.6. with all my power have I served your Father, then much more should we with all our industry and endeavour serve our Father.
and surely if Jacob did serve Laban toto conatu, Gen. 31.6. with all my power have I served your Father, then much more should we with all our industry and endeavour serve our Father.
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3. Via Satanae, the way of the Devil, and that is tenebricosa, darksome. 4. Via Domini, the way of God, and that is gratiosa, gracious. This way is twofold.
3. Via Satan, the Way of the devil, and that is tenebricosa, darksome. 4. Via Domini, the Way of God, and that is gratiosa, gracious. This Way is twofold.
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1. Via beneplaciti, of his Privy Counsels, Rom. 11.33. How unsearchable are his Judgments, and his waies past finding out? He that shall go about to seek and search for that way, must return a Non est inventa, and shall prove himself a true Ignoramus, ver. 34. For who hath known the mind of the Lord? And who hath been his Counsellor;
1. Via beneplaciti, of his Privy Counsels, Rom. 11.33. How unsearchable Are his Judgments, and his ways passed finding out? He that shall go about to seek and search for that Way, must return a Non est inventa, and shall prove himself a true Ignoramus, ver. 34. For who hath known the mind of the Lord? And who hath been his Counsellor;
Who walk in the way of the Lord, v. 27. Make me to understand the way of thy Precepts, Isa. 2.3. He will teach Sions Scholars of his waies, and they will walk in his paths, Isa. 30.21. Thine ears shall hear a voice behind thee, saying, this is the way, walk ye in it.
Who walk in the Way of the Lord, v. 27. Make me to understand the Way of thy Precepts, Isaiah 2.3. He will teach Zions Scholars of his ways, and they will walk in his paths, Isaiah 30.21. Thine ears shall hear a voice behind thee, saying, this is the Way, walk you in it.
We must not be so impudent as to desire to walk in the way of his Privy Councils, nor so imprudent as not to walk in the waies of his publick Commands.
We must not be so impudent as to desire to walk in the Way of his Privy Councils, nor so imprudent as not to walk in the ways of his public Commands.
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But those things which are revealed, belong to us, and to our children for ever, that they may do all the works of this Law, Deut. 29.29. Having thus planed my way to the Text, or rather explained the way in my Text, I proceed to the deduction of a Corollary or Conclusion from the words, which is the second thing I premised and promised.
But those things which Are revealed, belong to us, and to our children for ever, that they may do all the works of this Law, Deuteronomy 29.29. Having thus planed my Way to the Text, or rather explained the Way in my Text, I proceed to the deduction of a Corollary or Conclusion from the words, which is the second thing I premised and promised.
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Quicken me (saies one of the chiefest and choicest of Saints) in thy way; and it is as much as if he should say in plain terms, Ah Lord, I am a dull Jade,
Quicken me (Says one of the chiefest and Choicest of Saints) in thy Way; and it is as much as if he should say in plain terms, Ah Lord, I am a dull Jade,
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See what a strict guard Job keeps upon his eyes, that would not permit them at any time to view vain or wanton Objects, Job 31.1. I have made a covenant with mine eyes, why then should I look upon a maid? And the Prophet seems here to imply, that unless God would turn away his eyes from beholding vanity, he should never be quickned in his way;
See what a strict guard Job keeps upon his eyes, that would not permit them At any time to view vain or wanton Objects, Job 31.1. I have made a Covenant with mine eyes, why then should I look upon a maid? And the Prophet seems Here to imply, that unless God would turn away his eyes from beholding vanity, he should never be quickened in his Way;
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It is removere prohibens, beholding vanity forbids the banes between the soul and quickning. If you will keep your houses warm, you must keep your doors shut:
It is removere prohibens, beholding vanity forbids the banes between the soul and quickening. If you will keep your houses warm, you must keep your doors shut:
There is a dise•se in the body, called the yellow Jaundice, which makes the persons look yellow all over, this springs from the over-flowing of the gall, which over-spreading the whole man, makes it liveless, listless:
There is a dise•se in the body, called the yellow Jaundice, which makes the Persons look yellow all over, this springs from the overflowing of the Gall, which overspreading the Whole man, makes it Lifeless, listless:
Covetousness is the yellow Jaundice of the soul, which arises from the over-flowing of the heart with love to yellow gold, by which a Christian is dull'd and deadned.
Covetousness is the yellow Jaundice of the soul, which arises from the overflowing of the heart with love to yellow gold, by which a Christian is dulled and deadened.
A double Caution, that we might have a double care. Above all keepings keep Covetousness out of thy heart, Pro. 4.23. for that will not only hinder thee from being active in duty, but help thee to be active against duty.
A double Caution, that we might have a double care. Above all keepings keep Covetousness out of thy heart, Pro 4.23. for that will not only hinder thee from being active in duty, but help thee to be active against duty.
They that drink of the water of the River Hipanis, at first are delighted with it, but afterward are so hurt by it, that non injuria execrantur. It is most true of Chrysorroas, the yellow River, at first draught it pleases,
They that drink of the water of the River Hypnosis, At First Are delighted with it, but afterwards Are so hurt by it, that non injuria execrantur. It is most true of Chrysorroas, the yellow River, At First draught it Pleases,
but afterward it makes them so dead drunk, that they become dormice for ever after. 3. Frequent a quickning Ministry, Ver. 50. Thy Word hath quickned me.
but afterwards it makes them so dead drunk, that they become dormice for ever After. 3. Frequent a quickening Ministry, Ver. 50. Thy Word hath quickened me.
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The Word of God is quick and powerful, Heb. 4.12. living and operative, not only formaliter, and in it self, but also virtualiter, in the vertue and efficacy of it, it makes men lively in their operation. Acts 7.38. NONLATINALPHABET, Oracles making lively. Jer. 5.14. I will make my words in thy mouth fire.
The Word of God is quick and powerful, Hebrew 4.12. living and operative, not only formaliter, and in it self, but also virtualiter, in the virtue and efficacy of it, it makes men lively in their operation. Acts 7.38., Oracles making lively. Jer. 5.14. I will make my words in thy Mouth fire.
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Dr. Ames relates, that there was once such cold Preaching in Paris that the Protestants were constrained to go into the Country to a godly Minister to be warmed;
Dr. Ames relates, that there was once such cold Preaching in paris that the Protestants were constrained to go into the Country to a godly Minister to be warmed;
4. Make out to the Lord Jesus Christ, whose Promise and Office it is to make us active, and vivacious. Joh. 10.10. I am come that they might have life, and that they might have it more abundantly.
4. Make out to the Lord jesus christ, whose Promise and Office it is to make us active, and vivacious. John 10.10. I am come that they might have life, and that they might have it more abundantly.
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The bloud of Christ is the most precious mineral hot bath in the world, it will doubtless cure and quicken all cold and dull souls that come into it, Zech. 13.1. It is the Fountain opened for sin and for uncleanness, Sloth, it is a very foul sin and filthy uncleanness, 1 Joh. 1.7. And the bloud of Jesus Christ his Son cleanseth us from all sin.
The blood of christ is the most precious mineral hight bath in the world, it will doubtless cure and quicken all cold and dull Souls that come into it, Zechariah 13.1. It is the Fountain opened for since and for uncleanness, Sloth, it is a very foul since and filthy uncleanness, 1 John 1.7. And the blood of jesus christ his Son Cleanseth us from all since.
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The sin of Sloth, which in some sense may be called all sin, it being Pulvinar satanae, the devils pillow that he laies his head on in the soul, 1 Pet. 2.4, 5. Come to Christ the living Stone,
The since of Sloth, which in Some sense may be called all since, it being Pulvinar Satan, the Devils pillow that he lays his head on in the soul, 1 Pet. 2.4, 5. Come to christ the living Stone,
and how so? Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us, Rom. 5.5. Orig. Is plentifully poured out as wine into bottles, which makes it spiritful.
and how so? Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us, Rom. 5.5. Origin Is plentifully poured out as wine into bottles, which makes it spiritful.
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This Love put Paul upon exceeding pains, and excessive perils. 1. Exceeding pains, that never meer man took the like, 1 Cor. 15.10. I laboured more abundantly than they all;
This Love put Paul upon exceeding pains, and excessive perils. 1. Exceeding pains, that never mere man took the like, 1 Cor. 15.10. I laboured more abundantly than they all;
NONLATINALPHABET, in circulo, or circuitu, making Jerusalem the Point, and the Regions round about the Circumference, and then the space could not be less than four thousand Miles:
, in Circulo, or circuitu, making Jerusalem the Point, and the Regions round about the Circumference, and then the Molle could not be less than four thousand Miles:
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But if you take it in a collateral Line, taking in the Regions of Attica, Boeotia, Achaia, Epirus, Asia minor, Cilicia, Cappadocia, &c. it was 2000. Miles;
But if you take it in a collateral Line, taking in the Regions of Attica, Boeotia, Achaia, Epirus, Asia minor, Cilicia, Cappadocia, etc. it was 2000. Miles;
Very memorable is that pains of his, Acts 20.7. where Paul spends all the time from the Disciples meeting together on the Lords day, untill midnight in holy Exercises. 2. His excessive perils;
Very memorable is that pains of his, Acts 20.7. where Paul spends all the time from the Disciples meeting together on the lords day, until midnight in holy Exercises. 2. His excessive perils;
In journeying often, in perils of waters, in perils of robbers, in perils by my own Country men, in perils by the heathen, in perils in the City, in perils in the wilderness, in perils in the sea, in perils among false brethren;
In journeying often, in perils of waters, in perils of robbers, in perils by my own Country men, in perils by the heathen, in perils in the city, in perils in the Wilderness, in perils in the sea, in perils among false brothers;
Promises are steel spurs that will reach the dull heart to the quick; they are singular Plaisters, if well applied, to draw out the corruption of sloth;
Promises Are steel spurs that will reach the dull heart to the quick; they Are singular Plasters, if well applied, to draw out the corruption of sloth;
they are the soveraign Elixars whose quintessence will make the soul full of spirits, 2 Pet. 1.4. Whereby are given to us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature.
they Are the sovereign Elixars whose quintessence will make the soul full of spirits, 2 Pet. 1.4. Whereby Are given to us exceeding great and precious promises, that by these you might be partakers of the Divine Nature.
Precious Promises, as stones, are precious, which have egregious vertue in them, that by them we might be made partakers of the Divine Nature, not of the substance of God,
Precious Promises, as stones, Are precious, which have egregious virtue in them, that by them we might be made partakers of the Divine Nature, not of the substance of God,
The Apostle h•ving mustered up in rank and file the Examples of those famous. Worthies, Heb. 11. Does, Heb. 12.1. excite them with patience to run the race that was set before them.
The Apostle h•ving mustered up in rank and file the Examples of those famous. Worthies, Hebrew 11. Does, Hebrew 12.1. excite them with patience to run the raze that was Set before them.
Seest thou this woman, (saith our Saviour to Simon of Mary Magdalen) with what activity and affection she hath washed and wiped my feet, (her tears being the water, her hair the towel) let it provoke thee to more diligence and devotion, Luk. 7.44, 45. Examples are pricking and provoking goads to quicken us;
See thou this woman, (Says our Saviour to Simon of Marry Magdalen) with what activity and affection she hath washed and wiped my feet, (her tears being the water, her hair the towel) let it provoke thee to more diligence and devotion, Luk. 7.44, 45. Examples Are pricking and provoking goads to quicken us;
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fires to light our candles by, to heat our bodies with. 8. Keep quickning company. As bad company is water to quench, so good company is oyl to quicken fervour;
fires to Light our Candles by, to heat our bodies with. 8. Keep quickening company. As bad company is water to quench, so good company is oil to quicken fervour;
As Iron sharpens Iron, soone gracious heart sets an edge upon another, Prov. 27.17. Holy Companions are bellows, NONLATINALPHABET, to blow up, and make burn the graces that lye in embers, 2 Tim. 1.16. The gracious affections of Saints are called beds of spices, Cant. 6.2. Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes.
As Iron sharpens Iron, soon gracious heart sets an edge upon Another, Curae 27.17. Holy Sodales Are bellows,, to blow up, and make burn the graces that lie in embers, 2 Tim. 1.16. The gracious affections of Saints Are called Beds of spices, Cant 6.2. Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes.
I am a companion of all them (rich or poor) that fear thee, and of them that keep thy precepts, Psal. 119.63. Paul is pressed in spirit by the company and conference of Silas and Timotheus, Acts 18.5. the two Disciples hearts burn'd within them in their journy to Emans, by that sweet discourse they had with Christ, Luke 4.32. 9. Consider quickning considerations, they that are apt to faint and tire in a journey, carry about their bottles of water to quicken their spirits;
I am a Companion of all them (rich or poor) that Fear thee, and of them that keep thy Precepts, Psalm 119.63. Paul is pressed in Spirit by the company and conference of Silas and Timothy, Acts 18.5. the two Disciples hearts burned within them in their journey to Emman's, by that sweet discourse they had with christ, Lycia 4.32. 9. Consider quickening considerations, they that Are apt to faint and tire in a journey, carry about their bottles of water to quicken their spirits;
how contemptibly does Jacob speak of Issachar, a strong Asse couching down between two burthens, Gen. 49.14, 15. yea God himself refuses the first-born of an Asse in Sacrifice, Exod. 13.13. Bellarmin gives this reason, because it was animal tardigradum, a slow paced and sluggish creature, which God hates;
how contemptibly does Jacob speak of Issachar, a strong Ass couching down between two burdens, Gen. 49.14, 15. yea God himself refuses the firstborn of an Ass in Sacrifice, Exod 13.13. Bellarmin gives this reason, Because it was animal tardigradum, a slow paced and sluggish creature, which God hates;
Oh what thunder-claps and cracks of threatnings may you hear from the Mount Ebal of his Word, able to make the most sluggish Caligula to creep under his bed for shelter.
O what thunderclaps and cracks of threatenings may you hear from the Mount Ebal of his Word, able to make the most sluggish Caligula to creep under his Bed for shelter.
Cursed be he that doth the work of the Lord negligently, Jer. 48.10. Cursed be the deceiver that hath in his flock a male, and sacrificeth unto the Lord a corrupt thing, Mal. 1.14. God threatens to remove the candlestick from the Church of Ephesus, because she was grown remisse in her first love, Rev. 2.5, 6. he terrifies the Church of Laodicea with the menace of spuing her out of his mouth for her lukewarmnesse;
Cursed be he that does the work of the Lord negligently, Jer. 48.10. Cursed be the deceiver that hath in his flock a male, and Sacrificeth unto the Lord a corrupt thing, Malachi 1.14. God threatens to remove the candlestick from the Church of Ephesus, Because she was grown remiss in her First love, Rev. 2.5, 6. he terrifies the Church of Laodicea with the menace of spuing her out of his Mouth for her lukewarmness;
and cast into the darkest dungeon, Matth. 25.26.30. how would this consideration well considered on, cause all slothful servants ears to tingle, and their hearts to tremble.
and cast into the Darkest dungeon, Matthew 25.26.30. how would this consideration well considered on, cause all slothful Servants ears to tingle, and their hearts to tremble.
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II. Consider sloth exposes you to all manner of sin, especially these two desperate and dangerous ones. 1. Sordid Apostacy. 2. Spiritual Adultery. I. Sordid Apostacy.
II Consider sloth exposes you to all manner of since, especially these two desperate and dangerous ones. 1. Sordid Apostasy. 2. Spiritual Adultery. I. Sordid Apostasy.
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Sloth in the Soul is like Green Sicknesse in the body of a Virgin, which makes her not only fall from her colour, strength, stomach to wholsom food,
Sloth in the Soul is like Green Sickness in the body of a Virgae, which makes her not only fallen from her colour, strength, stomach to wholesome food,
Gal. 3.1, 3. falling off from fervor will turn to falling away to folly. The slothful man will not bring his hand to his mouth, Prov. 19.24. it is expounded of a slothful Minister, who will not bring voci suae vitam suam, his works to his words;
Gal. 3.1, 3. falling off from fervor will turn to falling away to folly. The slothful man will not bring his hand to his Mouth, Curae 19.24. it is expounded of a slothful Minister, who will not bring voci suae vitam suam, his works to his words;
though this be an undoubted truth of lazy and slothful Ministers, yet the Provetb holds true of all sluggards tendency to falling away in their hand from their mouth, i. e. from what they have formerly professed.
though this be an undoubted truth of lazy and slothful Ministers, yet the Provetb holds true of all sluggards tendency to falling away in their hand from their Mouth, i. e. from what they have formerly professed.
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the backslider in heart, much more in hand, from Gods way shall be fil'd with his own waies, Prov. 14.14. i. e. he hath run away from his Captain, Colours, Cause, and he shall have Marshal Law for it;
the backslider in heart, much more in hand, from God's Way shall be filled with his own ways, Curae 14.14. i. e. he hath run away from his Captain, Colours, Cause, and he shall have Marshal Law for it;
it will be worth my pains and your patience, to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters. 1. Ministers.
it will be worth my pains and your patience, to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters. 1. Ministers.
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Judas who revolted from his Master and Ministrie, turning from being a guard to his Saviour, to be a guide to the Souldiers, Acts 1.17. afterward hanged himself, his bowels burst out of his belly, and so he took his proper and peculiar place in Hell, vers. 18.25.
Judas who revolted from his Master and Ministry, turning from being a guard to his Saviour, to be a guide to the Soldiers, Acts 1.17. afterwards hanged himself, his bowels burst out of his belly, and so he took his proper and peculiar place in Hell, vers. 18.25.
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John Speiser Preacher at Ainsborough in Germany, who preached so profitably and powerfully that the common strumpets left the Brothel-houses then tolerated,
John Speiser Preacher At Ainsborough in Germany, who preached so profitably and powerfully that the Common strumpets left the brothelhouses then tolerated,
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and betook themselves to a better course, Anno. 1523. yet afterwards revolting to the Papists, he perished miserably. 2. People. Remember Lots wife, Luke 17.32. who turning back to Sodom, was turned into a pillar of salt to season us, that we may be preserved from the stinking sin of Apostacy.
and betook themselves to a better course, Anno 1523. yet afterwards revolting to the Papists, he perished miserably. 2. People. remember Lots wife, Lycia 17.32. who turning back to Sodom, was turned into a pillar of salt to season us, that we may be preserved from the stinking since of Apostasy.
The Emperour Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians, who throwing his blood up to Heaven, died, scornfully crying, Vicisti, Galilaee, vicisti. II. Spiritual Adultery.
The Emperor Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians, who throwing his blood up to Heaven, died, scornfully crying, Vicisti, Galilee, vicisti. II Spiritual Adultery.
What follows upon this slo•h in not glorifying God as he ought to be glorified, vers. 23. They charged the glory of the incorruptible God into an image like to corruptible man,
What follows upon this slo•h in not glorifying God as he ought to be glorified, vers. 23. They charged the glory of the incorruptible God into an image like to corruptible man,
When Demas grew lazy and slothful in his Ministry, he turned Priest in an Idols Temple, where he had lesse work and more wages, 2 Tim. 4.10. consider idolatry and superstition are God-provoking, Land-destroying, Soul-damning sins;
When Demas grew lazy and slothful in his Ministry, he turned Priest in an Idols Temple, where he had less work and more wages, 2 Tim. 4.10. Consider idolatry and Superstition Are God-provoking, Land-destroying, Soul damning Sins;
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no wonder John should conclude his Epistle with keep your selves from Idols, 1 Joh. 5.21. III. Consider how impossible it is, that creeping Snails in Gods way should ever get to their journies end;
no wonder John should conclude his Epistle with keep your selves from Idols, 1 John 5.21. III. Consider how impossible it is, that creeping Snails in God's Way should ever get to their journeys end;
1. With all celerity, and speed, they are said to have wings, Isa. 6.2. which are the Emblems of velocity, v. 6. the Seraphim came flying to Isaiah with a coal from the Altar.
1. With all celerity, and speed, they Are said to have wings, Isaiah 6.2. which Are the Emblems of velocity, v. 6. the Seraphim Come flying to Isaiah with a coal from the Altar.
fair and softly goes far, but never so far as Heaven, Matth. 11.12. The Kingdom of heaven suffereth violence, and the violent take it by force, NONLATINALPHABET, a metaphor taken from storming Cities and Castles, they storm Heaven, hang their Petarhs of Praiers on heaven gates and blow them open, that get Heaven by a conquest;
fair and softly Goes Far, but never so Far as Heaven, Matthew 11.12. The Kingdom of heaven suffers violence, and the violent take it by force,, a metaphor taken from storming Cities and Castles, they storm Heaven, hang their Petarhs of Prayers on heaven gates and blow them open, that get Heaven by a conquest;
not creep, but run, not run, but so run, not indifferently, but industriously, as the racers in the Istmian Games (to which the Apostle here alludes) who did stretch and strein their legs and limbs that they might gain the prize, Luke 13.24. strive to enter in at the strait gate:
not creep, but run, not run, but so run, not indifferently, but industriously, as the racers in the Isthmian Games (to which the Apostle Here alludes) who did stretch and strain their legs and limbs that they might gain the prize, Lycia 13.24. strive to enter in At the strait gate:
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Heaven hath a very strait gate, we must crowd yea crush our selves if ever we get in, NONLATINALPHABET, play the Champions to a very agony, for many I say unto you will seek to enter in,
Heaven hath a very strait gate, we must crowd yea crush our selves if ever we get in,, play the Champions to a very agony, for many I say unto you will seek to enter in,
V. Consider ho• you contradict your own Prayers, your very Pater Noster, wherein you desire Gods will should be so done by you on earth, as it is done by the Angels in Heaven;
V. Consider ho• you contradict your own Prayers, your very Pater Noster, wherein you desire God's will should be so done by you on earth, as it is done by the Angels in Heaven;
now those winged Mercuries and messengers of Heaven do speedily and sprit•fully execute the Commandments of God, Psal. 103.20. Blesse the Lord ye his Angels, which excel in strength, that do his Commandments, hearkning to the voice of his word;
now those winged Mercuries and messengers of Heaven do speedily and sprit•fully execute the commandments of God, Psalm 103.20. Bless the Lord you his Angels, which excel in strength, that do his commandments, Harkening to the voice of his word;
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and so back again, which is (as those wise Astronomers, who have been there to measure it) backward and forward above one hundred sixty millions of miles.
and so back again, which is (as those wise Astronomers, who have been there to measure it) backward and forward above one hundred sixty millions of miles.
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2. With ardency and intensenesse they are called Seraphs, Isa. 6.2. Igniti, fiery, yea a flame of fire, Heb. 1.7. Elijahs charet and horses of fire, were Angels appearing in those forms, 2 Kings 2.11. of all the Elements fire is the most intense and active, the mouth of fire devours and destroys all that comes before it;
2. With ardency and intenseness they Are called Seraphs, Isaiah 6.2. Igniti, fiery, yea a flame of fire, Hebrew 1.7. Elijahs chariot and Horses of fire, were Angels appearing in those forms, 2 Kings 2.11. of all the Elements fire is the most intense and active, the Mouth of fire devours and Destroys all that comes before it;
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these fiery Hosts of God are very devouring, one of them in one night destroyed a hundred fourscore and five thousand Assyrians, 2 Kings 19.35. 3. With alacrity and cheerfulnesse;
these fiery Hosts of God Are very devouring, one of them in one night destroyed a hundred fourscore and five thousand Assyrians, 2 Kings 19.35. 3. With alacrity and cheerfulness;
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as soon as ever they were created they rejoyced that they should be employed in such honourable service, Job. 38.7. When the morning Stars sang together, and all the sons of God shouted for joy;
as soon as ever they were created they rejoiced that they should be employed in such honourable service, Job. 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy;
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how cheerfully did the Angels bring tidings of Christs birth to the World, as appears by their praising God to the highest of their power, Luke 2.14. Glory be to God in the highest;
how cheerfully did the Angels bring tidings of Christ birth to the World, as appears by their praising God to the highest of their power, Lycia 2.14. Glory be to God in the highest;
either cause you to pray better, or not to pray at all. VI. Consider you lose the very soul and life of your duty, if you do not perform it as for your life and soul.
either cause you to pray better, or not to pray At all. VI. Consider you loose the very soul and life of your duty, if you do not perform it as for your life and soul.
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to get some kisses of him, Cant. 1.3. to mortifie some lust, to increase some grace, to strengthen your assurance, to testifie your duty, to expresse your affection, &c. now spiritual sloth hinders you of all this;
to get Some Kisses of him, Cant 1.3. to mortify Some lust, to increase Some grace, to strengthen your assurance, to testify your duty, to express your affection, etc. now spiritual sloth hinders you of all this;
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when we have so sought Gods Face, that our face comes away shining, and we have so poured out our hearts to God, that God hath powred out his heart to us, that we return home like Bees loaded with honey, filled with the comforts of the Holy Ghost. VII. Consider the infinite and wonderful glory, greatnesse, majesty of him you appear before and approach unto in your duties.
when we have so sought God's Face, that our face comes away shining, and we have so poured out our hearts to God, that God hath poured out his heart to us, that we return home like Bees loaded with honey, filled with the comforts of the Holy Ghost. VII. Consider the infinite and wondered glory, greatness, majesty of him you appear before and approach unto in your duties.
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Ex pede Herculem. By this glorious description we may guesse (and that is all) at enough in God, to scare us from coming to God in a dull and drowsie manner:
Ex pede Herculem. By this glorious description we may guess (and that is all) At enough in God, to scare us from coming to God in a dull and drowsy manner:
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no Lording nor loytering may hinder him, his office is to hinder Religion, to maintain Superstition, to set up Idolatry, to teach all kind of Popery, where his plough goes, there away with Books,
no Lording nor loitering may hinder him, his office is to hinder Religion, to maintain Superstition, to Set up Idolatry, to teach all kind of Popery, where his plough Goes, there away with Books,
timor addidit alas, fear will spread the sails which are the wings of the ship, the Devil the great Pyrat of souls to make prize and pillage of us and our graces, hath us in daily pursute;
timor addidit alas, Fear will spread the sails which Are the wings of the ship, the devil the great Pirate of Souls to make prize and pillage of us and our graces, hath us in daily pursuit;
how careful should we be to fill the sails of our souls with the strong gales of the Spirit, that he may neither overtake us, nor take us. IX. Consider, when you slothfully perform duties, you do but mock God;
how careful should we be to fill the sails of our Souls with the strong gales of the Spirit, that he may neither overtake us, nor take us. IX. Consider, when you slothfully perform duties, you do but mock God;
to act in the Service of God slothfully is interpretativè to act scornfully. Wine is a mocker, Pro. 20.1. i. e. Wine immoderately taken, makes men dull, dronish, sluggish;
to act in the Service of God slothfully is interpretativè to act scornfully. Wine is a mocker, Pro 20.1. i. e. Wine immoderately taken, makes men dull, dronish, sluggish;
sleepy actions in a serious business are mocking actions; drowzie service to God is but a mockery of God. Gal. 6.7. God is not mocked, i. e. God will not bear mockery.
sleepy actions in a serious business Are mocking actions; drowzy service to God is but a mockery of God. Gal. 6.7. God is not mocked, i. e. God will not bear mockery.
X. Consider how active Christ was in doing us service, he did omnem movere lapidem; He was so enlarged about the thoughts of doing the work, that he was straitned untill he was about it, Luk. 12.50. I have a baptism to be baptized with, and how am I straitned untill it be accomplished; i. e.
X. Consider how active christ was in doing us service, he did omnem movere lapidem; He was so enlarged about the thoughts of doing the work, that he was straitened until he was about it, Luk. 12.50. I have a Baptism to be baptised with, and how am I straitened until it be accomplished; i. e.
The Atheni••• •••ru, being informed by the Oracle, That the People, whose King should be slain in the Battel, should be Conquerours, disrobed himself, went into the Enemies Quarters in the habit of a poor man, with a burden on his back, that he might steal a death to make his People Conquerours:
The Atheni••• •••ru, being informed by the Oracle, That the People, whose King should be slave in the Battle, should be Conquerors, disrobed himself, went into the Enemies Quarters in the habit of a poor man, with a burden on his back, that he might steal a death to make his People Conquerors:
Christ disrobed himself of the Garments of Glory, assumed the form of a servant, endured contradictions of sinners, held his peace when falsely charged, that he might steal a death for his People, that so they might be more than Conquerours, Heb. 12.2. Looking unto Jesus the Author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame.
christ disrobed himself of the Garments of Glory, assumed the from of a servant, endured contradictions of Sinners, held his peace when falsely charged, that he might steal a death for his People, that so they might be more than Conquerors, Hebrew 12.2. Looking unto jesus the Author and finisher of our faith, who for the joy that was Set before him, endured the cross, despising the shame.
Shall Christ give you such a Copy of activity, and will you blot and blur it with sloth and sluggishness? Oh look on your Copy, and fairly write after it.
Shall christ give you such a Copy of activity, and will you blot and blur it with sloth and sluggishness? O look on your Copy, and fairly write After it.
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Sloth is the Kings Evil of the soul, and none but the King of Heaven can cure it by his hand, which is his Spirit, Psal. 119.32. I will run the way of thy Commandments;
Sloth is the Kings Evil of the soul, and none but the King of Heaven can cure it by his hand, which is his Spirit, Psalm 119.32. I will run the Way of thy commandments;
The Spirit helpeth our infirmities, of ignorance, dulnesse, deadnesse, sluggishnesse, and enables, yea ennobles us with gratious, copious, filial affections,
The Spirit Helpeth our infirmities, of ignorance, dulness, deadness, sluggishness, and enables, yea ennobles us with gracious, copious, filial affections,
she will as certainly follow as the Iron the Load-stone, or the Card the North-pole, Cant. 4.16. Awake O North-wind, and come, O South, blow upon my Garden, that the Spices thereof may flow out.
she will as Certainly follow as the Iron the Loadstone, or the Carded the North pole, Cant 4.16. Awake Oh Northwind, and come, Oh South, blow upon my Garden, that the Spices thereof may flow out.
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Awake and come, there is the Praier, O North and South wind, there is the Spirit, the soul that is the Garden, gratious affections they are the Spices that flow out.
Awake and come, there is the Prayer, Oh North and South wind, there is the Spirit, the soul that is the Garden, gracious affections they Are the Spices that flow out.
But some pretious Soul whispers in mine ears (I blesse God) I am not troubled with this lethargy, my sails are so filled, that my mill goes and grinds nimbly, only I am afraid the wind blows not from the right quarter;
But Some precious Soul whispers in mine ears (I bless God) I am not troubled with this lethargy, my sails Are so filled, that my mill Goes and grinds nimbly, only I am afraid the wind blows not from the right quarter;
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We may easily be deceived by our enlargments, because there are many winds and gales blowing from several quarters, which may set the soul in active going and doing;
We may Easily be deceived by our Enlargements, Because there Are many winds and gales blowing from several quarters, which may Set the soul in active going and doing;
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as popular applause, high opinions of the Preacher, taking expressions in praier, flourishing novelties and notions in a Sermon, satanical infusions, common and ordinary inspirations of the Holy Ghost, vouchsafed to reprobates, Heb. 6.4, 5, 6. All which or any of which way so draw and delight the heart, that (as Orpheus pipe) they or it may make the heart dance in a duty,
as popular applause, high opinions of the Preacher, taking expressions in prayer, flourishing novelties and notions in a Sermon, satanical infusions, Common and ordinary inspirations of the Holy Ghost, vouchsafed to Reprobates, Hebrew 6.4, 5, 6. All which or any of which Way so draw and delight the heart, that (as Orpheus pipe) they or it may make the heart dance in a duty,
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and yet for all this, it may be possible, yea probable, the heart may dance after the Devils pipe, Ezek. 33.32. the resolution of this case would have been fitter for some antient, experienced Master of Assemblies, (whose Bible is more in his heart, than head, than for so weak and worthlesse a person as I am, who may truly say with Agur, NONLATINALPHABET, Prov. 30.2. Surely I am more brutish than any man, and have not the understanding of a man.
and yet for all this, it may be possible, yea probable, the heart may dance After the Devils pipe, Ezekiel 33.32. the resolution of this case would have been fitter for Some ancient, experienced Master of Assemblies, (whose bible is more in his heart, than head, than for so weak and worthless a person as I am, who may truly say with Agur,, Curae 30.2. Surely I am more brutish than any man, and have not the understanding of a man.
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When Mariners buy a wind of the Witches (as they do in Lapland and other places) and they have it at every place and point, according to the purchase of the one,
When Mariners buy a wind of the Witches (as they do in Lapland and other places) and they have it At every place and point, according to the purchase of the one,
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this will appear very clear if you please to lay together these four things. 1. It is Gods Prerogative to hear Prayer, Psal. 65.2. Oh thou that hearest Prayer, unto thee shall all flesh come.
this will appear very clear if you please to lay together these four things. 1. It is God's Prerogative to hear Prayer, Psalm 65.2. O thou that Hearst Prayer, unto thee shall all Flesh come.
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thou wilt prepare their heart, thou wilt cause thine eare to hear. I said not to the seed of Jacob, seek ye me in vain, Isa. 45.19. 4. It hath been the constant practise of Gods people to look after their Praiers, to see what successe they have had.
thou wilt prepare their heart, thou wilt cause thine ear to hear. I said not to the seed of Jacob, seek you me in vain, Isaiah 45.19. 4. It hath been the constant practice of God's people to look After their Prayers, to see what success they have had.
and it did so, the people might justly cry out, the Lord he is God, the Lord he is God, 1 Kings 18.37, 39. So when we pray for fire and fervour to come down from Heaven on our service,
and it did so, the people might justly cry out, the Lord he is God, the Lord he is God, 1 Kings 18.37, 39. So when we pray for fire and fervour to come down from Heaven on our service,
and it comes, we may cry, the Spirit of God, the Spirit of God. 2. When our activity carries us supra sphaeram activitatis, above the reach of any creature;
and it comes, we may cry, the Spirit of God, the Spirit of God. 2. When our activity carries us supra Sphaeram activitatis, above the reach of any creature;
if Ganymedes be carried up to heaven, it must be by the help of Jupiter; if the soul be carried up to Heaven so in a duty (that an extasie rather than an activity) it is by the help of the Spirit;
if Ganymedes be carried up to heaven, it must be by the help of Jupiter; if the soul be carried up to Heaven so in a duty (that an ecstasy rather than an activity) it is by the help of the Spirit;
and the Lyons in the streets, that stand open-mouthed to devour us, Pro. 26.13. Then to venture through all, fire, fury, faggot, this is of the Spirit of God.
and the Lyons in the streets, that stand openmouth to devour us, Pro 26.13. Then to venture through all, fire, fury, faggot, this is of the Spirit of God.
When Luther in outward streights shall have such inward enlargements that he comes off from his knees, with a vicimus, vicimus. When he shall go to Worms to own the truth of Christ,
When Luther in outward straights shall have such inward enlargements that he comes off from his knees, with a vicimus, vicimus. When he shall go to Worms to own the truth of christ,
Of these Prayers, and Practices, and such like, we may say, as Protogenes of a curious Line, none but Apelles could draw this, none but the Spirit of God could enlarge and enable to do this.
Of these Prayers, and Practices, and such like, we may say, as Protogenes of a curious Line, none but Apelles could draw this, none but the Spirit of God could enlarge and enable to do this.
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and Wine, and Oyl encreased, Psal. 4.6, 7. When we have greater joy after duty than Worldlings have after Harvest, which is their greatest joy, gaudium messis, is messis gaudiu; The joy of their harvest is all the harvest of their joy, which this Worlds Earth-worms are likely to enjoy, Luk. 16.25.
and Wine, and Oil increased, Psalm 4.6, 7. When we have greater joy After duty than Worldlings have After Harvest, which is their greatest joy, gaudium Messis, is Messis gaudiu; The joy of their harvest is all the harvest of their joy, which this World's Earthworms Are likely to enjoy, Luk. 16.25.
My soul breaketh for the longing that it hath unto thy judgments at all times, Psal. 119.20. The Spirit dwels in us as his Temple, 1 Cor. 6.19. The body is the Temple, the Soul the Late, the Affections the Strings, the Holy Ghost the Musician, who in all our duties makes melody in our hearts, Eph. 5.19. Where the Ship is alway sayling, the Wind is alway blowing, and we are sure that sayling comes from the Wind;
My soul breaks for the longing that it hath unto thy Judgments At all times, Psalm 119.20. The Spirit dwells in us as his Temple, 1 Cor. 6.19. The body is the Temple, the Soul the Late, the Affections the Strings, the Holy Ghost the Musician, who in all our duties makes melody in our hearts, Ephesians 5.19. Where the Ship is always sailing, the Wind is always blowing, and we Are sure that sailing comes from the Wind;
The Spirit admits us to that liberty which is 1. The purchase of Christ, Gal. 5.1. 2. The Priviledge of our filiation, Rom. 8.21. The glorious liberty of the Sons of God;
The Spirit admits us to that liberty which is 1. The purchase of christ, Gal. 5.1. 2. The Privilege of our filiation, Rom. 8.21. The glorious liberty of the Sons of God;
The Spirit makes us act as it self; Nescit tarda molimina spiritus sancti gratia. Ambr. 2 Cor. 3.6. The Spirit quickneth, NONLATINALPHABET, makes lively, Rom. 8.2.
The Spirit makes us act as it self; Nescit Tard molimina spiritus sancti Gratia. Ambrose 2 Cor. 3.6. The Spirit Quickeneth,, makes lively, Rom. 8.2.
Sure I am cast out of the firmament of Gods favour, and shall be a wandring Star, to whom is reserved the blackness of darkness for ever, Jude v. 13.
Sure I am cast out of the firmament of God's favour, and shall be a wandering Star, to whom is reserved the blackness of darkness for ever, U^de v. 13.
and gently lead them that are with young, Isa. 40.11. I speak this to them that are upon the staves of Jacobs Ladder in their ascending to heaven, to be a loadstone to draw them up, not a milstone to drag them down. But to answer more appositely.
and gently led them that Are with young, Isaiah 40.11. I speak this to them that Are upon the staves of Jacobs Ladder in their ascending to heaven, to be a Loadstone to draw them up, not a millstone to drag them down. But to answer more appositely.
and not to those who with Zachary and Elizabeth walk in all the Commandments and Ordinances of God blameless, Luk. 1.7. and yet do not obtain this constant favour.
and not to those who with Zachary and Elizabeth walk in all the commandments and Ordinances of God blameless, Luk. 1.7. and yet do not obtain this constant favour.
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2. I lay it down a posit•ve sign and inclusivè; that those, and all those that have constant activities, (though differing for the altitudes and degrees) may be certain of the Spirit,
2. I lay it down a posit•ve Signen and inclusivè; that those, and all those that have constant activities, (though differing for the altitudes and Degrees) may be certain of the Spirit,
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But not a negative sign exclusivè, as if those (that repent of sin, meditate on the Promises, poure out Prayers, walk with God, wait on Ordin•nces) who have it not, were cast-awaies.
But not a negative Signen exclusivè, as if those (that Repent of since, meditate on the Promises, pour out Prayers, walk with God, wait on Ordin•nces) who have it not, were castaways.
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Various are the workings of Gods Spirit in the heart, he blows when, where, how he pleases, Joh. 3.8. He is called seven spirits, Rev. 1.4. because of his various influences.
Various Are the workings of God's Spirit in the heart, he blows when, where, how he Pleases, John 3.8. He is called seven spirits, Rev. 1.4. Because of his various influences.
and leave the common Road. To conclude this, take this counsel, Stay thy self upon thy God, Isa. 50.10. Remembring he will send forth judgment unto victory, Mat. 12.20.
and leave the Common Road. To conclude this, take this counsel, Stay thy self upon thy God, Isaiah 50.10. Remembering he will send forth judgement unto victory, Mathew 12.20.
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high in Gods Spirit, low in our own spirit. True Christians are like Canes, the fuller they are of Sugar, the lower they bend. Quanto sublimior, tanto submissior; The loftier, the lowlier. Every true Saints Motto:
high in God's Spirit, low in our own Spirit. True Christians Are like Canes, the fuller they Are of Sugar, the lower they bend. Quanto sublimior, tanto submissior; The loftier, the lowlier. Every true Saints Motto:
What Bede wished some to observe of Austine the Monk, sent over a Legate from the Pope to his Brethren the Prelates and Bishops of England, I may advice you to observe, that if he carried himself humbly he came from the Lord;
What Bede wished Some to observe of Augustine the Monk, sent over a Legate from the Pope to his Brothers the Prelates and Bishops of England, I may Advice you to observe, that if he carried himself humbly he Come from the Lord;
When David and his people had been on the Mount in their offerings to the building of the Temple, see what a low Valley they are in the opinion of themse•ves, 1 Chron. 29.14.
When David and his people had been on the Mount in their offerings to the building of the Temple, see what a low Valley they Are in the opinion of themse•ves, 1 Chronicles 29.14.
The Emperour Sigismund having made fair Promises in a sore fit of sickness of amendment of life, asked Theodoricus, Archbishop of Collen, how he might know, whether his repentance were sincere:
The Emperor Sigismund having made fair Promises in a soar fit of sickness of amendment of life, asked Theodoricus, Archbishop of Collen, how he might know, whither his Repentance were sincere:
Who replied, If you are as careful to perform in your health, as you are forward to promise in your sickness. 1 Pet. 2.2. As new-born babes desire the sincere milk of the Word, that you may grow thereby.
Who replied, If you Are as careful to perform in your health, as you Are forward to promise in your sickness. 1 Pet. 2.2. As newborn babes desire the sincere milk of the Word, that you may grow thereby.
Even as Cedars of Lebanon, untill (caput inter nubila) we lodge our heads in heaven, 2 Pet. 1.10, 11. We may be sure it is from the Spirit when enlargement in duty, laies on us an engagement to duty.
Even as Cedars of Lebanon, until (caput inter nubila) we lodge our Heads in heaven, 2 Pet. 1.10, 11. We may be sure it is from the Spirit when enlargement in duty, lays on us an engagement to duty.
When David and his people had shewed their activity in their Present towards the erecting of the Temple, they shut up all with a most gracious and grateful Doxology, 1 Chron. 29.13. Now therefore our God, we thank thee, and praise thy glorious name, Psal. 115.1. Not unto us, O Lord, not unto us but unto thy name give the glory.
When David and his people had showed their activity in their Present towards the erecting of the Temple, they shut up all with a most gracious and grateful Doxology, 1 Chronicles 29.13. Now Therefore our God, we thank thee, and praise thy glorious name, Psalm 115.1. Not unto us, Oh Lord, not unto us but unto thy name give the glory.
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8. When we have the Testimony of the Spirit witnessing with our spirit, that this activity is from himself. Gal. 4.6. God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
8. When we have the Testimony of the Spirit witnessing with our Spirit, that this activity is from himself. Gal. 4.6. God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
and child-like dispositions of Love, Joy, Peace, Hope, Fear, Grief, Confidence, &c. in the heart, and by enabling us to act these gracious dispositions, as need shall require.
and childlike dispositions of Love, Joy, Peace, Hope, fear, Grief, Confidence, etc. in the heart, and by enabling us to act these gracious dispositions, as need shall require.
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the Spirit doth by his impress and impulse ratifie and seal the witness of our own Spirit to make it authentick, Rom. 8.15, 16. You have received the Spirit of Adoption, whereby we cry, Abba, Father.
the Spirit does by his Impress and impulse ratify and seal the witness of our own Spirit to make it authentic, Rom. 8.15, 16. You have received the Spirit of Adoption, whereby we cry, Abba, Father.
Now these two putting their hands to the testimonial of our activity, breed and beget that NONLATINALPHABET, 1 Joh. 3.20. That Confidence in God, and Evidence to God, as A Lapide interprets the word.
Now these two putting their hands to the testimonial of our activity, breed and beget that, 1 John 3.20. That Confidence in God, and Evidence to God, as A Lapide interprets the word.
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Now as those two Witnesses testimony in prophecying against Idolatrous and Superstitious Worship was sufficient to evidence all their actions were from the spirit of Antichrist, Rev. 11.3.
Now as those two Witnesses testimony in prophesying against Idolatrous and Superstitious Worship was sufficient to evidence all their actions were from the Spirit of Antichrist, Rev. 11.3.
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So these two Witnesses testifying to our souls that these activities are legitimate and laudable, are sufficient assurance that they came from the Spirit of Jesus Christ.
So these two Witnesses testifying to our Souls that these activities Are legitimate and laudable, Are sufficient assurance that they Come from the Spirit of jesus christ.
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Makes an Apology for those pretious souls, whose wings are so besmeared with the bird-lime of Sloth, that they are forced to put up their humble Bills to Ministers and Congregations to beg of God in their behalf spiritual quicknings;
Makes an Apology for those precious Souls, whose wings Are so besmeared with the birdlime of Sloth, that they Are forced to put up their humble Bills to Ministers and Congregations to beg of God in their behalf spiritual quickenings;
They know all is not Gold that glisters, and they would not (in a thing of that eternal concernment) be deceived with Alchimy instead of Gold, with blear-eyed Leah instead of beautiful Rachel, with a Cloud instead of Juno, with a Pebble instead of a Pearl;
They know all is not Gold that glisters, and they would not (in a thing of that Eternal concernment) be deceived with Alchemy instead of Gold, with blear-eyed Leah instead of beautiful Rachel, with a Cloud instead of Juno, with a Pebble instead of a Pearl;
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and therefore they are industrious and illustrious to try, whether their Activity in duty be from the Spirit, by those spirits that are ingredients into their Activity.
and Therefore they Are Industria and illustrious to try, whither their Activity in duty be from the Spirit, by those spirits that Are ingredients into their Activity.
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Wherein are we endangered by things lawfull? LUKE 17.27, 28. They did eat, they drank, they married, &c. HEre is set down what the generality of people were doing in the world, they were bru•ish in the daies of Noah before the floud came and drowned them;
Wherein Are we endangered by things lawful? LUKE 17.27, 28. They did eat, they drank, they married, etc. Here is Set down what the generality of people were doing in the world, they were bru•ish in the days of Noah before the flood Come and drowned them;
it is expressed by participles, they were eating, &c. NONLATINALPHABET, &c. this shews the vigour and activity of their spirits spent on those things in which they were ingaged,
it is expressed by participles, they were eating, etc., etc. this shows the vigour and activity of their spirits spent on those things in which they were engaged,
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and the word NONLATINALPHABET, proprie de brutis dici volunt Grammatici, ut etiam videatur magna esse hujus verbi emphasis, quo significatur homines brutorum instar fore ventri deditos. Beza.
and the word, Properly de brutis dici volunt Grammarians, ut etiam Videatur Magna esse hujus verbi emphasis, quo Signify homines brutorum instar before ventri deditos. Beza.
This word signifieth a kind of brutish feeding themselves without fear, as it is Jude 12. but here in the Text the words runne NONLATINALPHABET, &c. they are expressed by an NONLATINALPHABET without a copulative.
This word signifies a kind of brutish feeding themselves without Fear, as it is U^de 12. but Here in the Text the words run, etc. they Are expressed by an without a copulative.
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and therefore one said well, Licitis perimus omnes, &c. ruin usually ariseth from the use of lawfull things, there being most danger where it is least suspected.
and Therefore one said well, Licitis perimus omnes, etc. ruin usually arises from the use of lawful things, there being most danger where it is least suspected.
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1. That all our actions naturall, in eating, &c. and civill, in buying and selling, &c. come under a rule. This is implyed, else the Lord would not have brought those great judgments on them, barely for their eating, &c. had they not in those imployments transgressed a rule.
1. That all our actions natural, in eating, etc. and civil, in buying and selling, etc. come under a Rule. This is employed, Else the Lord would not have brought those great Judgments on them, barely for their eating, etc. had they not in those employments transgressed a Rule.
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The old world and Sodom, little thought they should come to so severe a reckoning for their eating and drinking, &c. To bring things to an issue as to the case concerning our danger of sin and miscarriage in lawfull things;
The old world and Sodom, little Thought they should come to so severe a reckoning for their eating and drinking, etc. To bring things to an issue as to the case Concerning our danger of since and miscarriage in lawful things;
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2. How we may judg of our hearts and selves, and discern their miscarriage and sin in the pursuing, injoyment and use of lawfull things? 3. What are the sins that attend the immoderate and inordinate use of lawfull things?
2. How we may judge of our hearts and selves, and discern their miscarriage and since in the pursuing, enjoyment and use of lawful things? 3. What Are the Sins that attend the immoderate and inordinate use of lawful things?
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When we by our abusive cleaving to the creature, by our inordinate affection to it, by our exorbitant disorderly pursuing of it, doe abuse our helps, they become hinderances to us,
When we by our abusive cleaving to the creature, by our inordinate affection to it, by our exorbitant disorderly pursuing of it, do abuse our helps, they become hindrances to us,
then it becomes an Idol, and what is an Idol in the heart, is a stumbling block of iniquity in our life, Ezek. 14.4. it is a stumbling block an hinderance in our way:
then it becomes an Idol, and what is an Idol in the heart, is a stumbling block of iniquity in our life, Ezekiel 14.4. it is a stumbling block an hindrance in our Way:
the first signifies a stumbling block to keep one off from duty; such an offence Peter was to Christ, Matth. 16.23. He would have hindred him in that great work which He had to do.
the First signifies a stumbling block to keep one off from duty; such an offence Peter was to christ, Matthew 16.23. He would have hindered him in that great work which He had to do.
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when the heart doth inordinately love creature comforts, they are then turned into lusts, so that of lawfull comforts they are made unlawfull lusts, 1 Ioh 2.15, 16. the things of the world,
when the heart does inordinately love creature comforts, they Are then turned into Lustiest, so that of lawful comforts they Are made unlawful Lustiest, 1 John 2.15, 16. the things of the world,
but being abused, they are called, the lusts of the flesh, the lust of the eye, &c. The Holy Ghost puts the lust that is within us, to expresse the profits, pleasures and honours of the world which are without us.
but being abused, they Are called, the Lustiest of the Flesh, the lust of the eye, etc. The Holy Ghost puts the lust that is within us, to express the profits, pleasures and honours of the world which Are without us.
In this case those foul sins of Idolatry and adultery are committed with the creature, in both which sins the heart is stolen away from God, drawn away from the proper object.
In this case those foul Sins of Idolatry and adultery Are committed with the creature, in both which Sins the heart is stolen away from God, drawn away from the proper Object.
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NONLATINALPHABET, drawn away by lust, or some object, in an unlawfull conjunction with the heart, then the heart comes to be g•ued to it, as God speaks, Hos. 4.17.
, drawn away by lust, or Some Object, in an unlawful conjunction with the heart, then the heart comes to be g•ued to it, as God speaks, Hos. 4.17.
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so as that it will not easily part with it, as it is Ier. 2.10. Has a nation changed its God, q. d. no they are fixed to their Gods and they will not change them.
so as that it will not Easily part with it, as it is Jeremiah 2.10. Has a Nation changed its God, q. worser. no they Are fixed to their God's and they will not change them.
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and when it is a beloved there is adultery committed, the hope, and trust, and confidence of the soul is gone, the love and care, the joy and delight of the soul is gone,
and when it is a Beloved there is adultery committed, the hope, and trust, and confidence of the soul is gone, the love and care, the joy and delight of the soul is gone,
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as we see in Shechem, Gen. 34. who could endure circumcision that he might have Dinah; and in Jacob, who did indure very much that he might have Rachel, Gen. 29.18.
as we see in Shechem, Gen. 34. who could endure circumcision that he might have Dinah; and in Jacob, who did endure very much that he might have Rachel, Gen. 29.18.
as Demotrius and the Silver-smiths, when they found their Diana began to be touched by Pauls doctrine, Acts 19.24, 25, &c. they made an uproar, they would not endure that.
as Demotrius and the Silversmiths, when they found their Diana began to be touched by Paul's Doctrine, Acts 19.24, 25, etc. they made an uproar, they would not endure that.
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when we fancie an excellency in the creature that is not, we fancy a fullness in an empty thing, a satisfaction in an insufficient, unsatisfying comfort, we fancie a stability in a vain, fleeting, vanishing thing:
when we fancy an excellency in the creature that is not, we fancy a fullness in an empty thing, a satisfaction in an insufficient, unsatisfying Comfort, we fancy a stability in a vain, fleeting, vanishing thing:
and the soul stoops to its scepter, and the faculties like the Centurions servants doe as they are bid, such comforts which are slavishly obeyed are sinnefully enjoyed.
and the soul stoops to its sceptre, and the faculties like the Centurions Servants do as they Are bid, such comforts which Are slavishly obeyed Are sinfully enjoyed.
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When the soul is even as the servant that looks to the hand of the Master with an obediential eye, Ps. 123.2. expecting a command, and ready to yeeld obedience, such a comfort is a sin and a curse to you.
When the soul is even as the servant that looks to the hand of the Master with an obediential eye, Ps. 123.2. expecting a command, and ready to yield Obedience, such a Comfort is a since and a curse to you.
if praying, holy meditation, secret close communion with God be neglected, because multitude of worldly businesse and full and great Trade in the world commands you another way,
if praying, holy meditation, secret close communion with God be neglected, Because multitude of worldly business and full and great Trade in the world commands you Another Way,
or so much as touch upon such a carnall contentment, such a comfort, such a Husband, such a Wife or Child, thou canst not indure that the Lord should smite thee in any of these:
or so much as touch upon such a carnal contentment, such a Comfort, such a Husband, such a Wife or Child, thou Canst not endure that the Lord should smite thee in any of these:
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how shall I live and maintain my Wife and Children, what shall I do to get, to keep such or such a thing? when the thoughts of the heart are taken up for protection,
how shall I live and maintain my Wife and Children, what shall I do to get, to keep such or such a thing? when the thoughts of the heart Are taken up for protection,
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God may perhaps let thee have thy lust, as he dealt with the Israelites, Psal. 78.18, 30. but thou shalt have that comfort without any comfort, it may be with a curse.
God may perhaps let thee have thy lust, as he dealt with the Israelites, Psalm 78.18, 30. but thou shalt have that Comfort without any Comfort, it may be with a curse.
If there were an indifferency of spirit in us, as the Apostle speaks, 1 Cor. 7.29, 30, &c. That they that were married, were as if they were not married, &c. they would part upon easier terms by far.
If there were an indifferency of Spirit in us, as the Apostle speaks, 1 Cor. 7.29, 30, etc. That they that were married, were as if they were not married, etc. they would part upon Easier terms by Far.
as it was with Jacob to his Benjamin. When the creature hath got too great an interest in thee, that thou canst by no means bring thy heart to think of leaving it,
as it was with Jacob to his Benjamin. When the creature hath god too great an Interest in thee, that thou Canst by no means bring thy heart to think of leaving it,
yet for all this, thy heart continually hangs that way: and as it is Prov. 9.17. Her stoln waters are sweet, and bread eaten in secret is pleasant, when a stolne glance of the eye, a stoln kiss from a lustfull object is still pleasant to the soul, there is much of a meretritious carriage in that heart, it is so farre sinnefully injoyed.
yet for all this, thy heart continually hangs that Way: and as it is Curae 9.17. Her stolen waters Are sweet, and bred eaten in secret is pleasant, when a stolen glance of the eye, a stolen kiss from a lustful Object is still pleasant to the soul, there is much of a meretritious carriage in that heart, it is so Far sinfully enjoyed.
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When the heart hankers much after such a thing, it is stolne away, Hos. 4 11. when it hangs after it, as it is Jer. 22.17. Their hearts went after their covetousnesse:
When the heart hankers much After such a thing, it is stolen away, Hos. 4 11. when it hangs After it, as it is Jer. 22.17. Their hearts went After their covetousness:
There be some secret correspondencies betwixt the heart and the object, when the lustfull object hath its wellcome, it no sooner knocks but it is admitted;
There be Some secret correspondencies betwixt the heart and the Object, when the lustful Object hath its welcome, it no sooner knocks but it is admitted;
8. If after solemn and frequent warnings, invitations and earnest beseechings, perhaps corrections too, God calls thee to a more strict and close walking with him in a severer way of selfdeniall, in a more free and full enjoyment of himself;
8. If After solemn and frequent Warnings, invitations and earnest beseechings, perhaps corrections too, God calls thee to a more strict and close walking with him in a severer Way of selfdeniall, in a more free and full enjoyment of himself;
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If he saith to thee as ver. 12. he speaks to his Spouse, Let us get up early to the vineyard, &c. and calls thee off to a more early, earnest, diligent attendance on him,
If he Says to thee as for. 12. he speaks to his Spouse, Let us get up early to the vineyard, etc. and calls thee off to a more early, earnest, diligent attendance on him,
if so it be with thee, thou keepest thy comforts upon sinfull termes. When the Arguments, and pleas, and excuses, and pretexts are for lust, when denials, equivocations,
if so it be with thee, thou Keepest thy comforts upon sinful terms. When the Arguments, and pleasant, and excuses, and pretexts Are for lust, when denials, equivocations,
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as they in the Gospell, they all began to make excuses, when they were call'd to the Wedding Supper, their lawfull comforts became a snare and sinne to them, Luke 14.16, 17. If thy heart in such a case studies colours to adorn or set it out,
as they in the Gospel, they all began to make excuses, when they were called to the Wedding Supper, their lawful comforts became a snare and sin to them, Lycia 14.16, 17. If thy heart in such a case studies colours to adorn or Set it out,
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The first sin in their eating and drinking, &c. was sensuality, and that is expressed by the word NONLATINALPHABET, which as I have shewed, is properly applied to b•uits,
The First since in their eating and drinking, etc. was sensuality, and that is expressed by the word, which as I have showed, is properly applied to b•uits,
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an eating after a bruitish manner, and by the NONLATINALPHABET, which notes the vehemency and intention of their spirits, laid out in their sensuall injoyments, men are apt (especially in abundance) to grow sensuall and bruitish, to use their comforts without fear, to indulge themselves very farre,
an eating After a brutish manner, and by the, which notes the vehemency and intention of their spirits, laid out in their sensual enjoyments, men Are apt (especially in abundance) to grow sensual and brutish, to use their comforts without Fear, to indulge themselves very Far,
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and so say to themselves as the Rich Glutton, Soul take thine ease, eat, drink and be merry, Luk. 12.19. a sensuall bruitish speech, fitter for a swine than a man;
and so say to themselves as the Rich Glutton, Soul take thine ease, eat, drink and be merry, Luk. 12.19. a sensual brutish speech, fitter for a Swine than a man;
How is he degenerated to a fat Heifer or Horse, that kicks and winseth? The Lord complains Jer. 5.7, 8. that when he fed them to the full they committed adultery, &c. and were like fed Horses bruitish and sensuall:
How is he degenerated to a fat Heifer or Horse, that kicks and winseth? The Lord complains Jer. 5.7, 8. that when he fed them to the full they committed adultery, etc. and were like fed Horses brutish and sensual:
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but that he knew their natures, and though they were most temperate persons, yet he bids them beware of surfeting, knowing that if the best did not watch, they might be overtaken with sensuality.
but that he knew their nature's, and though they were most temperate Persons, yet he bids them beware of surfeiting, knowing that if the best did not watch, they might be overtaken with sensuality.
2. Pride, ease and idlenesse usually go together, the immoderate or inordinate use of the creature, this was it which God warned his peop•e of Deut. 8.11.12, 14. take heed when thou art full, &c. lest thy heart be lifted up. So Psal. 123.4.
2. Pride, ease and idleness usually go together, the immoderate or inordinate use of the creature, this was it which God warned his peop•e of Deuteronomy 8.11.12, 14. take heed when thou art full, etc. lest thy heart be lifted up. So Psalm 123.4.
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Ease and idlenesse attend sensuality, these gratifie a bruitish disposition very much, fullnesse of bread and abundance of idlenesse were Sodoms sins, Ezek. 16.49.
Ease and idleness attend sensuality, these gratify a brutish disposition very much, fullness of bred and abundance of idleness were Sodom's Sins, Ezekiel 16.49.
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or at least they will not take much pains, it may be they will be doing something but they will not be at much pains especially as to their souls, Hos. 10.11.
or At least they will not take much pains, it may be they will be doing something but they will not be At much pains especially as to their Souls, Hos. 10.11.
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Ephraim is a Heifer that loveth to tread out the Corn, &c. but not to plow, he cares not for that, they were wont to use Beasts in treading their Corn instead of threshing of it,
Ephraim is a Heifer that loves to tread out the Corn, etc. but not to blow, he Cares not for that, they were wont to use Beasts in treading their Corn instead of threshing of it,
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When once a man growes sleepy, promising to himself freedome from danger and good dayes, then he falls into some sin or other, or some evil falls upon him.
When once a man grows sleepy, promising to himself freedom from danger and good days, then he falls into Some since or other, or Some evil falls upon him.
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and will make him work and set him to hard labour, I'le make him a drudge, I'le make him ride, some take it for their speedy captivity that shall tame him, by his plenty and ease he is grown so lusty,
and will make him work and Set him to hard labour, I'll make him a drudge, I'll make him ride, Some take it for their speedy captivity that shall tame him, by his plenty and ease he is grown so lusty,
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like a restive Jade, I'le ride him, I'le set some on his back shall ride him off his legs, and Vers. 12. Jacob shall break the clods, the ten Tribes, this is a base druddging work to break the clods,
like a restive Jade, I'll ride him, I'll Set Some on his back shall ride him off his legs, and Vers. 12. Jacob shall break the clods, the ten Tribes, this is a base druddging work to break the clods,
and his making the Ark was a publike alarum to the world, yet they went on in their way, eating and drinking, &c. very securely, promising to themselves peace and safety:
and his making the Ark was a public alarm to the world, yet they went on in their Way, eating and drinking, etc. very securely, promising to themselves peace and safety:
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they are compared to a drunken man, that doth not know in what condition he is, in 2 Tim. 2.6. NONLATINALPHABET, the word is to return to ones self after drunkennesse, that they may awaken:
they Are compared to a drunken man, that does not know in what condition he is, in 2 Tim. 2.6., the word is to return to ones self After Drunkenness, that they may awaken:
and when the Lord was to bring the children of Israel into Canaan, he still bids them they should not forget him, Deut. 6. c. 8. v. 14. but this sin he complains of in them, Hos. 2.13.
and when the Lord was to bring the children of Israel into Canaan, he still bids them they should not forget him, Deuteronomy 6. c. 8. v. 14. but this since he complains of in them, Hos. 2.13.
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When David was in the middest of his comforts he grew secure, Psal. 30.6. We find some brought in Isa. 28.15. speaking in their thoughts that they had made a covenant with death and hell, &c. they in their secure thoughts apprehended themselves free from danger, such thoughts ever carry impenitency and hardnesse of heart with them, Zeph. 1.12. Jer. 48.11. when they are setled on their lees, they never consider or say what have I done? Jer. 8.6. Incogitancy and security go together, a secure person never considers his own estate, danger nor duty:
When David was in the midst of his comforts he grew secure, Psalm 30.6. We find Some brought in Isaiah 28.15. speaking in their thoughts that they had made a Covenant with death and hell, etc. they in their secure thoughts apprehended themselves free from danger, such thoughts ever carry impenitency and hardness of heart with them, Zephaniah 1.12. Jer. 48.11. when they Are settled on their lees, they never Consider or say what have I done? Jer. 8.6. Incogitancy and security go together, a secure person never considers his own estate, danger nor duty:
Mat. 24.48, 50. The evil servant said his Master delayed his coming, and Vers. 49. He began to beat his fellow-servant. 1. He is secure, he promiseth to himself safety, his Master delayes, &c. 2. He falls to beat his fellow-servant:
Mathew 24.48, 50. The evil servant said his Master delayed his coming, and Vers. 49. He began to beatrice his Fellow servant. 1. He is secure, he promises to himself safety, his Master delays, etc. 2. He falls to beatrice his Fellow servant:
and fell a disputing with the Doctors, ver. 46. where should Learning blossom but upon that Tree which did bear severall sorts of fruit? Who could better interpret secrets,
and fell a disputing with the Doctors, ver. 46. where should Learning blossom but upon that Tree which did bear several sorts of fruit? Who could better interpret secrets,
than he who lay in his Fathers bosom? all that heard him were astonished at his understanding, ver. 47. in the greek it is NONLATINALPHABET, they were out of themselves with admiration:
than he who lay in his Father's bosom? all that herd him were astonished At his understanding, ver. 47. in the greek it is, they were out of themselves with admiration:
How knoweth this man letters having never learned? while they were wondring his Mother (who was now come to seek him, ) propounds this Question, Son why hast thou thus dealt with us? ver. 48. that is,
How Knoweth this man letters having never learned? while they were wondering his Mother (who was now come to seek him,) propounds this Question, Son why hast thou thus dealt with us? ver. 48. that is,
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why hast thou put us to all this labour in seeking thee? in the words of the Text Christ makes a rationall and religious reply, Wist ye not that I must be about my Fathers businesse? in the greek it is NONLATINALPHABET, in the things of my Father.
why hast thou put us to all this labour in seeking thee? in the words of the Text christ makes a rational and religious reply, Wist you not that I must be about my Father's business? in the greek it is, in the things of my Father.
Saint Paul made it so, his great care was to know Christ, and to be found in Christ, Phil. 3.9, 10. how abundantly did he lay out himself for God, 1 Cor. 15.10.
Saint Paul made it so, his great care was to know christ, and to be found in christ, Philip 3.9, 10. how abundantly did he lay out himself for God, 1 Cor. 15.10.
For the illustrating and unfolding of this, there are three Questions to be resolved, 1. What is meant by Religion. 2. Why we must make Religion our businesse. 3. What it is to make Religion our businesse.
For the illustrating and unfolding of this, there Are three Questions to be resolved, 1. What is meant by Religion. 2. Why we must make Religion our business. 3. What it is to make Religion our business.
and must give way to Religion. The fear of God is said to be the whole duty of man, Eceles. 12.13. or as it is in the Hebrew NONLATINALPHABET the whole of man: other things may delight, Religion doth satiate;
and must give Way to Religion. The Fear of God is said to be the Whole duty of man, Eceles. 12.13. or as it is in the Hebrew the Whole of man: other things may delight, Religion does satiate;
other things may make us wise to admiration, Religion makes us wise to salvation, 2 Tim. 3.15. 3. The third Question is, What it is to make Religion our businesse? I answer:
other things may make us wise to admiration, Religion makes us wise to salvation, 2 Tim. 3.15. 3. The third Question is, What it is to make Religion our business? I answer:
It consists principally in these seaven things: 1. We make Religion our businesse, when we wholly devote our selves to Religion: Psal. 119.38. Stablish thy word unto thy servant who is devoted to thy fear;
It consists principally in these seaven things: 1. We make Religion our business, when we wholly devote our selves to Religion: Psalm 119.38. Establish thy word unto thy servant who is devoted to thy Fear;
2. We make Religion our businesse, when we intend the business of Religion chiefly; it doth principatum obtinere; Matth. 6.33. Seek ye first the Kingdom of God.
2. We make Religion our business, when we intend the business of Religion chiefly; it does Principatum obtinere; Matthew 6.33. Seek you First the Kingdom of God.
Jacob put the cattell before, and made his wives and children lag after, Gen. 32.16. 'Tis unworthy to make Religion come behind in the rear, it must lead the van,
Jacob put the cattle before, and made his wives and children lag After, Gen. 32.16. It's unworthy to make Religion come behind in the rear, it must led the van,
3. We make Religion our businesse, when our thoughts are most busied about Religion: while others are thinking how they shall do to get a living, our thoughts are,
3. We make Religion our business, when our thoughts Are most busied about Religion: while Others Are thinking how they shall do to get a living, our thoughts Are,
and are contemplating glory and eternity, this is to make Religion our businesse. Theophilact calls holy contemplation, the gate and portall by which we enter into Heaven;
and Are contemplating glory and eternity, this is to make Religion our business. Theophilact calls holy contemplation, the gate and portal by which we enter into Heaven;
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a Christian by divine soliloquies, and ejaculations, is in Heaven before his time; he is wrapd up into Paradise, his thoughts are all packd up and gone.
a Christian by divine soliloquies, and ejaculations, is in Heaven before his time; he is wrapped up into Paradise, his thoughts Are all packed up and gone.
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and the very purport and intent of our life is, to live to him who hath died for us, 2 Cor. 5.15. God is the center, and all the lines of our actions must be drawn to this center.
and the very purport and intent of our life is, to live to him who hath died for us, 2 Cor. 5.15. God is the centre, and all the lines of our actions must be drawn to this centre.
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The greek word for conversation NONLATINALPHABET, signifies commerce and traffique: our merchandize is in Heaven: a man may live in one place, and drive his trade in another:
The greek word for Conversation, signifies commerce and traffic: our merchandise is in Heaven: a man may live in one place, and drive his trade in Another:
a good Christian is the greatest monopolizer, he doth hoard up all the time he can for Religon, Psal. 119.62. at midnight will I rise and praise thee.
a good Christian is the greatest monopolizer, he does hoard up all the time he can for Religion, Psalm 119.62. At midnight will I rise and praise thee.
Those are the best hours which are spent with God, and David having tasted how sweet the Lord was, would borrow some time from his sleep, that he might take a turn in Heaven.
Those Are the best hours which Are spent with God, and David having tasted how sweet the Lord was, would borrow Some time from his sleep, that he might take a turn in Heaven.
It well becomes Christians to take time from worldly occasions, sinfull dressings, idle visits, that they may be the more intent upon the matters of Religion.
It well becomes Christians to take time from worldly occasions, sinful dressings, idle visits, that they may be the more intent upon the matters of Religion.
I have read of an holy man, who being tempted by his former evil companions to sin, he made this answer, I am so busie in reading in a little book with three leaves, that I have no leisure so much as to mind my other businesse;
I have read of an holy man, who being tempted by his former evil Sodales to since, he made this answer, I am so busy in reading in a little book with three leaves, that I have no leisure so much as to mind my other business;
Christian, thou hast a God to serve, and a soul to save, and if thou hast any thing of Religion in thee, thou wilt take heed of the thieves of time, and wilt engrosse all opportunities for the best things.
Christian, thou hast a God to serve, and a soul to save, and if thou hast any thing of Religion in thee, thou wilt take heed of the thieves of time, and wilt engross all opportunities for the best things.
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How far are they from Christianity, who justle out holy duties, instead of borrowing time from the world for prayer, they steal time from prayer that they may follow the world.
How Far Are they from Christianity, who justle out holy duties, instead of borrowing time from the world for prayer, they steal time from prayer that they may follow the world.
we seck, sweat, strive, bestir our selves as in a matter of life and death, and put forth not only diligence, but violence, 2 Sam. 6.14. David danced before the Lord with all his might:
we seck, sweat, strive, Bestir our selves as in a matter of life and death, and put forth not only diligence, but violence, 2 Sam. 6.14. David danced before the Lord with all his might:
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We must not only pray, but pray fervently, Jam. 5.16. we must not only repent, but be zealous and repent, Rev. 3.9. we must not only love, but be sick of love, Cant. 2.5. — multa tulit, sudavit, & alsit. —
We must not only pray, but pray fervently, Jam. 5.16. we must not only Repent, but be zealous and Repent, Rev. 3.9. we must not only love, but be sick of love, Cant 2.5. — Multa tulit, sudavit, & alsit. —
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is he an Artificer that never wrought in the trade? is he a Christian that never wrought in the trade of godlinesse? How few make Religion their businesse!
is he an Artificer that never wrought in the trade? is he a Christian that never wrought in the trade of godliness? How few make Religion their business!
Many of Christs Disciples who said, Lord evermore give us this bread, yet soon after basely deserted Christ, and would follow him no longer. Joh. 6.66. From that time many of his Disciples went back, and walked no more with him.
Many of Christ Disciples who said, Lord evermore give us this bred, yet soon After basely deserted christ, and would follow him no longer. John 6.66. From that time many of his Disciples went back, and walked no more with him.
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So the love of earthly things puts out the fire of heavenly affections. It was a judgement upon Korah and Dathan, Numb, 16.22. the earth swallowed them up. Thus it is with many;
So the love of earthly things puts out the fire of heavenly affections. It was a judgement upon Korah and Dathan, Numb, 16.22. the earth swallowed them up. Thus it is with many;
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'Tis not enough to have a smack of Religion, a touch and away, Canis ad nilum — but we must make it our NONLATINALPHABET, our businesse. How many precepts have we to obey,
It's not enough to have a smack of Religion, a touch and away, Canis ad Nile — but we must make it our, our business. How many Precepts have we to obey,
2. He that makes Religion his business, Religion hath an influence upon his recreation. The strings of the Viol must sometimes be slackned lest they break;
2. He that makes Religion his business, Religion hath an influence upon his recreation. The strings of the Violent must sometime be slackened lest they break;
Lord then how hard is it to be saved? Where will the sinner appear? What will become of the Gallants of our times, who make sin their business, whose whole imployment is to indulge and pamper the flesh? NONLATINALPHABET.
Lord then how hard is it to be saved? Where will the sinner appear? What will become of the Gallants of our times, who make since their business, whose Whole employment is to indulge and pamper the Flesh?.
whether we make Religion our business? And for our better progress herein, I shall lay down ten Signs and Characters of a man that makes Religion his business,
whither we make Religion our business? And for our better progress herein, I shall lay down ten Signs and Characters of a man that makes Religion his business,
and by these, as by a Gospel-Touchstone, we may try our selves. 1. He who makes Religion his business, doth not place his Religion only in externals. Rom. 2.28. He is not a Jew who is one outwardly.
and by these, as by a Gospel-Touchstone, we may try our selves. 1. He who makes Religion his business, does not place his Religion only in externals. Rom. 2.28. He is not a Jew who is one outwardly.
The good Christian distils out the spirits for God. Aaron must offer the fat upon the Altar, Lev. 3.14. He shall offer an offering made by fire, the fat that covereth the inwards.
The good Christian distils out the spirits for God. Aaron must offer the fat upon the Altar, Lev. 3.14. He shall offer an offering made by fire, the fat that Covereth the inward.
and as if sin did not come fast enough, he draws it as with a Cart-rope, Isa. 5.18. But he who makes Religion his business, flies from tentation, and while he is running the heavenly race, layes aside every weight of sin which doth so easily beset him, Heb 12.1. A man may as well miss of Heaven by loytering in the way, as by losing the way. 1 Sam. 21.8. The Kings business required hast;
and as if since did not come fast enough, he draws it as with a Cart rope, Isaiah 5.18. But he who makes Religion his business, flies from tentation, and while he is running the heavenly raze, lays aside every weight of since which does so Easily beset him, Hebrew 12.1. A man may as well miss of Heaven by loitering in the Way, as by losing the Way. 1 Sam. 21.8. The Kings business required haste;
3 Character. He who makes Religion his business, hath a care to preserve conscience inviolable, and had rather offend all the world than offend his conscience. 2 Tim. 1.3. I thank God whom I serve from my forefathers with pure conscience.
3 Character. He who makes Religion his business, hath a care to preserve conscience inviolable, and had rather offend all the world than offend his conscience. 2 Tim. 1.3. I thank God whom I serve from my Forefathers with pure conscience.
Faith is a precious jewell, but conscience is the Cabinet where this jewell must be kept. 1 Tim. 3.9. Holding the mystery of faith in a pure conscience.
Faith is a precious jewel, but conscience is the Cabinet where this jewel must be kept. 1 Tim. 3.9. Holding the mystery of faith in a pure conscience.
He who makes Religion his business, labours to get conscience regulated by Scripture, (as the Watch is set by the Dial) and having done this, he keeps his conscience as his eye, that no dust of sin fall into it.
He who makes Religion his business, labours to get conscience regulated by Scripture, (as the Watch is Set by the Dial) and having done this, he keeps his conscience as his eye, that no dust of since fallen into it.
The godly man feeds not to please the sensuall appetite, but that he may (as Chrysostome saith) by the strength he receives from the creature, NONLATINALPHABET, be the more fit for the chearfull discharge of spiritua•l services:
The godly man feeds not to please the sensual appetite, but that he may (as Chrysostom Says) by the strength he receives from the creature,, be the more fit for the cheerful discharge of spiritua•l services:
Here is the man that makes Religion his businesse, who in all his civill transactions is steered, and influenced by Religion: Religion is the universall ingredient.
Here is the man that makes Religion his business, who in all his civil transactions is steered, and influenced by Religion: Religion is the universal ingredient.
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they are bad husbands, bad children, &c. If one should draw a picture, and leave out the eye, it would much eclipse and take from the beauty of the picture:
they Are bad Husbands, bad children, etc. If one should draw a picture, and leave out the eye, it would much eclipse and take from the beauty of the picture:
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6. He who makes Religion his businesse, hath a care of his company, he dares not twist into a cord of friend ship with sinners. Psal. 26.4. I have not sat with vain persons:
6. He who makes Religion his business, hath a care of his company, he dares not twist into a cord of friend ship with Sinners. Psalm 26.4. I have not sat with vain Persons:
When the eye is gadding by impure glances, the heart is defiled. 2. He who makes Religion his businesse, watcheth his thoughts, least they should turn to froth, Jer. 4.24. How long shall vain thoughts lodg within thee? What a world of sinne is minted in the phancie!
When the eye is gadding by impure glances, the heart is defiled. 2. He who makes Religion his business, watches his thoughts, lest they should turn to froth, Jer. 4.24. How long shall vain thoughts lodge within thee? What a world of sin is minted in the fancy!
a child of God sets a spy over his thoughts, he summons them in, and captivates them to the obedience of Christ, 2 Cor. 10.5. 3. He who makes Religion his businesse, watcheth his passions; passion is like gunpowder, which the Devill setting on fire blowes up the soul.
a child of God sets a spy over his thoughts, he summons them in, and captivates them to the Obedience of christ, 2 Cor. 10.5. 3. He who makes Religion his business, watches his passion; passion is like gunpowder, which the devil setting on fire blows up the soul.
least the tyde growing high, reason should be carried down the stream, and be drowned in it. 4. He who makes Religion his businesse, watcheth his duties, Matth. 26.41. Watch and pray. First, he doth watch in prayer, the heart is subject to remisnesse; if it be not dead in sinne, it will be dead in prayer;
lest the tIED growing high, reason should be carried down the stream, and be drowned in it. 4. He who makes Religion his business, watches his duties, Matthew 26.41. Watch and pray. First, he does watch in prayer, the heart is Subject to remissness; if it be not dead in sin, it will be dead in prayer;
therefore when he hath prayed he sets a watch: he deals with his heart as the Jews dealt with Christs sepulchre, Matth. 27.66. They made the sepulchre sure, sealing the stone and setting a watch.
Therefore when he hath prayed he sets a watch: he deals with his heart as the jews dealt with Christ Sepulchre, Matthew 27.66. They made the Sepulchre sure, sealing the stone and setting a watch.
A good Christian having been at the word, and Sacrament, (that sealing Ordinance) after the sealing he sets a watch. 5. He who makes Religion his businesse, watcheth his temptations: Temptation is the scout the Devill sends out to discover our forces;
A good Christian having been At the word, and Sacrament, (that sealing Ordinance) After the sealing he sets a watch. 5. He who makes Religion his business, watches his temptations: Temptation is the scout the devil sends out to discover our forces;
'tis the train he layes to blow up our grace. Satan ever lies at the catch, he hath his depths, Rev. 2.24. his methods, Ephes. 4.14. his devices, 2 Cor. 2.11. he is continually fishing for our souls, and if Satan be angling, we had need be w••ching:
it's the train he lays to blow up our grace. Satan ever lies At the catch, he hath his depths, Rev. 2.24. his methods, Ephesians 4.14. his devices, 2 Cor. 2.11. he is continually fishing for our Souls, and if Satan be angling, we had need be w••ching:
He who makes Religion his businesse is full of holy excubation, he lies sentinell, and with the Prophet stands upon his watch-tower, Hab. 2.1. Solomon saith of a virtuous woman, her candle goes not out by night, Prov. 31.18. the good Christian keeps his watch-Candle alwayes burning.
He who makes Religion his business is full of holy excubation, he lies sentinel, and with the Prophet Stands upon his watchtower, Hab. 2.1. Solomon Says of a virtuous woman, her candle Goes not out by night, Curae 31.18. the good Christian keeps his watch-Candle always burning.
he walks soberly, righteously, godly; he girds his loyns, trims his lamp, sets his house in order, that when death comes for him with an Habeas Corpus, he may have nothing to doe but to die.
he walks soberly, righteously, godly; he girds his loins, trims his lamp, sets his house in order, that when death comes for him with an Habeas Corpus, he may have nothing to do but to die.
Quest. But how must we do to make Religion our businesse? Answer, That you may be serious in this work, I shall lay down severall Rules for your help and direction herein.
Quest. But how must we do to make Religion our business? Answer, That you may be serious in this work, I shall lay down several Rules for your help and direction herein.
Should the body only be tended and looked after, this were to trim the scabbard instead of the blade; it were to invert and frustrate the very end of our being.
Should the body only be tended and looked After, this were to trim the scabbard instead of the blade; it were to invert and frustrate the very end of our being.
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4. If you would make Religion your businesse, think often of the shortnesse of time; this life is but a vapour, Jam. 4.9. a shadow, 1 Chron. 29.15. 'tis NONLATINALPHABET as nothing, Psal. 39.5. NONLATINALPHABET, we are wheeling apace out of the world, and theres no work to be done for our souls in the grave: Eccles. 9.2. Whatsoever thy hand findeth to do, do it with thy might, for there is no work nor device in the grave whether thou goest.
4. If you would make Religion your business, think often of the shortness of time; this life is but a vapour, Jam. 4.9. a shadow, 1 Chronicles 29.15. it's as nothing, Psalm 39.5., we Are wheeling apace out of the world, and theres no work to be done for our Souls in the grave: Eccles. 9.2. Whatsoever thy hand finds to do, do it with thy might, for there is no work nor device in the grave whither thou goest.
and if God give us a serious heart, to lay out our selves in the businesse of Religion, our income will be greater than our expence. Religion is a good Trade if it be well followed; it will quit the cost;
and if God give us a serious heart, to lay out our selves in the business of Religion, our income will be greater than our expense. Religion is a good Trade if it be well followed; it will quit the cost;
6. If you would make Religion your businesse, implore the help of Gods Spirit. All we can do is but lost labour, unlesse the Spirit excite and accelerate. Beg a gale from Heaven.
6. If you would make Religion your business, implore the help of God's Spirit. All we can do is but lost labour, unless the Spirit excite and accelerate. Beg a gale from Heaven.
and I will use but two weighty considerations: 1. The sweetnesse that is in Religion; all her pathes are pleasantnesse, Prov. 3.17. The way of Religion is strowed with Roses, in regard of that inward peace God gives.
and I will use but two weighty considerations: 1. The sweetness that is in Religion; all her paths Are pleasantness, Curae 3.17. The Way of Religion is strowed with Roses, in regard of that inward peace God gives.
so while a Christian is serving God, theres that inward contentment and delight infused, and he meets with such transfigurations of soul, that he thinks himself half in Heaven.
so while a Christian is serving God, theres that inward contentment and delight infused, and he meets with such transfigurations of soul, that he thinks himself half in Heaven.
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How many Ships have suffered shipwrack, notwithstanding all their glorious names of the Hope, the Safe-guard, the Triumph: so how many souls, notwithstanding their glorious title of Saintship, have suffered shipwrack in Hell for ever,
How many Ships have suffered shipwreck, notwithstanding all their glorious names of the Hope, the Safeguard, the Triumph: so how many Souls, notwithstanding their glorious title of Saintship, have suffered shipwreck in Hell for ever,
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DAvid was no Popish votary, nor were the Vowes he is now about to pay, like the Vowes of Popish and superstitious votaries, either in the Matter of them,
David was no Popish votary, nor were the Vows he is now about to pay, like the Vows of Popish and superstitious votaries, either in the Matter of them,
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and from lying under the ensnaring tye of any such Vow your selves. Since then there is such unlikenesse hoped from you, justifie the unlikenesse and disparity between my discourse and theirs, whose businesse is either to state and maintain Monkish vowes,
and from lying under the ensnaring tie of any such Voelli your selves. Since then there is such unlikeness hoped from you, justify the unlikeness and disparity between my discourse and theirs, whose business is either to state and maintain Monkish vows,
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I might so define Religion, and with these qualifications, that it be done in right and due Manner, in Right and proper Matter, it would amount to a definition of the True Religion:
I might so define Religion, and with these qualifications, that it be done in right and due Manner, in Right and proper Matter, it would amount to a definition of the True Religion:
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All the Religions which men have in the vanity and blindnesse of their mindes superstitiously and idolatrously adhaered to, have been nothing else but their Rendring to their supposed Gods, according to their apprehensions and erroneous thoughts;
All the Religions which men have in the vanity and blindness of their minds superstitiously and idolatrously adhered to, have been nothing Else but their Rendering to their supposed God's, according to their apprehensions and erroneous thoughts;
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Let this then be the import of David's NONLATINALPHABET what shall I render to the Lord? In what things? and by what means shall I promote Religion in the exercise thereof? How shall I shew my self duely Religious toward him who hath been constantly and abundantly munificent in his benefits towards me?
Let this then be the import of David's what shall I render to the Lord? In what things? and by what means shall I promote Religion in the exercise thereof? How shall I show my self duly Religious towards him who hath been constantly and abundantly munificent in his benefits towards me?
The second thing to be noted is this, that David so ordered his vowes that he could pay them, and in paying them did so render to the Lord, as that Religion was promoted and furthered;
The second thing to be noted is this, that David so ordered his vows that he could pay them, and in paying them did so render to the Lord, as that Religion was promoted and furthered;
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And his vowes were such as were a fit Answer to that enquiry, What shall I render to the Lord? David had very well composed his vow, it lay within his compasse, he could perform it,
And his vows were such as were a fit Answer to that enquiry, What shall I render to the Lord? David had very well composed his Voelli, it lay within his compass, he could perform it,
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Vowes, so made as we can say we will pay them, and so made that in paying them we render to the Lord, do much advance and promote Religion Or in the words of that Case of Conscience now to be stated, W•ll composed vowes do much promote Religion.
Vows, so made as we can say we will pay them, and so made that in paying them we render to the Lord, do much advance and promote Religion Or in the words of that Case of Conscience now to be stated, W•ll composed vows do much promote Religion.
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In handling farther this Case we must enquire 1. What a Vow is, that we may know of what we speak? 2. Whether a Vow may lawfully be made by us? 3. When it is well composed for Religion's advantage? 4. How much it furthereth Religion? 5. Whence this influence of a Vow upon Religious persons? 6. What proper use to make of the Position?
In handling farther this Case we must inquire 1. What a Voelli is, that we may know of what we speak? 2. Whither a Voelli may lawfully be made by us? 3. When it is well composed for Religion's advantage? 4. How much it furthereth Religion? 5. Whence this influence of a Voelli upon Religious Persons? 6. What proper use to make of the Position?
It is a Holy and Religious promise advisedly and freely made unto God, either to do or to omit somewhat which appeareth to be gratefull and well pleasing unto him.
It is a Holy and Religious promise advisedly and freely made unto God, either to do or to omit somewhat which appears to be grateful and well pleasing unto him.
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If these I have given satisfie not, then view it in the words of Peter Martyr, a man of repute and well known to our own nation in the dayes of Edward the 6th of ever blessed memory;
If these I have given satisfy not, then view it in the words of Peter Martyr, a man of repute and well known to our own Nation in the days of Edward the 6th of ever blessed memory;
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There is one more who defines it, and he is a man whose judgment, Learning and Holinesse hath persumed his Name, it is Learned Perkins in his Cases of Conscience. A Vow (saith he) is a Promise made unto God of Things Lawfull and Possible.
There is one more who defines it, and he is a man whose judgement, Learning and Holiness hath presumed his Name, it is Learned Perkins in his Cases of Conscience. A Voelli (Says he) is a Promise made unto God of Things Lawful and Possible.
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for it is (1.) a promise , it is not a Purpose, not a single resolution, much lesse is it the Deliberation of the mind concerning a matter not yet determined, but determinable on either part.
for it is (1.) a promise, it is not a Purpose, not a single resolution, much less is it the Deliberation of the mind Concerning a matter not yet determined, but determinable on either part.
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A Vow is a Promise which had it's beginning in a serious, due, and thorough Deliberation, which from Deliberation passed into a Rationall, strong and fixed purpose of doing what had been so deliberated and weighed:
A Voelli is a Promise which had it's beginning in a serious, due, and thorough Deliberation, which from Deliberation passed into a Rational, strong and fixed purpose of doing what had been so deliberated and weighed:
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It must be a deliberate, and advised act of a man if he will duely vow to God. (2.) It is said to be voluntary; the thing speak's it self, a Vow must be free, it is injurious to extort a Promise from a man;
It must be a deliberate, and advised act of a man if he will duly Voelli to God. (2.) It is said to be voluntary; the thing speak's it self, a Voelli must be free, it is injurious to extort a Promise from a man;
The old Law empowred some persons to disanull the vow of an other, but no Law or reason can empowre any one to enforce a Vow upon another, each one may forbear to vow, Deut. 23. v. 22. (3.) As it must be voluntary and deliberate,
The old Law empowered Some Persons to disannul the Voelli of an other, but no Law or reason can empowre any one to enforce a Voelli upon Another, each one may forbear to Voelli, Deuteronomy 23. v. 22. (3.) As it must be voluntary and deliberate,
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Which cases (4.) I say are extraordinary, and more than usuall either from received mercy or hoped and expected mercy; It is impossible he should well compose his vowes,
Which cases (4.) I say Are extraordinary, and more than usual either from received mercy or hoped and expected mercy; It is impossible he should well compose his vows,
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We must pray for every mercy we want, but we may not bind our selves in the bonds of a vow for every mercy we pray for, this would inevitably cast us upon the sin of falsehood and unfaithfullnesse in our vowes.
We must pray for every mercy we want, but we may not bind our selves in the bonds of a Voelli for every mercy we pray for, this would inevitably cast us upon the since of falsehood and unfaithfulness in our vows.
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But I proceed to the second thing to be enquired into, that is, Whether it be lawfull in any case for us now under the New Testament to make a Vow? That it was lawfull for the Jew none have doubted,
But I proceed to the second thing to be inquired into, that is, Whither it be lawful in any case for us now under the New Testament to make a Voelli? That it was lawful for the Jew none have doubted,
but some doubt is made, whether a Christian may voluntarily bind himself to God by making a Vow? The solution of this doubt is necessary to our clearer determination of this case,
but Some doubt is made, whither a Christian may voluntarily bind himself to God by making a Voelli? The solution of this doubt is necessary to our clearer determination of this case,
To this s•cond then very briefly we answer, That a Christian may lawfully make a promise or Vow unto God, binding himself more than ordinarily unto God for,
To this s•cond then very briefly we answer, That a Christian may lawfully make a promise or Voelli unto God, binding himself more than ordinarily unto God for,
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For a great mercy received already a Christian may vow thankfullnesse, for a mercy not received but expected, he may vow upon the receipt to tender to the Lord more than usuall duty.
For a great mercy received already a Christian may Voelli thankfulness, for a mercy not received but expected, he may Voelli upon the receipt to tender to the Lord more than usual duty.
If there were then Vota moralia, Vowes that were morall in their matter, manner, motives, and ends; and (that such there were) Job 's covenant with his eyes,
If there were then Vota Moralia, Vows that were moral in their matter, manner, motives, and ends; and (that such there were) Job is Covenant with his eyes,
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either we must say they did what was unlawfull, or else we cannot make such moral Vowes, (which is not rational to suppose) or else yeelding such Vowes so made to be lawfull to them, they are so to us. But thirdly
either we must say they did what was unlawful, or Else we cannot make such moral Vows, (which is not rational to suppose) or Else yielding such Vows so made to be lawful to them, they Are so to us. But Thirdly
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Vowes may lawfully be made by us Christians, for it is a kind of thankfulness and acknowledgement made to God, with the universall approbation and consent of men.
Vows may lawfully be made by us Christians, for it is a kind of thankfulness and acknowledgement made to God, with the universal approbation and consent of men.
and putting a difference between great and little dangers, between great and little blessings, but did constantly approve this way of preventing great dangers, by great Vowes,
and putting a difference between great and little dangers, between great and little blessings, but did constantly approve this Way of preventing great dangers, by great Vows,
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Another learned Pen at once intimateth the universality of the custome, and censureth the vanity and blind folly of the Heathens, in their Vowes to their Idol-Gods.
another learned Pen At once intimateth the universality of the custom, and censureth the vanity and blind folly of the heathens, in their Vows to their Idol-Gods.
Hence the follyes and monstrous absurdities of the Heathen in their Vowes, wherewith they did too insolently abuse their Gods. It were endlesse to attempt what testimonies might be gathered up in this point;
Hence the folly's and monstrous absurdities of the Heathen in their Vows, wherewith they did too insolently abuse their God's It were endless to attempt what testimonies might be gathered up in this point;
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Fourthly, Ʋnlesse such Vowes may be accounted lawfull to us, I cannot see how we have any way of making free, voluntary, and extraordinary acknowledgements unto God.
Fourthly, Ʋnlesse such Vows may be accounted lawful to us, I cannot see how we have any Way of making free, voluntary, and extraordinary acknowledgements unto God.
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yet sometime more than ordinary mercy gives us command to be more than ordinary in our acknowledgements, which since it may not be by doing any thing not commanded, must be done by adding our own promise and word, to have more than our ordinary care was,
yet sometime more than ordinary mercy gives us command to be more than ordinary in our acknowledgements, which since it may not be by doing any thing not commanded, must be done by adding our own promise and word, to have more than our ordinary care was,
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or else it must be left undone as unlawfull, which is in the issue to leave us without any way of binding our selves to acknowledgements, suited to extraord nary providences.
or Else it must be left undone as unlawful, which is in the issue to leave us without any Way of binding our selves to acknowledgements, suited to extraord nary providences.
Jephthah's Vow bound him fast, for it was the bond of a Vow; but this bond ensnared him, for it was rash, and ill composed; such was unlawfull to him, and is to us. David 's Vow here was an ensuring him to God, and his duty, it unalterably bound him; yet it was no snare to him,
Jephthah's Voelli bound him fast, for it was the bound of a Voelli; but this bound Ensnared him, for it was rash, and ill composed; such was unlawful to him, and is to us. David is Voelli Here was an ensuring him to God, and his duty, it unalterably bound him; yet it was no snare to him,
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which thing will be more plainly seen, upon discovery of the next Generall, viz. When Vowes are well composed, and so consequently for the advantage of Religion?
which thing will be more plainly seen, upon discovery of the next General, viz. When Vows Are well composed, and so consequently for the advantage of Religion?
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It is very observable, that the Scripture mentioneth very few examples of Vowes, compared with the many Instances of very great and wonderfull providences;
It is very observable, that the Scripture mentioneth very few Examples of Vows, compared with the many Instances of very great and wonderful providences;
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as if it would give us some Instances that we might know what we have to do, and yet would give us but few that we might know we are not to do it often.
as if it would give us Some Instances that we might know what we have to do, and yet would give us but few that we might know we Are not to do it often.
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Our extraordinary exigences are not many, and I say our Vowes should not be more. Let this then be the first necessary ingredient of a well-ordered vow.
Our extraordinary exigences Are not many, and I say our Vows should not be more. Let this then be the First necessary ingredient of a well-ordered Voelli.
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Secondly, When the extraordinary case warrants thee to this ex•raordinary obliging thy self, then be sure to proceed deliberately, and with advice. Consider what thou dost;
Secondly, When the extraordinary case warrants thee to this ex•raordinary obliging thy self, then be sure to proceed deliberately, and with Advice. Consider what thou dost;
Aquinas reckons this among the three things necessary to a Vow. And since this was wanting in Jephthah, the Scripture makes a narration of his fact,
Aquinas reckons this among the three things necessary to a Voelli. And since this was wanting in Jephthah, the Scripture makes a narration of his fact,
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Whatever God hath forbidden us in our ordinary course of life, as he hath forbidden every sin, that cannot be the matter of an extraordinary promise unto God.
Whatever God hath forbidden us in our ordinary course of life, as he hath forbidden every since, that cannot be the matter of an extraordinary promise unto God.
If it be a matter which thou findest upon after-search, to be indeed lawfull, yet in reason to be thought, not acceptable for so great a mercy as thou hast received;
If it be a matter which thou Findest upon after-search, to be indeed lawful, yet in reason to be Thought, not acceptable for so great a mercy as thou hast received;
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thou wilt be enforced to confesse thy mistake and errour in vowing: And this is to provoke God, Eccl. 5 6. Sit Deo acceptum, is the second circumstance under deliberation, which will be seen
thou wilt be Enforced to confess thy mistake and error in vowing: And this is to provoke God, Ecclesiastes 5 6. Fit God acceptum, is the second circumstance under deliberation, which will be seen
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and hear what thy own reason; what other mens judgement; what the very things themselves; what thy receipts and returns say of thy Vowes, in the ma•ter of them;
and hear what thy own reason; what other men's judgement; what the very things themselves; what thy receipts and returns say of thy Vows, in the ma•ter of them;
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and to vow thereupon a few pence, or shillings is d•sproportioned, will not be accepted. Thou must render to the Lord, according to thy receipts from the Lord.
and to Voelli thereupon a few pence, or shillings is d•sproportioned, will not be accepted. Thou must render to the Lord, according to thy receipts from the Lord.
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an occasion or exigency more than ordinary; and then a thing lawfull, acceptable proportioned to the mercy, and within our power. Now when these concurre,
an occasion or exigency more than ordinary; and then a thing lawful, acceptable proportioned to the mercy, and within our power. Now when these concur,
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only he requires us to do it cheerfully if we vow, it is matter of our choice. Deut. 23.22. If thou forbear to vow, it shall not be sin unto thee.
only he requires us to do it cheerfully if we Voelli, it is matter of our choice. Deuteronomy 23.22. If thou forbear to Voelli, it shall not be since unto thee.
Yet if we will vow, it is matter of duty to do it cheerfully, for, so the Lord loveth a cheerfull giver, 2 Cor. 9.7. and therefore expects a speedy performance.
Yet if we will Voelli, it is matter of duty to do it cheerfully, for, so the Lord loves a cheerful giver, 2 Cor. 9.7. and Therefore expects a speedy performance.
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So then when a Christian, (having received, or being in expectation of some extraordinary mercy from God) doth deliberately promise, what is lawfull in it self, acceptable to God, proportioned to the mercy, and, within his power to performe;
So then when a Christian, (having received, or being in expectation of Some extraordinary mercy from God) does deliberately promise, what is lawful in it self, acceptable to God, proportioned to the mercy, and, within his power to perform;
who so doth this chearfully, and sincerely, that God may be honoured in the continued remembrance of it, in the publick declaring it, and in the exciting of grace, in the person Vowing;
who so does this cheerfully, and sincerely, that God may be honoured in the continued remembrance of it, in the public declaring it, and in the exciting of grace, in the person Vowing;
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Which will appear by handling the next thing, How much, or in what things it doth further and promote Religion? Now there are three grand concerns of Religion,
Which will appear by handling the next thing, How much, or in what things it does further and promote Religion? Now there Are three grand concerns of Religion,
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and we resolve to have mercy from him, or to choose to fall into his hand, this f•ts the credit and honour of Religion, that it can have recourse to God whom we know can deliver us.
and we resolve to have mercy from him, or to choose to fallen into his hand, this f•ts the credit and honour of Religion, that it can have recourse to God whom we know can deliver us.
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and its particular disposing and over-ruling of us and our concerns, when thou Prayest and Vowest in a strait, thou seemest to tell the world thou believest that thy God rules the world by his power and providence.
and its particular disposing and overruling of us and our concerns, when thou Prayest and Vowest in a strait, thou seemest to tell the world thou Believest that thy God rules the world by his power and providence.
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3. It honours God in his Omniscience and all-seeing eye, it declares to the world that we worship and serve a God who takes notice of us in particular,
3. It honours God in his Omniscience and All-seeing eye, it declares to the world that we worship and serve a God who Takes notice of us in particular,
It is a high charge which is laid on the Romans in their Heathenisme, that they were unthankfull, Rom. 1.21. It is a very great reproach to Religion, to have its professors branded with this;
It is a high charge which is laid on the Romans in their Heathenism, that they were unthankful, Rom. 1.21. It is a very great reproach to Religion, to have its professors branded with this;
But now thy care to make thy Vowes well, that they may be kept, and thy thankefullnesse in keeping them, when so made, do clearly evidence, that thy Religion engageth thee to aime and attempt at the highest gratitude.
But now thy care to make thy Vows well, that they may be kept, and thy Thankfulness in keeping them, when so made, do clearly evidence, that thy Religion engageth thee to aim and attempt At the highest gratitude.
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So Religion shineth forth in the lustre and brightnesse of a good name, when they who professe it, dare neither be rash in making, nor remisse or false in keeping their Vowes.
So Religion shines forth in the lustre and brightness of a good name, when they who profess it, Dare neither be rash in making, nor remiss or false in keeping their Vows.
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and plead, and confesse, and promise, if they may be heard, and when they come to praise, acknowledg and pay their Vowes to God in the presence of those are called his people; it is very powerfull to
and plead, and confess, and promise, if they may be herd, and when they come to praise, acknowledge and pay their Vows to God in the presence of those Are called his people; it is very powerful to
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For who would not hold fast where he can observe such goodnesse, tendernesse, and power in God he worshipeth? Men, religious men, some at least will praise the Lord,
For who would not hold fast where he can observe such Goodness, tenderness, and power in God he Worshippeth? Men, religious men, Some At least will praise the Lord,
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when they see such excellent loving kindnesse shewed to the distrssed, the children of men will put their trust in God, None will leave the shadow of that wing which so saveth.
when they see such excellent loving kindness showed to the distrssed, the children of men will put their trust in God, None will leave the shadow of that wing which so Saveth.
But however thirdly, Vowes well made, and kept well, very much improve and promote Religion in the heart and life of him who so Voweth and keepeth his Vow;
But however Thirdly, Vows well made, and kept well, very much improve and promote Religion in the heart and life of him who so Voweth and Keepeth his Voelli;
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This double bond directly looks to that particular debt, but it works on the debtor's ingenuity and gratitude, to be more carefull in the discharge of all his debts,
This double bound directly looks to that particular debt, but it works on the debtor's ingenuity and gratitude, to be more careful in the discharge of all his debts,
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Now these Vowes were made when he was in danger of his life, as it seemeth from the 13th Verse. For when God heard him, he delivered his soul from death;
Now these Vows were made when he was in danger of his life, as it seems from the 13th Verse. For when God herd him, he Delivered his soul from death;
for this he Vowed Praises in particular, and he will render them, but withall, he takes himself to be hereby engaged to a more exact and circumspect walk before God in all duties;
for this he Vowed Praises in particular, and he will render them, but withal, he Takes himself to be hereby engaged to a more exact and circumspect walk before God in all duties;
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Jacob mentions Tithes as the particular object of his Vow, but Jacob withall intended a more exact and circumspect care over himself and Family in matters of Religion,
Jacob mentions Tithes as the particular Object of his Voelli, but Jacob withal intended a more exact and circumspect care over himself and Family in matters of Religion,
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as appeareth by those passages, Gen. 35.2.3. Jacob said unto his houshold, and to all that were with him, put away the strange Gods that are among you.
as appears by those passages, Gen. 35.2.3. Jacob said unto his household, and to all that were with him, put away the strange God's that Are among you.
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Secondly, Well composed Vowes do very much promote Grace and Holinesse in the heart of the vower, in that it doth bring the man to a serious view and survey of his former defects and neglects;
Secondly, Well composed Vows do very much promote Grace and Holiness in the heart of the vower, in that it does bring the man to a serious view and survey of his former defects and neglects;
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Now as a good and carefull tradesman accounts he is in a good forwardnesse to a thriving way when he hath found out what did hinder and endammage his trade,
Now as a good and careful tradesman accounts he is in a good forwardness to a thriving Way when he hath found out what did hinder and endamage his trade,
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But it is like you will enquire, May a Christian vow the repairing of such defects? are they not more than can be discerned? more than can be prevented? should he vow this would he not ensnare himself and break his vowes?
But it is like you will inquire, May a Christian Voelli the repairing of such defects? Are they not more than can be discerned? more than can be prevented? should he Voelli this would he not ensnare himself and break his vows?
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To this I answer briefly, That no man in the world may engage himself by vow, to live for future without any defects, such perfection is onely in Heaven; here it is not attainable.
To this I answer briefly, That no man in the world may engage himself by Voelli, to live for future without any defects, such perfection is only in Heaven; Here it is not attainable.
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Thirdly, Well composed vowes do promote Religion in the heart and life of a Christian, in that it strongly and unalterably engageth the Christian against some one or other particular, sinne which would more easily prevail,
Thirdly, Well composed vows do promote Religion in the heart and life of a Christian, in that it strongly and unalterably engageth the Christian against Some one or other particular, sin which would more Easily prevail,
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and kept out sinne by preventing its entrance at the out doors, I have made a covenant with my eyes, Job 31.1. Away then with all alluring beauties, I cannot gaze on them, for I cannot be false to my vow and covenant.
and kept out sin by preventing its Entrance At the out doors, I have made a Covenant with my eyes, Job 31.1. Away then with all alluring beauty's, I cannot gaze on them, for I cannot be false to my Voelli and Covenant.
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Every Vow is for more strict and exact approbation of our selves, in either universall, or particular, either in a perpetuall or temporarary observance and serving the Lord:
Every Voelli is for more strict and exact approbation of our selves, in either universal, or particular, either in a perpetual or temporarary observance and serving the Lord:
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If Noah vowed after his miscarrigge against drinking any considerable quantity of w ne that he might prevent that sinne, this vow strengthened the interesse of his ho•y sobriety,
If Noah vowed After his miscarrigge against drinking any considerable quantity of w ne that he might prevent that sin, this Voelli strengthened the Interest of his ho•y sobriety,
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2. If thou wilt vow so, thou must do it still with dependence on the Lord for power to performe, through grace thou wilt not sinne thus or thus, may be thy vow.
2. If thou wilt Voelli so, thou must do it still with dependence on the Lord for power to perform, through grace thou wilt not sin thus or thus, may be thy Voelli.
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and such as are committed with deliberation, these are seen before committed and so are more easily resisted. (2.) Let it reach no farther then sincere endeavour ag•inst them:
and such as Are committed with deliberation, these Are seen before committed and so Are more Easily resisted. (2.) Let it reach no farther then sincere endeavour ag•inst them:
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Fourthly, Well composed vowes do much promote Religion in the heart and life of a Christian, insomuch as they engage the Christian to a more intent care of some particular duty and Grace to be more than ordinarily attended and exercised:
Fourthly, Well composed vows do much promote Religion in the heart and life of a Christian, insomuch as they engage the Christian to a more intent care of Some particular duty and Grace to be more than ordinarily attended and exercised:
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and I am sure, who so doth advisedly and duely vow, and doth punctually and duely perform his vow, is the man whose care is greatest in that duty and grace which his vow and the particular occasion of it did commend to his thoughts.
and I am sure, who so does advisedly and duly Voelli, and does punctually and duly perform his Voelli, is the man whose care is greatest in that duty and grace which his Voelli and the particular occasion of it did commend to his thoughts.
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the performance of duty, and exercise of grace are debts we owe to God, and we may bind our selves doubly to pay them so farre as our stock will reach,
the performance of duty, and exercise of grace Are debts we owe to God, and we may bind our selves doubly to pay them so Far as our stock will reach,
so in that Providence which brought David to the possession of his hopes, and David thought so when he professed he would love God dearly, because he had delivered him out of the hand of all his enemies.
so in that Providence which brought David to the possession of his hope's, and David Thought so when he professed he would love God dearly, Because he had Delivered him out of the hand of all his enemies.
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5. A most undoubted evidence appropriating this to the Lord, that the expecting Christian can truly say, it was the Lord's doing and his onely, none bore part in the work, none shall bear away share of his trust, love, prayer or observant obedience due to him from me.
5. A most undoubted evidence appropriating this to the Lord, that the expecting Christian can truly say, it was the Lord's doing and his only, none boar part in the work, none shall bear away share of his trust, love, prayer or observant Obedience due to him from me.
when they do so engage, and quicken those who vow to such Acts of Duty, to such exercise of Grace, to such opposition of sinne, to such improvement of providence, for the increase of Grace:
when they do so engage, and quicken those who Voelli to such Acts of Duty, to such exercise of Grace, to such opposition of sin, to such improvement of providence, for the increase of Grace:
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It yet remains to shew, Whence these well composed Vowes have such influence on Religion, what have they in them more than ordinary thus to promote it? To this I will answer as briefly as I may;
It yet remains to show, Whence these well composed Vows have such influence on Religion, what have they in them more than ordinary thus to promote it? To this I will answer as briefly as I may;
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1. A deep rooted naturall reverence and awe of a serious Vow, which makes the man who hath so much sense of Religion as to make a Vow, to have as much care of performing it:
1. A deep rooted natural Reverence and awe of a serious Voelli, which makes the man who hath so much sense of Religion as to make a Voelli, to have as much care of performing it:
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2. To this the Christian hath a superadded strict command and prescript of the Law of God indispensably, requiring the performance of that Vow which is lawfull and possible;
2. To this the Christian hath a superadded strict command and prescript of the Law of God indispensably, requiring the performance of that Voelli which is lawful and possible;
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I have opened my mouth and I cannot go back, Judg. 11.35. It is the unalterable Law, if you vow, you must pay, Psal. 76.12. God did indulge the Jews so farre as to redeem some of their vowes, but he allowed none to break them. Read that Deut. 23.21.
I have opened my Mouth and I cannot go back, Judges 11.35. It is the unalterable Law, if you Voelli, you must pay, Psalm 76.12. God did indulge the jews so Far as to Redeem Some of their vows, but he allowed none to break them. Read that Deuteronomy 23.21.
Now when so much of Religion lieth in and dependeth on such Vowes, and these Vowes are such inviolable ties that God will wink at none who break them, they cannot but have such influence and strong operation on persons to the advantage of Religion.
Now when so much of Religion lies in and dependeth on such Vows, and these Vows Are such inviolable ties that God will wink At none who break them, they cannot but have such influence and strong operation on Persons to the advantage of Religion.
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lest the people should be accustomed to an impious contempt of him, if the falsifi•r of his Vow should deny what he had promised to god •nd go unpunished.
lest the people should be accustomed to an impious contempt of him, if the falsifi•r of his Voelli should deny what he had promised to god •nd go unpunished.
what is confirmed and ratified by the peremptory positive Law of God, what is yet further armed with the terrible threat of the God of Heaven, must needs have a mighty binding strength in it obliging men:
what is confirmed and ratified by the peremptory positive Law of God, what is yet further armed with the terrible threat of the God of Heaven, must needs have a mighty binding strength in it obliging men:
And here Reader I shall be briefer than I first purposed, because I was enforced by the undiscerned speed of the time outrunning me in preaching it, to contract much more than I was willing to have done.
And Here Reader I shall be briefer than I First purposed, Because I was Enforced by the undiscerned speed of the time outrunning me in preaching it, to contract much more than I was willing to have done.
The first Ʋse then, if well composed Vowes do indeed much promote Religion, it will teach us how carefull we should be in making our Vowes to the greatest advantage of Religion.
The First Ʋse then, if well composed Vows do indeed much promote Religion, it will teach us how careful we should be in making our Vows to the greatest advantage of Religion.
if you look to your obligation under which you are to performe them, it will appear yet further needfull, that you be very wary and circumspectly carefull how you make them;
if you look to your obligation under which you Are to perform them, it will appear yet further needful, that you be very wary and circumspectly careful how you make them;
And what a reproach is this to his Religion? what a provocation is this to his God to destroy either him or the works of his hand? And all these, bespeak your care,
And what a reproach is this to his Religion? what a provocation is this to his God to destroy either him or the works of his hand? And all these, bespeak your care,
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Do you not find it hard enough to discern what is daily and ordinarily to be done under daily and ordinary occurrences? are you not in great care to frame your selves fitly and comely to every dayes businesse you have to do among men, especially when you come within the tye of a promise to them? How solicitous are you, what,
Do you not find it hard enough to discern what is daily and ordinarily to be done under daily and ordinary occurrences? Are you not in great care to frame your selves fitly and comely to every days business you have to do among men, especially when you come within the tie of a promise to them? How solicitous Are you, what,
How much more care should he use in promising unto God, where the promise is more than ordinary, where the tye is so indissoluble, where the demand is so punctually and peremptorily made, where the danger so great in making default.
How much more care should he use in promising unto God, where the promise is more than ordinary, where the tie is so indissoluble, where the demand is so punctually and peremptorily made, where the danger so great in making default.
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First, Be carefull that thy Vow of obedience for, and in consideration of a mercy hoped or received, hold weight with that mercy, keep a steddy hand,
First, Be careful that thy Voelli of Obedience for, and in consideration of a mercy hoped or received, hold weight with that mercy, keep a steady hand,
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It will be thy reproach and Religions reproach to have thy Vow sound a shekel, when thy mercy weighs a talent; when God gives a full harvest, thou must not Vow a handfull or one sheaf.
It will be thy reproach and Religions reproach to have thy Voelli found a shekel, when thy mercy weighs a talon; when God gives a full harvest, thou must not Voelli a handful or one sheaf.
Don't fall short of Heathens, who knew this and observed it as their rule, and have branded such who deviate from it, be carefull thou put not off a mercy that lives many years with thee with a dayes entertainment,
Don't fallen short of heathens, who knew this and observed it as their Rule, and have branded such who deviate from it, be careful thou put not off a mercy that lives many Years with thee with a days entertainment,
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Secondly, Be carefull that thou make thy Vow so, that they may be thy witnesses whom God makes, be carefull thou make them witnesses of thy performing, whom God made witnesses of thy streits,
Secondly, Be careful that thou make thy Voelli so, that they may be thy Witnesses whom God makes, be careful thou make them Witnesses of thy performing, whom God made Witnesses of thy streits,
I think David took this heed in his rendring and paying his Vowes, I will do it (saith he,) now in the presence of his people, Vers. 14. The people were witnesses to his streights, Prayers and Vowes,
I think David took this heed in his rendering and paying his Vows, I will do it (Says he,) now in the presence of his people, Vers. 14. The people were Witnesses to his straights, Prayers and Vows,
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Seek not more than providence makes conscious to thy Vowes, lest this be interpreted ostentation, and vain, self-glorying, take so many, lest the good example be lost,
Seek not more than providence makes conscious to thy Vows, lest this be interpreted ostentation, and vain, self-glorying, take so many, lest the good Exampl be lost,
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Christian consider with thy self, wast thou ever in more than ordinary distresse? didest thou not then Vow largely? tell me what were thy Vowes? how hast thou paid them? wast thou ever in poor, needy condition? didst thou not then Vow to honour God with thy increase, to inrich the poore, to relieve thine indigent brethren,
Christian Consider with thy self, wast thou ever in more than ordinary distress? didst thou not then Voelli largely? tell me what were thy Vows? how hast thou paid them? wast thou ever in poor, needy condition? didst thou not then Voelli to honour God with thy increase, to enrich the poor, to relieve thine indigent brothers,
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and Gods poore Children? Now what hast thou done? who are cloathed out of thy flock? who are fed at thy table? who are lodged at thy charge? where's thy paying thy Vow? was it ever thy lot to be tossed at Sea? to be mounted up to the Heavens? to be cast down again into the depths? to be at thy wits end? didst thou not then Vow,
and God's poor Children? Now what hast thou done? who Are clothed out of thy flock? who Are fed At thy table? who Are lodged At thy charge? where's thy paying thy Voelli? was it ever thy lot to be tossed At Sea? to be mounted up to the Heavens? to be cast down again into the depths? to be At thy wits end? didst thou not then Voelli,
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if ever God should command, and make it a calme, and bring thee to thy desire• Haven, thou would'st be more circumspect in all manner of conversation, more vigilant to thy particular duty? more severe against thy particular sinne? Didest thou not Vow that an Anniversary Sermon, with an allowance to the Poore,
if ever God should command, and make it a Cam, and bring thee to thy desire• Haven, thou Wouldst be more circumspect in all manner of Conversation, more vigilant to thy particular duty? more severe against thy particular sin? Didst thou not Voelli that an Anniversary Sermon, with an allowance to the Poor,
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and perswade others to trust and seek unto that goodnesse? or at least if thy Estate would not do so much, hast thou not Vowed to do according to thy power? where now is thy paying these Vowes? But I was never poore, never at Sea;
and persuade Others to trust and seek unto that Goodness? or At least if thy Estate would not do so much, hast thou not Vowed to doe according to thy power? where now is thy paying these Vows? But I was never poor, never At Sea;
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may be so, yet art thou not under some Vowes for some other mercies? wast thou never in danger of losing thy Estate, thy Relations, thy life? Didest thou never lye dangerously and (men thought) desperately sick? hast thou no sick-bed Vowes upon thee? stay here who ever thou art that readest these lines,
may be so, yet art thou not under Some Vows for Some other Mercies? wast thou never in danger of losing thy Estate, thy Relations, thy life? Didst thou never lie dangerously and (men Thought) desperately sick? hast thou no sickbed Vows upon thee? stay Here who ever thou art that Readest these lines,
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and read not a word more, untill thou hast duely considered whether ever thou hast been dangerously sick? and what thou then Vowedst? and how thou hast performed?
and read not a word more, until thou hast duly considered whither ever thou hast been dangerously sick? and what thou then Vowedest? and how thou hast performed?
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The proud contemner of Religion learns by his dangerous sicknesse to promise to be religious, wast thou ever such? didest thou ever so Vow? and art thou now what thou didest then promise? The prophane swearer and blasphemer is brought by a sicknesse to fear his Oath,
The proud contemner of Religion learns by his dangerous sickness to promise to be religious, wast thou ever such? didst thou ever so Voelli? and art thou now what thou didst then promise? The profane swearer and blasphemer is brought by a sickness to Fear his Oath,
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he will never more prophanely swear, and curse, wast thou ever such a one? so sinnefull? so engaged? what performance now? The Drunkard Vowes sobriety when he is sick; the Adulterer Vows chastity;
he will never more profanely swear, and curse, wast thou ever such a one? so sinful? so engaged? what performance now? The Drunkard Vows sobriety when he is sick; the Adulterer Vows chastity;
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1. Of totall neglect, go speedily on thy knees, blesse infinite patience, humble thy self before infinite grace, get out thy pardon, and whilst God saith by me, by these lines defer not to pay, be thou honest to thy word, thankfull to thy God, advantageous to Religion,
1. Of total neglect, go speedily on thy knees, bless infinite patience, humble thy self before infinite grace, get out thy pardon, and while God Says by me, by these lines defer not to pay, be thou honest to thy word, thankful to thy God, advantageous to Religion,
God delights not to answer such fools, thou maist find Motives enough to hasten thee to this duty, from Eccl. 5.2, 4, 5, 6. which I commend to thy thoughts with these Quaeries.
God delights not to answer such Fools, thou Mayest find Motives enough to hasten thee to this duty, from Ecclesiastes 5.2, 4, 5, 6. which I commend to thy thoughts with these Queries.
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2. See whether thy sloth and negligence did not hinder when thou mightest have performed, but now it is out of thy power and thou canst not, this is a high breach of thy Vowes,
2. See whither thy sloth and negligence did not hinder when thou Mightest have performed, but now it is out of thy power and thou Canst not, this is a high breach of thy Vows,
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Are well composed Vowes such promoters of Religion? and are they to be made so warily? and do they bind so strictly? Then be sure to wait untill God give you just and fit seasons for Vowing, be not over-hasty to Vow, it is an inconsiderace and foolish haste of Christians to make more occasions of Vowing than God doth make for them;
are well composed Vows such promoters of Religion? and Are they to be made so warily? and do they bind so strictly? Then be sure to wait until God give you just and fit seasons for Vowing, be not overhasty to Voelli, it is an inconsiderace and foolish haste of Christians to make more occasions of Vowing than God does make for them;
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and make thee know it too, some way or other to thy grief and trouble; keep out so long, or get out of such debts so soon as thou canst. Pay the Lord thy Vowes.
and make thee know it too, Some Way or other to thy grief and trouble; keep out so long, or get out of such debts so soon as thou Canst. Pay the Lord thy Vows.
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THe great concernment of lost creatures is above all things to mind salvation, this is the one thing needfull, this should be the great enquiry, and in the neglect of this all our other endeavours are no better than laborious trifles.
THe great concernment of lost creatures is above all things to mind salvation, this is the one thing needful, this should be the great enquiry, and in the neglect of this all our other endeavours Are no better than laborious trifles.
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The great danger which even they are in, who seriously mind salvation, is, least they build upon some sandy foundation, seeking Heaven in those wayes which lead not thither.
The great danger which even they Are in, who seriously mind salvation, is, lest they built upon Some sandy Foundation, seeking Heaven in those ways which led not thither.
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'tis therefore the great care of the Apostle, as in other Scriptures so in this, not only to undeceive the world as to those mistakes which prevailed then,
it's Therefore the great care of the Apostle, as in other Scriptures so in this, not only to undeceive the world as to those mistakes which prevailed then,
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but to point out the right, the proper, the onely sure way of salvation, viz. through Christ, whom he here declares to be so compleat a Saviour, that as we have none other, so we need none other, because Christ is all.
but to point out the right, the proper, the only sure Way of salvation, viz. through christ, whom he Here declares to be so complete a Saviour, that as we have none other, so we need none other, Because christ is all.
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as that which would be a sufficient bullwark against all kind of threats and comminations: and though John the Baptist in his time; our Saviour is his time;
as that which would be a sufficient bulwark against all kind of Treats and comminations: and though John the Baptist in his time; our Saviour is his time;
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But however time was when Circumcision was an Ordinance of that necessity, that the Lord threatens to punish the neglect thereof, by cutting off that soul from among his people:
But however time was when Circumcision was an Ordinance of that necessity, that the Lord threatens to Punish the neglect thereof, by cutting off that soul from among his people:
yet was it not the outward but spirituall part God accounted of. The Apostle in excluding this, excludes all outward religious Observations, as Davenant in loc.
yet was it not the outward but spiritual part God accounted of. The Apostle in excluding this, excludes all outward religious Observations, as Davenant in loc.
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so in this clause he shews the single sufficiency of Christ alone. Whatever the Jewes promised themselves from their stock and lineage; the Proselytes from their Circumcision;
so in this clause he shows the single sufficiency of christ alone. Whatever the Jews promised themselves from their stock and lineage; the Proselytes from their Circumcision;
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1. The compleatnesse and perfection of Christ as a Saviour, He is all. Take salvation from first to last, in all the severall parts of it, he is the Alpha and Omega, the beginner and perfecter, the Author and finisher of all.
1. The completeness and perfection of christ as a Saviour, He is all. Take salvation from First to last, in all the several parts of it, he is the Alpha and Omega, the beginner and perfecter, the Author and finisher of all.
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though lying under all the disadvantages which were then accounted prejudiciall. And thus the Apostl• seems to explain himself, Gal. 3.28. a parallel Scripture unto this.
though lying under all the disadvantages which were then accounted prejudicial. And thus the Apostl• seems to explain himself, Gal. 3.28. a parallel Scripture unto this.
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The Case to be insisted on from this Scripture is, How Christians are compleat in Christ? For the resolving hereof, take this naturall deduction from the words;
The Case to be insisted on from this Scripture is, How Christians Are complete in christ? For the resolving hereof, take this natural deduction from the words;
as the Church of Sardis, Rev. 3.1. We account them Monsters in nature who have the faces of men, but in their other limbs, the lineaments and proportions of bruit beasts;
as the Church of Sardis, Rev. 3.1. We account them Monsters in nature who have the faces of men, but in their other limbs, the lineaments and proportions of bruit beasts;
but withall the hearts and lives of Pagans. That All which is in Christ is nothing unto such, except to encrease their guilt, and heighten their condemnation.
but withal the hearts and lives of Pagans. That All which is in christ is nothing unto such, except to increase their guilt, and heighten their condemnation.
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But by the Christian, I mean him who is NONLATINALPHABET, an Israelite indeed, as Christ speaks concerning Nathanael, Joh. 1.48. One who labours more to be than seem religious;
But by the Christian, I mean him who is, an Israelite indeed, as christ speaks Concerning Nathanael, John 1.48. One who labours more to be than seem religious;
And therefore what the Apostle speaks here in one word, Christ is all, he speaks at large, in an enumeration of severall weighty particulars, 1 Cor. 1.30. Who of God is made unto us wisdome, righteousnesse, sanctification and redemption.
And Therefore what the Apostle speaks Here in one word, christ is all, he speaks At large, in an enumeration of several weighty particulars, 1 Cor. 1.30. Who of God is made unto us Wisdom, righteousness, sanctification and redemption.
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but he is a full fountain, from whom flow all those blessings which concern either our present comfort, or future happinesse: We are necessitous and indigent;
but he is a full fountain, from whom flow all those blessings which concern either our present Comfort, or future happiness: We Are necessitous and indigent;
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in him are hid all the treasures of wisdome and knowledge, Col. 2.3. Yea in him dwells the fulnesse of the Godhead bodily, and ye are compleat in him, Col. 2.9, 10. Or as you have it, Col. 1.19. In him dwells all fulnesse.
in him Are hid all the treasures of Wisdom and knowledge, Col. 2.3. Yea in him dwells the fullness of the Godhead bodily, and you Are complete in him, Col. 2.9, 10. Or as you have it, Col. 1.19. In him dwells all fullness.
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The rich Merchant thought himself no loser by the bargain, in parting with all he had to purchase an interest in Christ, Mat. 13.45, 46. But when never so much is said, there cannot a greater word be used than what the Apostle speaks here, Christ is all. The Greeks were wont of old to account it an excellency to speak much in a few words;
The rich Merchant Thought himself not loser by the bargain, in parting with all he had to purchase an Interest in christ, Mathew 13.45, 46. But when never so much is said, there cannot a greater word be used than what the Apostle speaks Here, christ is all. The Greeks were wont of old to account it an excellency to speak much in a few words;
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which I shall endeavour to beat out into the leaf, by showing how much is comprized in this one word All. The two names by which the most ancient Philosophers were wont to speak of God were, that he was, NONLATINALPHABET, the true being, and the universall good;
which I shall endeavour to beatrice out into the leaf, by showing how much is comprised in this one word All. The two names by which the most ancient Philosophers were wont to speak of God were, that he was,, the true being, and the universal good;
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This does the Apostle speak here of Christ, He is All. Physitians speak of an universall medicine, suited to all diseases, and helpfull in all maladies;
This does the Apostle speak Here of christ, He is All. Physicians speak of an universal medicine, suited to all diseases, and helpful in all maladies;
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There are indeed thousands of cases wherein all other helps are but miserable comforters; and Physitians of no value: but not one case wherein Christ is not a full and proper help.
There Are indeed thousands of cases wherein all other helps Are but miserable Comforters; and Physicians of no valve: but not one case wherein christ is not a full and proper help.
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For the further explaining and confirming of this great truth, three things shall be spoke to, 1. Wherein Christ is All. 2. How Christ is All. 3. What advantage it is to sincere Christians to have their All in Christ.
For the further explaining and confirming of this great truth, three things shall be spoke to, 1. Wherein christ is All. 2. How christ is All. 3. What advantage it is to sincere Christians to have their All in christ.
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and though our deliverance in this world is not compleat or perfect, yet is it so for compleat as to render our salvation undoubtfull if we be in the number of them to whole Christ is here said to be All.
and though our deliverance in this world is not complete or perfect, yet is it so for complete as to render our salvation undoubtful if we be in the number of them to Whole christ is Here said to be All.
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1. The wrath of an offended God, which like that flaming sword that kept our Apostate Parents from returning into Paradise (out of which because of their Apostacy they had been ejected) would render our admission into heaven equally impossible;
1. The wrath of an offended God, which like that flaming sword that kept our Apostate Parents from returning into Paradise (out of which Because of their Apostasy they had been ejected) would render our admission into heaven equally impossible;
and therefore he is said to deliver us from the wrath to come, 1 Thess. 1.10. he who was the Son of Gods love, became the subject of his displeasure, as appears by comparing Matth. 3.17. with Isa. 53.10.
and Therefore he is said to deliver us from the wrath to come, 1 Thess 1.10. he who was the Son of God's love, became the Subject of his displeasure, as appears by comparing Matthew 3.17. with Isaiah 53.10.
that we who were children of wrath, might become the objects of his favour, and however Christ hath not deliver•d beleevers from the anger of God as a Father,
that we who were children of wrath, might become the objects of his favour, and however christ hath not deliver•d believers from the anger of God as a Father,
there is not a greater judgement can befall poor sinfull creatures here on earth, than for God not to discover himself angry with them for their sins, Isa. 1.5. God then deals with men as a skiliull Physitian with an unruly Patient whom he gives up as desperate, or as a tender Parent with a graceless childe, whom he utterly rejects.
there is not a greater judgement can befall poor sinful creatures Here on earth, than for God not to discover himself angry with them for their Sins, Isaiah 1.5. God then deals with men as a skiliull physician with an unruly Patient whom he gives up as desperate, or as a tender Parent with a graceless child, whom he utterly rejects.
because of these sins as appears from the Verses foregoing, What is it that hath filled every age and place of the world with so many dreadfull tokens of Gods displeasure,
Because of these Sins as appears from the Verses foregoing, What is it that hath filled every age and place of the world with so many dreadful tokens of God's displeasure,
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and subjected them, and all their Posterity to so many miseries, but onely sin? What was it that brought destruction upon the old World, upon Sodome, Gemorrah, Admah, Zeboim? What was it that broke off the natural branches,
and subjected them, and all their Posterity to so many misery's, but only since? What was it that brought destruction upon the old World, upon Sodom, Gomorrah, Admah, Zeboim? What was it that broke off the natural branches,
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but onely sin? In a word, look over all those miseries under which the whole Creation groans, Rom. 8, 22. And though those miseries in several creatures are divers,
but only since? In a word, look over all those misery's under which the Whole Creation groans, Rom. 8, 22. And though those misery's in several creatures Are diverse,
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He is that Lamb of God that taketh away the sins of the world, Joh. 1.29. He is our NONLATINALPHABET & NONLATINALPHABET, 1 Joh 2.2. Rom. 3.25. 'twas not thousands of Rams, not ten thousands of Rivers of Oyl, could have born any proportion in point of satisfaction for our sins.
He is that Lamb of God that Takes away the Sins of the world, John 1.29. He is our &, 1 John 2.2. Rom. 3.25. 'twas not thousands of Rams, not ten thousands of rivers of Oil, could have born any proportion in point of satisfaction for our Sins.
The pollution and prevalency of corruption, how great an impediment this is to salvation, and happiness, was typified by the Lepers and unclean persons of old who were not admitted within the Camp. Heaven is no common receptacle for all persons,
The pollution and prevalency of corruption, how great an impediment this is to salvation, and happiness, was typified by the Lepers and unclean Persons of old who were not admitted within the Camp. Heaven is no Common receptacle for all Persons,
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as Noahs Ark was for all sorts of creatures, Know ye not that the unrighteous shall not inherit the Kingdome of God, 1 Cor. 6.9. Know ye not? if you know any thing in Religion you cannot but know thus much.
as Noahs Ark was for all sorts of creatures, Know you not that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.9. Know you not? if you know any thing in Religion you cannot but know thus much.
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In the Church of God on earth there is a mixture of Corn with Chaffe, of Wheat with Tares, of good Fish with bad, of Sheep with Goats; but there shall be a separation of the precious from the vile,
In the Church of God on earth there is a mixture of Corn with Chaff, of Wheat with Tares, of good Fish with bad, of Sheep with Goats; but there shall be a separation of the precious from the vile,
and God will come with his Fan in his hand and throughly purge his floor, Luke 3, 17. Do but consider and pause a while upon that mischief which sin hath done poor creatures by its pollution.
and God will come with his Fan in his hand and thoroughly purge his floor, Lycia 3, 17. Do but Consider and pause a while upon that mischief which since hath done poor creatures by its pollution.
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and debased man who was once almost the top of the whole Creation, in whom all the scattered Excellencies in the Book of Nature were bound up together in one Volume,
and debased man who was once almost the top of the Whole Creation, in whom all the scattered Excellencies in the Book of Nature were bound up together in one Volume,
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in his blood is vertue enough to fetch out scarlet spots, and crimson stains, Isa. 1.18 and if any of the children of men perish in their pollutions, 'tis not because he wants sufficiency, but because they want faith.
in his blood is virtue enough to fetch out scarlet spots, and crimson stains, Isaiah 1.18 and if any of the children of men perish in their pollutions, it's not Because he Wants sufficiency, but Because they want faith.
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This was to St. Paul so great an affliction, that he who could bear the greatest of outward afflictions patiently, 2 Cor. 11.23, 24, 25, &c. cannot but express something of an holy impatience under this burden, Rom. 7.24. he that could triumph over Principalities, Powers, Life, Death, &c. Rom. 8 38, 39. is yet more than a little discouraged when he reflects upon the corruptions he found lodging in his own heart.
This was to Saint Paul so great an affliction, that he who could bear the greatest of outward afflictions patiently, 2 Cor. 11.23, 24, 25, etc. cannot but express something of an holy impatience under this burden, Rom. 7.24. he that could triumph over Principalities, Powers, Life, Death, etc. Rom. 8 38, 39. is yet more than a little discouraged when he reflects upon the corruptions he found lodging in his own heart.
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Corruption is the great Tyrant that hath usurped over the whole world, the bounds of its Dominion are almost as large as all mankinde, there is not a man in all the world (except the first man Adam made after Gods Image,
Corruption is the great Tyrant that hath usurped over the Whole world, the bounds of its Dominion Are almost as large as all mankind, there is not a man in all the world (except the First man Adam made After God's Image,
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All other slaveries compared with this, are but like Rehoboams Government compared to his Father Solomons, the least finger, of whose Dominion he threatens should be heavier than his Fathers loyns, 1 King. 12.10. We read in Scripture of an Egyptian slavery;
All other slaveries compared with this, Are but like Rehoboams Government compared to his Father Solomons, the least finger, of whose Dominion he threatens should be Heavier than his Father's loins, 1 King. 12.10. We read in Scripture of an Egyptian slavery;
He hath purchased our freedome, and that with a great summe, as the Centurion speaks of his Roman freedome, Act 22 26, 27, 28. There are none can say with St. Paul, they are born free,
He hath purchased our freedom, and that with a great sum, as the Centurion speaks of his Roman freedom, Act 22 26, 27, 28. There Are none can say with Saint Paul, they Are born free,
except they who are born again, and they are free indeed, Joh. 8.36. Christ is All in removing this impediment also, in setting our poor captive souls at liberty, from the bonds and fetters of our corruption, Rom. 6.6, 7, 8, &c. Rom 7.25. 'Tis he alone can conquer these great Goliahs, these untamed affections;
except they who Are born again, and they Are free indeed, John 8.36. christ is All in removing this impediment also, in setting our poor captive Souls At liberty, from the bonds and fetters of our corruption, Rom. 6.6, 7, 8, etc. Rom 7.25. It's he alone can conquer these great Goliath's, these untamed affections;
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This was no small advantage against the methods of Satan, because his usual way of mischieving poor creatures hath not been so much by force as fraud, not as a Lion,
This was no small advantage against the methods of Satan, Because his usual Way of mischieving poor creatures hath not been so much by force as fraud, not as a lion,
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But Christ is all to free us from these dangers, to carry us through these oppositions, who hath led captivity captive, Ephes. 4.8. who hath spoiled Principalities and powers, and triumphed over them, Col. 2.15. but yet even this deliverance is at present incompleat;
But christ is all to free us from these dangers, to carry us through these oppositions, who hath led captivity captive, Ephesians 4.8. who hath spoiled Principalities and Powers, and triumphed over them, Col. 2.15. but yet even this deliverance is At present incomplete;
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for though believers are said to live by faith, Heb. 10.38. yet the best of men have had something to witnesse they were but men of like passions; as 'twas said of Elias, James 5.17. but Christ is all to free us from these dangers. Joh. 16.33. Be of good cheer I have overcome the world:
for though believers Are said to live by faith, Hebrew 10.38. yet the best of men have had something to witness they were but men of like passion; as 'twas said of Elias, James 5.17. but christ is all to free us from these dangers. John 16.33. Be of good cheer I have overcome the world:
we must first be made meet, before we can partake of that inheritance of the Saints in light, Col. 1.12. with Ephes. 5.5. we are by nature unmeet, because we are carnall and earthly;
we must First be made meet, before we can partake of that inheritance of the Saints in Light, Col. 1.12. with Ephesians 5.5. we Are by nature unmeet, Because we Are carnal and earthly;
as to let in carnall and sensuall persons, Heaven would be no Heaven unto such, carnall hearts can never rellish the sweetnesse of spirituall enjoyments.
as to let in carnal and sensual Persons, Heaven would be no Heaven unto such, carnal hearts can never relish the sweetness of spiritual enjoyments.
but still every mans delight is according to his temper and disposition, and therefore Heaven would be so farre from being a Heaven unto such, that it would be a kind of hell to them;
but still every men delight is according to his temper and disposition, and Therefore Heaven would be so Far from being a Heaven unto such, that it would be a kind of hell to them;
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When will the new Moon be gone that we may sell Corn? and the Sabbath that we may set forth wheat, &c. Amos 8.5. Aelian reports of one Nicostratus, who being a skilfull Artificer and finding a curious piece of Art, was so much taken therewith, that a spectator beholding him so intent in viewing the workmanship, asked him what pleasure he could take in gazing so long upon such an object? he answers, hadst thou my eyes thou wouldst be as much ravished as I am.
When will the new Moon be gone that we may fell Corn? and the Sabbath that we may Set forth wheat, etc. Amos 8.5. Aelian reports of one Nicostratus, who being a skilful Artificer and finding a curious piece of Art, was so much taken therewith, that a spectator beholding him so intent in viewing the workmanship, asked him what pleasure he could take in gazing so long upon such an Object? he answers, Hadst thou my eyes thou Wouldst be as much ravished as I am.
So may we say of carnall persons, had they the hearts and dispositions of believers, they would be as much delighted with all means of communion with God as they are,
So may we say of carnal Persons, had they the hearts and dispositions of believers, they would be as much delighted with all means of communion with God as they Are,
the Greeks tell us, that NONLATINALPHABET good, is derived NONLATINALPHABET, from calling, because all good is of an attractive and magnetick nature, to draw forth and call our affections after it;
the Greeks tell us, that good, is derived, from calling, Because all good is of an Attractive and magnetic nature, to draw forth and call our affections After it;
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for 'tis the understanding which sits at the stern of the soul, that is the primum mobile, the master-wheel that puts the affections as so many lesser wheeles upon motion;
for it's the understanding which sits At the stern of the soul, that is the primum mobile, the Master wheel that puts the affections as so many lesser wheels upon motion;
Naturalists observe, that though the Loadstone hath an attractive virtue to draw Iron to it, yet it cannot exercise that virtue upon Iron that's rusty.
Naturalists observe, that though the Loadstone hath an Attractive virtue to draw Iron to it, yet it cannot exercise that virtue upon Iron that's rusty.
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Now Christ is all to believers in this respect also, 'tis from his fullnesse they receive and grace for grace, Joh. 1.16. That we have any thing of grace it is from him, and that we have such a degree or measure of grace it is from him:
Now christ is all to believers in this respect also, it's from his fullness they receive and grace for grace, John 1.16. That we have any thing of grace it is from him, and that we have such a degree or measure of grace it is from him:
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All those miracles which Christ wrought in the dayes of his flesh upon the bodies of poor creatures, in restoring sight to the blind, speech to the dumb, life to the dead, all these does Christ work over again upon the souls of them whom he prepares for Heaven.
All those Miracles which christ wrought in the days of his Flesh upon the bodies of poor creatures, in restoring sighed to the blind, speech to the dumb, life to the dead, all these does christ work over again upon the Souls of them whom he prepares for Heaven.
these are the means of salvation, and through his concurrence effectuall means, as they are his institutions, we are under an obligation of using them;
these Are the means of salvation, and through his concurrence effectual means, as they Are his institutions, we Are under an obligation of using them;
but yet Ordinances are but empty pipes, but dry breasts, unless Christ be pleased to fill them, who filleth all in all, Ephes. 1.23. That there should be such a might and efficacy in things so weak, such miraculous and strange effects by means so inconsiderable, that the foolishnesse of preaching should be powerfull to salvation, 'tis because it is not man but God that speaks. Joh. 5.25.
but yet Ordinances Are but empty pipes, but dry breasts, unless christ be pleased to fill them, who fills all in all, Ephesians 1.23. That there should be such a might and efficacy in things so weak, such miraculous and strange effects by means so inconsiderable, that the foolishness of preaching should be powerful to salvation, it's Because it is not man but God that speaks. John 5.25.
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so so they bring to nought things that are, 1 Cor. 1.28. 'Tis he who in Baptisme baptises with the Holy Ghost and with fire, Matth. 3.11. 'Tis he in preaching the Word, speaks not onely to the ear but to the heart. Luk. 24.32.
so so they bring to nought things that Are, 1 Cor. 1.28. It's he who in Baptism baptises with the Holy Ghost and with fire, Matthew 3.11. It's he in preaching the Word, speaks not only to the ear but to the heart. Luk. 24.32.
while the Disciples fished alone they caught nothing, but when Christ is with them, the draught of fishes is so great they are scarce able to draw it, Joh. 21.3, 6.
while the Disciples fished alone they caught nothing, but when christ is with them, the draught of Fish is so great they Are scarce able to draw it, John 21.3, 6.
but David accounts himself to live more in one dayes communion with God, than in a thousand dayes enjoyment of all earthly comforts, Psal 84.10. yea in the midst of all his earthly confluences, he looks upon all as nothing in comparison of communion with God. Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee.
but David accounts himself to live more in one days communion with God, than in a thousand days enjoyment of all earthly comforts, Psalm 84.10. yea in the midst of all his earthly confluences, he looks upon all as nothing in comparison of communion with God. Psalm 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee.
for thy loving kindnesse is better than life, Psal. 63.3. The ancient Philosophers distinguished betwixt bona NONLATINALPHABET and bona NONLATINALPHABET, some things good in their own nature, thus onely God. Matth. 19.17. There is none good but one, that is God:
for thy loving kindness is better than life, Psalm 63.3. The ancient Philosophers distinguished betwixt Bona and Bona, Some things good in their own nature, thus only God. Matthew 19.17. There is none good but one, that is God:
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whence that maxim of the Stoicks, NONLATINALPHABET, life is but opinion and phancie, and whatever good is in these things, is but like those pictures of most deformed and monstrous creatures, which the Poet tells us had no other beauty than what they owed to the Painters courtesie, viz. the off-spring of our own phancies:
whence that maxim of the Stoics,, life is but opinion and fancy, and whatever good is in these things, is but like those pictures of most deformed and monstrous creatures, which the Poet tells us had no other beauty than what they owed to the Painters courtesy, viz. the offspring of our own fancies:
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But alas how can two walk together except they be agreed? and what agreement can there be betwixt light and darknesse, the glorious majesty of Heaven and sinfull dust,
But alas how can two walk together except they be agreed? and what agreement can there be betwixt Light and darkness, the glorious majesty of Heaven and sinful dust,
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but onely through a Mediator? and the onely Mediator is Jesus Christ. What was it that enabled the blessed Martyrs, to account the scorching flames to be beds of Roses? What was it that enabled St Paul to triumph over all kind of adversaries? but only the love of God in Christ Jesus:
but only through a Mediator? and the only Mediator is jesus christ. What was it that enabled the blessed Martyrs, to account the scorching flames to be Beds of Roses? What was it that enabled Saint Paul to triumph over all kind of Adversaries? but only the love of God in christ jesus:
herein alone consists our comfort, our happinesse. Now Christ is All in this respect also. 5. Christ is All in furnishing us with strength and assistance to persevere:
herein alone consists our Comfort, our happiness. Now christ is All in this respect also. 5. christ is All in furnishing us with strength and assistance to persevere:
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the way to Heaven is no smooth or easie way, but beset with many difficulties, NONLATINALPHABET, Matth 7.14. and through many tribulations must we enter into the Kingdom of Heaven, Acts 14.22.
the Way to Heaven is no smooth or easy Way, but beset with many difficulties,, Matthew 7.14. and through many tribulations must we enter into the Kingdom of Heaven, Acts 14.22.
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All the prejudices and mischiefs we either do or can suffer from others, are nothing to what we suffer from our selves, 'tis not homo homini lupus, but homo sibi lupus, men are to none such wolves as to their own souls.
All the prejudices and mischiefs we either do or can suffer from Others, Are nothing to what we suffer from our selves, it's not homo Homini lupus, but homo sibi lupus, men Are to none such wolves as to their own Souls.
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Now in as much as the Crown of happinesse is reserved for the head of perseverance, and in as much as perseverance in conflicting with such kind of adversaries,
Now in as much as the Crown of happiness is reserved for the head of perseverance, and in as much as perseverance in conflicting with such kind of Adversaries,
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as though we conquer them, yet they are in us, and though we vanquish them yet still we carry them about us, must needs require a greater strength than our own:
as though we conquer them, yet they Are in us, and though we vanquish them yet still we carry them about us, must needs require a greater strength than our own:
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it cannot but be esteemed an eminent priviledge, to be under the continuall supplies of Christ by his Spirit, that after we have put our hand to Gods plough we may not look back, and after we have begun in the spirit, we may not end in the flesh. I speak not this as doubting the perseverance of them who are sincere,
it cannot but be esteemed an eminent privilege, to be under the continual supplies of christ by his Spirit, that After we have put our hand to God's plough we may not look back, and After we have begun in the Spirit, we may not end in the Flesh. I speak not this as doubting the perseverance of them who Are sincere,
there is a vast difference 'twixt the best of Christians considered singly in themselves, and considered relatively in respect of their union unto Christ:
there is a vast difference betwixt the best of Christians considered singly in themselves, and considered relatively in respect of their Union unto christ:
in themselves so weak and impotent that they can do nothing, Joh. 15.5. not sufficient of themselves to think any thing as of themselves, 2 Cor. 3.5. and yet what can be lesse than to think? but in Christ mighty and powerfull, able to do and bear whatever God would have them:
in themselves so weak and impotent that they can do nothing, John 15.5. not sufficient of themselves to think any thing as of themselves, 2 Cor. 3.5. and yet what can be less than to think? but in christ mighty and powerful, able to do and bear whatever God would have them:
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2. How Christ is all? The resolution of this Quaere is therefore necessary, because many there are who instead of sucking milk from this Doctrine are ready to suc• poyson;
2. How christ is all? The resolution of this Quaere is Therefore necessary, Because many there Are who instead of sucking milk from this Doctrine Are ready to suc• poison;
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we may say of our hopes, our helps, our advantages, as the Chief Priest said of the moneys which Judas had received for the hire of his persidiousnesse:
we may say of our hope's, our helps, our advantages, as the Chief Priest said of the moneys which Judas had received for the hire of his perfidiousness:
It is the price of blood, Matth. 27.6. Whence is it that they who have brought themselves under the deserts of Hell, may have hopes of Heaven? enjoy the means of Heaven? taste the first fruits of Heaven? all are the price of Christs blood:
It is the price of blood, Matthew 27.6. Whence is it that they who have brought themselves under the deserts of Hell, may have hope's of Heaven? enjoy the means of Heaven? taste the First fruits of Heaven? all Are the price of Christ blood:
'twas by his own blood that he entred into Heaven himself, and hath opened the door to Heaven for all that are incorporated into him, Heb. 9.12. Heb. 10.19, 20. 2. Christ is all by way of Application, in as much as he brings home the blessings he hath purchased unto the souls of his;
'twas by his own blood that he entered into Heaven himself, and hath opened the door to Heaven for all that Are incorporated into him, Hebrew 9.12. Hebrew 10.19, 20. 2. christ is all by Way of Application, in as much as he brings home the blessings he hath purchased unto the Souls of his;
had it been in our hand by any inhaerent righteousnesse, our sad experience we have had of our own unfaithfullnesse, in sinning away that happinesse wherein we were created, may cause us for ever to be jealous of our selves;
had it been in our hand by any inherent righteousness, our sad experience we have had of our own unfaithfulness, in sinning away that happiness wherein we were created, may cause us for ever to be jealous of our selves;
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but to have it in the hand of him who is mighty to save even to the utmost, who is so faithfull that in all our distresses he is touched with our infirmities;
but to have it in the hand of him who is mighty to save even to the utmost, who is so faithful that in all our Distresses he is touched with our infirmities;
Justice it self that dreadfull attribute to guilty creatures, is in this way of salvation so far from being their enemy, that it becomes their friend, and speaks nothing but what is to their encouragement.
justice it self that dreadful attribute to guilty creatures, is in this Way of salvation so Far from being their enemy, that it becomes their friend, and speaks nothing but what is to their encouragement.
since God hath already received satisfaction from Christ, he cannot in justice require it from the members of Christ, but is just in the justifying him that believeth in Jesus;
since God hath already received satisfaction from christ, he cannot in Justice require it from the members of christ, but is just in the justifying him that Believeth in jesus;
Thus hath the justice of God been their great support in the time of their outward dangers also, Justice and judgement are the habitation of his Throne.
Thus hath the Justice of God been their great support in the time of their outward dangers also, justice and judgement Are the habitation of his Throne.
and is in it self so mysterious, that the Angels delight to look into it) does so fully correspond with the condition of poor weak sinfull mutable creatures, that it layes a double obligation of praise upon us, that salvation is possible,
and is in it self so mysterious, that the Angels delight to look into it) does so Fully correspond with the condition of poor weak sinful mutable creatures, that it lays a double obligation of praise upon us, that salvation is possible,
We may be as impatiently desirous of this and that earthly comfort, as Rachel was of children, whom we find quarrelling with Jacob, Give me children or else I die.
We may be as impatiently desirous of this and that earthly Comfort, as Rachel was of children, whom we find quarreling with Jacob, Give me children or Else I die.
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the same may we say much more to persons interested in Christ, Is not Christ better to you than all? The absence of the Cistern may well be dispensed with, by him who lives at the fountain,
the same may we say much more to Persons interested in christ, Is not christ better to you than all? The absence of the Cistern may well be dispensed with, by him who lives At the fountain,
and the light of a Candle by him who enjoyes the Sun. All those seeming contradictions which so frequently occurre in Scripture, can no other wayes be reconciled,
and the Light of a Candle by him who enjoys the Sun. All those seeming contradictions which so frequently occurre in Scripture, can no other ways be reconciled,
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How can they be fatherlesse who have a father? Thus we read of them who were rich in the midst of poverty, who having nothing poss•ssed All things; joyfull in the mid•t of sorrows, i. e. though they had not these comforts,
How can they be fatherless who have a father? Thus we read of them who were rich in the midst of poverty, who having nothing poss•ssed All things; joyful in the mid•t of sorrows, i. e. though they had not these comforts,
2. You have in him the pledge of All; according to the Apostles argumentation, Rom. 8.32. How shall be not with him also freely give us All things. The Inference is strong:
2. You have in him the pledge of All; according to the Apostles argumentation, Rom. 8.32. How shall be not with him also freely give us All things. The Inference is strong:
but since God hath not stuck at giving his Son. This instance of Gods bounty is so high, that it removes all grounds of questioning his bounty in any thing else.
but since God hath not stuck At giving his Son. This instance of God's bounty is so high, that it removes all grounds of questioning his bounty in any thing Else.
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Ʋse 2. What cause have we to be thankfull for Christ? We have cause to be thankfull for the meanest of mercies, inasmuch as we are lesse than the least of all;
Ʋse 2. What cause have we to be thankful for christ? We have cause to be thankful for the Meanest of Mercies, inasmuch as we Are less than the least of all;
'Tis mentioned as an astonishing act of love, that God should so love the world, as to give his only son, &c. Joh. 3.16. [ so ] beyond all comparison:
It's mentioned as an astonishing act of love, that God should so love the world, as to give his only son, etc. John 3.16. [ so ] beyond all comparison:
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If God hath given you his Son, 'tis more than if he had given you a whole world, because it is in him that God hath blessed you with all spiritual blessings in heavenly places.
If God hath given you his Son, it's more than if he had given you a Whole world, Because it is in him that God hath blessed you with all spiritual blessings in heavenly places.
Ʋse 3. How great is their folly and misery who keep at a distance from Christ? Our Saviour mentions it as the highest folly in the Jews, You will not come unto me that you might have life.
Ʋse 3. How great is their folly and misery who keep At a distance from christ? Our Saviour mentions it as the highest folly in the jews, You will not come unto me that you might have life.
And are these mercies not worthy the coming for? The Apostle puts the very Emphasis of the Heathens misery in this, that they are without Christ, and therefore without hope: And what is their misery, Shall any of us make our choice?
And Are these Mercies not worthy the coming for? The Apostle puts the very Emphasis of the heathens misery in this, that they Are without christ, and Therefore without hope: And what is their misery, Shall any of us make our choice?
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Many there are who live without Christ: Others to whom All that is in Christ is so far from being to their salvation, that it only aggravates their destruction.
Many there Are who live without christ: Others to whom All that is in christ is so Far from being to their salvation, that it only aggravates their destruction.
Christ himself, the greatest of mercies that ever God vouchsafed to creatures, is yet so far from saving some from their sins, that he only encreases their sin.
christ himself, the greatest of Mercies that ever God vouchsafed to creatures, is yet so Far from Saving Some from their Sins, that he only increases their since.
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Those who enjoyed the Ministry of Christ in his own person, and were not wrought upon thereby, all their sins would comparatively have been a kind of innocence, had they not discovered such an height of obstinacy: 'tis therefore no common priviledge.
Those who enjoyed the Ministry of christ in his own person, and were not wrought upon thereby, all their Sins would comparatively have been a kind of innocence, had they not discovered such an height of obstinacy: it's Therefore no Common privilege.
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And that of all kind of poverty and misery this is the worst, because it is in those spirituall blessings wherein consists both our present and future happinesse.
And that of all kind of poverty and misery this is the worst, Because it is in those spiritual blessings wherein consists both our present and future happiness.
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'Tis but little those persons understand of their great concernments, that can with that Gospel-fool, think themselves sufficiently provided for in the things of this world,
It's but little those Persons understand of their great concernments, that can with that Gospel-fool, think themselves sufficiently provided for in the things of this world,
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Dost thou know thou livest in this world upon the very brink of eternity? And dost thou know whether there be more than one step between thee and another world? And canst thou take up with any thing on this side Christ? it is an argument you know but little of your own concernments.
Dost thou know thou Livest in this world upon the very brink of eternity? And dost thou know whither there be more than one step between thee and Another world? And Canst thou take up with any thing on this side christ? it is an argument you know but little of your own concernments.
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Christ is the very life and soul of all our comforts, and without him all our creature-enjoyments are but as so many cyphers without a figure, which have no significancy in them,
christ is the very life and soul of all our comforts, and without him all our Creature enjoyments Are but as so many ciphers without a figure, which have no significancy in them,
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Labour therefore through the glasse both of Scripture and experience, to behold all the excellencies of this world as so many bladders filled with wind,
Labour Therefore through the glass both of Scripture and experience, to behold all the excellencies of this world as so many bladders filled with wind,
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and at best to be like Hagars Bottle which was soon empty, or as broken Cisterns, Cisterns, and therefore cannot hold much, broken Cisterns, and therefore cannot hold what they have long.
and At best to be like Hagars Bottle which was soon empty, or as broken Cisterns, Cisterns, and Therefore cannot hold much, broken Cisterns, and Therefore cannot hold what they have long.
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Such fixed apprehensions of these things will be singularly usefull to engage our souls in an earnest pursuit after Christ, or in the Psalmists words, to follow hard after him, and 'tis his promise, that they that come to him he will in no wise cast out, Joh. 6.37. 2. Be speedy in casting out those inmates, which because they are unmeet companions for Christ, may hinder his taking possession of your souls.
Such fixed apprehensions of these things will be singularly useful to engage our Souls in an earnest pursuit After christ, or in the Psalmists words, to follow hard After him, and it's his promise, that they that come to him he will in no wise cast out, John 6.37. 2. Be speedy in casting out those inmates, which Because they Are unmeet Sodales for christ, may hinder his taking possession of your Souls.
It was said of David, he would neither give sleep to his eyes, nor slumber to his eye-lids, till he had found out an habitation for the mighty God of Jacob. The souls of most men are so crowded with other guests, that the best entertainment they can afford Christ, is but such as he found in his first entrance into the world,
It was said of David, he would neither give sleep to his eyes, nor slumber to his eyelids, till he had found out an habitation for the mighty God of Jacob. The Souls of most men Are so crowded with other guests, that the best entertainment they can afford christ, is but such as he found in his First Entrance into the world,
But let it be your care to renounce communion with all things that might hinder your communion with him, to forget thy own people, and thy Fathers house,
But let it be your care to renounce communion with all things that might hinder your communion with him, to forget thy own people, and thy Father's house,
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and self-denial, if duely considered, is the greatest self-advantage. 1. Because he calls us not to deny our selves in any thing that is truly for our spiritual good,
and self-denial, if duly considered, is the greatest Self-advantage. 1. Because he calls us not to deny our selves in any thing that is truly for our spiritual good,
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yet 'tis not so much to part with them as to exchange them for what is better. 3. The main objects of self-denial are those things which 'tis our priviledge to be freed from;
yet it's not so much to part with them as to exchange them for what is better. 3. The main objects of self-denial Are those things which it's our privilege to be freed from;
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no reason therefore to be offended at such termes as these, to resign up our mistaken judgements to the guidance of infinite Wisdome, our corrupt wills to his most holy and gracious will, to be in all things at the command of him, whose commands are in nothing grievous, but in all things truth and righteousness. Be therefore as willing to be his,
no reason Therefore to be offended At such terms as these, to resign up our mistaken Judgments to the guidance of infinite Wisdom, our corrupt wills to his most holy and gracious will, to be in all things At the command of him, whose commands Are in nothing grievous, but in all things truth and righteousness. Be Therefore as willing to be his,
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4. Measure all things by their reference unto Christ, of all good things account them the best which may promote your endeavours after that good which is the highest;
4. Measure all things by their Referente unto christ, of all good things account them the best which may promote your endeavours After that good which is the highest;
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and self-denying, and in all things followers of that pattern which he hath set before you in his own example? He that is joyned to the Lord is one spirit, 1 Cor. 6.17. Old things are passed away, behold all things are bicome new, 2 Cor. 5.17. Causes are best known by their effects, Trees by their fruits, Fountains by their streams.
and self-denying, and in all things followers of that pattern which he hath Set before you in his own Exampl? He that is joined to the Lord is one Spirit, 1 Cor. 6.17. Old things Are passed away, behold all things Are become new, 2 Cor. 5.17. Causes Are best known by their effects, Trees by their fruits, Fountains by their streams.
1. Are you all to him in your affections, in prizing him above all, can you with the Spouse esteem the love of Christ better than wine, with David better than life, can you in the middest of all your creature comforts, account all as nothing in comparison of him,
1. are you all to him in your affections, in prizing him above all, can you with the Spouse esteem the love of christ better than wine, with David better than life, can you in the midst of all your creature comforts, account all as nothing in comparison of him,
3. Are you all to him in your contentment and satisfaction, accounting you have all in him though you have nothing besides him, Although the fig-tree shall not blossome,
3. are you all to him in your contentment and satisfaction, accounting you have all in him though you have nothing beside him, Although the Fig tree shall not blossom,
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this was St. Pauls design in life and death that Christ might be magnified, Philip. 1.20. and if you be thus all to Christ, 'tis an evidence Christ is All to you.
this was Saint Paul's Design in life and death that christ might be magnified, Philip. 1.20. and if you be thus all to christ, it's an evidence christ is All to you.
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THis Psalm is the first of those fifteen which are called Songs of Degrees, concerning which the conjectures of Interpreters are various and uncertain;
THis Psalm is the First of those fifteen which Are called Songs of Degrees, Concerning which the Conjectures of Interpreters Are various and uncertain;
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1. Davids carriage towards God in the time of his distresse, ver. 1, 2. In my distresse I cried unto the Lord, and he heard me: Deliver my soul, &c. 2. Davids denouncing of judgment against his slanderous false-tongued enemy, ver. 3, 4. What shall be given? intimating that he expected some great reward for his malice against David; but saith the Psalmist, he shall have sharp arrows of the Almighty, with coals of juniper, q. d.
1. Davids carriage towards God in the time of his distress, ver. 1, 2. In my distress I cried unto the Lord, and he herd me: Deliver my soul, etc. 2. Davids denouncing of judgement against his slanderous false-tongued enemy, ver. 3, 4. What shall be given? intimating that he expected Some great reward for his malice against David; but Says the Psalmist, he shall have sharp arrows of the Almighty, with coals of juniper, q. worser.
The word Mesech is taken by Expositors, either 1. For a place, as our translation carries it from the Chaldee paraphase, which is the first of the ancient versions that so understand it:
The word Mesech is taken by Expositors, either 1. For a place, as our Translation carries it from the Chaldee Paraphrase, which is the First of the ancient versions that so understand it:
and the next verse seems to favour this sense, ver. 6. My soul hath long dwelt, &c. but either way gives us the same ground of complaint, only the first sense doubles the ground of the Psalmists trouble,
and the next verse seems to favour this sense, ver. 6. My soul hath long dwelled, etc. but either Way gives us the same ground of complaint, only the First sense doubles the ground of the Psalmists trouble,
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and to set forth the cruelty and inhumanity of those among whom he dwelt, he doth expresse it thus, Woe is me that I dwell, &c. as if one living among professed Christians, who deal with him more like savages than Christians, should say, Woe is me that I sojourn among Turks and Saracens.
and to Set forth the cruelty and inhumanity of those among whom he dwelled, he does express it thus, Woe is me that I dwell, etc. as if one living among professed Christians, who deal with him more like savages than Christians, should say, Woe is me that I sojourn among Turks and Saracens.
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It is a real ground of trouble and sorrow to a good man to be thus deprived, &c. 'Twas that which here made David proclaim himself in a state of woe and misery;
It is a real ground of trouble and sorrow to a good man to be thus deprived, etc. 'Twas that which Here made David proclaim himself in a state of woe and misery;
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'Twas that which the Apostle tells us did vexe the righteous soul of Lot, 2 Pet. 2.7. and which made the holy Prophet Elijah even weary of his life, 1 King. 19.4.
'Twas that which the Apostle tells us did vex the righteous soul of Lot, 2 Pet. 2.7. and which made the holy Prophet Elijah even weary of his life, 1 King. 19.4.
In handling of this Point I shall first lay before you the grounds of it, and then adjoyn such practical application, as may be usefull and profitable.
In handling of this Point I shall First lay before you the grounds of it, and then adjoin such practical application, as may be useful and profitable.
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the soul that is full of the sense of the goodness of God, that knows how many thousand wayes the Lord is continually obliging it to love and bless him, cannot but be afflicted in spirit, to be kept from making its publick acknowledgements of divine goodness.
the soul that is full of the sense of the Goodness of God, that knows how many thousand ways the Lord is continually obliging it to love and bless him, cannot but be afflicted in Spirit, to be kept from making its public acknowledgements of divine Goodness.
and truly 'tis a grief to a believing soul, not to wait there with his thank-offerings, not to pay his vows unto the Lord in the presence of all his people, in the Courts of the Lords house, &c. not to declare to all that fear God what he hath done for their souls.
and truly it's a grief to a believing soul, not to wait there with his thank-offerings, not to pay his vows unto the Lord in the presence of all his people, in the Courts of the lords house, etc. not to declare to all that Fear God what he hath done for their Souls.
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and an usurper get into his place, would it not be great affliction, and sadning to the spirit of such a person, to live among those who every day revile, reproach, scorn and abuse his gracious Prince? Why Sirs,
and an usurper get into his place, would it not be great affliction, and saddening to the Spirit of such a person, to live among those who every day revile, reproach, scorn and abuse his gracious Prince? Why Sirs,
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and who have let that grand usurper the Devil set up his throne within them, and among them, and who daily say unto God, as those wicked ones, Job 21.14.
and who have let that grand usurper the devil Set up his throne within them, and among them, and who daily say unto God, as those wicked ones, Job 21.14.
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and in their lives by wicked ungodly courses do him all the despight & dishonor that they can, bring his Name to the Tavern, to the Stews, upon the stage,
and in their lives by wicked ungodly courses do him all the despite & dishonour that they can, bring his Name to the Tavern, to the Stews, upon the stage,
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Certainly Sirs, he cannot account God his Friend, his Father, his good and gracious Prince, whose eye doth not run down with Rivers of tears to see men so far from keeping Gods Law.
Certainly Sirs, he cannot account God his Friend, his Father, his good and gracious Prince, whose eye does not run down with rivers of tears to see men so Far from keeping God's Law.
2. It is a trouble to good men to sojourn, &c. with reference to those wicked ungodly persons among whom they live, it grieves their souls to see sinners run into all excess of riot, eagerly pursuing hell and damnation, greedily guzling down full draughts of the venome of Asps, and the poyson of Dragons;
2. It is a trouble to good men to sojourn, etc. with Referente to those wicked ungodly Persons among whom they live, it grieves their Souls to see Sinners run into all excess of riot, eagerly pursuing hell and damnation, greedily guzzling down full draughts of the venom of Asps, and the poison of Dragons;
it pities them to see sinners stab themselves to the heart, and laughing at their own plague sores, jeasting away God, and heaven, and eternal happiness.
it pities them to see Sinners stab themselves to the heart, and laughing At their own plague sores, jesting away God, and heaven, and Eternal happiness.
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as that one should rend and burn the Evidences of a great Inheritance which others labour to deprive him of, another should cast inestimable pearls and jewels into the Sea, another eagerly drinking down that which you knew to be the juice of Toads and Spiders,
as that one should rend and burn the Evidences of a great Inheritance which Others labour to deprive him of, Another should cast inestimable Pearls and Jewels into the Sea, Another eagerly drinking down that which you knew to be the juice of Toads and Spiders,
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Why Sirs, He that hath had any serious thoughts of Eternity, that hath soberly considered the worth of an immortal soul, that believes the Holiness, Justice,
Why Sirs, He that hath had any serious thoughts of Eternity, that hath soberly considered the worth of an immortal soul, that believes the Holiness, justice,
and therefore those who have tasted of the sweetness and fatness, and know what a blessedness 'tis to be satisfied with the goodness of Gods house, cannot but mourn over the want of Gospel-Ordinances;
and Therefore those who have tasted of the sweetness and fatness, and know what a blessedness it's to be satisfied with the Goodness of God's house, cannot but mourn over the want of Gospel ordinances;
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And therefore he who knows the worth and value of true grace, that accounts it his riches, his treasure, his jewel, his life, and is sensible how much depends upon the life and vigour of Grace and Religion in his soul,
And Therefore he who knows the worth and valve of true grace, that accounts it his riches, his treasure, his jewel, his life, and is sensible how much depends upon the life and vigour of Grace and Religion in his soul,
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and understands how destructive the want of Gospe-Ordinances, and the company of evil men are to his graces, may well cry out, Wo is me that I sojourn, &c. 2. In regard of their persons, and the concernments of this life;
and understands how destructive the want of Gospe-Ordinances, and the company of evil men Are to his graces, may well cry out, Woe is me that I sojourn, etc. 2. In regard of their Persons, and the concernments of this life;
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the enmity that is in the seed of the Serpent, against the seed of the Woman, doth not onely put forth it self in endeavours to ruine or weaken their graces,
the enmity that is in the seed of the Serpent, against the seed of the Woman, does not only put forth it self in endeavours to ruin or weaken their graces,
wicked mens malice against that spiritual life of grace in good men, which themselves do not partake of, doth soon improve into malice also against that natural humane life which themselves are also partakers of;
wicked men's malice against that spiritual life of grace in good men, which themselves do not partake of, does soon improve into malice also against that natural humane life which themselves Are also partakers of;
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witness also Ahab and Jezabel, Manasseh, &c. but the foul-mouthed, witness to this black and sad rruth, is the scarlet bloody Whore of Babylon, who is drunken with the blood of the Saints,
witness also Ahab and Jezebel, Manasses, etc. but the Foulmouthed, witness to this black and sad rruth, is the scarlet bloody Whore of Babylon, who is drunken with the blood of the Saints,
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and with the blood of the Martyrs of Jesus, and therefore in Gods due time she shall have blood to drink; those therefore who understand what an hellish fire of rage is in the hearts of wicked men,
and with the blood of the Martyrs of jesus, and Therefore in God's due time she shall have blood to drink; those Therefore who understand what an hellish fire of rage is in the hearts of wicked men,
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How shall those Merchants and others keep up the life of Religion, who while they were at home, enjoyed all Gospel-Ordinances, but being abroad, are not onely deprived of them,
How shall those Merchant's and Others keep up the life of Religion, who while they were At home, enjoyed all Gospel ordinances, but being abroad, Are not only deprived of them,
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Before I answer the Case I shall a little open it, and lay down some preparatory propositions for the right understanding of it, and then direct our practise.
Before I answer the Case I shall a little open it, and lay down Some preparatory propositions for the right understanding of it, and then Direct our practice.
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and both may be well included in the Question, for as we are all concerned to endeavour, by all fit and lawfull means, not only to have our bodies kept from rotting and putrifying by the salt of a living soul, but to have them active and vigorous, sit for the employments of a naturall life, and not stupified with lethargies and benumming palsies;
and both may be well included in the Question, for as we Are all concerned to endeavour, by all fit and lawful means, not only to have our bodies kept from rotting and Putrifying by the salt of a living soul, but to have them active and vigorous, fit for the employments of a natural life, and not Stupified with Lethargies and benumbing palsies;
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but that we may have such a lively, vigorous and influencing sence of divine goodnesse upon them, that our Religion may not be a dull, languid, lethargick principle,
but that we may have such a lively, vigorous and influencing sense of divine Goodness upon them, that our Religion may not be a dull, languid, lethargic principle,
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1. What should believing Christians do to support the life and vigour of Religion in their souls when they want the ordinary means of publick Ordinances,
1. What should believing Christians do to support the life and vigour of Religion in their Souls when they want the ordinary means of public Ordinances,
for many times Gods providence brings us into such circumstances, that if we are resolved, that come what will, wee'l keep our Religion, we must lose our lives:
for many times God's providence brings us into such Circumstances, that if we Are resolved, that come what will, we'll keep our Religion, we must loose our lives:
and if we are resolved to keep our lives, though with the hazard, or shipwrack of our Religion, we must then part with our Religion, and perhaps our lives too.
and if we Are resolved to keep our lives, though with the hazard, or shipwreck of our Religion, we must then part with our Religion, and perhaps our lives too.
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Whosoever will save his life shall lose it, not only that eternall life which is the only true life, but even this temporall life; as many relations tell us.
Whosoever will save his life shall loose it, not only that Eternal life which is the only true life, but even this temporal life; as many relations tell us.
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3. The life of Religion in the soul, is that which by Gods blessing and our spirituall care and industry may be infallibly secured in any place, among any persons, in any condition;
3. The life of Religion in the soul, is that which by God's blessing and our spiritual care and industry may be infallibly secured in any place, among any Persons, in any condition;
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Force and violence may deprive those that are religious, of opportunities to meet together, and pour forth their Common prayers and supplications to God,
Force and violence may deprive those that Are religious, of opportunities to meet together, and pour forth their Common Prayers and supplications to God,
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but all the force and violence in the world, cannot take away that which is the principle and life of Religion (unlesse we our selves betray and cast it from us) nor can they hinder the prime,
but all the force and violence in the world, cannot take away that which is the principle and life of Religion (unless we our selves betray and cast it from us) nor can they hinder the prime,
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All the world cannot hinder you or me, from having good thoughts of God, from sanctifying the Lord God in our hearts, from trusting in, hoping in, rejoycing in, the goodnesse and mercy of God through Jesus Christ;
All the world cannot hinder you or me, from having good thoughts of God, from sanctifying the Lord God in our hearts, from trusting in, hoping in, rejoicing in, the Goodness and mercy of God through jesus christ;
so that true Religion both in the principle and prime exercises of it may be infallibly secured, insomuch that he who can rend the heart out of the body, cannot tear Religion out of the soul.
so that true Religion both in the principle and prime exercises of it may be infallibly secured, insomuch that he who can rend the heart out of the body, cannot tear Religion out of the soul.
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4. His soul cannot be quickned with the life of the Religion of the Gospell, who is not in heart perswaded, that the securing the life of Religion in his soul, is hugely more his concernment,
4. His soul cannot be quickened with the life of the Religion of the Gospel, who is not in heart persuaded, that the securing the life of Religion in his soul, is hugely more his concernment,
thus much is clearly imported in that passage Luk. 14.27, 28, &c. Which of you intending to build a tower, sitteth not down first and counteth the cost, & c?
thus much is clearly imported in that passage Luk. 14.27, 28, etc. Which of you intending to built a tower, Sitteth not down First and counteth the cost, & c?
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5. The society of good men, and enjoyment of Gospell Ordinances, is of speciall use to preserve, quicken and enliven the principle of Religion in the soul;
5. The society of good men, and enjoyment of Gospel Ordinances, is of special use to preserve, quicken and enliven the principle of Religion in the soul;
and therefore the Ordinances in the Church, are compared to breasts of consolation, Isa. 66.11. The great design of God in appointing Gospell-Ordinances is, that by the help and assistance of those gifts and graces which he bestows upon his Ministers, the souls of those who are estranged from him, should be brought home to the owning and acknowledging of the truth;
and Therefore the Ordinances in the Church, Are compared to breasts of consolation, Isaiah 66.11. The great Design of God in appointing Gospell-Ordinances is, that by the help and assistance of those Gifts and graces which he bestows upon his Ministers, the Souls of those who Are estranged from him, should be brought home to the owning and acknowledging of the truth;
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and indeed if preaching, and reading, and praying, and every other Ordinance, both in publike and in private, do not aim at and intend this great end, the begetting or actuating and stirring up the life of Religion in our souls,
and indeed if preaching, and reading, and praying, and every other Ordinance, both in public and in private, do not aim At and intend this great end, the begetting or actuating and stirring up the life of Religion in our Souls,
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and who scarce ever knew any other end in coming to Church, but to mock or carp at the Preacher, who may with trembling read their doom, 2 Chron. 36.16.
and who scarce ever knew any other end in coming to Church, but to mock or carp At the Preacher, who may with trembling read their doom, 2 Chronicles 36.16.
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and if in preaching and praying, we that are Gods mouth to you, and your mouth to God, have any other design than to stir up in your souls good thoughts of God, affectionate workings of heart towards a loving tender-hearted father, zealous and hungring desires, to do the will of God,
and if in preaching and praying, we that Are God's Mouth to you, and your Mouth to God, have any other Design than to stir up in your Souls good thoughts of God, affectionate workings of heart towards a loving tender-hearted father, zealous and hungering Desires, to do the will of God,
and let those who do not intend these great ends, know, that ere long they will finde, they had bettter have been imployed in the most debasing drudgery,
and let those who do not intend these great ends, know, that ere long they will find, they had better have been employed in the most debasing drudgery,
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and certainly we have as much reason to fear the fulfilling of those threatnings which the Ministers of the Gospel have for many years sounded in our ears,
and Certainly we have as much reason to Fear the fulfilling of those threatenings which the Ministers of the Gospel have for many Years sounded in our ears,
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and certainly if Gods providence should call the most of us into Spain, or some other Popish Country where we should have a famine of hearing the word of the Lord, might we not sadly reflect upon our despising,
and Certainly if God's providence should call the most of us into Spain, or Some other Popish Country where we should have a famine of hearing the word of the Lord, might we not sadly reflect upon our despising,
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But I speak of the Professors of Religion, how have they either by reason of new fangled opinions, sleighted and despised Gospel-Ordinances? or else by reason of fulness of spiritual food, have loathed and trampled upon the means of grace, to whom the Lord seems to speak,
But I speak of the Professors of Religion, how have they either by reason of new fangled opinions, sleighted and despised Gospel ordinances? or Else by reason of fullness of spiritual food, have loathed and trampled upon the means of grace, to whom the Lord seems to speak,
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as to those Ezek 34 18, 19. Seemeth it a small thing unto you to have eaten up the good pasture but you must tread down with your feet the residue of your pastures? and to have drunk of the deep waters,
as to those Ezekiel 34 18, 19. Seems it a small thing unto you to have eaten up the good pasture but you must tread down with your feet the residue of your pastures? and to have drunk of the deep waters,
then let them with broken and bleeding hearts reflect upon those full Banquets of spiritual dainties, the fragments of which in a time of want they would be glad of.
then let them with broken and bleeding hearts reflect upon those full Banquets of spiritual dainties, the fragments of which in a time of want they would be glad of.
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and therefore that our resolution in such a case may be the more fixed, it would be good to record it in our Note-books, that so it may be a continual Monitor on all occasions minding us of our duty,
and Therefore that our resolution in such a case may be the more fixed, it would be good to record it in our Notebooks, that so it may be a continual Monitor on all occasions minding us of our duty,
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and checking us, if afterwards we prove like the Israelites, who soon forgat the Lord. And the truth is, a Christians Note-book is usually a more faithfull register than his heart,
and checking us, if afterwards we prove like the Israelites, who soon forgot the Lord. And the truth is, a Christians Notebook is usually a more faithful register than his heart,
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in denying ungodlinesse and worldly lusts, and living soberly, righteously, and godly in this present world, and so looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ;
in denying ungodliness and worldly Lustiest, and living soberly, righteously, and godly in this present world, and so looking for that blessed hope and the glorious appearing of the great God, and our Saviour jesus christ;
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be often asking your selves what is the work and businesse for which God sent me into the world? which lyes in three words: 1. Honour God. 2. Save your souls. 3. Do good to others.
be often asking your selves what is the work and business for which God sent me into the world? which lies in three words: 1. Honour God. 2. Save your Souls. 3. Do good to Others.
or a City from burning, and therefore on all occasions asks himself, how may I mannage such a businesse so as to honour God and promote the good of mine own and other mens souls? How may I prosecute such an affair without prejudicing the grand design of my life? This man is like to secure Religion in his soul.
or a city from burning, and Therefore on all occasions asks himself, how may I manage such a business so as to honour God and promote the good of mine own and other men's Souls? How may I prosecute such an affair without prejudicing the grand Design of my life? This man is like to secure Religion in his soul.
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whereas nothing but love to God, and care of our own souls, and charity to the souls of others, can make a man live according to the principles of that Religion;
whereas nothing but love to God, and care of our own Souls, and charity to the Souls of Others, can make a man live according to the principles of that Religion;
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and all the holy exercises of it, but I only caution against letting that sap run out in unfruitfull suckers, which should nourish the fruit-bearing branches.
and all the holy exercises of it, but I only caution against letting that sap run out in unfruitful suckers, which should nourish the Fruit bearing branches.
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6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts, moving you to prayer, meditation, &c. When you are in a valley of vision, you will have many calls and motions from without to hear the Word,
6. Be the more careful to observe and close with the inward stirrings of God's Spirit in your hearts, moving you to prayer, meditation, etc. When you Are in a valley of vision, you will have many calls and motions from without to hear the Word,
and pray, and receive the Sacrament, but when you are abroad in a land of darknesse, God must not only be your best, but your only friend, by his Spirit to jog and stir you up to holy duties;
and pray, and receive the Sacrament, but when you Are abroad in a land of darkness, God must not only be your best, but your only friend, by his Spirit to jog and stir you up to holy duties;
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and therefore it doth more than ordinarily concern us, at a such time, not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment.
and Therefore it does more than ordinarily concern us, At a such time, not to send away God's Spirit grieved with our backwardness to that which is our own concernment.
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and certainly the belief of what God is in himself and to us, and the thoughts of eternity, have a great force to perswade carelesse sinners to sober and serious consideration, the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul;
and Certainly the belief of what God is in himself and to us, and the thoughts of eternity, have a great force to persuade careless Sinners to Sobrium and serious consideration, the necessary Instrument by which grace and a Spirit of true and real Religion is begotten in the soul;
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and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls, it will be of great use to charge our selves more severely with the daily serious thoughts of them.
and Therefore when we want those public Ordinances which might be often presenting these great truths to our Souls, it will be of great use to charge our selves more severely with the daily serious thoughts of them.
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even so a secret sin lodged within, and indulged, will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances, much more when there is a famine or scarcity of the bread of life.
even so a secret since lodged within, and indulged, will weaken and enervate the principle of Religion in the soul amid the Fullest provision of Gospel ordinances, much more when there is a famine or scarcity of the bred of life.
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A Tradesman that hath some secret vent, where his estate runs wast, may prove a beggar in the midst of daily incomes by a good Trade, much more if he spends upon a dead stock;
A Tradesman that hath Some secret vent, where his estate runs waste, may prove a beggar in the midst of daily incomes by a good Trade, much more if he spends upon a dead stock;
and so a man who spends the strength of his soul in some close and secret sin, may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances,
and so a man who spends the strength of his soul in Some close and secret since, may prove a spiritual beggar in the Fullest Trade of Gospel ordinances,
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If our lot should be cast where there be no publick Markets where Corn might be bought, every one would plow and sow, reap and thrash in his own grounds:
If our lot should be cast where there be no public Markets where Corn might be bought, every one would blow and sow, reap and thrash in his own grounds:
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Even so, if we should live where there be no publick Gospel-Ordinances, where the Truths of the Gospel are not publickly to be had, where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing,
Even so, if we should live where there be no public Gospel ordinances, where the Truths of the Gospel Are not publicly to be had, where we cannot partake of the labours of the Gospel ministry than it would concern us to be the more diligent in plowing,
and I think it would be fit for us in such a condition, to spend that time at least in private duties, which others spend in superstitious or Idolatrous services;
and I think it would be fit for us in such a condition, to spend that time At least in private duties, which Others spend in superstitious or Idolatrous services;
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12. In the use of all private helps, act faith in God, as being able to supply the want of outward means by the gracious influence of his good and holy Spirit.
12. In the use of all private helps, act faith in God, as being able to supply the want of outward means by the gracious influence of his good and holy Spirit.
even so if the Lord should bring us whore there be no showres of publick Ordinances, he can stir up in our souls those holy and heavenly meditations, which shall again drop down like an heavenly dew upon the face of our souls,
even so if the Lord should bring us whore there be no showers of public Ordinances, he can stir up in our Souls those holy and heavenly meditations, which shall again drop down like an heavenly due upon the face of our Souls,
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Aegypt is said to have no rain, but God makes it fruitfull by the oveflowing of its own River Nilus; and truly if God bring any true beleever into a spiritual Aegypt, where the rain of publick Ordinances doth not fall, he can cause such a flow of holy and heavenly thoughts and meditations as shall make the soul very fruitfull in a good and an holy life;
Egypt is said to have no rain, but God makes it fruitful by the oveflowing of its own River Nilus; and truly if God bring any true believer into a spiritual Egypt, where the rain of public Ordinances does not fallen, he can cause such a flow of holy and heavenly thoughts and meditations as shall make the soul very fruitful in a good and an holy life;
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The Heathens hinted wisdome as well as strength to be needfull for a Souldier, when they appointed the Warlike Goddess Pallas to be the Patroness of Wisdome;
The heathens hinted Wisdom as well as strength to be needful for a Soldier, when they appointed the Warlike Goddess Pallas to be the Patroness of Wisdom;
and certainly when our Lord Jesus directed his Disciples, if persecuted in one City, to flye to another, he never intended they should throw themselves into the jaws of roaring Lions,
and Certainly when our Lord jesus directed his Disciples, if persecuted in one city, to fly to Another, he never intended they should throw themselves into the Jaws of roaring Lions,
The holy Apostle Paul, who was as willing to dye for the Name of Christ as any, and was therefore by his love and zeal urged to go into the Theater at Ephesus, yet he took the prudent counsel and advice of his Friends, not to venture himself,
The holy Apostle Paul, who was as willing to die for the Name of christ as any, and was Therefore by his love and zeal urged to go into the Theater At Ephesus, yet he took the prudent counsel and Advice of his Friends, not to venture himself,
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nor by his presence provoke the enraged multitude, Act. 19.31. and afterward he made use of his Kinsmans help to secure his life from those who had bound themselves with an oath to kill him, Act. 23.16. and at last appeals to Caesar to avoid the mischief designed against him by the Jews, Act. 25.10.
nor by his presence provoke the enraged multitude, Act. 19.31. and afterwards he made use of his Kinsmans help to secure his life from those who had bound themselves with an oath to kill him, Act. 23.16. and At last appeals to Caesar to avoid the mischief designed against him by the jews, Act. 25.10.
and his fellow-Christian Compurgator in this matter, Act. 19 37. Ye have brought hither those men which are neither robbers of Churches (or as the original, NONLATINALPHABET sacrilegious persons) nor yet blasphemers of your goddess;
and his fellow-Christian Compurgator in this matter, Act. 19 37. You have brought hither those men which Are neither robbers of Churches (or as the original, sacrilegious Persons) nor yet blasphemers of your goddess;
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and therefore that which Josephus accounts one of Moses Laws, that none should blaspheme the Religion of another, though it be not a general duty (as appears by Elijahs mocking and scoffing at the God and religion of Baals Priests, 1 King. 18.27.) yet it holds good here as a rule of prudence, to avoid needless provoking of those that are without.
and Therefore that which Josephus accounts one of Moses Laws, that none should Blaspheme the Religion of Another, though it be not a general duty (as appears by Elijahs mocking and scoffing At the God and Religion of Baal's Priests, 1 King. 18.27.) yet it holds good Here as a Rule of prudence, to avoid needless provoking of those that Are without.
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And in this case I take this to be a sure rule, whatever act of ours hath rationally a greater likelihood to provoke, harden and enrage the hearts of men, rather than to convince and convert, is a fruit of indiscretion, not of Christian prudence;
And in this case I take this to be a sure Rule, whatever act of ours hath rationally a greater likelihood to provoke, harden and enrage the hearts of men, rather than to convince and convert, is a fruit of indiscretion, not of Christian prudence;
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It was certainly a favour from God when he inclined the heart of Trajane to order his Proconsul Plinius Secundus, desiring to know his pleasure in the case, that when any were brought before him,
It was Certainly a favour from God when he inclined the heart of Trajan to order his Proconsul Pliny Secundus, desiring to know his pleasure in the case, that when any were brought before him,
if now any should have rushed into the Judges presence, and taken the Devils work out of his hands (who is the accuser of the Brethren) it would surely have been a sinfull undervaluing the favour of God in that relaxation of their persecution.
if now any should have rushed into the Judges presence, and taken the Devils work out of his hands (who is the accuser of the Brothers) it would surely have been a sinful undervaluing the favour of God in that relaxation of their persecution.
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But now this advice must be bounded with a word of caution, for as we should take heed lest our zeal degenerate into ambition, and foolish vain-glory in suffering;
But now this Advice must be bounded with a word of caution, for as we should take heed lest our zeal degenerate into ambition, and foolish vainglory in suffering;
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the choosing iniquity rather than affliction; and therefore when fear or covetousness would urge us to sin, rather than suffer, let us remember, against our fears, that 'tis a more fearfull thing to fall into the hands of the living God, than dying men, Isa. 51.12.
the choosing iniquity rather than affliction; and Therefore when Fear or covetousness would urge us to since, rather than suffer, let us Remember, against our fears, that it's a more fearful thing to fallen into the hands of the living God, than dying men, Isaiah 51.12.
and against our earthly desires, let us remember, that if we gain the whole world, and lose our own souls, we shall be incomparable losers by the bargain, Matth. 16.26.
and against our earthly Desires, let us Remember, that if we gain the Whole world, and loose our own Souls, we shall be incomparable losers by the bargain, Matthew 16.26.
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On the other side, when ambition, vain-glory or humour would urge us to unnecessary sufferings, let us remember, that God who is Wisdome it self, hath no pleasure in fools, Eccl. 5 4. nor delights in those sacrifices which are not presented to him by prudent consideration and sober resolution,
On the other side, when ambition, vainglory or humour would urge us to unnecessary sufferings, let us Remember, that God who is Wisdom it self, hath no pleasure in Fools, Ecclesiastes 5 4. nor delights in those Sacrifices which Are not presented to him by prudent consideration and Sobrium resolution,
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and pardon the weakness, yet he no way delights in the sufferings which men bring upon themselves unnecessarily, by rash, imprudent carriage, whereby they betray their lives and liberties to the lusts and rage of men,
and pardon the weakness, yet he no Way delights in the sufferings which men bring upon themselves unnecessarily, by rash, imprudent carriage, whereby they betray their lives and Liberties to the Lustiest and rage of men,
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the Apostle Peter intimates the security of an evidently good and holy life, 1 Pet. 3.13. And who is he that will harm you, if ye be followers of that which is good? the chief pieces of Christian Religion are such as Papists, Turks and Infidels must needs acknowledge to be good;
the Apostle Peter intimates the security of an evidently good and holy life, 1 Pet. 3.13. And who is he that will harm you, if you be followers of that which is good? the chief Pieces of Christian Religion Are such as Papists, Turks and Infidels must needs acknowledge to be good;
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zeal in arguing and disputing brings on evil words and evil actions, but zeal in the practice of unquestionable duties, produceth good deeds in our selves,
zeal in arguing and disputing brings on evil words and evil actions, but zeal in the practice of unquestionable duties, Produceth good Deeds in our selves,
In a word, hot disputing, and cold living, or zeal in smaller, and luke-warmness in greater matters, is the ruine of grace in our selves, the confirming of sin in others,
In a word, hight disputing, and cold living, or zeal in smaller, and lukewarmness in greater matters, is the ruin of grace in our selves, the confirming of since in Others,
if I were to live among, and converse with Papists, I would chuse much rather to urge them to abstain from lying, drunkenness, malice, &c. and to have good thoughts of God, to have a continual sense of their dependance upon him,
if I were to live among, and converse with Papists, I would choose much rather to urge them to abstain from lying, Drunkenness, malice, etc. and to have good thoughts of God, to have a continual sense of their dependence upon him,
for good counsel, and sober exhortations speak love to mens souls, whereas disputes and arguings are usually thought to proceed onely from love to our own notions,
for good counsel, and Sobrium exhortations speak love to men's Souls, whereas disputes and arguings Are usually Thought to proceed only from love to our own notions,
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and much more profitably converse with those of different opinions, yea of different Religions. 4. When you do touch upon controverted points, rather enquire and propound, than positively assert, and violently oppose;
and much more profitably converse with those of different opinions, yea of different Religions. 4. When you do touch upon controverted points, rather inquire and propound, than positively assert, and violently oppose;
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but as more desiring truth should be honoured, than they reproached, I would calmly and meekly propound my reasons as grounds of doubting, rather than clear demonstrations;
but as more desiring truth should be honoured, than they reproached, I would calmly and meekly propound my Reasons as grounds of doubting, rather than clear demonstrations;
as violently to oppose, whereas a calm propounding of reasons, or doubts may work him to a serious consideration, which is the first step to the discovery of error and acknowledging of truth;
as violently to oppose, whereas a Cam propounding of Reasons, or doubts may work him to a serious consideration, which is the First step to the discovery of error and acknowledging of truth;
5. When you think your selves bound to reprove the sins of others, let it be done with a due consideration of the circumstances of time, place and persons;
5. When you think your selves bound to reprove the Sins of Others, let it be done with a due consideration of the Circumstances of time, place and Persons;
for obstinacy is usually made one essential part of an Heretick, and then, he that is heartily willing to close with every revealed truth, may be in an errour, but cannot be an Heretick;
for obstinacy is usually made one essential part of an Heretic, and then, he that is heartily willing to close with every revealed truth, may be in an error, but cannot be an Heretic;
and own truth when once clearly discovered, though formerly disowned, is like so much water upon the fire of rage kindled in the hearts of persecuting enemies to quench or abate it:
and own truth when once clearly discovered, though formerly disowned, is like so much water upon the fire of rage kindled in the hearts of persecuting enemies to quench or abate it:
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for to the reason of any that will but consider, it cannot but appear most unreasonable, to urge a person to believe what he cannot see any ground for,
for to the reason of any that will but Consider, it cannot but appear most unreasonable, to urge a person to believe what he cannot see any ground for,
'tis not long since it was the peculiar honour of the Popish Faction, to depose or murder Kings, blow up Parliaments, subvert States and Kingdomes, to procure their liberty, or secure themselves from suffering;
it's not long since it was the peculiar honour of the Popish Faction, to depose or murder Kings, blow up Parliaments, subvert States and Kingdoms, to procure their liberty, or secure themselves from suffering;
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and if any others have ventured upon such practices, I hope God hath taught them by his providence, what they would not learn from his word, that affliction is rather to be chos•n than sin,
and if any Others have ventured upon such practices, I hope God hath taught them by his providence, what they would not Learn from his word, that affliction is rather to be chos•n than since,
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and think to secure our selves by sinfull and unjustifiable courses. Let those therefore who prosess to believe that their God is a God hearing prayer,
and think to secure our selves by sinful and unjustifiable courses. Let those Therefore who prosess to believe that their God is a God hearing prayer,
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and that bottles up the tears of his people, and is able to do what he pleaseth, let them account prayers and tears their best arms, seeing they call in that God whose power extends as far as his will.
and that bottles up the tears of his people, and is able to do what he Pleases, let them account Prayers and tears their best arms, seeing they call in that God whose power extends as Far as his will.
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those Christians were in such a condition as we are now speaking of, whom the Apostle mindes, that they had need of patience, Heb. 10 36. Let it be our wisdome therefore to get a stock of that which will be so needfull for us, patience is alway a part of our duty,
those Christians were in such a condition as we Are now speaking of, whom the Apostle minds, that they had need of patience, Hebrew 10 36. Let it be our Wisdom Therefore to get a stock of that which will be so needful for us, patience is always a part of our duty,
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we should be so honest and plain-hearted in our Promises, Contracts, Covenants, and dealings with others, that they may reverence our Religion as teaching us to do the best things,
we should be so honest and plainhearted in our Promises, Contracts, Covenants, and dealings with Others, that they may Reverence our Religion as teaching us to do the best things,
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'Twould be no small part of our security if our carriage towards others might speak for us that which the Poet makes Achilles speak concerning himself,
'twould be no small part of our security if our carriage towards Others might speak for us that which the Poet makes Achilles speak Concerning himself,
be often weighing in the scales of sober and serious consideration, a precious soul against a vile body; and then minde thy self, that the worst which persecuting enemies can do, is to destroy a corruptible body,
be often weighing in the scales of Sobrium and serious consideration, a precious soul against a vile body; and then mind thy self, that the worst which persecuting enemies can do, is to destroy a corruptible body,
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but the worst which God can do is to destroy thine immortal soul. Christ arms his Disciples against fear of suffering by this consideration, Matth. 10.28.
but the worst which God can do is to destroy thine immortal soul. christ arms his Disciples against Fear of suffering by this consideration, Matthew 10.28.
'tis bound up in the life and welfare of the soul, as Jacobs life is said to be bound up in Benjamins, Gen 44 30. and therefore you cannot secure the welfare of the outward man, by betraying and casting away that which is the life and welfare of the inward man.
it's bound up in the life and welfare of the soul, as Jacobs life is said to be bound up in Benjamites, Gen 44 30. and Therefore you cannot secure the welfare of the outward man, by betraying and casting away that which is the life and welfare of the inward man.
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and the Apostle Paul having experienced it himself, adviseth the believing Hebrews to it, Heb. 12.1, 2, 3. Looking unto Jesus, &c. Now this consideration will suggest to us,
and the Apostle Paul having experienced it himself, adviseth the believing Hebrews to it, Hebrew 12.1, 2, 3. Looking unto jesus, etc. Now this consideration will suggest to us,
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When poor Christians are kept by the bloody Inquisition in dark Holes and Caves from the eyes of all the world, they cannot be kept from the eye of God, Rev. 2.13. I know thy works, and where thou dwellest, even where Satans seat is;
When poor Christians Are kept by the bloody Inquisition in dark Holes and Caves from the eyes of all the world, they cannot be kept from the eye of God, Rev. 2.13. I know thy works, and where thou dwellest, even where Satan seat is;
this was the encouragement which Christ gave his persecuted Church of Pergamos; thy condition is known to that God whose heart is as tender, as his eye piercing;
this was the encouragement which christ gave his persecuted Church of Pergamum; thy condition is known to that God whose heart is as tender, as his eye piercing;
and whose arm can reach as far as his eye, and whose wisdome knows how to direct the sufferings of every beleever for his own, his Churches, and that beleevers real good.
and whose arm can reach as Far as his eye, and whose Wisdom knows how to Direct the sufferings of every believer for his own, his Churches, and that believers real good.
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Who art thou that thou shouldest be afraid of a man that shall dye, and of the son of man which shall be made as grass? and forgettest the Lord thy Maker,
Who art thou that thou Shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass? and forgettest the Lord thy Maker,
Oh Sirs, could we but heartily believe this, what a sorry temptation would persecution be? If this faith were strong, persecution would be exceeding weak;
O Sirs, could we but heartily believe this, what a sorry temptation would persecution be? If this faith were strong, persecution would be exceeding weak;
and shall now close up all with a word of Exhortation, That if it be such a real ground of trouble, &c. then let us make it our earnest prayer to God, that our Land may still be a Goshen, and a Valley of Vision, and not an Egypt, or the vale of the shadow of death, that we may still enjoy the Ordinances of the Gospel,
and shall now close up all with a word of Exhortation, That if it be such a real ground of trouble, etc. then let us make it our earnest prayer to God, that our Land may still be a Goshen, and a Valley of Vision, and not an Egypt, or the vale of the shadow of death, that we may still enjoy the Ordinances of the Gospel,
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that our lot may never fall among Ezekiels Scorpions or pricking briars, and grieving thorns, Ezek. 2.6. and 28.24. Let us heartily pray for that blessedness mentioned Psal. 65.4.
that our lot may never fallen among Ezekiel's Scorpions or pricking briers, and grieving thorns, Ezekiel 2.6. and 28.24. Let us heartily pray for that blessedness mentioned Psalm 65.4.
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WHen our Lord and Saviour had finisht his heavenly soul-searching Sermon in the Chapter foregoing, he came so close in the application to the Scribes and Pharisees, a proud hypocriticall people, that they (not able to indure their pride and hypocrisie should be so soundly convinced and openly detected) combined and contrived, (by urging, and watching,
WHen our Lord and Saviour had finished his heavenly soul-searching Sermon in the Chapter foregoing, he Come so close in the application to the Scribes and Pharisees, a proud hypocritical people, that they (not able to endure their pride and hypocrisy should be so soundly convinced and openly detected) combined and contrived, (by urging, and watching,
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and catching words) to accuse him and stop his mouth at least, if not his breath These con•rivances and practises of theirs, were not unknown to him that knew all things,
and catching words) to accuse him and stop his Mouth At least, if not his breath These con•rivances and practises of theirs, were not unknown to him that knew all things,
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and that was his intent, as you may see ver. 40, 42. First of all, Beware of, for the adverb is not to be joyned to the verb taught, but to the word beware, i. e.
and that was his intent, as you may see for. 40, 42. First of all, Beware of, for the adverb is not to be joined to the verb taught, but to the word beware, i. e.
NONLATINALPHABET, first of all is not used distributively, but eminently; as much as to say chiefly, especially beware, &c. so it is used by the Apostle:
, First of all is not used distributively, but eminently; as much as to say chiefly, especially beware, etc. so it is used by the Apostle:
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Many usefull lessons might be commended from the other particulars, but my meditations are confined to the last, the Doctrine, the caution, Beware of the leaven, &c. and only spend as much time in opening the Text and Doctrine,
Many useful Lessons might be commended from the other particulars, but my meditations Are confined to the last, the Doctrine, the caution, Beware of the leaven, etc. and only spend as much time in opening the Text and Doctrine,
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The explication of this Doctrine would lye in the speaking to these particulars: 1. What hypocrisie is. 2. How it is resembled by leaven. 3. Why called the leaven of the Pharisees. 4. Wherein is it so dangerous. 1. What hypocrisie is:
The explication of this Doctrine would lie in the speaking to these particulars: 1. What hypocrisy is. 2. How it is resembled by leaven. 3. Why called the leaven of the Pharisees. 4. Wherein is it so dangerous. 1. What hypocrisy is:
The Hebrew word signifieth both a wicked man and a deceiver. And it is observed, that those whom David the devoutest man called wicked, Solomon the wisest man calls fools, and Job the most upright man calls hypocrites: all is but one and the same thing under divers names.
The Hebrew word signifies both a wicked man and a deceiver. And it is observed, that those whom David the devoutest man called wicked, Solomon the Wisest man calls Fools, and Job the most upright man calls Hypocrites: all is but one and the same thing under diverse names.
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are hypocrites and do not know it: In this case it is probable the Pharisee was, and those signified by the five foolish Virgins, and all formall Christians that are not regenerated by the spirit,
Are Hypocrites and do not know it: In this case it is probable the Pharisee was, and those signified by the five foolish Virgins, and all formal Christians that Are not regenerated by the Spirit,
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You outwardly appear righteous unto men, but within you are full of hypocrisie and iniquity. 2. Leaven is very spreading, a little leaven leaveneth the whole lump:
You outwardly appear righteous unto men, but within you Are full of hypocrisy and iniquity. 2. Leaven is very spreading, a little leaven leaveneth the Whole lump:
and all his duties, parts, performances, leavens all, as we may observe, Esa. 1.12, 13, 14, 15. Esa. 66.3. 3. Leaven is of a sour tast, and ingratefull smell;
and all his duties, parts, performances, leavens all, as we may observe, Isaiah 1.12, 13, 14, 15. Isaiah 66.3. 3. Leaven is of a sour taste, and ingrateful smell;
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it is all for the praise of men: the Scribes and Pharisees were all for preheminence, chief places, chief seats, chief appellations, to be called Rabbi, Rabbi: and if others will not admire and over value them, they will admire and advance themselves:
it is all for the praise of men: the Scribes and Pharisees were all for pre-eminence, chief places, chief seats, chief appellations, to be called Rabbi, Rabbi: and if Others will not admire and over valve them, they will admire and advance themselves:
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3. Why is it called the leaven of the Pharisees? Because they were leavened with it to purpose, they were exact and supereminent in this divelish art of personating and counterfeiting to the life.
3. Why is it called the leaven of the Pharisees? Because they were leavened with it to purpose, they were exact and supereminent in this devilish art of personating and counterfeiting to the life.
his next born the Jesuites, so like their predecessors the Pharisees, that a man may believe that Christ looked so farre as to them in Matth 23. and strook at them through the Pharisees sides, that they were indeed the types,
his next born the Jesuits, so like their predecessors the Pharisees, that a man may believe that christ looked so Far as to them in Matthew 23. and strook At them through the Pharisees sides, that they were indeed the types,
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and both upon the account of extraordinary holinesse, and high actings of devotion. And so for their conversation, there was grosse hypocrisie in all to be seen;
and both upon the account of extraordinary holiness, and high actings of devotion. And so for their Conversation, there was gross hypocrisy in all to be seen;
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4. Wherein is this leaven of hypocrisie so dangerous, that Ministers and people, ought firstly, chiefly to beware of it? A very little and briefly of that:
4. Wherein is this leaven of hypocrisy so dangerous, that Ministers and people, ought firstly, chiefly to beware of it? A very little and briefly of that:
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There is great danger of it: 1. For we have the ground of the matter in our selves, hearts deceitfull above all things, and desperately wicked; who can know thy wickednesse? I the Lord search the heart,
There is great danger of it: 1. For we have the ground of the matter in our selves, hearts deceitful above all things, and desperately wicked; who can know thy wickedness? I the Lord search the heart,
and for a false heart, hath false wayes, false Doctrines, false faiths, false seasons, false ends and aims, vix caret effectu, when two such be agreed to such a purpose, hardly will they be frustrated.
and for a false heart, hath false ways, false Doctrines, false faiths, false seasons, false ends and aims, vix caret effectu, when two such be agreed to such a purpose, hardly will they be frustrated.
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all these hopes must perish to the hypocrite: perish like a ship at the very mouth of the haven, perish whiles they are crying Lord, Lord: perish into everlasting horrour, and eternall dispair.
all these hope's must perish to the hypocrite: perish like a ship At the very Mouth of the Haven, perish while they Are crying Lord, Lord: perish into everlasting horror, and Eternal despair.
Here I could shew you how much you are concerned to beware of the Pharisees leaven in doctrinals, to beware of Doctrines advancing any thing in man, or of man:
Here I could show you how much you Are concerned to beware of the Pharisees leaven in doctrinals, to beware of Doctrines advancing any thing in man, or of man:
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doctrines of will-worship, superstition, voluntary humility, &c. doctrines ascribing too much to, and laying too much stresse on, externals in worship not instituted by Christ:
doctrines of will-worship, Superstition, voluntary humility, etc. doctrines ascribing too much to, and laying too much stress on, externals in worship not instituted by christ:
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But I shall choose rather to prosecute this Use, by endeavouring to give an Answer and resolution to two Questions, which together constitute a great and weighty Case of Conscience. Quest.
But I shall choose rather to prosecute this Use, by endeavouring to give an Answer and resolution to two Questions, which together constitute a great and weighty Case of Conscience. Quest.
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But I shall labour to trace out and unkennel that latent, close, and deep Hypocrisie, formally self-deceiving Hypocrisie, whereby the Hypocrite may cousin others, and himself too.
But I shall labour to trace out and unkennel that latent, close, and deep Hypocrisy, formally Self-deceiving Hypocrisy, whereby the Hypocrite may Cousin Others, and himself too.
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And hence the most serious, inquisitive, jealous, and heart-searching Christians have used to call God in to their help in this work, Search me O God and know my heart, try me and know my reins, &c. Search my heart and try my reins, examine whether there be any way of wickednesse in me.
And hence the most serious, inquisitive, jealous, and heart-searching Christians have used to call God in to their help in this work, Search me Oh God and know my heart, try me and know my reins, etc. Search my heart and try my reins, examine whither there be any Way of wickedness in me.
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And we are not directed to absurdities, when we are cautioned to beware of men, to take heed of those that come in sheeps cloathing, but inwardly are ravening Wolves.
And we Are not directed to absurdities, when we Are cautioned to beware of men, to take heed of those that come in Sheep clothing, but inwardly Are ravening Wolves.
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And we are not herein bid to make Brick without straw, for the spirit of a man which is in him knoweth the things of a man, and as face answereth to face in a glasse, so doth the heart of man to man.
And we Are not herein bid to make Brick without straw, for the Spirit of a man which is in him Knoweth the things of a man, and as face Answers to face in a glass, so does the heart of man to man.
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and the Canon of Scripture not compleated) was the gift of discerning of spirits: some think that by vertue of this gift, Peter discerned Ananias and Saphira their hypocrisie, and afterwards Simon Magus his too, which Philip could not do,
and the Canon of Scripture not completed) was the gift of discerning of spirits: Some think that by virtue of this gift, Peter discerned Ananias and Sapphira their hypocrisy, and afterwards Simon Magus his too, which Philip could not do,
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to any man that had reason and but common illumination, Simon Magus his hypocrisie might easily and clearly appear in that motion of his [ Sell me this gift ] Who but an hypocrite could have thought it had been to be sold? and who but an hypocrite would have offered money for it? It was easie to conclude him in the gall of bitternesse, and the bond of iniquity.
to any man that had reason and but Common illumination, Simon Magus his hypocrisy might Easily and clearly appear in that motion of his [ Fell me this gift ] Who but an hypocrite could have Thought it had been to be sold? and who but an hypocrite would have offered money for it? It was easy to conclude him in the Gall of bitterness, and the bound of iniquity.
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And the Ministers of the Gospel have authority, calling, and commission (and therefore gifts) to detect and bewray the guiles and wiles, the depths and deceits and snares of Satan, much more the workings and turnings of mens deceitfull hearts;
And the Ministers of the Gospel have Authority, calling, and commission (and Therefore Gifts) to detect and bewray the guiles and wiles, the depths and Deceits and snares of Satan, much more the workings and turnings of men's deceitful hearts;
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and the Word of God (which is the main and principall weapon of their warfare) is quick and powerfull, a discerner of the thoughts and intents of the heart:
and the Word of God (which is the main and principal weapon of their warfare) is quick and powerful, a discerner of the thoughts and intents of the heart:
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It is not a poor souls fearing and doubting his hypocrisie, accusing and charging himself with it, crying out of himself as a wretched man by reason of it, that concludes and determines he is such.
It is not a poor Souls fearing and doubting his hypocrisy, accusing and charging himself with it, crying out of himself as a wretched man by reason of it, that concludes and determines he is such.
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Holy Mr Bradford would many times subscribe himself in his Letters, John the hypocrite, and a very painted Sepulchre. Agur one of the wisest men living, condemns himself for being more bruitish than any man,
Holy Mr Bradford would many times subscribe himself in his Letters, John the hypocrite, and a very painted Sepulchre. Agur one of the Wisest men living, condemns himself for being more brutish than any man,
And David one of the holiest and devoutest men living, upon an ordinary temptation, viz. the prosperity of the wicked, was very apt to charge the wayes of God with unprofitablenesse;
And David one of the Holiest and devoutest men living, upon an ordinary temptation, viz. the Prosperity of the wicked, was very apt to charge the ways of God with unprofitableness;
but afterwards seeing his errour, he chargeth it so upon himself, that he upbraids and condemns himself for foolish and ignorant, and a very beast before God.
but afterwards seeing his error, he charges it so upon himself, that he upbraids and condemns himself for foolish and ignorant, and a very beast before God.
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so there is great need of giving more humility to those that have most grace. 2. Partly, because where there is true grace, there is an insatiable desire of more.
so there is great need of giving more humility to those that have most grace. 2. Partly, Because where there is true grace, there is an insatiable desire of more.
and knowing that we know him; between believing, and knowing that we believe: so there is between having sincerity, and finding a feeling of it constantly;
and knowing that we know him; between believing, and knowing that we believe: so there is between having sincerity, and finding a feeling of it constantly;
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This is not granted to all, and seldome to any at all times, that so there may be a season for the exercise of other graces, humility, fear and trembling, fear of sollicitude, and diligence in making our calling and election sure.
This is not granted to all, and seldom to any At all times, that so there may be a season for the exercise of other graces, humility, Fear and trembling, Fear of solicitude, and diligence in making our calling and election sure.
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4. Nor are they foul failings, nor dangerous fallings into grosse sins (if a man die not impenitently in them) that do constitute an hypocrite; indeed raigning sin doth.
4. Nor Are they foul failings, nor dangerous fallings into gross Sins (if a man die not impenitently in them) that do constitute an hypocrite; indeed reigning since does.
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David was guilty of adultery and murther, and puft up with exceeding pride and vain-glory, in the multitude of his Subjects, and strength of his Kingdome:
David was guilty of adultery and murder, and puffed up with exceeding pride and vainglory, in the multitude of his Subject's, and strength of his Kingdom:
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but Davids repenting and rising again, cleared him from being an hypocrite, so that the spirit of God testifies from his own mouth, that he was upright, and kept himself from his iniquity, i. e.
but Davids repenting and rising again, cleared him from being an hypocrite, so that the Spirit of God Testifies from his own Mouth, that he was upright, and kept himself from his iniquity, i. e.
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Thou hast not been as my servant David, who kept all my Commandments, and followed me with all his heart, to do that only which was right in my sight.
Thou hast not been as my servant David, who kept all my commandments, and followed me with all his heart, to do that only which was right in my sighed.
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Job confessed himself a sinner, and that many were his iniquities and transgressions; but Job would never confesse himself an hypocrite: no, he would keep his integrity till he died;
Job confessed himself a sinner, and that many were his iniquities and transgressions; but Job would never confess himself an hypocrite: no, he would keep his integrity till he died;
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He prayes that God would take from him the way of lying. And the promise of mercy and pardon is not only to sinnes, but backslidings; I will heal their backslidings.
He prays that God would take from him the Way of lying. And the promise of mercy and pardon is not only to Sins, but backslidings; I will heal their backslidings.
Indeed to be bent to backsliding is a dangerous sign of prevailing hypocrisie, and yet some in this case shall turn and walk after the Lord. We do not read of the people of God, that they did revolt and backslide into the same grosse sinnes after repentance;
Indeed to be bent to backsliding is a dangerous Signen of prevailing hypocrisy, and yet Some in this case shall turn and walk After the Lord. We do not read of the people of God, that they did revolt and backslide into the same gross Sins After Repentance;
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no more than Solomons falling and Idolatry (which he repented of, witnesse the book of Ecclesiastes ) doth conclude him an hypocrite when he built the Temple,
no more than Solomons falling and Idolatry (which he repented of, witness the book of Ecclesiastes) does conclude him an hypocrite when he built the Temple,
and the holy Prophet Jeremy cries out, the heart is deceitfull, &c. he meant his own heart as well as others; and Solomon the wisest man gives this advice.
and the holy Prophet Jeremiah cries out, the heart is deceitful, etc. he meant his own heart as well as Others; and Solomon the Wisest man gives this Advice.
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hypocrisie may have its presence, but not predominance in the sincerest children of God. Thus you see what doth not conclude an hypocrite, though it come very near.
hypocrisy may have its presence, but not predominance in the Sincerest children of God. Thus you see what does not conclude an hypocrite, though it come very near.
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so did they Joh. 6. That they perform some duties in obedience to it, so did Herod, Mark 6. That they are morall and without blame in some things outwardly, so was the young man. That they are zealous against some publick corruptions,
so did they John 6. That they perform Some duties in Obedience to it, so did Herod, Mark 6. That they Are moral and without blame in Some things outwardly, so was the young man. That they Are zealous against Some public corruptions,
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as Augustine that prayed for grace and chastity, but his heart secretly prayed the while, not yet Lord. There may be powring out of prayers as the Ninevites, they cried mightily;
as Augustine that prayed for grace and chastity, but his heart secretly prayed the while, not yet Lord. There may be Pouring out of Prayers as the Ninevites, they cried mightily;
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Luk. 18. If all this cannot save a man from the guilt of hypocrisie, and portion of hypocrites, what shall? If these come short of Heaven, where shall they appear that come farre short of them? Oh then who can be saved, Streight is the gate, and narrow is the way that leads to life, and few find it. Salvation work is to be wrought out with fear and trembling. Beware then of the leaven, &c.
Luk. 18. If all this cannot save a man from the guilt of hypocrisy, and portion of Hypocrites, what shall? If these come short of Heaven, where shall they appear that come Far short of them? O then who can be saved, Straight is the gate, and narrow is the Way that leads to life, and few find it. Salvation work is to be wrought out with Fear and trembling. Beware then of the leaven, etc.
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whether we are in the number of hypocrites, and tending to their portion? whether this deluding, destroying, predominating, damning leaven of hypocrisie be in us?
whither we Are in the number of Hypocrites, and tending to their portion? whither this deluding, destroying, predominating, damning leaven of hypocrisy be in us?
honours, riches, carnall and sensuall pleasures, his aym, his interest, his chief delight. If the heart and affections be let out to these things immoderately:
honours, riches, carnal and sensual pleasures, his aim, his Interest, his chief delight. If the heart and affections be let out to these things immoderately:
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and this leavened all Judas his hearing and conversing with Christ, his over-officiousnesse Some conceive from Judas his kissing Christ in the garden, &c. that he was more than ordinarily familiar and officious about him,
and this leavened all Judas his hearing and conversing with christ, his over-officiousnesse some conceive from Judas his kissing christ in the garden, etc. that he was more than ordinarily familiar and officious about him,
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There can be no serving God and Mammon, if we cannot moderate and temperate affections, both in the desires, in the affections, in the use, in the injoyments,
There can be not serving God and Mammon, if we cannot moderate and temperate affections, both in the Desires, in the affections, in the use, in the enjoyments,
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Nay if the world be not crucified to us, and we to the world, we are still in danger of this gall of bitternesse, this leaven of hypocrisie. This is exemplified in the Jews in Babylon, they would come to the Prophet, and sit before him as Gods people (with much seeming reverence,
Nay if the world be not Crucified to us, and we to the world, we Are still in danger of this Gall of bitterness, this leaven of hypocrisy. This is exemplified in the jews in Babylon, they would come to the Prophet, and fit before him as God's people (with much seeming Reverence,
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Therefore as you love your souls, beware of the love of the world, and set not your affections on things below, but on things above, else you will not be able to avoid the guilt and danger of hypocrisie.
Therefore as you love your Souls, beware of the love of the world, and Set not your affections on things below, but on things above, Else you will not be able to avoid the guilt and danger of hypocrisy.
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and is a discerner of the thoughts and intents of the heart, to cast down imaginations, and every high thing that exalteth it self against the knowledge of God,
and is a discerner of the thoughts and intents of the heart, to cast down Imaginations, and every high thing that Exalteth it self against the knowledge of God,
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So Ahab hated Micaiah and his Ministry, because he prophesied evil to him, in his evil wayes, he spake the Word of God, the truth to him, which Ahabs corrupt life, and hypocritical heart could not bear.
So Ahab hated Micaiah and his Ministry, Because he prophesied evil to him, in his evil ways, he spoke the Word of God, the truth to him, which Ahabs corrupt life, and hypocritical heart could not bear.
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Herod heard John Baptist gladly in other things, but when he preached against his having his brothers wife, when he came home to his conscience, to his very darling fin,
Herod herd John Baptist gladly in other things, but when he preached against his having his Brother's wife, when he Come home to his conscience, to his very darling fin,
What warnings and instructions had Judas? What convictions and reprehensions had Ahab and Herod? and yet as to those things which the word opposed they were still the same men.
What Warnings and instructions had Judas? What convictions and reprehensions had Ahab and Herod? and yet as to those things which the word opposed they were still the same men.
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If men that hear much minde nothing, if there be no change, no alteration, but they are still where and what they were, where they are still as carnal;
If men that hear much mind nothing, if there be no change, no alteration, but they Are still where and what they were, where they Are still as carnal;
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nay though they have tasted the good word of God, and the powers of the world to come, if yet they bring not forth meet fruit for him that dresseth it, that ground is rejected, that heart is near to cursing and burning, there is some guile and hypocrisie there, there would be some growing else.
nay though they have tasted the good word of God, and the Powers of the world to come, if yet they bring not forth meet fruit for him that dresseth it, that ground is rejected, that heart is near to cursing and burning, there is Some guile and hypocrisy there, there would be Some growing Else.
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which seems to be Pauls case, or no higher than good nature and moral qualifications, this seems to be the young mans case; they are no farther than those were at that time, in an ignorant and insincere condition.
which seems to be Paul's case, or no higher than good nature and moral qualifications, this seems to be the young men case; they Are no farther than those were At that time, in an ignorant and insincere condition.
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and infused habits, from God, and for God, from a new heart, Ezek. 36.25. from the Law written in the heart, from the love of God shed abroad in the heart, and constraining to love;
and infused habits, from God, and for God, from a new heart, Ezekiel 36.25. from the Law written in the heart, from the love of God shed abroad in the heart, and constraining to love;
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but yet if we consider the principles that he was acted by, the great wonder will be, not that he did so much, but that he did no more, for saith he, Christ liveth in me, and the life that I live I live by the faith of the Son of God, &c. And so the ends of a mans actions are a great discovery of sincerity or hypocrisie.
but yet if we Consider the principles that he was acted by, the great wonder will be, not that he did so much, but that he did no more, for Says he, christ lives in me, and the life that I live I live by the faith of the Son of God, etc. And so the ends of a men actions Are a great discovery of sincerity or hypocrisy.
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Jehu destroyed Ahabs house, executed vengeance, Gods judgements against that wicked Family resolutely and throughly destroyed Baal, &c. but his ends were carnal, the establishment of the Kingdome to him, and his Family:
Jehu destroyed Ahabs house, executed vengeance, God's Judgments against that wicked Family resolutely and thoroughly destroyed Baal, etc. but his ends were carnal, the establishment of the Kingdom to him, and his Family:
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5. If thou canst not bring thy heart to suffer for the Name of Christ, when thou hast a good Cause, and a good Call, and amongst the good people of God,
5. If thou Canst not bring thy heart to suffer for the Name of christ, when thou hast a good Cause, and a good Call, and among the good people of God,
if there be no more deep rooting of it in thee, but in temptation thou fall away, it is apparent thy heart is but stony ground, and thou art leavened with hypocrisie. If your faith cannot bear the trial,
if there be no more deep rooting of it in thee, but in temptation thou fallen away, it is apparent thy heart is but stony ground, and thou art leavened with hypocrisy. If your faith cannot bear the trial,
It is apparent thy faith, and thy heart is not right, thou hast not a thorough respect to the recompence of reward, thou dost not see him that is invisible.
It is apparent thy faith, and thy heart is not right, thou hast not a thorough respect to the recompense of reward, thou dost not see him that is invisible.
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yet if it be against Gods Law, though thou makest many prayers with the Jews, and performest many services, and doest many things with Herod, and hast many glorious and gracious expressions with Baalam, yet thou art in the gall of bitterness, and bond of iniquity.
yet if it be against God's Law, though thou Makest many Prayers with the jews, and performest many services, and dost many things with Herod, and hast many glorious and gracious expressions with Balaam, yet thou art in the Gall of bitterness, and bound of iniquity.
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and all thy services will be rejected by the All-seeing jealous God, before whom all things are open and naked, and with whom thou hast to do, because if thou regardest iniquity in thy heart, the rise and root of all thy duties and performances, is but the leaven of the Pharisees which is hypocrisie.
and all thy services will be rejected by the All-seeing jealous God, before whom all things Are open and naked, and with whom thou hast to do, Because if thou regardest iniquity in thy heart, the rise and root of all thy duties and performances, is but the leaven of the Pharisees which is hypocrisy.
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that is, be very serious, and throughly resolved, and industrious in a case of this weight and concernment, Be diligent that you may be found of him in peace.
that is, be very serious, and thoroughly resolved, and Industria in a case of this weight and concernment, Be diligent that you may be found of him in peace.
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but that in simplicity and sincerity of heart thou hast thy conversation (not with carnal wisdome) thou hast then occasion of much rejoycing, but if thou art negligent in this, thy doubts and fears will hang upon and keep thee low to thy dying day;
but that in simplicity and sincerity of heart thou hast thy Conversation (not with carnal Wisdom) thou hast then occasion of much rejoicing, but if thou art negligent in this, thy doubts and fears will hang upon and keep thee low to thy dying day;
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but striving indeed, setting your whole heart to it, being very diligent to purge out this leaven, working out your salvation with fear and trembling, giving all diligence to make your calling and election sure;
but striving indeed, setting your Whole heart to it, being very diligent to purge out this leaven, working out your salvation with Fear and trembling, giving all diligence to make your calling and election sure;
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Indeed there is so much work on our hands, such commands, such promises to believe, such corruptions to subdue, such temptations to resist, the careless of carnal failing in any of which will charge us with hypocrisie.
Indeed there is so much work on our hands, such commands, such promises to believe, such corruptions to subdue, such temptations to resist, the careless of carnal failing in any of which will charge us with hypocrisy.
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all flattery is dangerous, but self flattery of all other most dangerous, and of all others in the business of salvation most pernicious. It is the advice of the Devil,
all flattery is dangerous, but self flattery of all other most dangerous, and of all Others in the business of salvation most pernicious. It is the Advice of the devil,
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and thy own hypocrisie, to favour thy self, flatter thy self, hope well, &c. The advice of God is, Search and try your wayes, examine your selves, 2 Cor. 13.5. Work out your salvation with fear and trembling.
and thy own hypocrisy, to favour thy self, flatter thy self, hope well, etc. The Advice of God is, Search and try your ways, examine your selves, 2 Cor. 13.5. Work out your salvation with Fear and trembling.
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Had the foolish Virgins had but this care, this fear, they had had •yl in their vessels, as well as Lamps. Had those glorious professours in Matth. 7.22. had but this jealousie and suspicion, they might have escaped that dismal sentence, Depart from me you workers of iniquity.
Had the foolish Virgins had but this care, this Fear, they had had •yl in their vessels, as well as Lamps. Had those glorious professors in Matthew 7.22. had but this jealousy and suspicion, they might have escaped that dismal sentence, Depart from me you workers of iniquity.
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And this the ground of all the glorious performances of the Saints, they saw him that was invisible, as Micaiah saw the Lord in his Throne, and therefore feared not to deal plainly and sincerely with Ahab, though on his Throne.
And this the ground of all the glorious performances of the Saints, they saw him that was invisible, as Micaiah saw the Lord in his Throne, and Therefore feared not to deal plainly and sincerely with Ahab, though on his Throne.
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When the Psalmist had convinced and reproved the wickedness, and formal hypocrisie of ungodly presumptuous men, he concludes, Now consider this you that forget God, &c. Intimating this to be the reason of all ungodly hypocritical conversation, a forgetting God.
When the Psalmist had convinced and reproved the wickedness, and formal hypocrisy of ungodly presumptuous men, he concludes, Now Consider this you that forget God, etc. Intimating this to be the reason of all ungodly hypocritical Conversation, a forgetting God.
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If men were acquained with God, and did not forget him, acquainted with his Omnisciency, Psal. 139.1, 2. with his All-sufficiency, Gen. 17.1. with the power of his anger, Ps. 90.11. the infiniteness of his goodness, Isa, 55.7, 8. they would conclude, and live under the awe and power of such conclusions.
If men were acquainted with God, and did not forget him, acquainted with his Omnisciency, Psalm 139.1, 2. with his All-sufficiency, Gen. 17.1. with the power of his anger, Ps. 90.11. the infiniteness of his Goodness, Isaiah, 55.7, 8. they would conclude, and live under the awe and power of such conclusions.
4. Be much and daily in the renewing faith and repentance. If there be such danger of hypocrisie, there is necessity of renewing faith and repentance for fear hypocrisie may be in them.
4. Be much and daily in the renewing faith and Repentance. If there be such danger of hypocrisy, there is necessity of renewing faith and Repentance for Fear hypocrisy may be in them.
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5. Put forth your greatest strength and care to mortifie those lusts and corruptions that are the fewel to hypocrisie, pride, vain-glory, worldly-mindedness, self-love.
5. Put forth your greatest strength and care to mortify those Lustiest and corruptions that Are the fuel to hypocrisy, pride, vainglory, Worldly-mindedness, Self-love.
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and opposing it, as love to God, humility, self-denial, heavenly-mindedness, mortifying the flesh, much commnion with God, if these be in you and abound, you shall not be barren nor unfruitfull,
and opposing it, as love to God, humility, self-denial, Heavenly-mindedness, mortifying the Flesh, much commnion with God, if these be in you and abound, you shall not be barren nor unfruitful,
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6. Press the Lord much, and urge him close with the promises of a new heart, of circumcising your hearts, and causing you to love the Lord with all your heart, of putting his fear into your heart.
6. Press the Lord much, and urge him close with the promises of a new heart, of circumcising your hearts, and causing you to love the Lord with all your heart, of putting his Fear into your heart.
If he urge and press you (in his word) with his precepts, and your duty, do you urge and press him as much (in your prayers) with his promises, spread his own hand-writing and seals before him;
If he urge and press you (in his word) with his Precepts, and your duty, do you urge and press him as much (in your Prayers) with his promises, spread his own handwriting and Seals before him;
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here is thy hand-writing in thy Word, and in the last Sacrament, I had thy Seal affixed to it, I am resolved to be as importunate till I have obtained,
Here is thy handwriting in thy Word, and in the last Sacrament, I had thy Seal affixed to it, I am resolved to be as importunate till I have obtained,
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and mine own heart, that I have nothing to glory in, but I shall wholly glory in the Lord; and I do resolve and believe I shall, to eternity celebrate and magnifie the riches of the glory of thy Grace.
and mine own heart, that I have nothing to glory in, but I shall wholly glory in the Lord; and I do resolve and believe I shall, to eternity celebrate and magnify the riches of the glory of thy Grace.
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and if thou wilt have regard to them there, and appear to be a God of truth to my soul, a poor creature that hath long feared to burn in hell for hypocrisie, will be made, secured, and made happy for ever.
and if thou wilt have regard to them there, and appear to be a God of truth to my soul, a poor creature that hath long feared to burn in hell for hypocrisy, will be made, secured, and made happy for ever.
Consider 1. That the purging out this leaven, is the great care and business of a Christians life, this will afford him fear and trembling work to his dying day;
Consider 1. That the purging out this leaven, is the great care and business of a Christians life, this will afford him Fear and trembling work to his dying day;
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this till it be done, makes the gate so streight, and the way so narrow to life, that few finde it, and if it be done, renders all the service of Christ ever after an easie yoak, and a light burden.
this till it be done, makes the gate so straight, and the Way so narrow to life, that few find it, and if it be done, renders all the service of christ ever After an easy yoke, and a Light burden.
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What must Christians doe, that the influence of the Ordinances may abide upon them? 1 CHRON. 29.18. O Lord God of Abraham, Isaac, and Israel our Fathers:
What must Christians do, that the influence of the Ordinances may abide upon them? 1 CHRONICLES. 29.18. O Lord God of Abraham, Isaac, and Israel our Father's:
2. This if it be done gives us actual possession of the Kingdome of God in grace, which consists of righteousness and peace, and joy in the Holy Ghost, and administers an assured and abundant entrance into the everlasting Kingdome of our Lord Jesus Christ in glory.
2. This if it be done gives us actual possession of the Kingdom of God in grace, which consists of righteousness and peace, and joy in the Holy Ghost, and administers an assured and abundant Entrance into the everlasting Kingdom of our Lord jesus christ in glory.
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I have him, I have gotten him from thee, for all thy blood, thy Miracles, thy Gospel, thy wooings, thy beseechings, thy knockings and strivings of thy Spirit;
I have him, I have got him from thee, for all thy blood, thy Miracles, thy Gospel, thy wooings, thy beseechings, thy knockings and strivings of thy Spirit;
And this would prevent consciences gnawing and galling to eternity. What are all my desires, my seekings and knockings, prayers, fasts, Sacraments, hearing in season,
And this would prevent Consciences gnawing and galling to eternity. What Are all my Desires, my seekings and knockings, Prayers, fasts, Sacraments, hearing in season,
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Have I forsaken so many sins, denied my self so many contents and pleasures, subdued so many lusts, born so many scoffes, suffered so much in my body and estate,
Have I forsaken so many Sins, denied my self so many contents and pleasures, subdued so many Lustiest, born so many scoffs, suffered so much in my body and estate,
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and all this may be prevented, if we would beware of the leaven of hypocrisie, and seriously observe those Characters, and carefully practice those Directions.
and all this may be prevented, if we would beware of the leaven of hypocrisy, and seriously observe those Characters, and carefully practice those Directions.
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4. Consider the means you have long had, and yet do enjoy, Gods admirable forbearance and patience, a powerfull Ministries incessant labours and paines,
4. Consider the means you have long had, and yet do enjoy, God's admirable forbearance and patience, a powerful Ministries incessant labours and pains,
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the world and the lusts thereof (even those that feed and foment hypocrisie) passing away, and that now is the accepted time, now is the day of salvation:
the world and the Lustiest thereof (even those that feed and foment hypocrisy) passing away, and that now is the accepted time, now is the day of salvation:
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IN the preceding Chapter we have Davids Oration, or if you will his Sermon, the design of which was, to excite the people to a contribution for the erecting of a Temple,
IN the preceding Chapter we have Davids Oration, or if you will his Sermon, the Design of which was, to excite the people to a contribution for the erecting of a Temple,
The effect thereof is expressed ver. 6, 7, 8. they offered, and (which was the marrow and fatnesse of their offering) they offered willingly. Though will worship be the worst service of all other,
The Effect thereof is expressed ver. 6, 7, 8. they offered, and (which was the marrow and fatness of their offering) they offered willingly. Though will worship be the worst service of all other,
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Hereupon David much affected with his successe in this affair (David the King also rejoyced with great joy) his soul being now upon the wing, he flies to God by prayer, and therewith concludes his Sermon.
Hereupon David much affected with his success in this affair (David the King also rejoiced with great joy) his soul being now upon the wing, he flies to God by prayer, and therewith concludes his Sermon.
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and after this sort to offer, so cheerfully, so generously, from ver. 10, to 18. and beseecheth God still to keep their hearts in such a temper, to make this holy impression durable and abiding, ver. 18. O Lord God of Abraham, &c. keep this for ever in the imaginations, &c. Where we have the inforcement of the petition and the matter of it.
and After this sort to offer, so cheerfully, so generously, from for. 10, to 18. and Beseecheth God still to keep their hearts in such a temper, to make this holy impression durable and abiding, ver. 18. Oh Lord God of Abraham, etc. keep this for ever in the Imaginations, etc. Where we have the enforcement of the petition and the matter of it.
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The matter of the Petition, that which he prayes for is, that the effect which his words had upon the people might be durable and continuing, that the efficacy thereof might abide upon their souls, and every part thereof:
The matter of the Petition, that which he prays for is, that the Effect which his words had upon the people might be durable and Continuing, that the efficacy thereof might abide upon their Souls, and every part thereof:
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A conscientious hearer observing what his duty is, will be presently inquisitive how he may performe it, the duty is made known in the Observation, the inquiry is in the Case before us.
A conscientious hearer observing what his duty is, will be presently inquisitive how he may perform it, the duty is made known in the Observation, the inquiry is in the Case before us.
What must be done that the influences of the Ordinances may abide upon us? By the Ordinances we understand those principally which are publick the Word, Sacraments, and Prayer.
What must be done that the influences of the Ordinances may abide upon us? By the Ordinances we understand those principally which Are public the Word, Sacraments, and Prayer.
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By its abiding on us, understand the continuance of this effect after the duty is done, that so the Ordinances of God be not like those humane Ordinances (the Apostle speaks of) which perish in the using, Col. 2.20, 22. If you would have it stated clearly and more at large, take it thus;
By its abiding on us, understand the Continuance of this Effect After the duty is done, that so the Ordinances of God be not like those humane Ordinances (the Apostle speaks of) which perish in the using, Col. 2.20, 22. If you would have it stated clearly and more At large, take it thus;
Now that which will sink deep into a tender heart, a heart of flesh, ( Ezek. 36.26.) will glide off from an old heart as water from a stone, without leaving any impression:
Now that which will sink deep into a tender heart, a heart of Flesh, (Ezekiel 36.26.) will glide off from an old heart as water from a stone, without leaving any impression:
The good seed which fell on stony ground, it sprang up indeed, but it continued not, it withered away as soon as it sprang up, Luk. 8.6. but they which with an honest and good heart heard the word, they kept it, and brought forth fruit with patience ( i. e. with persevarence,) ver. 15. the fruitfull influences of the word abode upon them:
The good seed which fell on stony ground, it sprang up indeed, but it continued not, it withered away as soon as it sprang up, Luk. 8.6. but they which with an honest and good heart herd the word, they kept it, and brought forth fruit with patience (i. e. with persevarence,) for. 15. the fruitful influences of the word Abided upon them:
the power of the Ordinances will more easily both take place and keep possession. Holinesse makes the soul both receptive and retentive of holy impressions.
the power of the Ordinances will more Easily both take place and keep possession. Holiness makes the soul both receptive and retentive of holy impressions.
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The good seed miscarried upon one sort of ground in the parable, because it had no de•pnesse of earth, Mat. 13.5, 6. it quickly withered because it took no deep root.
The good seed miscarried upon one sort of ground in the parable, Because it had no de•pnesse of earth, Mathew 13.5, 6. it quickly withered Because it took no deep root.
Then is the heart prepared to the Lord when it is made tender, and sensible, and open. Bring tender hearts to the Ordinances, get them broken up beforehand, break up your fallow ground and sow not among thorns, Jer. 4.3. Hos. 10.12. A tender heart drinks in divine influences, they insinuate themselves more easily into the intimate recesses of it.
Then is the heart prepared to the Lord when it is made tender, and sensible, and open. Bring tender hearts to the Ordinances, get them broken up beforehand, break up your fallow ground and sow not among thorns, Jer. 4.3. Hos. 10.12. A tender heart drinks in divine influences, they insinuate themselves more Easily into the intimate Recesses of it.
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then is the soul wide open, when it pants and breaths after God, when it hungers and thirsts after holinesse as appears by equivalent promises, Psal. 107.9. Mat. 5.6. Blessed are they who hunger and thirst after righteousnesse:
then is the soul wide open, when it pants and breathes After God, when it hunger's and thirsts After holiness as appears by equivalent promises, Psalm 107.9. Mathew 5.6. Blessed Are they who hunger and thirst After righteousness:
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We come to the Ordinances tanquam cani• ad Nilum, too like the Aegyptian dog, which laps a little as he runs by the side of Nilus, but stays not to drink:
We come to the Ordinances tanquam cani• ad Nile, too like the Egyptian dog, which laps a little as he runs by the side of Nilus, but stays not to drink:
we take but a taste of them as in transitu, too little, and too cursorily; whenas Christ invites us to eat and drink abundantly, Cant. 5.1. Such cursory tasts may chear you a little, but they will not furnish you with strength for continual service:
we take but a taste of them as in transitu, too little, and too cursorily; whenas christ invites us to eat and drink abundantly, Cant 5.1. Such cursory tastes may cheer you a little, but they will not furnish you with strength for continual service:
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for the deeper they are the longer will it be, ere they be defaced. Most men lose their souls, and the best men lose great advantages for their souls; for want of consideration.
for the Deeper they Are the longer will it be, ere they be defaced. Most men loose their Souls, and the best men loose great advantages for their Souls; for want of consideration.
There is a quickning, a healing a comforting, a strengthning vertue, in the Ordinances; and this vertue may fall upon your souls, while you are imployed in them:
There is a quickening, a healing a comforting, a strengthening virtue, in the Ordinances; and this virtue may fallen upon your Souls, while you Are employed in them:
if it abide not in your mindes? You lose all for want of consideration, both the gracious and comforting influences of the Ordinances, slide from you through this neglect.
if it abide not in your minds? You loose all for want of consideration, both the gracious and comforting influences of the Ordinances, slide from you through this neglect.
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and commended to you, as most effectual for the continuance thereof? The blessing of the Ordinances will not abide upon him, who continues in sin, especially when his sin, is the neglect of that medium, which should fixe the blessing upon him.
and commended to you, as most effectual for the Continuance thereof? The blessing of the Ordinances will not abide upon him, who continues in since, especially when his since, is the neglect of that medium, which should fix the blessing upon him.
4. Let the efficacy of the Ordinances be pursued presently into act, if they convince you of any neglected duty, fall immediately upon the practise of it.
4. Let the efficacy of the Ordinances be pursued presently into act, if they convince you of any neglected duty, fallen immediately upon the practice of it.
Besides the act strengthens that good motion and disposition which leads to it, and so makes you more ready for another act and that disposeth to more acts,
Beside the act strengthens that good motion and disposition which leads to it, and so makes you more ready for Another act and that Disposeth to more acts,
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The hearts of the people being raised by Hezekiahs zealous speech, 2 Chron. 29. they were kept up in that posture, till the work designed by him was finished (till Religion was restored and reformed) and how came this to pass? Why, the thing was done suddenly, vers. 36. he pursued the peoples good inclinations,
The hearts of the people being raised by Hezekiah's zealous speech, 2 Chronicles 29. they were kept up in that posture, till the work designed by him was finished (till Religion was restored and reformed) and how Come this to pass? Why, the thing was done suddenly, vers. 36. he pursued the peoples good inclinations,
the primus impetus affords a great advantage if it be improved, possibly in the vigour of it, you may overcome those great dfficulties and oppositions, which have been too hard for you formerly,
the primus impetus affords a great advantage if it be improved, possibly in the vigour of it, you may overcome those great dfficulties and oppositions, which have been too hard for you formerly,
and may otherwise give you impediment hereafter, and this being mastered, your progress will be easier, you may go on towards heaven under the power of the Ordinances, with less interruption and fewer intercisions of these divine influences, Jam. 1.22.23.
and may otherwise give you impediment hereafter, and this being mastered, your progress will be Easier, you may go on towards heaven under the power of the Ordinances, with less interruption and fewer intercisions of these divine influences, Jam. 1.22.23.
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but if he do not this presently, if he put it off till some occurence, divert him from the thoughts and remembrance of it, his looking in the mirror, will prove but a loss of time, a vain curiosity.
but if he do not this presently, if he put it off till Some occurrence, divert him from the thoughts and remembrance of it, his looking in the mirror, will prove but a loss of time, a vain curiosity.
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The effect of them should be as a nail fastned in a sure place, but the heart is so hard and knotty a piece that you cannot drive it in without many blows;
The Effect of them should be as a nail fastened in a sure place, but the heart is so hard and knotty a piece that you cannot drive it in without many blows;
They grosly mistake Christianity, who take it to be consistent with our carnal ease and slothfulness, who place it in notions or opinions, in fair shews,
They grossly mistake Christianity, who take it to be consistent with our carnal ease and slothfulness, who place it in notions or opinions, in fair shows,
The action of a Christian is all along in the New Testament, expressed by striving, wrestling, running and combating, exercises, wherein he that will not be worsted, must intend all his spirits, stretch all his sinews, put forth all his strength;
The actium of a Christian is all along in the New Testament, expressed by striving, wrestling, running and combating, exercises, wherein he that will not be worsted, must intend all his spirits, stretch all his sinews, put forth all his strength;
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he that is a Christian indeed, he must NONLATINALPHABET, Eph. 6.12. NONLATINALPHABET, Phil. 3.12, 13, 14. Heb. 12.14. NONLATINALPHABET, Luke 13.24. his daily course must be a combating as for victory, a running as for a Crown, a striving as for life.
he that is a Christian indeed, he must, Ephesians 6.12., Philip 3.12, 13, 14. Hebrew 12.14., Lycia 13.24. his daily course must be a combating as for victory, a running as for a Crown, a striving as for life.
now it meets with such reluctancy and opposition from the heart (so far as it is unrenewed) that it can never be fastned there, without striving and strugling and earnest contending, it must be done in despight of our own ease,
now it meets with such reluctancy and opposition from the heart (so Far as it is unrenewed) that it can never be fastened there, without striving and struggling and earnest contending, it must be done in despite of our own ease,
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Those that are acquainted with their own hearts finde it very hard to get them raised to a spiritual and heavenly temper, very difficult to get them pullied up (though they have the advantage of the most powerfull Ordinances) to any good posture;
Those that Are acquainted with their own hearts find it very hard to get them raised to a spiritual and heavenly temper, very difficult to get them pullied up (though they have the advantage of the most powerful Ordinances) to any good posture;
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Alas we seem to be forcing a weighty stone up a steep hill, when with much toyl we have got it near the top, take but our hands off a little, leave it but to it self;
Alas we seem to be forcing a weighty stone up a steep hill, when with much toil we have god it near the top, take but our hands off a little, leave it but to it self;
as there is no getting them up without toyl and pains, so when we have raised them a little, leave them but to themselves, grow but a little remiss and negligent,
as there is no getting them up without toil and pains, so when we have raised them a little, leave them but to themselves, grow but a little remiss and negligent,
When our hearts are effectually touched and raised, and moved in the use of Ordinances, there's no keeping them in a quick and lively motion, without striving and strugling,
When our hearts Are effectually touched and raised, and moved in the use of Ordinances, there's no keeping them in a quick and lively motion, without striving and struggling,
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The influence of the Ordinances falling upon a sloathfull soul is quite lost, and meerly thrown away upon it, Prov. 12.27. The sloathful man roasteth not that which he took in hunting.
The influence of the Ordinances falling upon a slothful soul is quite lost, and merely thrown away upon it, Curae 12.27. The slothful man roasteth not that which he took in hunting.
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a sloathfull soul loseth all the advantages he gets by following the Ordinances, for want of care and industry to retain and improve what he hath gotten.
a slothful soul loses all the advantages he gets by following the Ordinances, for want of care and industry to retain and improve what he hath got.
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If you detain the truth in unrighteousness, if you confine it to your mindes, so as the power thereof descends not upon your hearts and affections, comes not forth in your lives and actions, you do NONLATINALPHABET, imprison the truth,
If you detain the truth in unrighteousness, if you confine it to your minds, so as the power thereof descends not upon your hearts and affections, comes not forth in your lives and actions, you do, imprison the truth,
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If when the Spirit of God calls you to take up the Cross, to leave all to follow Christ contentedly and cheerfully in a low reproached afflicted condition;
If when the Spirit of God calls you to take up the Cross, to leave all to follow christ contentedly and cheerfully in a low reproached afflicted condition;
strain your consciences to secure your outward enjoyments, will not be influenced by him, further than is consistent with your ease, credit, safety and worldly interest, you dishonour the Spirit of wisdome.
strain your Consciences to secure your outward enjoyments, will not be influenced by him, further than is consistent with your ease, credit, safety and worldly Interest, you dishonour the Spirit of Wisdom.
it will be no wonder if he give you over to your own conduct, and intermitting his own, leave you under the influences of your carnall fears, and worldly hopes.
it will be no wonder if he give you over to your own conduct, and intermitting his own, leave you under the influences of your carnal fears, and worldly hope's.
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if you live under more powerfull Ordinances, than some others, yet if they be more frequent and diligent in the use of what they have, they are like to have more spiritual warmth than you,
if you live under more powerful Ordinances, than Some Others, yet if they be more frequent and diligent in the use of what they have, they Are like to have more spiritual warmth than you,
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Seek him and depend on him for it, He will be found of those that seek him, Matth. 7.7. You have his promise for it and dependance on him, obliegeth him too, the expectation of the poor shall not perish, Psal. 9.18. it is not for his honour to fail those, whom he hath incouraged to rely on him;
Seek him and depend on him for it, He will be found of those that seek him, Matthew 7.7. You have his promise for it and dependence on him, obligeth him too, the expectation of the poor shall not perish, Psalm 9.18. it is not for his honour to fail those, whom he hath encouraged to rely on him;
This course David t•kes in the Text, he prayes and encourageth his faith while he is praying by that interest, which the faithfull have in the Lord by virtue of the Covenant, O Lord God of Abraham, Isaac,
This course David t•kes in the Text, he prays and Encourageth his faith while he is praying by that Interest, which the faithful have in the Lord by virtue of the Covenant, Oh Lord God of Abraham, Isaac,
and Israel our Fathers, keep this for ever, yea the Lord himself leads us to this, Deut. 5.24, 27, 29. the people were much affected, in that they had heard the Lords voice, vers. 24. this brought them up to a noble resolution, vers. 27. Speak thou unto us, all that the Lord our God shall speak unto them,
and Israel our Father's, keep this for ever, yea the Lord himself leads us to this, Deuteronomy 5.24, 27, 29. the people were much affected, in that they had herd the lords voice, vers. 24. this brought them up to a noble resolution, vers. 27. Speak thou unto us, all that the Lord our God shall speak unto them,
Hereupon the Lord thus expresseth himself, vers. 29. O that there were such a heart in them, that they would fear me and keep my Commandements alwayes, &c. What greater incouragement can we have to desire this of God,
Hereupon the Lord thus Expresses himself, vers. 29. Oh that there were such a heart in them, that they would Fear me and keep my commandments always, etc. What greater encouragement can we have to desire this of God,
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and the great supports of faith are these two, that he is able, and that he is willing. These are to faith like the two pillars of the Temple, 1 Kings 7.21. and the names of them (there expressed) are very apposite.
and the great supports of faith Are these two, that he is able, and that he is willing. These Are to faith like the two pillars of the Temple, 1 Kings 7.21. and the names of them (there expressed) Are very apposite.
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in him is strength, he is able. Now faith hath both these pillars to support it in this businesse, that the Lord is able to continue his influences, you will not question I hope, He is able to do exceeding abundantly above all we ask or think, according to the power which worketh in us, Ephes. 3.20.
in him is strength, he is able. Now faith hath both these pillars to support it in this business, that the Lord is able to continue his influences, you will not question I hope, He is able to do exceeding abundantly above all we ask or think, according to the power which works in us, Ephesians 3.20.
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O that there were such a heart in them, &c. now (saith the Philosopher) NONLATINALPHABET, &c. that which one is both able and willing to do, shall be done.
O that there were such a heart in them, etc. now (Says the Philosopher), etc. that which one is both able and willing to do, shall be done.
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and whatsoever you ask according to his will, believing, it shall be done, Matth. 21.22. Thus much for what you are to practice, there are some things to be avoided,
and whatsoever you ask according to his will, believing, it shall be done, Matthew 21.22. Thus much for what you Are to practice, there Are Some things to be avoided,
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First, Take heed you perform not holy duties negligently, a heartlesse, formal, negligent attendance on the Ordinances, will be so farre from procuring a durable blessing, that it will fix a curse upon you, Jer. 48.10.
First, Take heed you perform not holy duties negligently, a heartless, formal, negligent attendance on the Ordinances, will be so Far from procuring a durable blessing, that it will fix a curse upon you, Jer. 48.10.
Cursed be he that doth the work of tht Lord negligently, see Mal. 1.8, 14. If you invert the Apostles advice, 1 Cor. 7. and deal with the things of God,
Cursed be he that does the work of that Lord negligently, see Malachi 1.8, 14. If you invert the Apostles Advice, 1 Cor. 7. and deal with the things of God,
but so as it is harder frozen up the next night. Therefore let your hearts be ingaged in every holy duty, Jer. 30.21. Who is this that ingaged his heart to approach unto me.
but so as it is harder frozen up the next night. Therefore let your hearts be engaged in every holy duty, Jer. 30.21. Who is this that engaged his heart to approach unto me.
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You must hear as for life, Deut. 32.46, 47. Set your hearts unto all the words which I testifie among you this day, &c. For it is not a vain thing for you,
You must hear as for life, Deuteronomy 32.46, 47. Set your hearts unto all the words which I testify among you this day, etc. For it is not a vain thing for you,
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because it is your life, &c. you must wrestle in prayer, your hearts in this duty should be as it were in a conflict, in an agony, NONLATINALPHABET is the Apostles word, Rom. 15.13. Now I beseech you brethren for the Lord Jesus Christs sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.
Because it is your life, etc. you must wrestle in prayer, your hearts in this duty should be as it were in a conflict, in an agony, is the Apostles word, Rom. 15.13. Now I beseech you brothers for the Lord jesus Christ sake, and for the love of the Spirit, that you strive together with me in your Prayers to God for me.
Your prayers should be such as the other Apostle describes, James 5.16. The effectual fervent prayer of a righteous man availeth much, the word rendred effectual fervent, is NONLATINALPHABET.
Your Prayers should be such as the other Apostle describes, James 5.16. The effectual fervent prayer of a righteous man availeth much, the word rendered effectual fervent, is.
And NONLATINALPHABET will be a prayer full of the holy Ghost, wherein that blessed Spirit is operative, exerting its force and energy. Such a prayer as shews the soul to be possessed of the holy Spirit and acted by it,
And will be a prayer full of the holy Ghost, wherein that blessed Spirit is operative, exerting its force and energy. Such a prayer as shows the soul to be possessed of the holy Spirit and acted by it,
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so as all the powers of that soul are set a work, and put upon motion towards God effectually. Such a prayer availes much, procures great advantages, and of long continuance.
so as all the Powers of that soul Are Set a work, and put upon motion towards God effectually. Such a prayer avails much, procures great advantages, and of long Continuance.
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We do all fade as a leafe saith the Church, Isa. 64.6. (both their persons and their righteousnesse did so) and the reason thereof follows ver. 7. There is none that stirreth up himself to take hold on thee.
We do all fade as a leaf Says the Church, Isaiah 64.6. (both their Persons and their righteousness did so) and the reason thereof follows for. 7. There is none that stirs up himself to take hold on thee.
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Secondly, Beware of the world, meddle not with it more than needs must; and when it is needfull ingage not therein, but with fear, caution and vigilance.
Secondly, Beware of the world, meddle not with it more than needs must; and when it is needful engage not therein, but with Fear, caution and vigilance.
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The cares, and delights, and employments of the world, when they are immoderate or unseasonable, they choak the Word, Matth. 13.22. they stifle the issue of holy Ordinances, so as it becomes like the untimely birth of a woman.
The Cares, and delights, and employments of the world, when they Are immoderate or unseasonable, they choke the Word, Matthew 13.22. they stifle the issue of holy Ordinances, so as it becomes like the untimely birth of a woman.
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The further you are above the world, the longer may you retain any spirituall impressions. Geographers write of some Mountains whose tops are above the middle Region of the Air;
The further you Are above the world, the longer may you retain any spiritual impressions. Geographers write of Some Mountains whose tops Are above the middle Region of the Air;
The lower your minds and hearts and conversations are, the more in the hurry of this boysterous world, the lesse will any thing that is heavenly and spiritual abide upon them.
The lower your minds and hearts and conversations Are, the more in the hurry of this boisterous world, the less will any thing that is heavenly and spiritual abide upon them.
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if you would hold on in a continued course, you must beware of worldlinesse, and keep free as much as may be from earthly incumbrances and intanglements, Let us lay aside every weight,
if you would hold on in a continued course, you must beware of worldliness, and keep free as much as may be from earthly encumbrances and entanglements, Let us lay aside every weight,
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and the sinne which doth so easily beset us, and let us run with patience the race that is set before us, Heb. 12.1. Let us persevere and hold out in that gracious and heavenly course, which the Gospel hath put us on:
and the sin which does so Easily beset us, and let us run with patience the raze that is Set before us, Hebrew 12.1. Let us persevere and hold out in that gracious and heavenly course, which the Gospel hath put us on:
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And no sin sets off it self with more goodly circumstances than worldlinesse, no sinne hath more specious pleas and pretences to excuse, vindicate and justifie it self.
And no since sets off it self with more goodly Circumstances than worldliness, no sin hath more specious pleasant and pretences to excuse, vindicate and justify it self.
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The Mnistery of John Baptist had some influence upon Herod, He heard John gladly, and did many things, Mark 6.20. but sensuality being predominant, those better inclinations were quite overpowred.
The Mnistery of John Baptist had Some influence upon Herod, He herd John gladly, and did many things, Mark 6.20. but sensuality being predominant, those better inclinations were quite overpowered.
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and being taken for a believer was baptized, and afterwards continued with Philip, &c. but a strong affectation of vain-glory suppressed those better motions, and the worst got upmost.
and being taken for a believer was baptised, and afterwards continued with Philip, etc. but a strong affectation of vainglory suppressed those better motions, and the worst god upmost.
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Take heed of any inordinacy as to lawfull things, your relations, studies, ordinary callings, &c. this will not not suffer you to come so often to holy duties, to stay so long in them,
Take heed of any inordinacy as to lawful things, your relations, studies, ordinary callings, etc. this will not not suffer you to come so often to holy duties, to stay so long in them,
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and after they are done, this will hurry your souls from under those thoughts and exercises, which should fix and settle their virtue and influence upon your minds and hearts.
and After they Are done, this will hurry your Souls from under those thoughts and exercises, which should fix and settle their virtue and influence upon your minds and hearts.
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it will struggle to break through it, will be restlesse till the force be removed, till the power of the Ordinance be shaken off, which checks an inclination natural and acceptable to it,
it will struggle to break through it, will be restless till the force be removed, till the power of the Ordinance be shaken off, which Checks an inclination natural and acceptable to it,
The resting upon the opus operatum the meer outward performance of a duty, when the heart is not ingaged therein, is an open pit, which none fall into, save those that are blind:
The resting upon the opus operatum the mere outward performance of a duty, when the heart is not engaged therein, is an open pit, which none fallen into, save those that Are blind:
This is to make them your end, and then you will rest therein, without proceeding further (for the motion of the Agent is terminated in his end:) and so you will stay short of that,
This is to make them your end, and then you will rest therein, without proceeding further (for the motion of the Agent is terminated in his end:) and so you will stay short of that,
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Let me now presse you to the performance of it by one Consideration, which will have the force of a Motive, where there is any sense of soul-concernments.
Let me now press you to the performance of it by one Consideration, which will have the force of a Motive, where there is any sense of Soul-concernments.
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If the efficacy of the Ordinances abide not on you, you cannot be fruitfull under them, at least you cannot bring forth fruit unto perfection, (as the expression is Luke 8.14.) you may bring forth buds,
If the efficacy of the Ordinances abide not on you, you cannot be fruitful under them, At least you cannot bring forth fruit unto perfection, (as the expression is Lycia 8.14.) you may bring forth buds,
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or leaves, or blossomes, &c. but if their influence continue not, that which you bring forth will never come to ripenesse and perfection; it will be crude and sowr at best,
or leaves, or blossoms, etc. but if their influence continue not, that which you bring forth will never come to ripeness and perfection; it will be crude and sour At best,
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The meaning of this parable (so farre as concerns our purpose) is expressed by another threatning, denounced for the same sin, Matth. 21.43. The kingdome of God (i. e.
The meaning of this parable (so Far as concerns our purpose) is expressed by Another threatening, denounced for the same since, Matthew 21.43. The Kingdom of God (i. e.
and the means of g•• and li•e 〈 … 〉 •ll care and pains that the influences of the Ordinances do not slide from you, that they be not as water spilt upon the ground.
and the means of g•• and li•e 〈 … 〉 •ll care and pains that the influences of the Ordinances do not slide from you, that they be not as water spilled upon the ground.
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And if hereby your hearts are wrought up to such a resolution, The Lord God of Abraham, Isaac and Israel, keep this for ever in the imagination of the thoughts of your hearts. FINIS.
And if hereby your hearts Are wrought up to such a resolution, The Lord God of Abraham, Isaac and Israel, keep this for ever in the imagination of the thoughts of your hearts. FINIS.
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— Imprimis observandum est, tantam esse virium mentis nempe potentiarum, habituum, & actuum, inter se naturae cognationem, tam { que } arctam quoad usum & exercitium conjunctionem, sive connexionem ut non solùm vocabulorum appellationes, sed & reales singulorum proprietatates, & officia, reliquis promiscuè & ind•scriminatim attribui soleant; id { que } non in exotericis tantum poetarum, oratorum, aliorum { que } humanioris literaturae authorum, (quibus licentiùs loqui permissum est) sed & in dogmaticis Philosophorum & Scholasticorum scriptis — Idem eodem p. 9. and in the last paragraph of that lecture, absolvi tandem — certe obscuriùs quam aut voluissem, aut debuissem, si res aliter tulisset — Profecto intricata est & perplexa omnis (quod viri gravissimi jam olim conquesti sunt) de animae intellectivae potentiis & facultatibus disquisitio• — quae capere se putant, & quidem suo modo capiunt illiterat•ssimi qui { que } homunciones; haec ipsa non capiunt acutissimi philosophi — quâ in re nequeo satis admirari Dei Opt. Max. infinitam Sapientiam, retundentis hoc pacto humanam superbiam, & repraesentantis mortalibus, velut in speculo, inanem illam NONLATINALPHABET, qua sibi videntur aliquid esse, cum nihil sint, miserè decipi•ntes cor suum — p. 35. 36.
— Imprimis observandum est, Tantam esse virium mentis nempe potentiarum, habituum, & Acts, inter se naturae cognationem, tam { que } arctam quoad usum & Exercise conjunctionem, sive connexionem ut non solùm vocabulorum appellationes, sed & reales singulorum proprietatates, & Offices, reliquis promiscuè & ind•scriminatim attribui soleant; id { que } non in exotericis Tantum poetarum, Oratory, Aliorum { que } humanioris literaturae authorum, (quibus licentiùs loqui permissum est) said & in dogmaticis Philosophorum & Scholasticorum Scriptis — Idem Eodem p. 9. and in the last paragraph of that lecture, absolvi tandem — certain obscuriùs quam Or voluissem, Or debuissem, si Rest aliter tulisset — Profecto intricata est & perplexa omnis (quod viri gravissimi jam Once conquesti sunt) de Spirits intellectivae potentiis & facultatibus disquisitio• — Quae capere se Putant, & quidem Sue modo capiunt illiterat•ssimi qui { que } homunciones; haec ipsa non capiunt acutissimi Philosophy — quâ in re nequeo satis admirari Dei Opt. Max. infinitam Sapientiam, retundentis hoc pacto humanam Superbiam, & repraesentantis mortalibus, velut in speculo, inanem Illam, qua sibi videntur Aliquid esse, cum nihil sint, miserè decipi•ntes cor suum — p. 35. 36.
1 Pet. 3.21. Interp. 72. vocabulo NONLATINALPHABET utuntur quando in V.T. Israelitae dicuntur interrogare os domini — baptismus est, NONLATINALPHABET — responsio bonae conscientiae, & etiā interrogatio apud Deum, quia audet cum fiducia, Deū accedere & interrogare, hoc est cum eo coll•qui cumque rogare pro se•t aliis. Ge•hard. l. c. T 4. de Sacram p. 180. § 88.
1 Pet. 3.21. Interpretation. 72. Vocabulo utuntur quando in V.T Israelites dicuntur To ask os domini — baptismus est, — responsio bonae conscientiae, & etiā Interrogatio apud God, quia audet cum Fiducia, Deū accedere & To ask, hoc est cum eo coll•qui cumque Rogare Pro se•t Others. Ge•hard. l. c. TO 4. de Sacrament p. 180. § 88.
Quod egi in corpore hoc post modum importuna cogitatione verso in mente: & mu•toties gravius torqueor in recordatione quam prius captus fuerem operis perpetratione. Bern. de inte•. dom. c. 30 p. 1074.
Quod egi in corpore hoc post modum importuna cogitation verso in mente: & mu•toties Gravius Torque or in recordation quam prius Captus fuerem operis perpetratione. Bern. de inte•. dom. c. 30 p. 1074.
Habitualis cognitio menti impressa, varie ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis, NONLATINALPHABET, &c. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.
Habitualis cognitio menti impressam, vary ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex Naturalis, scintilla rationis,, etc. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.
conscientia respectu propositionis, dicitur lumē & lex; •espectu assūptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9.
conscientia respectu propositionis, dicitur lumē & lex; •espectu assūptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié Judge. Ames. de Conscience. l. 1. c. 1 p. 3. § 9.
Acts 4.19. vix crediderim apud se fuisse Stapletonom cum hac effutiret. Forum conscientiae dixit esse longè majorem partem c•avium. Cham. • Paustr. T. 2. l. 11. c. 9. p. 205. §. 23
Acts 4.19. vix Crediderim apud se Fuisse Stapletonom cum hac effutiret. Forum conscientiae dixit esse long majorem partem c•avium. Cham. • Paustr. T. 2. l. 11. c. 9. p. 205. §. 23
2 Cor. 13.5. there's both NONLATINALPHABET (q.d. make as strict a scrutiny into your own hearts, as the Devil will do when he tempts you) & NONLATINALPHABET (be as loth to be mistaken in your graces, as a Usurer in his coyn)
2 Cor. 13.5. there's both (Q.d make as strict a scrutiny into your own hearts, as the devil will do when he tempts you) & (be as loath to be mistaken in your graces, as a Usurer in his coin)
But here I must say with Aug. non possum ut volo expl care quod sentio: tamen quid moliar dicere, peto ut non ex•ectatis verbis meis sagac ssime si pot•stis intelligatis — Odi definire — nam facilius est mihi videre in alterius definitione quod non probem, quam quicquā bene definiendo explicare. Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671.
But Here I must say with Aug. non possum ut volo Explain care quod sentio: tamen quid moliar dicere, peto ut non ex•ectatis verbis meis sagac ssime si pot•stis intelligatis — Odin definire — nam Facilius est mihi To see in alterius definition quod non probem, quam quicquā bene definiendo explicare. Aug. T. 1. l. 2 de Ord. c 1. 2 p. 671.
Concessio ironica ethopaeiam habens pigrorū elegantissimam. Jun in loc. q. videmus conscientiā veluti veterno aut lethargo aliquam diu sepultā, &c. Episcop. Inst. theol. l 1. c. 3. p. 11. Causes.
Concessio ironica ethopaeiam habens pigrorū elegantissimam. Jun in loc. q. Videmus conscientiam Veluti veterno Or lethargo aliquam Diu sepultā, etc. Bishop. Inst. Theology. l 1. c. 3. p. 11. Causes.
Prov. 23.34, 35. Jacet in corona charch•sij, i. e. Galea ubi maxima sētitur maris agitatio. Jun in loc: •ras the vulg. Version, wch may serve for a paraphrase, quasi sopitus gubernator amisso clavo. i. usu rationis. Tit.
Curae 23.34, 35. Jacet in corona charch•sij, i. e. Galeac ubi maxima sētitur maris agitatio. Jun in loc: •ras the Vulgar. Version, which may serve for a Paraphrase, quasi sopitus gubernator Lost clavo. i. usu rationis. Tit.
Ps. 10.4, 5, 11 13. Justitiam ut ille apud Platonem Thrasymachus, appellat NONLATINALPHABET, elegantem stultitiam — they sleep, & then aiunt deum dormire aut oblitū esse eorum quae fiant in terris, &c. Aug. Steuch. Eug. Enar. in loc.
Ps. 10.4, 5, 11 13. Justitiam ut Isle apud Platonem Thrasymachus, appellate, elegantem stultitiam — they sleep, & then Aiunt God dormire Or oblitū esse Their Quae fiant in terris, etc. Aug. Steuch. Eug Aeneas in loc.
Quàm minu tatum & pede tentim decline à deo: & ita• profundum. de scendat, ut super eam urgeà puteus o• summ mundi prospiritas alludit & illudit, cum laudetur peccator in desideriis animae suae, cum peccantium favor & pecc•re nolentium pavor nolens & dolens arridet ei, &c Bern. l. de consc. p. 1109.
Quàm Small tatum & pede tentim decline à God: & ita• profundum. de scendat, ut super eam urgeà Puteus o• sum mundi prospiritas Alludit & illudit, cum laudetur peccator in Desiderius Spirits suae, cum sinners favour & pecc•re nolentium pavor nolens & dolens arridet ei, etc. Bern. l. de Conscience. p. 1109.
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— Ʋt igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae bonam esse, & c•a recta ratione congrisentē, Azorius Moal. Instit. l. 2. p. 104.
— Ʋt igitur bonum sit agere secundum Conscientiam errantem voluntariè & vitiosè, oportet existimationem Conscientiae Good esse, & c•a Recta ratione congrisentē, azorius Moal. Institutio l. 2. p. 104.
— av fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr cc fw-la, fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, np1 np1. np1 n1 crd n1 crd
Tit. 1.13. NONLATINALPHABET. redarguito praecitè. Bez. — Generalis cujusdem religiosi ordinis, qui ut suos hortaretur, ne minus conscientiae studerent quam scientiae; dixit majores suos, se vitam { que } suam direxisse conscientiâ: nunc autem abbreviatam videri verbum istud, ac mutilatum primâ syllabâ, viz succedente illi scientiâ; verendum deinceps ne & hoc verbum mutiletur primâ syllabâ, adeóque relinquatur sola entia rationis, circa quae versatur saepè speculativa tantum scientia, ac nudae speculationes. Brester. de consc. l. 1. c. 7. p. 28. Sect. 57.
Tit. 1.13.. redarguito praecitè. Bez — Generalis cujusdem religiosi Order, qui ut suos hortaretur, ne minus conscientiae studerent quam scientiae; dixit Majores suos, se vitam { que } suam direxisse conscientiâ: nunc autem abbreviatam videri verbum istud, ac mutilatum primâ syllabâ, videlicet succedente illi scientiâ; verendum deinceps ne & hoc verbum mutiletur primâ syllabâ, adeóque relinquatur sola Entities rationis, circa Quae versatur saepè speculativa Tantum scientia, ac nudae speculationes. Brester. de Conscience. l. 1. c. 7. p. 28. Sect. 57.
Tradidit Deus — substractione gratiae — traditione in potestatem Satanae — NONLATINALPHABET, in mentem reprob•m, act• vè, & passivè intelligendo, &c. And a•l this to be such a recompence of their errour, NONLATINALPHABET quam oportu•t, i. e. quam ex ordine justitiae suae Deus ipsis dehabeat retri•u•re. Par. in loc.
Tradidit Deus — substractione Gratiae — tradition in potestatem Satan —, in mentem reprob•m, act• vè, & passivè intelligendo, etc. And a•l this to be such a recompense of their error, quam oportu•t, i. e. quam ex Order justitiae suae Deus Ipse dehabeat retri•u•re. Par. in loc.
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Cum coeperit quis dicere; quid est si verbulum h•c unicum locutus fuero? — Ex hoc, quid id, quid illud — Sensim incipit quis pedetentim in majora & graviora prolabi, & sic deinceps — in perfectam insensibilitatem decidit — curate levia, quoad levia sunt — & virtutes & pecc•ta à parvis incipiunt, &c. Dorotheus B. P. T. 4 p 769.
Cum coeperit quis dicere; quid est si verbulum h•c unicum Spoken fuero? — Ex hoc, quid id, quid illud — Gradually incipit quis pedetentim in marjoram & graviora prolabi, & sic deinceps — in perfectam insensibilitatem decidit — curate Levia, quoad Levia sunt — & Virtues & pecc•ta à parvis incipiunt, etc. Dorotheus B. P. T. 4 p 769.
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Quando Conscientia erronea & invincibili ignorantia judicat al qu•d honestum esse, quod honestum non est, tunc actus voluntatis, qui conformis est tali judicio, b•nus & honestus est, etiamsi contingat objectum esse •urpe, ita passim Theologi; & probatur, quia tunc est conformis suae regulae, nam illud judicium est proxim a regula quam sequi debet v•luntas. Becan. T 1. Theol. Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219.
Quando Conscientia erronea & invincibili ignorantia judicat all qu•d Honesty esse, quod Honesty non est, tunc actus voluntatis, qui conformis est tali Judicio, b•nus & Honestus est, Even if contingat Objectum esse •urpe, ita passim Theologians; & Probatum, quia tunc est conformis suae regulae, nam illud judicium est Proxim a regula quam sequi debet v•luntas. Becan. TO 1. Theology Schol. pt. 2. Tract. 1. c. 4. q. 7 p. 219.
Nihil licet contra Conscientiam agere in aliquo casu, nec tumen tenetur quilibet sequi Conscientiam suam in quolibet casu. Gul. Parisiensis de vitiis & pec. p 280.
Nihil licet contra Conscientiam agere in Aliquo casu, nec tumen tenetur Quilibet sequi Conscientiam suam in quolibet casu. Gul. Parisiensis de Vitiis & pec. p 280.
— Dominus clypeus erit iis, qui perfect•m, & omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinis { que } rebus amplecti sint; quo ab erroribus tuti serventur, &c. Levi Ghersom. in loc.
— Dominus clypeus erit iis, qui perfect•m, & omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinis { que } rebus amplecti sint; quo ab erroribus tuti serventur, etc. Levi Ghersom. in loc.
— Quàm perperam & stultè hedíe permulti, dum errandi periculum metuunt, hac trepidatione sese impediant ab omni discendi studio — si Deo toti in obsequium simus addicti, spiritum discretionis ab eo nobis datum ire ne dubitemus qui perpet•us sit dux ac director, &c. Calv. in loc.
— Quàm Perperam & stultè hedíe permulti, dum errandi periculum metuunt, hac trepidatione seize impediant ab omni discendi study — si God Totius in obsequium Simus addicti, spiritum discretionis ab eo nobis datum ire ne dubitemus qui perpet•us sit dux ac director, etc. Calvin in loc.
Gul Parisiensis. Qui expresse docet — ubi est invincibilis ignorantia quoad nos. Deus sucou•ret, nisi culpa nostra ejus opem a nobis avertamus — quae sententia f•cit maxime ad providentiam Dei celebrandam. Davenant determ. q 45. p. 213.
Gul Parisiensis. Qui express docet — ubi est invincibilis ignorantia quoad nos. Deus sucou•ret, nisi culpa nostra His opem a nobis avertamus — Quae sententia f•cit maxim ad providentiam Dei celebrandam. Davenant determ. q 45. p. 213.
Conscientia dubia, strictè, negativè magis { que } propriè, nil est aliud, quam ambiguita•. sive suspentio animi censtituti in aqu librio, &c. Bress. l. 4. c. 1. p. 350.
Conscientia Dubia, strictè, negativè magis { que } propriè, nil est Aliud, quam ambiguita•. sive suspentio animi censtituti in Aqueduct librio, etc. Bress. l. 4. c. 1. p. 350.
I speak of practicall doubts, for of Speculative that proverbial saying of Aeneas Silvius is undeniably true, cui plura nosse datum est, eum majora sequi dubia. Plat na de vit. Pont. Pij. 2di. p. 3.8.
I speak of practical doubts, for of Speculative that proverbial saying of Aeneas Silvius is undeniably true, cui plura nosse datum est, Eum marjoram sequi Dubia. Plate na de vit. Pont. Pij. 2di. p. 3.8.
'Tis generally taken to be safest to take that way (in things controverted) wherein differing parties agree, but that 'tis not alwayes a good rule, See Arch-Bishop Lawd's Conference, p. 288. & scqq. In multis particularibus non tenetur home partem tutiorem sequi: Sayrus clav. reg. l. 1. c. 13. p. 31. § 9.
It's generally taken to be Safest to take that Way (in things controverted) wherein differing parties agree, but that it's not always a good Rule, See Arch-Bishop Lawed's Conference, p. 288. & scqq. In multis particularibus non tenetur home partem tutiorem sequi: Cyrus Clave. reg. l. 1. c. 13. p. 31. § 9.
Jer. 42.5, &c. expressius est juramentum quo dicitur, Testis est deus, quam quo dicitur, Juro, quia illud explicat rationem juramenti, &c. Estius in loc.
Jer. 42.5, etc. expressius est juramentum quo dicitur, Testis est deus, quam quo dicitur, Juro, quia illud Explains rationem Juramenti, etc. Estius in loc.
Contra legem charitatis in deum fecit is qui cum dubium animum habeat, n•hilominus operatur — actus ad sui bonitatem, rectam cognitionem rei agendae requirit & postulat. Azor. Instit. mor. l 2 c. 18. pag. 135.
Contra legem charitatis in God fecit is qui cum Dubium animum habeat, n•hilominus operatur — actus ad sui bonitatem, rectam cognitionem rei agendae Requires & postulat. Azor. Institutio mor. l 2 c. 18. page. 135.
— Statu•t rem aliquam esse lic•tam, sed ideo in effectum minus deducendā, quia scrupulus aliquis, qui anxiam reddat conscient•am, ne f••si an res ista sit illicita K•nig de conse. p. 14.
— Statu•t remembering aliquam esse lic•tam, sed ideo in effectum minus deducendan, quia Scrupulus aliquis, qui anxiam reddat conscient•am, ne f••si nias Rest ista sit illicita K•nig de Cones. p. 14.
Scrupulus diminutivum à scrupus, lapillus est qui in calceo Hinc metaphoricè significat similem affl•ctionem animae seu conscientiae, 1 Sam. 25.31. non erit — in scrupulum cordis, &c. B•ess. de consc. l. 6. c. 1. p. 562.
Scrupulus diminutivum à scrupus, lapillus est qui in calceo Hinc metaphoricè significat similem affl•ctionem Spirits seu conscientiae, 1 Sam. 25.31. non erit — in scrupulum Cordis, etc. B•ess. de Conscience. l. 6. c. 1. p. 562.
Scrupulus — vel melancholia vel NONLATINALPHABET enatus — Konig. ibid p. 15. — item ex aegritudine & infirmitate — ex nonnullis causis quae cerebrū exsiccant, ut sunt jejunium, v•giliae, &c. S yr. cl. reg. l. •. c 14. p. 42
Scrupulus — vel melancholia vel enatus — Konig. Ibid p. 15. — item ex aegritudine & Infirmity — ex nonnullis Causis Quae cerebrū exsiccant, ut sunt Fasting, v•giliae, etc. S yr. cl. reg. l. •. c 14. p. 42
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Singulis hominibus vitiis convenientibus insidiatu•, ne { que } enim facile captivaret: Si aut luxu ipsis praemia, aut avaris scorta proponeret: Si aut voraces de abstinētiae gloria, aut abstinentes d• gulae imbecillitate pulsaret: - ergo in tentationis ardore callidè singulis infedia•s, •icinos moribus laqu•os absc•ndit. Gregor. mor. l 29. c. 14. p. 161. b.
Singulis hominibus Vitiis convenientibus insidiatu•, ne { que } enim facile captivaret: Si Or luxu Ipse praemia, Or avaris scorta proponeret: Si Or voraces de abstinētiae gloria, Or abstinentes d• gulae imbecillitate pulsaret: - ergo in tentationis ardore callidè Singulis infedia•s, •icinos moribus laqu•os absc•ndit. Gregory. mor. l 29. c. 14. p. 161. b.
Dorotheus compares our consciences to those pits that Abraham digged, and the Philistines stopped them with earth, Gen. 26.50. Ob peccatum ut in aqua caenosa & turbida, nemo potest in ea vultum suum contemplari. B. P. T. 4. p. 769.
Dorotheus compares our Consciences to those pits that Abraham dug, and the philistines stopped them with earth, Gen. 26.50. Ob peccatum ut in aqua caenosa & Turbida, nemo potest in ea vultum suum contemplari. B. P. T. 4. p. 769.
— Instabas tu in occultis meis Domine severa misericordia, flagella ingeminans timoris & pudoris, ne rursus cessarem — jā penè faciebam & non faciebam: — sentiebam me ab iniquitatibus teneri, & jactabam voces miserabiles: quamdiu, quamdiu cras & cras? quare non modo, quare non hac hora finis turpitudinis meae? — Aug. Conf. l. 9. c. 11, 12.
— Instabas tu in occultis meis Domine Severa misericordia, flagella ingeminans Fear & pudoris, ne Rursus cessarem — jā penè faciebam & non faciebam: — sentiebam me ab iniquitatibus teneri, & jactabam voces miserabiles: Quamdiu, Quamdiu cras & cras? quare non modo, quare non hac hora finis turpitudinis meae? — Aug. Confutation l. 9. c. 11, 12.
1 Cor. 15 8. Nihil tibi utiliuif•re scias, quā ut cum profunda quadam ac forti resignatione teipsum deo humiliter resignes in omnibus, quae tibi evenerint. Sive dulcia ea fuerint, sive amara, sive delectent, sive crucient, ita ut dicere possis: O deus adorande etiamsi in hac vi•a ista { que } pressura ad extremum us { que } judicij diem permanendum mihi foret, te tamen haudquaquam deserere vellem, sed constanter perpetuó { que } tibi adhaererem, &c. Thauler. in histor. vit. p. 16.
1 Cor. 15 8. Nihil tibi utiliuif•re scias, quā ut cum profunda Quadam ac forti resignation teipsum God Humiliter resignes in omnibus, Quae tibi evenerint. Sive Dulce ea fuerint, sive Amara, sive delectent, sive crucient, ita ut dicere possis: Oh deus adorande Even if in hac vi•a ista { que } pressura ad extremum us { que } judicij diem permanendum mihi foret, te tamen haudquaquam deserere vellem, said Constanter perpetuó { que } tibi adhaererem, etc. Thauler. in History. vit. p. 16.
Talem te prepa a, ut tecum adsit Deus: sit in ore: sit in corde: semper tecum eat: tecū redeat: nec recedat a te. Nu•quam •lle te d mittet, nisi p ior illum dimiseris, ubicunque fueris, nunquam solus esse poteris, si Deus tecum erit. Bern. de int. dom p. 1065. c. 5. & 1091. c 66.
Talem te prepa a, ut tecum Adsit Deus: fit in over: fit in cord: semper tecum eat: tecū Redeath: nec recedat a te. Nu•quam •lle te worser mittet, nisi p For Ilum dimiseris, ubicunque fueris, Never solus esse poteris, si Deus tecum erit. Bern. de int. dom p. 1065. c. 5. & 1091. c 66.
— Somnus quàm tranquillus, altus ac liber, cum aut laudatus est animus, aut admoritus, & speculator sui censor { que } s•cretus cognoscit de moribus suis? ut•r hac potestate, & quotidie apud me causam dico. Cum sublatum è conspectu lumen est, & conticuit uxor moris jam mei conscia, totum diem m•cum serutor, facta ac dicta mea remetior, nihil mihi ipse abscondo, nihil transeo: quare enim quicquaem ex erroribus meis timeam, cum possim dicere: vide ne istud amplius facias, nunc tibi ignosco, &c. Senec. deira. l. 3. c. 36 p. 599.
— Somnus quàm tranquillus, altus ac liber, cum Or laudatus est animus, Or admoritus, & speculator sui censor { que } s•cretus cognoscit de moribus suis? ut•r hac potestate, & quotidie apud me Causam dico. Cum Sublatum è conspectu lumen est, & conticuit uxor moris jam mei conscia, totum diem m•cum serutor, facta ac dicta mea remetior, nihil mihi ipse abscondo, nihil transeo: quare enim quicquaem ex erroribus meis timeam, cum possim dicere: vide ne istud Amplius facias, nunc tibi ignosco, etc. Seneca Deira. l. 3. c. 36 p. 599.
Si aliquem excuntem domo interrogaveris: quo tu, quid cogitas? respondebit tibi: non mehercule scio, sed aliquos videbo, aliquid agam — cursus est, qualis formicis per arbusta repentibus: quae in summum cacumen, deinde in imum inanes aguntur — domum cum super vacua redeuntes lassitudine, iurant nescisse se psos, qua•e exierint. Seneca de Tranquil. c. 12. p. 685.
Si aliquem excuntem domo interrogaveris: quo tu, quid cogitas? respondebit tibi: non mehercule scio, sed Someone videbo, Aliquid Agam — cursus est, qualis formicis per arbusta repentibus: Quae in summum cacumen, Deinde in imum inanes aguntur — domum cum super vacua redeuntes lassitudine, iurant nescisse se psos, qua•e exierint. Senecca the Tranquil. c. 12. p. 685.
Ʋnde superbit homo cujus cōceptio culpa, nasci poena, labor vita, necesse mori, quando vel quomodo, vel ubi, nescire? Bernard. de inter. dom. c. 53. Mallem non esse quam talis esse. Ibid. c. 33. Accuso me non excuso, nec idcirco justus sum quoniamsi alter ita mea accusaret, sicut ego meipsum accuso, patienter sustinere non possem. Ibid c. 34, &c. p. 1078.
Ʋnde superbit homo cujus cōceptio culpa, Nasci poena, labour vita, Necessary Mori, quando vel quomodo, vel ubi, Not know? Bernard. de inter. dom. c. 53. Mallem non esse quam Talis esse. Ibid c. 33. Accuso me non excuso, nec Idcirco justus sum quoniamsi alter ita mea accusaret, sicut ego meipsum accuso, Patienter Sustain non possem. Ibid c. 34, etc. p. 1078.
Multos vidisse qui potuèrint perferre multa incommoda in corpore & fortunis, qui autem potuerit contemnere laudes suas neminem. Luther. T. 4. p. 149. com. in Gal. ex al.
Multos vidisse qui potuèrint perferre Multa Incommoda in corpore & fortunis, qui autem potuerit contemnere laudes suas neminem. Luther. T. 4. p. 149. come. in Gal. ex all
Hoc est totaelem dei voluntate conformitatem & consonantiam habere nimirum, nos totos ei offerendo, ut quodcunque quandocun { que } quomodocumque ipse voluerit, de nobis faciat ac statuat; id { que } fine ulla exceptione, & contradictione, & nihil prorsus nobis reservando. Rodericius. exerc. perfec. pt. 1. tr. 8. c. 14. p. 355.
Hoc est totaelem dei voluntate conformitatem & consonantiam habere Nimirum, nos totos ei offerendo, ut quodcunque quandocun { que } quomodocumque ipse voluerit, de nobis Faciat ac statuat; id { que } fine ulla exception, & contradiction, & nihil prorsus nobis reservando. Rodericius. Exercise. perfec. pt. 1. Tr. 8. c. 14. p. 355.
Ita sola bonitas dei movet ad amorem charitatis erga proximum, sola ratio sanitatis movet ad utendum porione medica — omnia quae voluntati objiciuntur sint aut finis aut media, haec ob sclum finem appeti — media qua media, dicunt tantum relationem ad finem, non autem fundamentum ipsius, tum quia contraria est puritati amoris, quo deo inhaerere debemus. Ita enim, ut passim apud sol diores vitae spiritualis magistros videre est, amare deb•mus deum, ut cum illo, etiā sub illo nihil aliud amemus; sed omnia duntaxat in illo: quia aliàs non amamus illū ex toto corde, sed aliud quidpiam ab illo occupat cor nostrum Gibieuf. de lib. dei & creat. l. 1. c. 11 p. 66.
Ita sola bonitas dei Movet ad amorem charitatis Erga Proximum, sola ratio sanitatis Movet ad utendum porione medica — omnia Quae Voluntati objiciuntur sint Or finis Or media, haec ob sclum finem appeti — media qua media, dicunt Tantum relationem ad finem, non autem fundamentum Himself, tum quia contraria est puritati amoris, quo God inhaerere debemus. Ita enim, ut passim apud sol diores vitae spiritualis magistros To see est, amare deb•mus God, ut cum illo, etiā sub illo nihil Aliud amemus; sed omnia duntaxat in illo: quia alias non amamus illū ex toto cord, said Aliud quidpiam ab illo occupat cor nostrum Gibieuf. de lib. dei & create. l. 1. c. 11 p. 66.
Tu autem D•mine deus meus es omnis boni bonum, super omnia bona bonus, bonum infinitissimè infinitum — quomodo tantum plus amabo te, quam tu amas me, quantum tu es melior me? debeo amare te finaliter propter te, & omnia alia propter te, tu autem non amas me proptér me, nec caetera propter me — debeo etiam amare te infinite quodammodo intersive supra quod cumque bonum finitum, tu autem non sic amas me. Debeo quo { que } amare te infinite quodammodo extensive, volendo scil. potiùs quotcum { que } & quantacun { que } bona al•a, etiam & meipsum non esse quam te, vel quam te semel offendere, tu vero non sic amas me, quia non debeo sic amari, &c. Bradwardin. de causa dei. l 2. c. 34. p. 627. & seqq.
Tu autem D•mine deus meus es omnis boni bonum, super omnia Bona bonus, bonum infinitissimè infinitum — quomodo Tantum plus amabo te, quam tu amas me, quantum tu es melior me? Debow amare te finaliter propter te, & omnia Alias propter te, tu autem non amas me proptér me, nec caetera propter me — Debow etiam amare te infinite quodammodo intersive supra quod cumque bonum finitum, tu autem non sic amas me. Debow quo { que } amare te infinite quodammodo extensive, volendo scil. potiùs quotcum { que } & quantacun { que } Bona al•a, etiam & meipsum non esse quam te, vel quam te semel offendere, tu vero non sic amas me, quia non Debow sic Amari, etc. Bradwardine. de causa dei. l 2. c. 34. p. 627. & seqq.
Nec vi extinguitur nec fraude, adeò altè inhaeret animo. Tutissimus licet homo sit, tamen securus non est, ipsas tenebras nequitia, imo tuta omnia timet. multos fortuna liberat paena, metu neminem. Exemplo sunt potentissimi Imperatores, & qui a•cani licentiam nacti, sine arbitris, sine testibus, &c. Episcop. Instit. theol. P. 1. c. 3. p. 10, 11. Ipsa conscientia propriis stimulis agitatur at { que } compungitur, & sui ipsa efficitur accusatrix & testis. Origen. NONLATINALPHABET. l. 2. c. 11. p. 707.
Nec vi extinguitur nec fraud, adeò altè inhaeret animo. Tutissimus licet homo sit, tamen Secure non est, Itself Darkness Nequitia, imo Tuta omnia timet. multos fortuna liberat paena, metu neminem. Exemplo sunt potentissimi Imperatores, & qui a•cani licentiam nacti, sine arbitris, sine testibus, etc. Bishop. Institutio Theology. P. 1. c. 3. p. 10, 11. Ipsa conscientia propriis stimulis agitatur At { que } compungitur, & sui ipsa efficitur accusatrix & testis. Origen.. l. 2. c. 11. p. 707.
Insigne visum est earum Caesaris literarū initium; nam his verbis exorsus est. Quid scribam vobis P. C. aut quomodo scribam, aut quid omnino non scribā hoc tempore. Dii me deae { que } pejus perdant quàm perire quotidie sentio, si s•io. Adeò facinora atque flagitia sua ipsi quoque in supplicium verterant. — Tiberium non fortuna, non solitudines protegebant. Tacitus Annal. l. 6. c. 6. page 146.
Insigne visum est earum Caesaris literarū Initium; nam his verbis exorsus est. Quid scribam vobis P. C. Or quomodo scribam, Or quid Omnino non scribā hoc tempore. Gods me Goddess { que } Worse perdant quàm perire quotidie sentio, si s•io. Adeò facinora atque Flagitia sua ipsi quoque in supplicium verterant. — Tiberium non fortuna, non solitudines protegebant. Tacitus Annal. l. 6. c. 6. page 146.
Parricidium vindicaturi Pelusii pro flagitij dignitate, nullū hactenus torturae ingenium per duxerunt; non culeum, non vivicomburium: saevius quid cogitarunt, piae, scilicet, matris naturae ferulā, conscientiam, ad summae attrocitatis exemplum docti novam saevitiam didicerunt, parricidam sancientes triduo cogi spectare occisi cadaver, ut sic puniretur enormissimo omnium supplicio, admonitione facinoris. Jo: E•s. Nie•••berg de art vol. l. 2. pag. 156.
Parricidium vindicaturi Pelusii Pro flagitij dignitate, nullū Hactenus torturae ingenium per duxerunt; non culeum, non vivicomburium: saevius quid cogitarunt, Pious, scilicet, matris naturae ferulā, conscientiam, ad Summae attrocitatis exemplum Learned novam saevitiam didicerunt, parricidam sancientes triduo Cogi spectare occisi cadaver, ut sic puniretur enormissimo omnium Supplicio, admonition facinoris. John: E•s. Nie•••berg the art vol. l. 2. page. 156.
Nos negamus ullos unquam suisse bene citentes bono naturae propter deum itaque non dubimus esse aliquod meritum congrui. Chamier. panstr. Cath. T. 3. l. 14. c. 4.
Nos negamus ullos unquam suisse bene citentes Bono naturae propter God itaque non dubimus esse aliquod Merit congrui. Chamier. Pantur. Catholic T. 3. l. 14. c. 4.
Qui nobis ipsis nihil a deo meriti sumus, quibus deus nullam gratiam, nullam mercedē debet se. si jure nobiscum agat juxta conditionē servorū. Brugensis in loc.
Qui nobis Ipse nihil a God Merit sumus, quibus deus Nullam gratiam, Nullam merceden debet se. si jure nobiscum agat juxta conditionē servorū. Bruges in loc.
Quicquid nobis praecipitur a deo, ad illud faciendum sufficientem potentiam habemus. Dixit Pelagius, quod homo s•lius liberi a•bitrii viribus potest perficere dei mandata. Bradwardinus de causa dei, l. 2. c 4.
Quicquid nobis praecipitur a God, ad illud faciendum sufficientem potentiam habemus. Dixit Pelagius, quod homo s•lius Liberi a•bitrii viribus potest perficere dei Commandments. Bradwardinus de causa dei, l. 2. c 4.
Prima importabile, processu temporis grave, paulo post leve, postea placet & suave est, ad extremum, quod erat imp•rtabile ad faciendum, est impossibile, ad continendum, Bern. de Cons. Ex voluntate perversa facta est consuetudo, & dum consuetudini non resistitur facta est necessitas, Aug. cons. l. 8. Ad illum modicum, quotidiana modica addendo in eam consuetudinem lapsa erat, ut prope eam plenos mero caliculos inhianter hauriret. Conf. l. 9.
Prima importabile, processu Temporis grave, Paul post leave, postea placet & suave est, ad extremum, quod erat imp•rtabile ad faciendum, est impossibile, ad continendum, Bern. de Cons. Ex voluntate perversa facta est consuetudo, & dum consuetudini non resistitur facta est Necessity, Aug. cons. l. 8. Ad Ilum modicum, Quotidian Modica addendo in eam consuetudinem lapsa erat, ut Prope eam plenos mero caliculos inhianter hauriret. Confutation l. 9.
Gratia nec totaliter intermittitur, nec finaliter amittitur. Actus omittitur, habitus non amittitur; actio pervertitur, fides non subvertitur; concutitur, non excutitur, defluit fructus, latet succus; jus ad regnum amittunt demeritoriè, non effective Prid. Effectus justificationis suspenditur, at status justificati non dissolvitur, Suff. Bri•
Gratia nec totaliter intermittitur, nec finaliter amittitur. Actus omittitur, habitus non amittitur; actio pervertitur, fides non subvertitur; concutitur, non excutitur, defluit fructus, latet succus; jus ad Kingdom amittunt demeritoriè, non effective Pride Effectus justificationis suspenditur, At status justificati non dissolvitur, Suff. Bri•
That a good mans soule is a Temple which God inhabits, the Ph•losophers acknowledge; and that the honour and worship rendred to him in a pur• and holy mind, is incompa•ably more worthy and acceptable, then all the cosiliest s•crifices & offerings in Temples made with ha ds, how magnificent soever. NONLATINALPHABET. Hicrocl. in •ythag. aur. carn. p. 28.
That a good men soul is a Temple which God inhabits, the Ph•losophers acknowledge; and that the honour and worship rendered to him in a pur• and holy mind, is incompa•ably more worthy and acceptable, then all the cosiliest s•crifices & offerings in Temples made with would ds, how magnificent soever.. Hicrocl. in •ythag. Aur. carn. p. 28.
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Galilae•, and after him Gassendus, and others, have demonstrated, that heavy bodies in their descent, do in equal times transmit unequal spaces, continually increasing according to the progression of odd numbers, Ex. gr. If in one pulse, a Bullet fall perpendicularly, one inch, in the next, it will three inches, in the 3d 5. in the 4th 7 &c. till the swiftness grow immense and un••utterable.
Galilae•, and After him Gassendus, and Others, have demonstrated, that heavy bodies in their descent, do in equal times transmit unequal spaces, continually increasing according to the progression of odd numbers, Ex. Great. If in one pulse, a Bullet fallen perpendicularly, one inch, in the next, it will three inches, in the 3d 5. in the 4th 7 etc. till the swiftness grow immense and un••utterable.
Qui sic moratur, neganti proximus est. Seneca de benefic. l. 2. cap. 5. Beneficia non sunt procrastinanda, sed tempestivè danda, ut magis prodesse possint. Bis dat, qui cito d'at.
Qui sic moratur, neganti Proximus est. Senecca de benefice. l. 2. cap. 5. Benefices non sunt procrastinanda, sed tempestivè Danda, ut magis Profits possint. Bis that, qui Quick d'at.
NONLATINALPHABET compounded of NONLATINALPHABET. Hospitalitas est species liberalitatis qua peregrinos & hospites ac presertim propter verae Doctrinae professionem exulantes, vera benevolentia, & aliquibus officiis hospitalitatis prosequimur. Ursin. Cat. NONLATINALPHABET. Clemens. Alexand.
compounded of. Hospitalitas est species liberalitatis qua Peregrinos & Hospites ac presertim propter Verae Doctrine professionem exulantes, vera Benevolence, & aliquibus Offices hospitalitatis prosequimur. Ursin. Cat.. Clemens. Alexander
Qui la•giuntur indignis ea quae dignis conferri debebant, tria committunt absurda. 1. Nam & ipsi jacturam faciunt. 2. Et in bonos contumeliosi sunt. 3. Et malos roborant mat ria vitiorum s•p••ditata.
Qui la•giuntur indignis ea Quae dignis conferri debebant, tria committunt absurda. 1. Nam & ipsi jacturam faciunt. 2. Et in bonos contumeliosi sunt. 3. Et Malos roborant Mathew ria Vitiorum s•p••ditata.
Bellarmin. de Baptismo. Tom. 3. lib. 1. cap. 25. 26. 27. mentioneth 22 Ceremonies about baptism, Exorcism, Salt, Spittle, Cross, Unction, waxtaper lighted, in token that the baptized person is translated from the power of darkness unto light. &c.
Bellarmin. de Baptismo. Tom. 3. lib. 1. cap. 25. 26. 27. mentioneth 22 Ceremonies about Baptism, Exorcism, Salt, Spittle, Cross, Unction, waxtaper lighted, in token that the baptised person is translated from the power of darkness unto Light. etc.
Si quis dixerit, hom nem renatum & justificatum teneri ex fide ad credendum se certo esse, ex numero praedestinatorum, Anathema sit. Concil. Triden. sess. 6. Can. 15. and again, Si quis dixerit, magnum illud us { que } in finem perseverantiae donum se certo habiturum absoluta & infallibili certitudine, nisi hoc ex speciali revelatione dedicerit. Anathema sit. Concil. Trid. sess. 6. Can. 16.
Si quis dixerit, hom nem renatum & justificatum teneri ex fide ad credendum se certo esse, ex numero praedestinatorum, Anathema fit. Council. Trident. sess. 6. Can. 15. and again, Si quis dixerit, magnum illud us { que } in finem perseverantiae Donum se certo habiturum Absoluta & infallibili Certitude, nisi hoc ex Speciali Revelation dedicerit. Anathema fit. Council. Triad sess. 6. Can. 16.
NONLATINALPHABET. Arist. de reprehensi. l. 1. Cap. 8. And so used by the Apostle. 2 Tim 3.16. The scripture iprofitable NONLATINALPHABET. To convince the enemies of the truth, it signifieth conviction, plain and evident. Joh. 8.9. & 16.8.
. Arist. de reprehensi. l. 1. Cap. 8. And so used by the Apostle. 2 Tim 3.16. The scripture iprofitable. To convince the enemies of the truth, it signifies conviction, plain and evident. John 8.9. & 16.8.
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As Aristippus •ast his gold into the Sea, saying, satius est, ut, haec per Aristippum, quam propter haec pereat A•istippus, it is better these things perish by Aristippus, than Aristippus by these things.
As Aristippus •ast his gold into the Sea, saying, Satius est, ut, haec per Aristippum, quam propter haec pereat A•istippus, it is better these things perish by Aristippus, than Aristippus by these things.
Continet illud caput 17. Joh. perpetuum canonem precum & intercessionis, quas Christus patri offert in caelis, quanquam enim Christus adhuc in terra existens illam precationem recitaverit, tamen ad statum illius sublimem in caelis pertinet proprie, & describi voluit, ut perpetuo nobis esset in terris solatio. Armin. orat. de Sacerd. Christi. pag. 17.
Continet illud caput 17. John perpetuum canonem precum & intercessionis, quas Christus patri offered in Caelis, quanquam enim Christus Adhoc in terra existens Illam precationem recitaverit, tamen ad Statum Illius sublimem in Caelis pertinet Properly, & describi voluit, ut perpetuo nobis esset in terris solatio. Armin. Orat. de Sacred Christ. page. 17.
NONLATINALPHABET. Hesych. NONLATINALPHABET. Etymol. Modestia dicta est a modo, ubi autem modus nec plus est quicquam nee minus Cicer; est autem modestia in animo continens moderationem cupiditatum. Idem 3. Rhet.
. Hesych.. Etymology. Modesty dicta est a modo, ubi autem modus nec plus est quicquam nee minus Cicer; est autem Modesty in animo Continens moderationem cupiditatum. Idem 3. Rhetoric
Beatus ille, qui undi { que } petitus, firmius stetit: qui exhausit Daemonis pharetram, nec concedit, imo ne de gradu quidem tantisper motus est. Nic.
Beatus Isle, qui undi { que } Petitus, firmius Stetit: qui exhausit Daemonis pharetram, nec concedit, imo ne de Grade quidem tantisper motus est. Nicaragua
Omnino nos oportet orationis tempore curiam intrare caelestem illam, utique curiam in quâ rex regum sedet in stellato solio circumdante eum innumerabili & ineffabili beatorum spirituum exercitu, ubi & ipse qui viderit, quia majorem numerum non invenit, millia ait millium ministrabant ei, & decies centena millium assistebant ei, quanta ergo cum reverentiâ, quanto timore, quanta illuc humilitate accedere debet è palude sua procedeus & repens ranuncula vilis, quam tremebundus quam supplex, quam denique humilis & sollicitus, & toto intentus animo majesti gloria in praesentia Angelorum, in consilio justorum & congregatione assistere poterit vilis homuncio. Bernard, de quatuor modis orandi.
Omnino nos oportet orationis tempore curiam intrare caelestem Illam, Utique curiam in quâ rex regum sedet in stellato Solar circumdante Eum innumerabili & ineffabili beatorum spirituum exercitu, ubi & ipse qui viderit, quia majorem Numerum non invenit, millia ait millium ministrabant ei, & decies Centena millium assistebant ei, quanta ergo cum reverentiâ, quanto Timore, quanta Illuc humilitate accedere debet è palude sua procedeus & repens ranuncula vilis, quam tremebundus quam supplex, quam denique Humilis & sollicitus, & toto intentus animo majesti gloria in Presence Angels, in consilio Justorum & congregation assistere poterit vilis homuncio. Bernard, de quatuor modis Orandi.
Est praeterea optimum ad attendendum remedium si imagines rerum irruentes non solum non advertas, non excutias, non examines, sed ita te habeas quasi eas non aspicere digneris: nam ipsum ad vertere, & examinare istas cogitationes evagari est: & jam adversarius aliquid à nobis extorsit &c. Jacobus Alvarez.
Est praeterea optimum ad attendendum remedium si imagines rerum irruentes non solum non advertas, non excutias, non examines, sed ita te habeas quasi eas non aspicere digneris: nam ipsum ad vertere, & examinare istas Cogitations evagari est: & jam Adversarius Aliquid à nobis Extorsit etc. Jacobus Alvarez.
Si cum sublimi homine non dicam pro vita, & salute nostra, sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus, & corporis aciem defigentes, de nutu ejus trepida expectatione pendemus non mediocriter sormidantes, ne quid sorte ineptum & incongruum verbum misericordiam, audientis avertat? quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus &c. Cassian Col. 23. c 7
Si cum sublimi homine non dicam Pro vita, & salute nostra, sed etiam Pro alicujus lucri commodo supplicamus Whole in cum mentus, & corporis aciem defigentes, de Nutu His trepida expectation pendemus non mediocriter sormidantes, ne quid sort Ineptum & incongruum verbum misericordiam, audientis Avert? quanto magis cum illi occultorum omnium cognitori Pro imminenti perpetuae mortis periculo supplicamus etc. Cassian Col. 23. c 7
Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia, atque a peccato paene aliena videntur, scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissim• est. Cassian Col. 23. cap 7.
Haec omnia nonnullis qui sunt crassioribus Vitiis involuti Levia, atque a Peccato paene Aliena videntur, scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissim• est. Cassian Col. 23. cap 7.
It is pleasing and acceptable unto God. Bez. in locum. Vel ista per anthypophoram dicta sunt. Id. ibidem. Illud autem NONLATINALPHABET referendum non ad gratiarum tantum actionem, sed & ad preces. Grot. Annot. in locum. Comment. in 1 Ep. ad Thess. Doctr.
It is pleasing and acceptable unto God. Bez in locum. Vel ista per anthypophoram dicta sunt. Id. ibidem. Illud autem referendum non ad Gratitude Tantum actionem, sed & ad preces. Grot. Annot in locum. Comment. in 1 Epistle and Thess Doctrine
Aug. Epist. 77. Quid melius & animo geramus, & ore promamus, & calamo exprimamus, quam deo gratias? hoc nec dici brevius, nec audiri latius. nec intelligi grandius, nec agi fructuosius potest, Deo gratias. —
Aug. Epistle 77. Quid Better & animo geramus, & over promamus, & Calamo exprimamus, quam God gratias? hoc nec dici brevius, nec audiri Latius. nec intelligi grandius, nec agi fructuosius potest, God gratias. —
Rom. 9.20. Sub malleo premitur aurum tunsionibus, ut vas fabricetur magni precii: Sic veluti sub malleo sunt justi, premuntur { que } laboribus, ut fiant vasa magnae gloriae. Gerhardus. Act 14.32.
Rom. 9.20. Sub Malleo premitur aurum tunsionibus, ut vas fabricetur magni precii: Sic Veluti sub Malleo sunt Justi, premuntur { que } laboribus, ut fiant vasa Great Glory. Gerhardus. Act 14.32.
Gen. 32.10. per Psalmos. 1 Tim. 1.12, ad 17. Invitat ad magna, qui gratantè• accipit modica. Cassiod. Anima immersa sanguini Christi aurea reddi•ur, ut manus in aurum liquefactum injecta deauratur. Chrysost. Psal. 111.9.
Gen. 32.10. per Psalmos. 1 Tim. 1.12, and 17. Invitat ad Magna, qui gratantè• accipit Modica. Cassiodorus. Anima immersa Sanguini Christ Aurea reddi•ur, ut manus in aurum liquefactum injecta deauratur. Chrysostom Psalm 111.9.
G•avissimum peccatum Aqui, 2a 2ae quaest. 94. act. 3. Pri•cipa ecrimen, & summus hujus saeculi reatus. Tert. Omnis qui ad paradisum redire desiderat, oportet transire per ignem & aquam. Aug. in serm. ad Lipp.
G•avissimum peccatum Aqui, 2a 2ae Question. 94. act. 3. Pri•cipa ecrimen, & Summus hujus Saeculi Rheatus. Tert Omnis qui ad paradisum Redire Desiderate, oportet transire per Ignem & aquam. Aug. in sermon. ad Lipp.
Brugens. Non dormientibus provenit regnum caelorum, nec otio & desidia torpentibus beatitudo aeternitatis in geritur. Prosp. de vit. contempl. Qui stadium currit, eniti debet, & contendere quā maxime possit ut vincat. Tul. 3. off. Petent cum ardore. Humanum quiddam dico• Eras. Sicut non qualitatis sed aequalitatis. Cyprian was NONLATINALPHABET. Naz. Orat. 18.
Bruges. Non dormientibus provenit Kingdom caelorum, nec otio & desidia torpentibus beatitudo aeternitatis in geritur. Prosper de vit. Contemplation. Qui stadium Currit, eniti debet, & contendere quā maxim possit ut vincat. Tul. 3. off. Petent cum ardore. Humanum Quiddam dico• Eras. Sicut non qualitatis sed aequalitatis. Cyprian was. Nazareth Orat 18.
Mr. Hugh Latimer 's Sermon preached in the shrouds at Pauls Church in London. 18. Jan. an. 1548. of the Plough. pag. 21. Prius conditionem, complexionem uniuscujus { que } perspicit, & tum tentationis laqueos apponit. Greg. Mor. lib. 9.
Mr. Hugh Latimer is Sermon preached in the shrouds At Paul's Church in London. 18. Jan. nias. 1548. of the Plough. page. 21. Prius conditionem, complexionem uniuscujus { que } perspicit, & tum tentationis laqueos apponit. Greg. Mor. lib. 9.
Per nomen libertatis, non tantum intelligo a peccati & carnis servitute manumissionem. Sed etiam fiduciam quam concipimus ex adoptionis nostrae testimonio; convenit cum Rom. 8.15. Calv. in 2 Cor. 3.7.
Per Nome libertatis, non Tantum intelligo a peccati & carnis servitute manumissionem. Said etiam fiduciam quam concipimus ex adoptionis Nostrae Testimony; convenit cum Rom. 8.15. Calvin in 2 Cor. 3.7.
Est Sancta & Religiosá promissio Deo consulto & spontè factá ad aliquid faciendum vel omittendum quod illi gratum & acceptum fore constat. Bucan. loc. com. 45.
Est Sancta & Religiosá Promissio God consulto & spontè factá ad Aliquid faciendum vel omittendum quod illi gratum & acceptum before constat. Bucan. loc. come. 45.
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Ejusmodi vota hodie quo { que } nobis in usu esse possunt, quoties nos Dominus vel à clade aliquâ, vel à morbo difficili, vel ab alio quovis discrimine eripuit. Calvin. Instit. l. 4. c. 13.
Ejusmodi vota hodie quo { que } nobis in usu esse possunt, How often nos Dominus vel à clade aliquâ, vel à morbo difficili, vel ab Alio quovis Discrimine Eripuit. calvin. Institutio l. 4. c. 13.
Ne { que } enim à pii hominis officio, tunc abhorret votivam oblationem, velut solenne recognitionis Symbolum consecrare, ne ingratus erga benignitatem ejus videatur. Calvin. Instit. l. 4. c. 13.
Ne { que } enim à pii hominis Officio, tunc abhorret votivam oblationem, velut solemn recognitionis Symbol Consecrate, ne Ingrateful Erga benignitatem His Videatur. calvin. Institutio l. 4. c. 13.
Ad votum tria de necessitate requtruntur. sc. deliberatio, &c. 2a. 2. q. 83. art. 1. Scriptura hoc ejus factum narrat tantum, sed non laudat. Pet. Mart. loc. com. cl. 3. c. 6. Vt matu•è deliberemas. loc. com. de voti•.
Ad Votum tria de necessitate requtruntur. sc. deliberatio, etc. 2a. 2. q. 83. art. 1. Scripture hoc His factum Narrates Tantum, sed non Laudat. Pet. Mart. loc. come. cl. 3. c. 6. Vt matu•è deliberemas. loc. come. the voti•.
Ne sacrum ejus nomen ludibrio exponeretur neve populus assaesceret ad impium ejus contemptum si fraudator impunè negaret quod Deo promiserat, Bucanus. loc. com. 45 de Vol.
Ne sacrum His Nome ludibrio exponeretur neve populus assaesceret ad Impious His contemptum si fraudator impunè negaret quod God promiserat, bucanus. loc. come. 45 the Vol.
Gen. 17.14. Rom. 2.29. Circumcisio erat in Judaica Religime ritus praecipuus adhibetur, itaque ad designandam observationem omnium rituum Legalium. 1 Cor. 1.26, 27.
Gen. 17.14. Rom. 2.29. Circumcision erat in Judaica Religime Ritus praecipuus adhibetur, itaque ad designandam observationem omnium rituum Legalium. 1 Cor. 1.26, 27.
NONLATINALPHABET. Occ. in loc. In omnibus, i. e. fidelibus hunc in modum sanctificatis, & Christo copulatis. Daven. in loc. Quod lex bona est, nostrum non est, quod autem male vivi•us, nostrum est, & nihil uti { que } prodest quod lex est bona, si vita & conversatio nostra non est bona. Lex enim bona muneris est Christi, vita autem n•n bona criminis nostri, imo hoc magis culpabiles sumus, si legem bonam colimus & mali cultores sumus. Q••n potius non c••tores si mali, quia cultor dici non potest malus cultor, &c. Salvian. de Gubern. Dei. l. 4.
. Occasion in loc. In omnibus, i. e. fidelibus hunc in modum sanctificatis, & Christ copulatis. David. in loc. Quod lex Bona est, nostrum non est, quod autem male vivi•us, nostrum est, & nihil uti { que } profits quod lex est Bona, si vita & Conversation nostra non est Bona. Lex enim Bona muneris est Christ, vita autem n•n Bona Criminis Our, imo hoc magis culpabiles sumus, si legem Good We worship & mali Cultores sumus. Q••n potius non c••tores si mali, quia cultor dici non potest malus cultor, etc. Salvian. de Gubern. Dei. l. 4.
Psal. 39.12.105.23. Heb. 11.9. NONLATINALPHABET est trahere, Isa. 13.22. NONLATINALPHABET dies ejus non trahentur, i. e. non prorogabuntur. Bocharti. Geog. Sacr. par. 1. l. 3. c. 12. p. 209.
Psalm 39.12.105.23. Hebrew 11.9. est trahere, Isaiah 13.22. die His non trahentur, i. e. non prorogabuntur. Bocharti. Geog Sacred par. 1. l. 3. c. 12. p. 209.
