Correction, instruction or, a treatise of afflictions: first conceived by way of private meditations: afterward digested into certain sermons, preach'd at Aldermanbury. And now published for the help and comfort of humble suffering Christians. By Tho. Case, M.A. sometimes student of Ch. Ch. Oxon. now preacher of the Gospel in London.
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Probably by David, when himself, and the rest of the Godly Party, were under a •ore and bitter persecution by Saul and others of that bloody and hypocritical faction that bare sway under him.
Probably by David, when himself, and the rest of the Godly Party, were under a •ore and bitter persecution by Saul and Others of that bloody and hypocritical faction that bore sway under him.
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describing them by their pride, v. 2. Prophaneness, v. 3, 4. their intemperate virulency of speech, v. 4. Cruelty, and bloody practises, v. 5, 6. and lastly by their Atheisticall security, v. 7. 2. He diverteth to the Enemies, endeavouring to convince them of the bruitishness and folly of their Atheism, the Mother and Nurse of the other impieties charged on them, v. 8. and that by a threefold Argument.
describing them by their pride, v. 2. Profaneness, v. 3, 4. their intemperate virulency of speech, v. 4. Cruelty, and bloody practises, v. 5, 6. and lastly by their Atheistical security, v. 7. 2. He diverteth to the Enemies, endeavouring to convince them of the brutishness and folly of their Atheism, the Mother and Nurse of the other impieties charged on them, v. 8. and that by a threefold Argument.
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and the Righteousness of his Judgments, which he executes in the world, v. 10. the former part. 3. His Wisdome and knowledge, in enduing man with such an excellent intellectual faculty, whereby even the creature it self is able to attain to admirable degrees of knowledge, v. 10. latter part, and 11. 3. He labours to comfort the godly against all the pressures and persecutions under which they did groan and languish.
and the Righteousness of his Judgments, which he executes in the world, v. 10. the former part. 3. His Wisdom and knowledge, in enduing man with such an excellent intellectual faculty, whereby even the creature it self is able to attain to admirable Degrees of knowledge, v. 10. latter part, and 11. 3. He labours to Comfort the godly against all the pressures and persecutions under which they did groan and languish.
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The first Argument which the Psalmist useth to this purpose is in the Text. sc. The sweet fruit which is to be gathered from the bitter root of affliction, which being accompanyed with divine instruction, is no longer to be esteemed a punishment, but a blessing.
The First Argument which the Psalmist uses to this purpose is in the Text. sc. The sweet fruit which is to be gathered from the bitter root of affliction, which being accompanied with divine instruction, is no longer to be esteemed a punishment, but a blessing.
sc. That man is a blessed man, whose Chastisements are joyn'd with Divine Teachings. or, It is a blessed thing when Correction and instruction go together.
sc. That man is a blessed man, whose Chastisements Are joined with Divine Teachings. or, It is a blessed thing when Correction and instruction go together.
I shall take chastisements here in the utmost latitude, for all kindes and degrees of sufferings, whether from God, or Man, or Satan; whether sufferings for Sin, or sufferings for Righteousness sake. And for the Doctrinal part of the Point, I shall endeavor these four things. 1. To shew you what those Lessons are which God doth teach his people by his chastisements. 2. What the Nature and Properties of Divine Teachings are.
I shall take chastisements Here in the utmost latitude, for all Kinds and Degrees of sufferings, whither from God, or Man, or Satan; whither sufferings for since, or sufferings for Righteousness sake. And for the Doctrinal part of the Point, I shall endeavour these four things. 1. To show you what those Lessons Are which God does teach his people by his chastisements. 2. What the Nature and Properties of Divine Teachings Are.
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or, what Use God doth make of Affliction for the carrying on of the Work of instruction in the hearts of his People. 4. I shall lay down the Grounds and Demonstrations of the Point:
or, what Use God does make of Affliction for the carrying on of the Work of instruction in the hearts of his People. 4. I shall lay down the Grounds and Demonstrations of the Point:
Amongst many which may fall within the experience of the suffering Saints of God, I shall observe unto you twenty severall Lessons, most whereof like the teeth of the Spouse, you shall see will bear twins:
among many which may fallen within the experience of the suffering Saints of God, I shall observe unto you twenty several Lessons, most whereof like the teeth of the Spouse, you shall see will bear twins:
which when I have presented at large, I shall then contract into three summary and comprehensive Instructions, which will contain the substance of all.
which when I have presented At large, I shall then contract into three summary and comprehensive Instructions, which will contain the substance of all.
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Partly out of the delicacy of self-love, which makes us unwilling to sowre the rellish of our own sweet fruitions with the bitter taste of strangers afflictions.
Partly out of the delicacy of Self-love, which makes us unwilling to sour the relish of our own sweet fruitions with the bitter taste of Strangers afflictions.
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Partly through sluggishness and torpor of spirit, which makes us unwilling to rise up from the bed of ease and pleasure to travel in the enquiry of the state of our Brethren either abroad or at home;
Partly through sluggishness and torpor of Spirit, which makes us unwilling to rise up from the Bed of ease and pleasure to travel in the enquiry of the state of our Brothers either abroad or At home;
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so that (as the Apostle saith in another case) we are willingly ignorant, and are not only strangers, but are content to be strangers to their miseries and calamities.
so that (as the Apostle Says in Another case) we Are willingly ignorant, and Are not only Strangers, but Are content to be Strangers to their misery's and calamities.
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Hence you may find, that it was one of the errands upon which God sent Israel into Egypt, that in the brickkills there their hard hearts might be softened and melted into compassion towards strangers and captives.
Hence you may find, that it was one of the errands upon which God sent Israel into Egypt, that in the Brickkills there their hard hearts might be softened and melted into compassion towards Strangers and captives.
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Therefore when God had turn'd their Captivity, that was one of the first lessons of which he puts them in mind, Thou shalt not oppress a stranger, there's the duty;
Therefore when God had turned their Captivity, that was one of the First Lessons of which he puts them in mind, Thou shalt not oppress a stranger, there's the duty;
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which, though negatively exprest, yet (according to the Rule of interpreting the Commandments) doth include all the affirmative duties of mercy and compassion:
which, though negatively expressed, yet (according to the Rule of interpreting the commandments) does include all the affirmative duties of mercy and compassion:
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As if God had said, I sent you on purpose into Egypt, that by the experience of your own sufferings and miseries you might learn as long as you live to lay to heart the anguish and agonies of strangers and captives, that whensoever you see a stranger in your habitations, you may say, O here is a poor Sojourner,
As if God had said, I sent you on purpose into Egypt, that by the experience of your own sufferings and misery's you might Learn as long as you live to lay to heart the anguish and agonies of Strangers and captives, that whensoever you see a stranger in your habitations, you may say, Oh Here is a poor Sojourner,
he suffereth them to be plundered, banished, imprisoned, reduced to great extremities, that by their own experience they may learn to draw out their bowels towards such objects of pity;
he suffers them to be plundered, banished, imprisoned, reduced to great extremities, that by their own experience they may Learn to draw out their bowels towards such objects of pity;
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And this Argument yet makes deeper impression, when a Christian compares and measures his lighter burden of affliction with anothers more grievous yoke, and reasons thus within himself;
And this Argument yet makes Deeper impression, when a Christian compares and measures his lighter burden of affliction with another's more grievous yoke, and Reasons thus within himself;
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I had a sweet chamber, and a soft bed, when some poor Members of Jesus Christ, in the Spanish Inquisition, and the Turkish Slavery, are cast into the Dungeon, and sink, with Jeremiah, into the mire;
I had a sweet chamber, and a soft Bed, when Some poor Members of jesus christ, in the Spanish Inquisition, and the Turkish Slavery, Are cast into the Dungeon, and sink, with Jeremiah, into the mire;
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while some of Gods precious people are cast into dark and stinking prisons, and do not see the face of a Christian, not of a man possibly in five, ten or twenty years together,
while Some of God's precious people Are cast into dark and stinking prisons, and do not see the face of a Christian, not of a man possibly in five, ten or twenty Years together,
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unless it be of their tormenters. I had fresh dyet every day, not only for necessity, but for delight, while other precious servants of God want their necessary bread, lie starving in the doleful places of their sorrowful restraint,
unless it be of their tormenters. I had fresh diet every day, not only for necessity, but for delight, while other precious Servants of God want their necessary bred, lie starving in the doleful places of their sorrowful restraint,
possibly, forced to rake dead and stinking carkasses out of their graves for their sorrowful food, to eat the fruit of their own loyns, yea to feed on their own dung, and drink their own piss, &c. Oh shall not my bowels yern,
possibly, forced to rake dead and stinking carcases out of their graves for their sorrowful food, to eat the fruit of their own loins, yea to feed on their own dung, and drink their own piss, etc. O shall not my bowels yern,
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since he was God, and knew all things? Nay, but, my Brethren, it seems the knowledg which Christ had as God, was different frō that knowledgwhich he had as man; that which he had as God, was intuitive; that which he had as man, was experimental; experimental knowledg of misery is the heart-affecting knowledg;
since he was God, and knew all things? Nay, but, my Brothers, it seems the knowledge which christ had as God, was different from that knowledgwhich he had as man; that which he had as God, was intuitive; that which he had as man, was experimental; experimental knowledge of misery is the Heart-affecting knowledge;
and therefore Christ himself would intender his own heart, as Mediator, by his own sense and feeling: And if the Lord Jesus, who was Mercy it self, would put himself into a suffering condition, that he might the more sweetly and affectionately act those Mercies towards his suffering Members;
and Therefore christ himself would intender his own heart, as Mediator, by his own sense and feeling: And if the Lord jesus, who was Mercy it self, would put himself into a suffering condition, that he might the more sweetly and affectionately act those mercies towards his suffering Members;
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how much more do we, that by nature are cruel and incompassionate, need such practical teachings to work upon our own hearts? Certainly we cannot gain so much fense of the Saints sufferings by the most artificial & skilful relation that the tongue of men or Angels is able to express, no nor by all our Scriptureknowledg, though sanctified, as we do by one days experience in the School of Affliction,
how much more do we, that by nature Are cruel and incompassionate, need such practical teachings to work upon our own hearts? Certainly we cannot gain so much fence of the Saints sufferings by the most artificial & skilful Relation that the tongue of men or Angels is able to express, no nor by all our Scriptureknowledg, though sanctified, as we do by one days experience in the School of Affliction,
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Witness that inculcated caution by Moses and Joshua, When thou hast eaten and art full, Deut 8 10 11, 12. and 6 11, 12. take heed thou forget not the Lord thy God.
Witness that inculcated caution by Moses and joshua, When thou hast eaten and art full, Deuteronomy 8 10 11, 12. and 6 11, 12. take heed thou forget not the Lord thy God.
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Now therefore that we may know how to put a due estimate upon mercies, God often outs us short, that we may learn to prize that by want, which our foolish unthankful hearts slighted in the enjoyment. Thus the Prodigal, who while yet at home, could despise the rich and well-furnisht table of his father;
Now Therefore that we may know how to put a due estimate upon Mercies, God often outs us short, that we may Learn to prize that by want, which our foolish unthankful hearts slighted in the enjoyment. Thus the Prodigal, who while yet At home, could despise the rich and well-furnished table of his father;
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Our liberties and dearest relations how cheapand trivial things are they while we possess them without any check or restraint? While we have the keeping of our mercies in our own hands, we make but small reckoning of them.
Our Liberties and dearest relations how cheapand trivial things Are they while we possess them without any check or restraint? While we have the keeping of our Mercies in our own hands, we make but small reckoning of them.
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Oh, but let God threaten a divorce by death or banishment, let Task-masters be set over us and our comforts, who shall measure out unto us at their own pleasure;
O, but let God threaten a divorce by death or banishment, let Taskmasters be Set over us and our comforts, who shall measure out unto us At their own pleasure;
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then the sight of a friend through an iron grate, the exchange of a few common civilities with a yoke-fellow under the correction and controul of a stranger,
then the sighed of a friend through an iron grate, the exchange of a few Common civilities with a yokefellow under the correction and control of a stranger,
Lord, what mercy is this which I enjoy in my yoke-fellow, children, friends, liberty, estate, comforts and accommodations of all sorts, not for necessity only,
Lord, what mercy is this which I enjoy in my yokefellow, children, Friends, liberty, estate, comforts and accommodations of all sorts, not for necessity only,
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but for delight, while others, better then I, languish under an unequal yoke, have great rebukes in their children, are separated from friends, despoil'd of their estates, imprison'd, banisht, afflicted, deserted, tormented!
but for delight, while Others, better then I, languish under an unequal yoke, have great rebukes in their children, Are separated from Friends, despoiled of their estates, imprisoned, banished, afflicted, deserted, tormented!
How comes it to pass that so much mercy falls to my share? that I want nothing, while others have nothing? &c. Oh how rarely do we entertain such discourses with our own hearts,
How comes it to pass that so much mercy falls to my share? that I want nothing, while Others have nothing? etc. O how rarely do we entertain such discourses with our own hearts,
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but pass by mercies as common things, scarce worth the owning? whereas in the house of bondage, in a Land of Captivity, the lees and dregs of those mercies will be precious, which while the Vessel ran full and fresh we could hardly relish:
but pass by Mercies as Common things, scarce worth the owning? whereas in the house of bondage, in a Land of Captivity, the lees and dregs of those Mercies will be precious, which while the Vessel ran full and fresh we could hardly relish:
And then secondly, As God teacheth us to prize our mercies, so by affliction also he doth teach us moderation in the use of them, while we value not to surfeit. And indeed it is the inordinate use of outward comforts which renders us unfit to prize them;
And then secondly, As God Teaches us to prize our Mercies, so by affliction also he does teach us moderation in the use of them, while we valve not to surfeit. And indeed it is the inordinate use of outward comforts which renders us unfit to prize them;
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we lose our esteem of mercies in excess: Surfeits do usually render those things nauseous, which formerly have been our delicacies: By our excesses in Creature enjoyments, Reason is drown'd in sense, Judgment extinguisht in appetite, and the affections being blunted by commonness of exercise,
we loose our esteem of Mercies in excess: Surfeits do usually render those things nauseous, which formerly have been our delicacies: By our Excesses in Creature enjoyments, Reason is drowned in sense, Judgement extinguished in appetite, and the affections being blunted by commonness of exercise,
Surely the excessive letting out of our selves to sensual fruitions, is both a sin and a punishment, while thereby we lose both the creature, and God, and our selves at once.
Surely the excessive letting out of our selves to sensual fruitions, is both a sin and a punishment, while thereby we loose both the creature, and God, and our selves At once.
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Now this distemper God doth many times cure by the sharp corrasive of affliction, and by hardship teacheth us moderation. Partly by inuring us to abatemeuts and wants, whereby that which at first was necessity, afterwards grows to be our choyce: Hence saith the Apostle, I have learned to want;
Now this distemper God does many times cure by the sharp corrasive of affliction, and by hardship Teaches us moderation. Partly by inuring us to abatemeuts and Wants, whereby that which At First was necessity, afterwards grows to be our choice: Hence Says the Apostle, I have learned to want;
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Partly and especially, God takes off our hearts from inordinate indulgencies in a suffering condition, by discovering richer and purer satisfactions in Jesus Christ.
Partly and especially, God Takes off our hearts from inordinate Indulgences in a suffering condition, by discovering Richer and Purer satisfactions in jesus christ.
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It is Gods design by withdrawing the Creature, to invite, and fix the Soul upon himself: The voyce of the Rod is, O taste and see how good the Lord is;
It is God's Design by withdrawing the Creature, to invite, and fix the Soul upon himself: The voice of the Rod is, Oh taste and see how good the Lord is;
which when the Soul hath once perceived, thrusting the creature away with contempt and indignation, it opens it self to God, saying, Whom have I in Heaven but thee? Psa. 73.25 and there is none upon Earth that I desire in comparison of thee.
which when the Soul hath once perceived, thrusting the creature away with contempt and Indignation, it Opens it self to God, saying, Whom have I in Heaven but thee? Psa. 73.25 and there is none upon Earth that I desire in comparison of thee.
Surely it was in the School of Affliction that David learn'd that Lesson, even when the wicked prospered, and himself, with the rest of the godly, were plagued all the day long, and chastned every morning.
Surely it was in the School of Affliction that David learned that lesson, even when the wicked prospered, and himself, with the rest of the godly, were plagued all the day long, and chastened every morning.
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In our prosperity we are full of our own wills, and usually we give God counsel when God looks for obedience, as if we could tell God how it might have been better;
In our Prosperity we Are full of our own wills, and usually we give God counsel when God looks for Obedience, as if we could tell God how it might have been better;
God fetcheth out the stubbornness and perversness of our spirits by the Discipline of the Rod: So that before he hath done with us, we have not a will to lift up against his will.
God Fetches out the stubbornness and perverseness of our spirits by the Discipline of the Rod: So that before he hath done with us, we have not a will to lift up against his will.
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affliction is the true moly, though the root be bitter, yet the fruit is sweet; there is meat in the eater, out of the strong comes sweetness: and then when the Soul begins to taste the sweet fruit which grows upon that bitter root, it says with the Church in the Lamentations, Lam. 3, 26 27 It is good that a man should both hope and quietly wait for the Salvation of the Lord;
affliction is the true moly, though the root be bitter, yet the fruit is sweet; there is meat in the eater, out of the strong comes sweetness: and then when the Soul begins to taste the sweet fruit which grows upon that bitter root, it Says with the Church in the Lamentations, Lam. 3, 26 27 It is good that a man should both hope and quietly wait for the Salvation of the Lord;
Hence it is that if you take the children of God either yet in, or newly come out of the furnace of affliction, you shall observe them to be the tamest, meekest creatures upon the earth;
Hence it is that if you take the children of God either yet in, or newly come out of the furnace of affliction, you shall observe them to be the tamest, Meekest creatures upon the earth;
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That David whom Sin made so fierce that he put his poor Ammonitish prisoners and captives to death in cold bloud, yea tormented them to death with sawes and harrows, and axes of iron;
That David whom since made so fierce that he put his poor Ammonitish Prisoners and captives to death in cold blood, yea tormented them to death with saws and harrows, and axes of iron;
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Him did banishment and persecution make so tame, that not only the righteous might reprove him, but even the wicked might reproach him; and he holds his peace,
Him did banishment and persecution make so tame, that not only the righteous might reprove him, but even the wicked might reproach him; and he holds his peace,
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This is Gods design, first, to meeken his people by affliction, and then to save them from affliction. Psa. 149.4 For the Lord taketh pleasure in his people, he will beautifis the meek with salvation.
This is God's Design, First, to meeken his people by affliction, and then to save them from affliction. Psa. 149.4 For the Lord Takes pleasure in his people, he will beautifis the meek with salvation.
I tell you Christians, sin lieth very close and deep, and is not easily discerned till the fire of affliction comes and makes a separation of the precious from the vile. The furnace discovers the dross which lay hid before.
I tell you Christians, since lies very close and deep, and is not Easily discerned till the fire of affliction comes and makes a separation of the precious from the vile. The furnace discovers the dross which lay hid before.
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Oh where is my patience, my love, my zeal, my rejoycing in tribulation? Ah did I ever think to finde my heart so discomposed, my affections so out of command, my graces so to seek when I should fall into divers temptations? what a deal of self-love, pride, distrust in God, Creature-confidence, discontent, murmur, rising of heart against the holy and righ teous dispensations of God, is there boyling and fretting within me!
O where is my patience, my love, my zeal, my rejoicing in tribulation? Ah did I ever think to find my heart so discomposed, my affections so out of command, my graces so to seek when I should fallen into diverse temptations? what a deal of Self-love, pride, distrust in God, Creature confidence, discontent, murmur, rising of heart against the holy and Right teous dispensations of God, is there boiling and fretting within me!
when they were in danger to be questioned for their lives (as they feared:) and thus when the Israelites cry to God in their sore distress for rescue and deliverance, God puts them in minde of their old Apostacies: Ye have forsaken me and served other gods, &c. go and cry to the gods whom ye have chosen.
when they were in danger to be questioned for their lives (as they feared:) and thus when the Israelites cry to God in their soar distress for rescue and deliverance, God puts them in mind of their old Apostasies: You have forsaken me and served other God's, etc. go and cry to the God's whom you have chosen.
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Thus David under the rod could call himself to account, I thought on my ways, Psa. 119.19 and turned my feet, &c. This now is another lesson which God teacheth by affliction;
Thus David under the rod could call himself to account, I Thought on my ways, Psa. 119.19 and turned my feet, etc. This now is Another Lesson which God Teaches by affliction;
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and it is of great use to humble us, and to empty and out us of our selves, to make us fly to Jesus Christ for righteousness and strength. In a word, God lets us see what is crooked that we may streighten it, what is weak that we may strengthen it, what is wanting that we may supply it; what is lame that it may not be turned out of the way,
and it is of great use to humble us, and to empty and out us of our selves, to make us fly to jesus christ for righteousness and strength. In a word, God lets us see what is crooked that we may straighten it, what is weak that we may strengthen it, what is wanting that we may supply it; what is lame that it may not be turned out of the Way,
They that kept their distance with God before, yea that said to the Almighty depart from us, in their affliction can bestow a visit upon God, in trouble they have visited thee:
They that kept their distance with God before, yea that said to the Almighty depart from us, in their affliction can bestow a visit upon God, in trouble they have visited thee:
and they that never prayed before, or at least did but now and then drop out a sleepy sluggish wish, can now pour iout a prayer when chastisement is upon their loins.
and they that never prayed before, or At least did but now and then drop out a sleepy sluggish wish, can now pour iout a prayer when chastisement is upon their loins.
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R•bells, b 17 Fools, c 23 Mariners, even the worst of men, can cry to God in their trouble. The very Heathen-mariners fall to their prayers in a storm, and can awaken the sleepy Prophet to this duty; What meanest thou O sleeper!
R•bells, b 17 Fools, c 23 Mariners, even the worst of men, can cry to God in their trouble. The very Heathen-mariners fallen to their Prayers in a storm, and can awaken the sleepy Prophet to this duty; What Meanest thou Oh sleeper!
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as wicked men give themselves up to their wickedness, so David gave himself up to prayer, he made it his work. Hence you may observe that most of all the Psalms are nothing else almost but the runnings out of Davids spirit in prayer under variety of afflictions and persecutions;
as wicked men give themselves up to their wickedness, so David gave himself up to prayer, he made it his work. Hence you may observe that most of all the Psalms Are nothing Else almost but the runnings out of Davids Spirit in prayer under variety of afflictions and persecutions;
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The holy man was never in that condition wherein he could not pray, &c. Alas, it is sad to consider that in our peace and tranquility, we pray arbitrarily by fits and starts many times, we suffer every trifle to come and justle out prayer;
The holy man was never in that condition wherein he could not pray, etc. Alas, it is sad to Consider that in our peace and tranquillity, we pray arbitrarily by fits and starts many times, we suffer every trifle to come and justle out prayer;
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And as he teacheth us to pray more frequently, so also to pray more fervently. Even of Christ himself it is said, that being in an agony he prayed more earnestly;
And as he Teaches us to pray more frequently, so also to pray more fervently. Even of christ himself it is said, that being in an agony he prayed more earnestly;
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more intensively; he prayed till he sweat again; yea till he sweat great drops of bloud: he sweltred out his soul through his body in prayer, the reason whereof was,
more intensively; he prayed till he sweat again; yea till he sweat great drops of blood: he sweltered out his soul through his body in prayer, the reason whereof was,
outward afflictions are accompanied with inward disertions. So it was with David, Psal. 22. and Psal. 116.3, 4 &c. And then he gathers up all his strength to prayer,
outward afflictions Are accompanied with inward Desertions. So it was with David, Psalm 22. and Psalm 116.3, 4 etc. And then he gathers up all his strength to prayer,
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Truly Christians, those prayers wherewith you contented your selves in the day of your peace and prosperity, will not serve your turn in the hour of temptation;
Truly Christians, those Prayers wherewith you contented your selves in the day of your peace and Prosperity, will not serve your turn in the hour of temptation;
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Indeed for this very end God sends his people into captivity that he may draw out the spirit of prayer, which they have suffered to ly dead within them.
Indeed for this very end God sends his people into captivity that he may draw out the Spirit of prayer, which they have suffered to lie dead within them.
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God sent David into the School of affliction, there to learn the Statutes of God. By Correction the people of God learn, 1. To converse with the Word of God more abundantly.
God sent David into the School of affliction, there to Learn the Statutes of God. By Correction the people of God Learn, 1. To converse with the Word of God more abundantly.
And it is their happiness as well as their duty. Blessed is the man that walketh not in the counsel of the ungodly, but his delight is in the law of the Lord and in his law doth he meditate day and night.
And it is their happiness as well as their duty. Blessed is the man that walks not in the counsel of the ungodly, but his delight is in the law of the Lord and in his law does he meditate day and night.
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But what through distraction without, and distemper within, the children of God many times grow strangers to their Bibles, they suffer diversions to interpose between the word and their hearts,
But what through distraction without, and distemper within, the children of God many times grow Strangers to their Bibles, they suffer diversions to interpose between the word and their hearts,
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and as they pray arbitrarily, so they read arbitrarily, and suffer their Bibles to ly by the walls while they are taken up with other entertainments in the world;
and as they pray arbitrarily, so they read arbitrarily, and suffer their Bibles to lie by the walls while they Are taken up with other entertainments in the world;
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they sat in Councel to take away his life, that they might condemn him as a traitor against Saul: and what did he in the mean time? it follows, but thy servant did meditate in thy Statutes.
they sat in Council to take away his life, that they might condemn him as a traitor against Saul: and what did he in the mean time? it follows, but thy servant did meditate in thy Statutes.
While the persecutors are consulting with the oracles of hell to sin against David, David is consulting with the oracles of heaven, that he might not sin against God.
While the persecutors Are consulting with the oracles of hell to sin against David, David is consulting with the oracles of heaven, that he might not sin against God.
they remembred them understandingly, they remembred them beleevingly, they knew what they meant: So it is with the people of God many times in reference to affliction;
they remembered them understandingly, they remembered them believingly, they knew what they meant: So it is with the people of God many times in Referente to affliction;
In prosperity many times we suffer the luscious contentments of the world so to distemper our palates that we cannot relish the Word, taste no more sweetness in it then in the white of an egg, as Job speaks in another case:
In Prosperity many times we suffer the luscious contentment's of the world so to distemper our palates that we cannot relish the Word, taste no more sweetness in it then in the white of an egg, as Job speaks in Another case:
and therefore doth God lay mustard upon the teats of the world, that we might go to the brests of the Word, and there suck and be satisfied with the milk of consolation.
and Therefore does God lay mustard upon the teats of the world, that we might go to the breasts of the Word, and there suck and be satisfied with the milk of consolation.
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Eightly, God by bringing his people into troubles, especially if lifethreatening dangers, doth shew them the necessity of sound evidence for Heaven and Happiness.
Eighth, God by bringing his people into Troubles, especially if lifethreatening dangers, does show them the necessity of found evidence for Heaven and Happiness.
People minde onely what will serve their turn for the present, and quiet their hearts, that they may follow their pleasures and profits with the less regret:
People mind only what will serve their turn for the present, and quiet their hearts, that they may follow their pleasures and profits with the less regret:
Ah, what idle and deceitful hearts have we in the midst of us, that can take up with loose conjectures, go to the Word and Sacrament with these evidences, upon which we dare not venture to dye? And yet good and upright is the Lord that will teach sinners his way;
Ah, what idle and deceitful hearts have we in the midst of us, that can take up with lose Conjectures, go to the Word and Sacrament with these evidences, upon which we Dare not venture to die? And yet good and upright is the Lord that will teach Sinners his Way;
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that by the thunder-claps of his righteous judgments will awaken the vain creature out of these foolish dreams, in which if they should dye, they were undone for ever.
that by the thunderclaps of his righteous Judgments will awaken the vain creature out of these foolish dreams, in which if they should die, they were undone for ever.
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Will this faith save me when I come to stand before the Throne of the Lamb? Will this Love give me boldness in the Day of Judgment? Will this Evidence serve my turn when I come to dye? Oh Christians, let us be afraid to lie down with that Evidence in our beds, wherewith we dare not lie down in our graves. A ninth is this;
Will this faith save me when I come to stand before the Throne of the Lamb? Will this Love give me boldness in the Day of Judgement? Will this Evidence serve my turn when I come to die? O Christians, let us be afraid to lie down with that Evidence in our Beds, wherewith we Dare not lie down in our graves. A ninth is this;
When we are in the bitterness of our spirits, and want the Comforter, then we begin to call to minde how oft we have grieved the Spirit, which would have been a Comforter to us,
When we Are in the bitterness of our spirits, and want the Comforter, then we begin to call to mind how oft we have grieved the Spirit, which would have been a Comforter to us,
and say within our selves, in reference to the Spirit of God, as sometime the sons of Jacob said one to another in reference to Joseph; Gen. 42, 21 We are verily guilty concerning our brother, in that we saw the anguish of his Soul,
and say within our selves, in Referente to the Spirit of God, as sometime the Sons of Jacob said one to Another in Referente to Joseph; Gen. 42, 21 We Are verily guilty Concerning our brother, in that we saw the anguish of his Soul,
Ah, I am verily guilty concerning that tender Spirit of Grace and Comfort, which hath often besought me as it were in the anguish of his Soul, saying, Oh do not this abominable thing which I hate; but I would not hear.
Ah, I am verily guilty Concerning that tender Spirit of Grace and Comfort, which hath often besought me as it were in the anguish of his Soul, saying, O do not this abominable thing which I hate; but I would not hear.
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Is not this He whose rebukes I have slighted, whose counsels I have despised, whose motions I have resisted, whose warnings I have neglected, whose warmings I have quenched, yea whose comforts I have undervalued,
Is not this He whose rebukes I have slighted, whose Counsels I have despised, whose motions I have resisted, whose Warnings I have neglected, whose warmings I have quenched, yea whose comforts I have undervalved,
and counted them as a small thing? Ah wretch, how just is it now that the Spirit of God should withdraw? that he should despise my sorrows, and laugh at my tears;
and counted them as a small thing? Ah wretch, how just is it now that the Spirit of God should withdraw? that he should despise my sorrows, and laugh At my tears;
shut out my prayers, quench my smoking flax, and break my bruised reed? How just were it that He, whom I would not suffer to be a Reprover in the day of my peace, should now refuse to be a Repairer of my Soul in the hour of my temptation!
shut out my Prayers, quench my smoking flax, and break my Bruised reed? How just were it that He, whom I would not suffer to be a Reprover in the day of my peace, should now refuse to be a Repairer of my Soul in the hour of my temptation!
How righteous a thing were it, that I, who so often have carryed my self strangely to his Counsels, should now in my sorrows be a stranger to his Comforts! that I, who have walk'd in the sparks of mine own kindling, should now at length lie down in sorrow.
How righteous a thing were it, that I, who so often have carried my self strangely to his Counsels, should now in my sorrows be a stranger to his Comforts! that I, who have walked in the sparks of mine own kindling, should now At length lie down in sorrow.
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Well, if the Lord shall please indeed to bring my Soul out of trouble, and to revive my fainting spirit with his sweet Consolations, I hope I shall carry my self (for the future) more obedientially to the counsels and rebukes of Jesus Christ in my Soul,
Well, if the Lord shall please indeed to bring my Soul out of trouble, and to revive my fainting Spirit with his sweet Consolations, I hope I shall carry my self (for the future) more Obediently to the Counsels and rebukes of jesus christ in my Soul,
and that in smaller sins there is the greater contempt of God, in as much as we stand out with God for a trifle (as we count it,) and venture his displeasure for a little sensual satisfaction:
and that in smaller Sins there is the greater contempt of God, in as much as we stand out with God for a trifle (as we count it,) and venture his displeasure for a little sensual satisfaction:
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I say, besides these and many other considerations, which may render our small sins, great provocations, this is one unspeakable mischief, that small sins intercept our communion with God,
I say, beside these and many other considerations, which may render our small Sins, great provocations, this is one unspeakable mischief, that small Sins intercept our communion with God,
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Little sins, though they do not disturb Reason so much as great sins, yet they defile Conscience, and the Conscience under defilement (unlamented) is shy of God, and God of it.
Little Sins, though they do not disturb Reason so much as great Sins, yet they defile Conscience, and the Conscience under defilement (unlamented) is shy of God, and God of it.
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Return unto thy rest O my Soul. The Soul hath many turnings and windings, but with Noah 's Dove, it can find no place for the sole of its foot to rest on, till it return into the Ark, from whence it came.
Return unto thy rest Oh my Soul. The Soul hath many turnings and windings, but with Noah is Dove, it can find no place for the sole of its foot to rest on, till it return into the Ark, from whence it Come.
if God come and give the Soul a visit; when the poor creature is in darkness, and can see no light, then for God to lift up the light of his countenance,
if God come and give the Soul a visit; when the poor creature is in darkness, and can see no Light, then for God to lift up the Light of his countenance,
and shine in a gracious smile upon the Soul, and say unto it, I am thy Salvation, of what sweet and unspeakable refreshment and consolation is this to the afflicted spirit? And what a gracious condescention is this in God, that when the Soul by prosperity hath waxed wanton against Christ, and sported it self in unspouse-like familiarities with strangers, Jesus Christ should send it into the house of Correction,
and shine in a gracious smile upon the Soul, and say unto it, I am thy Salvation, of what sweet and unspeakable refreshment and consolation is this to the afflicted Spirit? And what a gracious condescension is this in God, that when the Soul by Prosperity hath waxed wanton against christ, and sported it self in unspouse-like familiarities with Strangers, jesus christ should send it into the house of Correction,
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This is stupendious Mercy, Goodness that cannot be parallel'd in the whole Creation. In the eleventh place, God maketh affliction the exercise and improvement of grace.
This is stupendious Mercy, goodness that cannot be paralleled in the Whole Creation. In the eleventh place, God makes affliction the exercise and improvement of grace.
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As Patience, so Faith is not acted only but perfected by temptations. Sometimes the Soul findes that Faith lively in a suffering condition, which before it questioned whether it were alive: or if affliction do not finde it lively, it makes it lively:
As Patience, so Faith is not acted only but perfected by temptations. Sometime the Soul finds that Faith lively in a suffering condition, which before it questioned whither it were alive: or if affliction do not find it lively, it makes it lively:
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For first, Faith (like Pharez ) breaks forth first, My God, before forsaken: And again, you have two words of Faith for one of despair; My God, my God, why hast thou forsaken me? Faith speaks twice before Sense can speak once. And thirdly, Faith speaks confidently and positively, Thou art my God; Sense speaks dubiously, why hast thou? as if Sense durst not call it a forsaking while Faith dares say, my God: Surely Faith is never so much Faith as in desertion.
For First, Faith (like Perez) breaks forth First, My God, before forsaken: And again, you have two words of Faith for one of despair; My God, my God, why hast thou forsaken me? Faith speaks twice before Sense can speak once. And Thirdly, Faith speaks confidently and positively, Thou art my God; Sense speaks dubiously, why hast thou? as if Sense durst not call it a forsaking while Faith dares say, my God: Surely Faith is never so much Faith as in desertion.
I will bear the indignation of the Lord, because I HAVE SINNED, &c. Any burden is light in comparison of sin, the very indignation of God. The Soul that God teacheth by his chastisements can stand under the burden of Gods indignation for sin,
I will bear the Indignation of the Lord, Because I HAVE SINNED, etc. Any burden is Light in comparison of since, the very Indignation of God. The Soul that God Teaches by his chastisements can stand under the burden of God's Indignation for since,
Ah, cryeth Job upon the dunghill, I have sinned, what shall I do unto thee, O thou preserver of men? He forgetteth his suffering in his sin; he saith not, I have lost all my substance;
Ah, Cries Job upon the dunghill, I have sinned, what shall I do unto thee, Oh thou preserver of men? He forgetteth his suffering in his since; he Says not, I have lost all my substance;
And what shall I say more? the time would fail to instance in other Graces, Love, Fear, Holiness, &c. By this shall the iniquity of Jacob be purged, Isai. 27.9 and this is all the fruit to take away his sin:
And what shall I say more? the time would fail to instance in other Graces, Love, fear, Holiness, etc. By this shall the iniquity of Jacob be purged, Isaiah 27.9 and this is all the fruit to take away his since:
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What a woful heart-dividing life is a life of Sense, a life which is worse then death it self, to be thus bandied up and down between hopes and fears, to be baffled to and fro between the may-be's of second Causes! to be like Mariners upon the billows and surges of the tempestuous sea!
What a woeful heart-dividing life is a life of Sense, a life which is Worse then death it self, to be thus bandied up and down between hope's and fears, to be baffled to and from between the maybe's of second Causes! to be like Mariners upon the billows and surges of the tempestuous sea!
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and when he comes for a draught of water to quench his thirst, sends him away with confusion and shame. Surely men of low degree are vanity, Psal. 62.9 and men of high degree are a lye:
and when he comes for a draught of water to quench his thirst, sends him away with confusion and shame. Surely men of low degree Are vanity, Psalm 62.9 and men of high degree Are a lie:
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but will not; no, not when they have promis'd and sworn; there is a lye: both disappoint, the one by the necessity, the other by deceit; and disappointment is one of the great torments that a rational creature is capable of:
but will not; no, not when they have promised and sworn; there is a lie: both disappoint, the one by the necessity, the other by deceit; and disappointment is one of the great torments that a rational creature is capable of:
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So that Churl, 1 Sam. 25 10 Who is David? and who is the son of Jess? some Run-agate, some idle fellow that hath broken away from his master, &c. And it was not Nabal only that stood at this distance from him;
So that Churl, 1 Sam. 25 10 Who is David? and who is the son of Jess? Some Runagate, Some idle fellow that hath broken away from his master, etc. And it was not Nabal only that stood At this distance from him;
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or as the Hebr. hath it, no man sought after my Soul. Saint Paul was in no better condition in the persecution which befell him at Rome; At my first answer no man stood with me, but all men forsook me:
or as the Hebrew hath it, no man sought After my Soul. Saint Paul was in no better condition in the persecution which befell him At Room; At my First answer no man stood with me, but all men forsook me:
we do not live at all by faith, if we live not all by faith; though we may use means, we must trust God, and trust him solely: and therefore, to bring us to this, God suffers us to be tired and vext with the mockery of second causes;
we do not live At all by faith, if we live not all by faith; though we may use means, we must trust God, and trust him solely: and Therefore, to bring us to this, God suffers us to be tired and vexed with the mockery of second Causes;
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My Soul wait thou only upon God, He onely is my Rock and my Salvation, Vers. 5, 6. Unmixt trust in God is the fruit of our experience of the creatures vanity:
My Soul wait thou only upon God, He only is my Rock and my Salvation, Vers. 5, 6. Unmix trust in God is the fruit of our experience of the creatures vanity:
When the Church had run her self barefoot in following her Lovers, who answered her expectation with nothing but fear, and sent her away with shame in stead of glory, Isai. 20.6. then she can go home, and confessing her Atheism and folly, gives up her self purely to divine protection:
When the Church had run her self barefoot in following her Lovers, who answered her expectation with nothing but Fear, and sent her away with shame in stead of glory, Isaiah 20.6. then she can go home, and confessing her Atheism and folly, gives up her self purely to divine protection:
David, when he learn'd it in the School of Affliction, prints it and publisheth it to all the world, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God:
David, when he learned it in the School of Affliction, prints it and Publisheth it to all the world, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God:
And having thus put in his Caution against creature-dependance, and given in the account of the vanity thereof, he shews the difference between trust in a dying man, and a living God; Trust in God is onely able to make a man happy: they may seem happy, who have the great men of the world to trust to;
And having thus put in his Caution against creature-dependance, and given in the account of the vanity thereof, he shows the difference between trust in a dying man, and a living God; Trust in God is only able to make a man happy: they may seem happy, who have the great men of the world to trust to;
while others are mock'd, and abus'd, and slain, by disappointment from the second causes: He is kept in perfect peace, Isai. 26, 3 whose minde is stayd on God, because he trusteth in him:
while Others Are mocked, and abused, and slave, by disappointment from the second Causes: He is kept in perfect peace, Isaiah 26, 3 whose mind is stayed on God, Because he Trusteth in him:
and whereas a rock is but a dry scituation, without either springs or streams, and thereupon a man might be exposed to perishing for want of water, Thirst will slay as well as hunger;
and whereas a rock is but a dry situation, without either springs or streams, and thereupon a man might be exposed to perishing for want of water, Thirst will slay as well as hunger;
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never-failing waters shall fill his Cisterns from day to day; His waters shall be sure. Under such an excellent metaphor is the security of a life of Faith described;
never-failing waters shall fill his Cisterns from day to day; His waters shall be sure. Under such an excellent metaphor is the security of a life of Faith described;
and this metaphor is expounded Isai. 26.1. Salvation will God appoint for walls and bulwarks: walls and bulwarks shall not be their Salvation, but Salvation their walls and bulwarks:
and this metaphor is expounded Isaiah 26.1. Salvation will God appoint for walls and bulwarks: walls and bulwarks shall not be their Salvation, but Salvation their walls and bulwarks:
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or the Lord Jehovah is the Rock of Ages: His place of defence is the ammunition of Rocks; and the Lord Jehovah is those Rocks, a Rock of Ages; Ages pass away one after another,
or the Lord Jehovah is the Rock of Ages: His place of defence is the ammunition of Rocks; and the Lord Jehovah is those Rocks, a Rock of Ages; Ages pass away one After Another,
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And secondly, It is as sweet as it is safe. Is it not a sweet thing to fetch all our waters from the fountain, from the spring-head, before they be degenerated or mudded by the miry channel? Why all my fresh springs are in thee, saith faith to God, Psal. 87.7. Is it not sweet to be fixt and composed in the midst of all the mutations and confusions that are under the Sun? Why this is the priviledg of him that liveth by faith:
And secondly, It is as sweet as it is safe. Is it not a sweet thing to fetch all our waters from the fountain, from the springhead, before they be degenerated or mudded by the miry channel? Why all my fresh springs Are in thee, Says faith to God, Psalm 87.7. Is it not sweet to be fixed and composed in the midst of all the mutations and confusions that Are under the Sun? Why this is the privilege of him that lives by faith:
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he hath a quietus est, that supersedes all his cares. In nothing be careful, Phil. 4.6. but in every thing by prayer and supplication with thanksgiving let your requests be made known to God.
he hath a quietus est, that supersedes all his Cares. In nothing be careful, Philip 4.6. but in every thing by prayer and supplication with thanksgiving let your requests be made known to God.
Faith leaveth a Beleever nothing to do but to pray and give thanks; to pray for what he wants, and to give thanks for what he hath; that is all he hath to do.
Faith Leaveth a Believer nothing to do but to pray and give thanks; to pray for what he Wants, and to give thanks for what he hath; that is all he hath to do.
It is true, Beleevers must labour and travel in the use of means, as well as the rest of the sons of Adam: but, first, it is without care; NONLATINALPHABET. in nothing be careful; without anxious, heart-dividing, Souldistracting care:
It is true, Believers must labour and travel in the use of means, as well as the rest of the Sons of Adam: but, First, it is without care;. in nothing be careful; without anxious, heart-dividing, Souldistracting care:
O that is the thorn, the sting, which the sin of man and the curse of God hath thrust into all our labours, care and distraction; and this faith pulls out: so that now all the labour of faith is an easie labour, like the labour of Adam in Paradise: Faith useth means, but trusteth God;
Oh that is the thorn, the sting, which the since of man and the curse of God hath thrust into all our labours, care and distraction; and this faith pulls out: so that now all the labour of faith is an easy labour, like the labour of Adam in Paradise: Faith uses means, but Trusteth God;
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In nothing be careful, but in every thing pray and give thanks, Phil. 4.7. and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.
In nothing be careful, but in every thing pray and give thanks, Philip 4.7. and the peace of God which passes all understanding shall keep your hearts and minds through christ jesus.
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Fourthly, and lastly, The life of faith is an honorable life. It is the honour of the Favorite that he can go immediately to his Prince when strangers must trace the Climax of Court-accesses. Yea, without all peradventure, it is an honorable life to live as God himself liveth;
Fourthly, and lastly, The life of faith is an honourable life. It is the honour of the Favourite that he can go immediately to his Prince when Strangers must trace the Climax of Court-accesses. Yea, without all Peradventure, it is an honourable life to live as God himself lives;
1. Of our own strength: In our prosperity we think our selves able to carry any cross; we fancy our selves strong enough to carry away even Sampsons gates upon our shoulders,
1. Of our own strength: In our Prosperity we think our selves able to carry any cross; we fancy our selves strong enough to carry away even Sampsons gates upon our shoulders,
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when we come into the snare, we then are forced to cry out with the Church, He hath hedged me about that I cannot get out, Lam. 3.7. he hath made my chain heavy:
when we come into the snare, we then Are forced to cry out with the Church, He hath hedged me about that I cannot get out, Lam. 3.7. he hath made my chain heavy:
Suppose a man would venture the scratching of his flesh, to break through an hedg to save his life, (skin for skin, and all that a man hath will he give for his life,) yet that would not do, God had taken away the hedg, and built a wall in stead of it;
Suppose a man would venture the scratching of his Flesh, to break through an hedge to save his life, (skin for skin, and all that a man hath will he give for his life,) yet that would not do, God had taken away the hedge, and built a wall in stead of it;
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a wall so high, that they could not clamber over; a wall so thick, that they could not dig through: The meaning is, Man in affliction thinks to make his way through by his own art and cunning,
a wall so high, that they could not clamber over; a wall so thick, that they could not dig through: The meaning is, Man in affliction thinks to make his Way through by his own art and cunning,
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but upon the attempt he finds difficulties arising still higher and higher, so that when all is done, escape is impossible, without an immediate rescue by the arm of omnipotence. This was Pauls case:
but upon the attempt he finds difficulties arising still higher and higher, so that when all is done, escape is impossible, without an immediate rescue by the arm of omnipotence. This was Paul's case:
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NONLATINALPHABET, i. e. we were bereft of all counsel how to expedite our selves out of the danger: As David complains, Psal. 13.2. How long shall I take counsel in my Soul! i. e.
, i. e. we were bereft of all counsel how to expedite our selves out of the danger: As David complains, Psalm 13.2. How long shall I take counsel in my Soul! i. e.
and t'other means, cast about this way, and that way, how to escape, but in vain, all his counsels left him as full of sorrow and despair as they found him:
and tother means, cast about this Way, and that Way, how to escape, but in vain, all his Counsels left him as full of sorrow and despair as they found him:
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but in God which raiseth the dead, &c. See here, the design is exprest negatively and affirmatively. Negatively, that we might not trust in our selves:
but in God which Raiseth the dead, etc. See Here, the Design is expressed negatively and affirmatively. Negatively, that we might not trust in our selves:
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God saw, even in that great Apostle himself, a disposition to selfconfidence, a proneness to be exalted above measure, 2 Cor. 12.7 through the abundance of Revelations:
God saw, even in that great Apostle himself, a disposition to selfconfidence, a proneness to be exalted above measure, 2 Cor. 12.7 through the abundance of Revelations:
And therefore, as to prick the bladder of pride, God gave him a thorn in the flesh, &c. so, to work out this self-trust, God reduceth him to a state of despair, as to outward and visible probabilities: We had the sentence of death in our selves, that we should not trust in our selves;
And Therefore, as to prick the bladder of pride, God gave him a thorn in the Flesh, etc. so, to work out this self-trust, God reduceth him to a state of despair, as to outward and visible probabilities: We had the sentence of death in our selves, that we should not trust in our selves;
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To this purpose it is very observable, that even those to whom God hath indulg'd the largest proportions of faith and courage, not only above other men, but above other Saints;
To this purpose it is very observable, that even those to whom God hath indulged the Largest proportions of faith and courage, not only above other men, but above other Saints;
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yet even them God hath suffered not only to languish under fears, but even to despair under insuperable difficulties, before they could recover holy confidence in God.
yet even them God hath suffered not only to languish under fears, but even to despair under insuperable difficulties, before they could recover holy confidence in God.
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I said in my Haste, NONLATINALPHABET from the root NONLATINALPHABET f•stinare, praecipitare obstupescere. Hicron. NONLATINALPHABET. Sept. Psa. 31.22. & 116.11. The Hebrew signifieth, in trepidatione mea, or in festinatione mea, in my trembling, in my precipitancy;
I said in my Haste, from the root f•stinare, praecipitare obstupescere. Hicron.. Sept Psa. 31.22. & 116.11. The Hebrew signifies, in trepidatione mea, or in festinatione mea, in my trembling, in my precipitancy;
And again, I said in my haste, in my passion, all men are Lyars; even Samuel himself, that told me I should be King; he hath seen but a false Vision, and a lying divination;
And again, I said in my haste, in my passion, all men Are Liars; even Samuel himself, that told me I should be King; he hath seen but a false Vision, and a lying divination;
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and wall up our path with hewn stones, brings to despair even of life, bereaveth us of counsel, outs us of all our own shifts and policies, brings us under the very sentence of death;
and wall up our path with hewn stones, brings to despair even of life, bereaveth us of counsel, outs us of all our own shifts and policies, brings us under the very sentence of death;
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that we might not trust in our selves, but in God which raiseth the dead, he unbottoms us by despair, convinceth us of our impotence and folly, shews us what babes and fools we are in our selves, that in all our future hazards and fears we might know nothing but a God;
that we might not trust in our selves, but in God which Raiseth the dead, he unbottoms us by despair, Convinces us of our impotence and folly, shows us what babes and Fools we Are in our selves, that in all our future hazards and fears we might know nothing but a God;
after he was convinc'd of his own infirmity and instability, when Christ, to put him in mind of his three-fold denyal, put him upon that three-fold Interrogatory, Simon Peter, lovest thou me more then these? i.e. then the rest of thy fellow-disciples, durst make no other answer but this, Lord, thou knowest: he pleads nothing but his sincerity; and for that also, he casts himself rather upon Christs tryal, then his own; Lord, thou knowest.
After he was convinced of his own infirmity and instability, when christ, to put him in mind of his threefold denial, put him upon that threefold Interrogatory, Simon Peter, Lovest thou me more then these? i.e. then the rest of thy Fellow-disciples, durst make no other answer but this, Lord, thou Knowest: he pleads nothing but his sincerity; and for that also, he Cast himself rather upon Christ trial, then his own; Lord, thou Knowest.
The clearer the glass is, the more fully doth it receive in the beams of the Sun. When the warm breath of the the world hath blown upon us, we are not so capable of the Visions of God.
The clearer the glass is, the more Fully does it receive in the beams of the Sun. When the warm breath of the the world hath blown upon us, we Are not so capable of the Visions of God.
In the mean time, as by the strokes of divine vengeance God makes the wicked know him to their cost; so by the rod of correction he makes his people to know him to their comfort. As God brought all his plagues upon Pharaohs heart, that he might know who the Lord was in a way of wrath;
In the mean time, as by the Strokes of divine vengeance God makes the wicked know him to their cost; so by the rod of correction he makes his people to know him to their Comfort. As God brought all his plagues upon Pharaohs heart, that he might know who the Lord was in a Way of wrath;
and then proclaimeth his Name before them, The Lord, the Lord God, merciful and gracious, &c. The people of God have the most sensible experience of his Attributes in their sufferings;
and then proclaims his Name before them, The Lord, the Lord God, merciful and gracious, etc. The people of God have the most sensible experience of his Attributes in their sufferings;
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For though his chastisements on his Church be in love to their persons, they are in hatred to their corruptions; while he saveth the sinner, he destroyeth the sin.
For though his chastisements on his Church be in love to their Persons, they Are in hatred to their corruptions; while he Saveth the sinner, he Destroyeth the since.
In the severest dispensations they judg themselves, and justifie God; Thou art just, &c. Yea when they cannot discern his meaning, they adore his Righteousness;
In the Severest dispensations they judge themselves, and justify God; Thou art just, etc. Yea when they cannot discern his meaning, they adore his Righteousness;
wherefore doth the way of the wicked prosper? &c. When the Soul is unsatisfied, God is not unjustified; Righteous art thou, O Lord, &c. His Faithfulness. Faithfulness in the very affliction it self.
Wherefore does the Way of the wicked prosper? etc. When the Soul is unsatisfied, God is not unjustified; Righteous art thou, Oh Lord, etc. His Faithfulness. Faithfulness in the very affliction it self.
Unbelief it self cannot make the faithfulness of God of none effect. I conceive that of the Apostle 2 Tim. 2.13. to bear this sence, If we beleeve not, yet he abideth faithful, he cannot deny himself:
Unbelief it self cannot make the faithfulness of God of none Effect. I conceive that of the Apostle 2 Tim. 2.13. to bear this sense, If we believe not, yet he Abideth faithful, he cannot deny himself:
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Partly because then they are most powerful. When our elder brother Esau is upon us, we can wrestle with our elder brother Jesus, and not let him go till he bless us.
Partly Because then they Are most powerful. When our elder brother Esau is upon us, we can wrestle with our elder brother jesus, and not let him go till he bless us.
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The afflicted Soul can witness unto God, as we have heard, so have we seen, Psal. 48.8. What we have heard in the promise, we have seen in the accomplishment: God was never worse then his Word.
The afflicted Soul can witness unto God, as we have herd, so have we seen, Psalm 48.8. What we have herd in the promise, we have seen in the accomplishment: God was never Worse then his Word.
Let a man cast in the Promise a thousand times into the furnace, it will still come out full weight: As for God, Psa. 18.30 his way is perfect, the Word of the Lord is tryed:
Let a man cast in the Promise a thousand times into the furnace, it will still come out full weight: As for God, Psa. 18.30 his Way is perfect, the Word of the Lord is tried:
As affliction gives out the experience of Gods faithfulness, so also of his mercy: mercy in the moderating of the chastisements: In measure thou wilt debate with it, &c. Isai. 27.8. In the midst of judgment he remembreth mercy, Habak. 3.2.
As affliction gives out the experience of God's faithfulness, so also of his mercy: mercy in the moderating of the chastisements: In measure thou wilt debate with it, etc. Isaiah 27.8. In the midst of judgement he Remember mercy, Habak. 3.2.
If my burning feaver had been the burning lake, if my prison had been the bottomless pit; if my banishment from society with friends had been expulsion (with Cain ) from the presence of God, and that for ever; God had been righteous.
If my burning fever had been the burning lake, if my prison had been the bottomless pit; if my banishment from society with Friends had been expulsion (with Cain) from the presence of God, and that for ever; God had been righteous.
Even when Gods suffering people are not sensible of any great ravishments, yet then they finde sweet supports; His left hand was under me, his right hand embraced me.
Even when God's suffering people Are not sensible of any great ravishments, yet then they find sweet supports; His left hand was under me, his right hand embraced me.
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And yet it is not supporting mercy onely which they experience in their sufferings, but not seldom his refreshing his rejoycing mercy; so it follows, In the multitude of my thoughts within me, thy Comforts delight my Soul:
And yet it is not supporting mercy only which they experience in their sufferings, but not seldom his refreshing his rejoicing mercy; so it follows, In the multitude of my thoughts within me, thy Comforts delight my Soul:
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Now thou shalt see, saith God to Moses, what I will do to Pharaoh, Exod. 6.1. Hitherto thou hast seen what Pharaoh hath done to Israel, now thou shalt see what I do to Pharaoh; and so they did:
Now thou shalt see, Says God to Moses, what I will do to Pharaoh, Exod 6.1. Hitherto thou hast seen what Pharaoh hath done to Israel, now thou shalt see what I do to Pharaoh; and so they did:
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Thus did God appear to his oppressed Israel in the very nick of their extremities; In the thing wherein they delt proudly, Exo. 18, 11 God was above them:
Thus did God appear to his oppressed Israel in the very neck of their extremities; In the thing wherein they dealt proudly, Exo. 18, 11 God was above them:
And Israel SAVV that great work which the Lord did upon the Egyptians; and the people feared the Lord, and his servant Moses, Exod. 14.31. Israel SAVV;
And Israel SAW that great work which the Lord did upon the egyptians; and the people feared the Lord, and his servant Moses, Exod 14.31. Israel SAW;
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but by every word that proceedeth out of the mouth of the Lord, &c. Israel learn'd more of Gods Alsufficiency in a Land of drought, then she could have learn'd in the Land flowing with milk and hony;
but by every word that Proceedeth out of the Mouth of the Lord, etc. Israel learned more of God's All-sufficiency in a Land of drought, then she could have learned in the Land flowing with milk and honey;
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namely, that God can feed without bread, and satisfi• thirst without streams of waters: that he can make the clouds rain bread, and the rock give out rivers:
namely, that God can feed without bred, and satisfi• thirst without streams of waters: that he can make the Clouds rain bred, and the rock give out Rivers:
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In a word, the suffering time is the time wherein God makes his Attributes visible: The Lord will be a refuge to his people, a refuge in time of trouble, Psal. 9.9. and what follows? And they that know thy Name, will put their trust in thee, Vers. 10. In the School of Affliction God reads Lectures upon his Attributes, visible Lectures;
In a word, the suffering time is the time wherein God makes his Attributes visible: The Lord will be a refuge to his people, a refuge in time of trouble, Psalm 9.9. and what follows? And they that know thy Name, will put their trust in thee, Vers. 10. In the School of Affliction God reads Lectures upon his Attributes, visible Lectures;
but it gives a man opportunity for the exercise of some special grace, and the doing of some special duty: and that is the work of a Christian, in every new state,
but it gives a man opportunity for the exercise of Some special grace, and the doing of Some special duty: and that is the work of a Christian, in every new state,
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The captive exile hasteneth that he may be loosed, and that he should not dye in the pit, &c. Man in affliction would fain be delivered, have the burden taken off, the yoke broken;
The captive exile hasteneth that he may be loosed, and that he should not die in the pit, etc. Man in affliction would fain be Delivered, have the burden taken off, the yoke broken;
Oh, thinks a man, if God would deliver me out of this sickness, out of this distress, I would walk more close with God, I would be more abundant in family-duties, I would be more fruitful in my converse;
O, thinks a man, if God would deliver me out of this sickness, out of this distress, I would walk more close with God, I would be more abundant in Family duties, I would be more fruitful in my converse;
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and make new resolutions for better things, if God shall give better times; yet if this be all, it may be nothing else but a wile of the deceitful heart, a temptation and snare of the Devil, to gain the time as it were of God; a meer diversion to turn aside the heart from the present duty which God expects.
and make new resolutions for better things, if God shall give better times; yet if this be all, it may be nothing Else but a wile of the deceitful heart, a temptation and snare of the devil, to gain the time as it were of God; a mere diversion to turn aside the heart from the present duty which God expects.
And therefore when God, intends good and happiness to the Soul by the present chastisement, he pitcheth the Soul upon the present duty, which is, to hear the rod, and who hath appointed it;
And Therefore when God, intends good and happiness to the Soul by the present chastisement, he pitcheth the Soul upon the present duty, which is, to hear the rod, and who hath appointed it;
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There is in every state of life a snare and a priviledg; and it is the folly and misery of man left to himself, that he willingly runs into the snare, and misseth of the priviledg:
There is in every state of life a snare and a privilege; and it is the folly and misery of man left to himself, that he willingly runs into the snare, and misses of the privilege:
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but by the secret impressions of love upon the heart, he emboldens the Soul to look out for reparations, and to urge God for a recruit in some richer accommodations:
but by the secret impressions of love upon the heart, he emboldens the Soul to look out for reparations, and to urge God for a recruit in Some Richer accommodations:
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In like manner, Lord, what wilt thou give me, saith a suffering Saint, since I go wifeless, and friendless, and landless, and houseless? &c. yea Lord, what wilt thou give me,
In like manner, Lord, what wilt thou give me, Says a suffering Saint, since I go wifeless, and friendless, and landless, and houseless? etc. yea Lord, what wilt thou give me,
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since I go Ordinance-less, Sermon-less, Sacrament-less? &c. So the Disciples, Lord, we have forsaken all and followed thee, what shall we have therefore? Faith may be a loser for Christ, but it will not be a loser by Christ; and accordingly Christ maketh an answer of faithfulness to this demand of Faith: Verily I say unto you, ver. 29, 30 there is no man that hath left house,
since I go Ordinance-less, Sermon-less, Sacrament-less? etc. So the Disciples, Lord, we have forsaken all and followed thee, what shall we have Therefore? Faith may be a loser for christ, but it will not be a loser by christ; and accordingly christ makes an answer of faithfulness to this demand of Faith: Verily I say unto you, ver. 29, 30 there is no man that hath left house,
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It is very observable, That year wherein Isaac received his hundred fold was Isaac's suffering year; the year wherein famine had banish'd him from his own Country to sojourn with Abimelech in Gerer. Gen. 26.1. Isaacks best harvest, was in a year of famine:
It is very observable, That year wherein Isaac received his hundred fold was Isaac's suffering year; the year wherein famine had banished him from his own Country to sojourn with Abimelech in Greer. Gen. 26.1. Isaacs best harvest, was in a year of famine:
they must receive Isaacks increase upon Isaacks account, an hundredfold with persecution. And I conceive our Saviour may allude to this Type, in this promise:
they must receive Isaacs increase upon Isaacs account, an hundredfold with persecution. And I conceive our Saviour may allude to this Type, in this promise:
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In persecution the people of God find their hundredfold; when they make a Scripture inquiry, they find, sufferings especially those for Christs sake to be their letters testimonial for Heaven, Luk. 21.13. The pledge of Adoption, Heb. 12.6.7. A purge for corruption, Isa. 27.9. The improvement of Holiness, Heb. 12.10. A fining pot to faith, 2 Pet. 1.7. Communion with Christ. 1 Pet. 4.13.14. The presence of the spirit of God and of Glory. 1 Pet. 4.13.14. The Churches Treasury, Colos. 1.24.
In persecution the people of God find their hundredfold; when they make a Scripture inquiry, they find, sufferings especially those for Christ sake to be their letters testimonial for Heaven, Luk. 21.13. The pledge of Adoption, Hebrew 12.6.7. A purge for corruption, Isaiah 27.9. The improvement of Holiness, Hebrew 12.10. A fining pot to faith, 2 Pet. 1.7. Communion with christ. 1 Pet. 4.13.14. The presence of the Spirit of God and of Glory. 1 Pet. 4.13.14. The Churches Treasury, Colos 1.24.
Weak Christians strength. Phil. 1.13, 14. In both, the Gospels advantage. Strong Christians confidence. Phil. 1.13, 14. In both, the Gospels advantage.
Weak Christians strength. Philip 1.13, 14. In both, the Gospels advantage. Strong Christians confidence. Philip 1.13, 14. In both, the Gospels advantage.
In a word, what ever the affliction be, that it shall be the souls gain, Rom. 8.28. all things work together for good to them that love God, This God teacheth his people, it is the very design of the eight to the Romans, and of the twelve first verses of the twelfth to the Hebrews, to shew that Gods Rod and Gods Love go both together.
In a word, what ever the affliction be, that it shall be the Souls gain, Rom. 8.28. all things work together for good to them that love God, This God Teaches his people, it is the very Design of the eight to the Roman, and of the twelve First Verses of the twelfth to the Hebrews, to show that God's Rod and God's Love go both together.
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q. d. what we lose in our bodies we gain in our soules: what we lose in our estates we get in grace; thus they bear up and comfort themselves in their deepest sorrows,
q. worser. what we loose in our bodies we gain in our Souls: what we loose in our estates we get in grace; thus they bear up and Comfort themselves in their Deepest sorrows,
while they that lie poring upon their afflictions, and are witty only to aggravate every circumstance of a suffering condition, sink their own spirits, vex their soules, dishonour God by slandering his dispensations;
while they that lie poring upon their afflictions, and Are witty only to aggravate every circumstance of a suffering condition, sink their own spirits, vex their Souls, dishonour God by slandering his dispensations;
as it makes it rejoyce not in God only, but in tribulation, and in all these things to account it self more then Conqueror through him that hath loved us, Rom. 8.37. This is the sixteenth Lesson.
as it makes it rejoice not in God only, but in tribulation, and in all these things to account it self more then Conqueror through him that hath loved us, Rom. 8.37. This is the sixteenth lesson.
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what is the one thing necessary; affliction discovereth how much we are mistaken about our must bee's, our necessaries. In our health and strength and liberty;
what is the one thing necessary; affliction Discovereth how much we Are mistaken about our must bee's, our necessaries. In our health and strength and liberty;
we must get Estates, and we must lay up large portions for our Children, and we must raise our Families, and call our Lands after our own names, and the like;
we must get Estates, and we must lay up large portions for our Children, and we must raise our Families, and call our Lands After our own names, and the like;
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and the terrors of eternity to passe before us, then we can put our mouths in the dust, smite upon our thigh, and sigh with the breaking of our loynes, oh how have I been mistaken? how have I fed upon ashes,
and the terrors of eternity to pass before us, then we can put our mouths in the dust, smite upon our thigh, and sighs with the breaking of our loins, o how have I been mistaken? how have I fed upon Ashes,
evidence of that interest, sence of Gods love, a life of Grace, and assurance of glory, &c. are the only indispensibles. In a word, that Christ alone, is the Ʋnum necessarium the one thing necessary, and that all other things, at the best, are but may-bees: yea,
evidence of that Interest, sense of God's love, a life of Grace, and assurance of glory, etc. Are the only indispensibles. In a word, that christ alone, is the Ʋnum Necessary the one thing necessary, and that all other things, At the best, Are but May-bees: yea,
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but losse and dung in comparison of the excellency of the knowledg of Christ Jesus the Lord, Phil. 3.8.9. and of interest in him, and in his righteousness:
but loss and dung in comparison of the excellency of the knowledge of christ jesus the Lord, Philip 3.8.9. and of Interest in him, and in his righteousness:
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And therefore oh that Christians would be wise, that they would not spend their mony for that which is not bread, Isa. 55.2. nor their labour for that which satisfieth not;
And Therefore o that Christians would be wise, that they would not spend their money for that which is not bred, Isaiah 55.2. nor their labour for that which Satisfieth not;
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and the most, do idle away, those hallowed houres? Seneca was wont to jeer the Jews for their ill husbandry, in that they lost one day in seven, meaning their Sabbath: truly it is too true of the most of Christians, they lose one day in seven, what ever else;
and the most, do idle away, those hallowed hours? Senecca was wont to jeer the jews for their ill Husbandry, in that they lost one day in seven, meaning their Sabbath: truly it is too true of the most of Christians, they loose one day in seven, what ever Else;
and we that reckoned upon yeers, many yeers yet to come, have not, possibly, so many hours, to make ready our accompts: It may be, this night is the Summons,
and we that reckoned upon Years, many Years yet to come, have not, possibly, so many hours, to make ready our accounts: It may be, this night is the Summons,
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the evening of our day, and the morning of our task, do not well agree together, that time which remaineth is too short for lamenting the losse of by-past time.
the evening of our day, and the morning of our task, do not well agree together, that time which remains is too short for lamenting the loss of bypast time.
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By such hazards God doth come upon the soul as the Angel upon Peter in prison, and smites upon our sides, bids us rise up quickly and gird up our selves, and binds on our Sandalls, &c. that we may reedeem lost opportunities,
By such hazards God does come upon the soul as the Angel upon Peter in prison, and smites upon our sides, bids us rise up quickly and gird up our selves, and binds on our Sandals, etc. that we may reedeem lost opportunities,
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let us be destitute, afflicted, tormented, &c. then happily we will sit down and look upon him whom we have peirced, and begin to say within our selves,
let us be destitute, afflicted, tormented, etc. then happily we will fit down and look upon him whom we have pierced, and begin to say within our selves,
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and then it did bear him? Are a few bodily pains so bitter, what then were those agonies which the Lord of glory suffered in his soul? Is the wrath of man so piercing, what was the wrath of God, which scorcht his righteous soul,
and then it did bear him? are a few bodily pains so bitter, what then were those agonies which the Lord of glory suffered in his soul? Is the wrath of man so piercing, what was the wrath of God, which scorched his righteous soul,
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and sweltred his very heart blood through his flesh in a cold winters day, so that his sweat was as great drops of blood, trickling down to the ground? are the buffetings of men so grievous, what were the buffetings of Satan, which our Lord sustained, when all the brood of the Serpent lay nibling at the heel of his passion? Is a burning Fever so hot, how then did the flames, even of Hell scald my Saviours spirit? Is it such an heart-piersing affliction to be deserted of friends, what was it then for him, that was the Son of Gods love, the darling of his bosom, to be deserted of his Father, which made him cry out to the astonishment of Heaven and Earth, my God, my God,
and sweltered his very heart blood through his Flesh in a cold winter's day, so that his sweat was as great drops of blood, trickling down to the ground? Are the buffetings of men so grievous, what were the buffetings of Satan, which our Lord sustained, when all the brood of the Serpent lay nibbling At the heel of his passion? Is a burning Fever so hight, how then did the flames, even of Hell scald my Saviors Spirit? Is it such an heart-piersing affliction to be deserted of Friends, what was it then for him, that was the Son of God's love, the darling of his bosom, to be deserted of his Father, which made him cry out to the astonishment of Heaven and Earth, my God, my God,
why hast thou forsaken me? Is a chain so heavy, a prison so loathsom, the sentence and execution of death so dreadful? oh what was it for him that made Heaven and Earth to be bound with a chain, hurried up and down from one unrighteous judg to another, mockt, abused, spit upon, buffeted, reviled, cast into prison, arraigned, condemned, executed in a most shameful and an accursed manner? oh what was it for him to endure all this contradiction of sinners, rage of the Devil,
why hast thou forsaken me? Is a chain so heavy, a prison so loathsome, the sentence and execution of death so dreadful? o what was it for him that made Heaven and Earth to be bound with a chain, hurried up and down from one unrighteous judge to Another, mocked, abused, spit upon, buffeted, reviled, cast into prison, arraigned, condemned, executed in a most shameful and an accursed manner? o what was it for him to endure all this contradiction of Sinners, rage of the devil,
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And thus, as the Lord Jesus by the sensible experience of his own passion came perfectly, to understand what his poor members suffer while they are in the body,
And thus, as the Lord jesus by the sensible experience of his own passion Come perfectly, to understand what his poor members suffer while they Are in the body,
so we by the NONLATINALPHABET the remainders of his cross, which he hath bequeathed us as a Legacy come in some measure to understand the sufferings of Christ,
so we by the the remainders of his cross, which he hath bequeathed us as a Legacy come in Some measure to understand the sufferings of christ,
let us here build us Tabernacles, while life is sweet, death is bitter; and Heaven it self is no temptation, while the World gives us her friendly entertainments:
let us Here built us Tabernacles, while life is sweet, death is bitter; and Heaven it self is no temptation, while the World gives us her friendly entertainments:
But when poverty, & imprisonment, reproach, and persecution, sickness, and sore Diseases, do not only pinch but vex our hearts with verietie of aggravations;
But when poverty, & imprisonment, reproach, and persecution, sickness, and soar Diseases, do not only pinch but vex our hearts with verietie of aggravations;
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But because like foolish Travellers, we love our way though it be troublesom, rather then our Countrey, God by this Discipline taketh off our hearts by degrees from this present World, and maketh us look homeward:
But Because like foolish Travellers, we love our Way though it be troublesome, rather then our Country, God by this Discipline Takes off our hearts by Degrees from this present World, and makes us look homeward:
We should be contented like the Israelites with the Garlick and flesh-pots of Egypt, if God did not set cruel Taskmasters over us to double our Burdens:
We should be contented like the Israelites with the Garlic and fleshpots of Egypt, if God did not Set cruel Taskmasters over us to double our Burdens:
To the weary it is rest, Isa 57.2. Revel. 14.13. To the banished it is Home, 2 Cor. 5.6. To the scorned and reproached it is glory, Rom. 5.2. To the Captive it is liberty, Rom. 8.21. To the conflicting soul it is Conquest, Rom. 8.37.
To the weary it is rest, Isaiah 57.2. Revel. 14.13. To the banished it is Home, 2 Cor. 5.6. To the scorned and reproached it is glory, Rom. 5.2. To the Captive it is liberty, Rom. 8.21. To the conflicting soul it is Conquest, Rom. 8.37.
And to the Conqueror it is a Crown of Life, Rev. 2.10. Righteousnes, 2 Tim. 4.8. Glory, 1 Pet. 5.4. To the Hungry, it is hidden Manna, Rev. 2.17. To the thirty it is the fountain and waters of life, and Rivers of pleasure. Rev. 22.17. Psal. 36.8, 9. To the grieved soul, whither with sin or sorrow, it is fulnes of joy, and to the mourner it is pleasures for evermore. Psal. 16.12. In a word, to them that have lain upon the Dunghill, and kept their integrity, it is a Throne, on which they shall sit and reign with Christ for ever and ever. Rev. 3.31. and 22.5.
And to the Conqueror it is a Crown of Life, Rev. 2.10. Righteousness, 2 Tim. 4.8. Glory, 1 Pet. 5.4. To the Hungry, it is hidden Manna, Rev. 2.17. To the thirty it is the fountain and waters of life, and rivers of pleasure. Rev. 22.17. Psalm 36.8, 9. To the grieved soul, whither with sin or sorrow, it is fullness of joy, and to the mourner it is pleasures for evermore. Psalm 16.12. In a word, to them that have lain upon the Dunghill, and kept their integrity, it is a Throne, on which they shall fit and Reign with christ for ever and ever. Rev. 3.31. and 22.5.
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A Christian indeed is comforted by Faith, but not satisfied; or if satisfied, it is in point of security, not of desire: because here we are absent from the Lord,
A Christian indeed is comforted by Faith, but not satisfied; or if satisfied, it is in point of security, not of desire: Because Here we Are absent from the Lord,
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but saith he, I will go and see him before I die: so the beleiving soul, He, whom my soul loveth, was dead, but is alive, and behold he liveth for evermore, Rev. 1.18. I will die that I may go and see him:
but Says he, I will go and see him before I die: so the believing soul, He, whom my soul loves, was dead, but is alive, and behold he lives for evermore, Rev. 1.18. I will die that I may go and see him:
as Augustine, upon that answer of God to Moses, thou cast not see any face and live, Exod. 33.20. makes this quick, and sweet reply, then Lord let me die that I may see thy face.
as Augustine, upon that answer of God to Moses, thou cast not see any face and live, Exod 33.20. makes this quick, and sweet reply, then Lord let me die that I may see thy face.
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Thus I have presented you with those 20 several Lessons which Jesus Christ the great Prophet of his Church teacheth his afflicted ones to take out in the school of affliction. And now as I told you in my entrance upon this subject, all these 20. Lessons, may be reduc'd to three great summary, comprehensive, Instructions.
Thus I have presented you with those 20 several Lessons which jesus christ the great Prophet of his Church Teaches his afflicted ones to take out in the school of affliction. And now as I told you in my Entrance upon this Subject, all these 20. Lessons, may be reduced to three great summary, comprehensive, Instructions.
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and clears the Organ to make a perfect discovery, and to discern sin, as it is, and not as usually it doth appear: sin becomes exceeding sinful. God hath four Classes, wherein he discovers to the soul the evil that is in sin;
and clears the Organ to make a perfect discovery, and to discern since, as it is, and not as usually it does appear: since becomes exceeding sinful. God hath four Classes, wherein he discovers to the soul the evil that is in since;
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4. The torments of Hell, Mat. 25.41. Indeed of all these Glasses, the blood of Christ is the clearest, and doth most fully & perfectly represent the exceeding sinfulness that is in sin, the stain and spot whereof could be washt out with no other element but the blood of the Son of God; for as it was purchasing blood, so it was expiating blood. He hath loved us and washed us with his own blood.
4. The torments of Hell, Mathew 25.41. Indeed of all these Glasses, the blood of christ is the Clearest, and does most Fully & perfectly represent the exceeding sinfulness that is in since, the stain and spot whereof could be washed out with no other element but the blood of the Son of God; for as it was purchasing blood, so it was expiating blood. He hath loved us and washed us with his own blood.
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1. As it is cause of all other evils of punishment, verse 17. Hast thou not procured this unto thy self in that thou hast forsaken me, &c. he bids them read all their sins in their punishments, he bids them look upon sin as a Mother-evil, that hath all other evils in the womb of it;
1. As it is cause of all other evils of punishment, verse 17. Hast thou not procured this unto thy self in that thou hast forsaken me, etc. he bids them read all their Sins in their punishments, he bids them look upon since as a Mother-evil, that hath all other evils in the womb of it;
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Thank thy self for all the misery that is upon thee, every mans heart may say to him as Apollodorus his heart cryed to him out of the boyling Chaldron:
Thank thy self for all the misery that is upon thee, every men heart may say to him as Apollodorus his heart cried to him out of the boiling Chaldron:
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it is an evil thing: not only that it works bitterness, but is bitterness, it is a bitter thing: it hath a bitter root, as well as it brings forth bitter fruits: God leads the sinner by affliction to take notice not only what sin doth;
it is an evil thing: not only that it works bitterness, but is bitterness, it is a bitter thing: it hath a bitter root, as well as it brings forth bitter fruits: God leads the sinner by affliction to take notice not only what since does;
3. That it is a pure unmixt evil: It is an evil thing, the whole being of sin is evil: In the evil of affliction there is some good, for it hath God for the Author. Is there an evil in the City and the Lord hath not done it? And it hath good for its end: all things shall work together for good, to them that love God.
3. That it is a pure unmix evil: It is an evil thing, the Whole being of since is evil: In the evil of affliction there is Some good, for it hath God for the Author. Is there an evil in the city and the Lord hath not done it? And it hath good for its end: all things shall work together for good, to them that love God.
It is a departure from God, thou hast forsaken the Lord thy God, verse 17. and so again v. 19. thou hast forsaken the Lord thy God, my fear is not in thee.
It is a departure from God, thou hast forsaken the Lord thy God, verse 17. and so again v. 19. thou hast forsaken the Lord thy God, my Fear is not in thee.
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Sin as the Schools define it is an aversion from God, and a conversion or turning to the Creature. My people have committed two evils, they have forsaken me the fountain of living waters,
since as the Schools define it is an aversion from God, and a conversion or turning to the Creature. My people have committed two evils, they have forsaken me the fountain of living waters,
It is a departure from the fountain of life and glory, and a turning to a scanty, and a broken Vessel, which leaks out as fast as it is poured in. Now here is the exceeding sinfulness of sin, that it is an evil against God; punishment is but an evil against the Creature: thou hast procured this unto thy self, affliction is but a contradiction to the will of the Creature;
It is a departure from the fountain of life and glory, and a turning to a scanty, and a broken Vessel, which leaks out as fast as it is poured in. Now Here is the exceeding sinfulness of since, that it is an evil against God; punishment is but an evil against the Creature: thou hast procured this unto thy self, affliction is but a contradiction to the will of the Creature;
Yea and behold one evil more in this glass the aggravation of all the rest, and that is, 5ly. that sin is a causless evil, a causless departure, thou hast forsaken the Lord thy God, when he led thee by the way, v. 17. when he led thee as a Guide, to direct thee, lead thee as a stay to support thee;
Yea and behold one evil more in this glass the aggravation of all the rest, and that is, 5ly. that since is a causeless evil, a causeless departure, thou hast forsaken the Lord thy God, when he led thee by the Way, v. 17. when he led thee as a Guide, to Direct thee, led thee as a stay to support thee;
Generation of Vipers, Generation of Monsters, any thing, rather then the Generation of his children: ] O Generation, see the word of the Lord, still he holds the Glass before their eyes, and what are they to behold there? why their causeless Apostacy and rebellions; for so it follows, have I been a barren Wilderness, a Land of darkness? have ye wanted any thing? wherefore then say my people, we will come no more unto thee? oh this departure is causeless and wilful: God saith to the sinner,
Generation of Vipers, Generation of Monsters, any thing, rather then the Generation of his children: ] O Generation, see the word of the Lord, still he holds the Glass before their eyes, and what Are they to behold there? why their causeless Apostasy and rebellions; for so it follows, have I been a barren Wilderness, a Land of darkness? have you wanted any thing? Wherefore then say my people, we will come no more unto thee? o this departure is causeless and wilful: God Says to the sinner,
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as Pharaoh said to Jeroboam, when he would be gone from him, 1 Kings 11.22. But what hast thou lacked with me, that behold thou seekest to be gone from me? and the sinner:
as Pharaoh said to Jeroboam, when he would be gone from him, 1 Kings 11.22. But what hast thou lacked with me, that behold thou Seekest to be gone from me? and the sinner:
truly in affliction, sin is laid open before a mans eyes in such sort as he is inforced to plead guilty: God sits as Judg, Conscience is witness, a thousand witnesses; sin the inditement; affliction both evidence and execution.
truly in affliction, since is laid open before a men eyes in such sort as he is enforced to plead guilty: God sits as Judge, Conscience is witness, a thousand Witnesses; since the indictment; affliction both evidence and execution.
and now as it were forgetting the affliction, begins to mourn only for sin, crying out with holy Job in the dust, I have sinned, what shall I do unto thee, O thou preserver of men? he saith, not my substance is spoiled, my Children destroyed, my body is become a Spittle of loathsom Diseases,
and now as it were forgetting the affliction, begins to mourn only for since, crying out with holy Job in the dust, I have sinned, what shall I do unto thee, Oh thou preserver of men? he Says, not my substance is spoiled, my Children destroyed, my body is become a Spittle of loathsome Diseases,
and my self a terror to my self and standers by, what wilt thou do unto me, O thou preserver of men? but I have sinned, what shall I do unto thee &c. Affliction led him to sin;
and my self a terror to my self and standers by, what wilt thou do unto me, Oh thou preserver of men? but I have sinned, what shall I do unto thee etc. Affliction led him to since;
we begin to find the world to be but guilded emptiness, a meer nothing. Then ask the soul what it thinks of the World and all the elements thereof, the lusts of the flesh, the lusts of the eyes,
we begin to find the world to be but Guilded emptiness, a mere nothing. Then ask the soul what it thinks of the World and all the elements thereof, the Lustiest of the Flesh, the Lustiest of the eyes,
and the pride of life, as the Apostle sorts them, which formerly did so glitter in its eyes, and the answer will be with the Prophet, all flesh is grass, and all the goodliness thereof as the flower of the field:
and the pride of life, as the Apostle sorts them, which formerly did so glitter in its eyes, and the answer will be with the Prophet, all Flesh is grass, and all the goodliness thereof as the flower of the field:
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it looks upon them as so many non-entities: so many Nots: Not that which it seems: Not that which is promiseth: Not that which we expect, and flatter our selves with.
it looks upon them as so many nonentities: so many Nots: Not that which it seems: Not that which is promises: Not that which we expect, and flatter our selves with.
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Whatsoever it is that a man makes his riches, whether friend, or wealth, or parts, or Creature-interest whatsoever, they profit not, i. e. they cannot deliver out of the hands, either of death or judgment. And besides, the soul finds by experience the unsutableness and dissatisfaction that is in all these seen things; that there is no proportion between an invisible soul and visible comforts, between an immortal soul and perishing contentments, between a spiritual being, and an earthly portion; that the winde which a man takes in by gaping, will as soon fill an hungry belly,
Whatsoever it is that a man makes his riches, whither friend, or wealth, or parts, or Creature-interest whatsoever, they profit not, i. e. they cannot deliver out of the hands, either of death or judgement. And beside, the soul finds by experience the unsuitableness and dissatisfaction that is in all these seen things; that there is no proportion between an invisible soul and visible comforts, between an immortal soul and perishing contentment's, between a spiritual being, and an earthly portion; that the wind which a man Takes in by gaping, will as soon fill an hungry belly,
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In the hour of temptation the soul says, miserable comforters are ye all, Physicians of no value, upon which a man may bestow all that he hath in expectation of a cure,
In the hour of temptation the soul Says, miserable Comforters Are you all, Physicians of no valve, upon which a man may bestow all that he hath in expectation of a cure,
and find himself no whit better, but rather worse; surely the world in all its bravery is to the afflicted soul no better then the Cities which Solomon gave to Hiram, which he called Cabul, that is to say, displeasing or dirty: the day of affliction is one of those days, wherein men cast away their Idols of silver and their Idols of Gold, Isa 2.20 which they made each one for himself to worship, Abite hinc, Abite Ion ge. Phil, Morn.
and find himself no whit better, but rather Worse; surely the world in all its bravery is to the afflicted soul no better then the Cities which Solomon gave to Hiram, which he called Cabul, that is to say, displeasing or dirty: the day of affliction is one of those days, wherein men cast away their Idols of silver and their Idols of Gold, Isaiah 2.20 which they made each one for himself to worship, Abite hinc, Abite Ion ge. Philip, Morn.
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In opposition to the power of corruption in the heart, I will put (saith God) my Law in their inward parts, Ier. 31 33, 34. &c. In opposition to error and ignorance in the understanding, they shall all know me, &c. In opposition to Guilt, I will forgive their iniquity,
In opposition to the power of corruption in the heart, I will put (Says God) my Law in their inward parts, Jeremiah 31 33, 34. etc. In opposition to error and ignorance in the understanding, they shall all know me, etc. In opposition to Gilded, I will forgive their iniquity,
In order to the first branch, I will write my Law in their hearts, &c. Behold Jesus Christ is a King: In order to the second, they shall all know me, &c. behold Jesus Christ is a Prophet: and in order to the third, I will forgive their iniquities;
In order to the First branch, I will write my Law in their hearts, etc. Behold jesus christ is a King: In order to the second, they shall all know me, etc. behold jesus christ is a Prophet: and in order to the third, I will forgive their iniquities;
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The wisdom of God, and the fulness of wisdom, his prophetical Office. The Righteousness of God, and the fulness of Righteousness, his priestly Office:
The Wisdom of God, and the fullness of Wisdom, his prophetical Office. The Righteousness of God, and the fullness of Righteousness, his priestly Office:
never Prophet with such wisdom, never Priest with such Grace and Righteousness, they had their stinted proportions; but God gave not the spirit by measure unto HIM.
never Prophet with such Wisdom, never Priest with such Grace and Righteousness, they had their stinted proportions; but God gave not the Spirit by measure unto HIM.
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And the reason is, because in our prosperity we fill our selves so with the World, with the pleasures and profits of the World, that it fares with Christ now as it did when he was born, there is no room for him in the Inn:
And the reason is, Because in our Prosperity we fill our selves so with the World, with the pleasures and profits of the World, that it fares with christ now as it did when he was born, there is no room for him in the Inn:
while the World glitters in our eyes with her painted gaudery, he hath no form nor COMLINES, and when we see him, there is no beauty that we should desire him:
while the World glitters in our eyes with her painted gaudery, he hath no from nor COMLINES, and when we see him, there is no beauty that we should desire him:
and when our desires are such, the more they are, the lefs are our delights in Jesus Christ: this is our sin and folly, that we do not fear the unlawful use of unlawful things;
and when our Desires Are such, the more they Are, the lefs Are our delights in jesus christ: this is our since and folly, that we do not Fear the unlawful use of unlawful things;
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then we can discover beauty and excellency in Christ, infinitely transcending all the beauty and excellency in the World, Thou art fairer then the Children of men, grace is poured into thy lips:
then we can discover beauty and excellency in christ, infinitely transcending all the beauty and excellency in the World, Thou art Fairer then the Children of men, grace is poured into thy lips:
as to Creature comforts, in any way whatsoever, then we can hunger after and taste the sweetness, the fulness, which is in Jesus Christ; O then, Christ a King to govern, a Prophet to teach, a Priest to save! how precious!
as to Creature comforts, in any Way whatsoever, then we can hunger After and taste the sweetness, the fullness, which is in jesus christ; Oh then, christ a King to govern, a Prophet to teach, a Priest to save! how precious!
In a word my Beloved, when once it is come, (by what exigencies and surprises soever) to an, Oh wretch that I am, who shal deliver me? then, I thank God through Jesus Christ our Lord.
In a word my beloved, when once it is come, (by what exigencies and surprises soever) to nias, O wretch that I am, who shall deliver me? then, I thank God through jesus christ our Lord.
the very Philosophers have read excellent Lectures upon affliction, Seneca & others; and there is a special teaching proper and peculiar only to the Children of promise. A Covenant-teaching; Isa. 54.13. All thy Children shall be taught of God;
the very Philosophers have read excellent Lectures upon affliction, Senecca & Others; and there is a special teaching proper and peculiar only to the Children of promise. A Covenant teaching; Isaiah 54.13. All thy Children shall be taught of God;
it is the Covenant of God with th• Redeemer, Isa 54 13. A teaching without which no man can come to Christ, John 6.45. Every man that hath heard and learned of the Father cometh unto me.
it is the Covenant of God with th• Redeemer, Isaiah 54 13. A teaching without which no man can come to christ, John 6.45. Every man that hath herd and learned of the Father comes unto me.
Man may lead you UNTO truth; but it is the spirit of God that only can lead you INTO truth; he only that hath the Key of David, that openeth and no man shutteth,
Man may led you UNTO truth; but it is the Spirit of God that only can led you INTO truth; he only that hath the Key of David, that Openeth and no man shutteth,
and shutteth and no man openeth, can open to you the door of truth, and shew you the inside of truth. And great is the difference between these two teachings.
and shutteth and no man Openeth, can open to you the door of truth, and show you the inside of truth. And great is the difference between these two teachings.
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And as the teachings of the Covenant are inward in respect of the Object, so inward also in respect of the Subject: In the HIDDEN PART thou hast made me know wisdom, Psal. 51.6. and again I thank the Lord that gave me counsel, MY REINS also instruct me in the night seasons:
And as the teachings of the Covenant Are inward in respect of the Object, so inward also in respect of the Subject: In the HIDDEN PART thou hast made me know Wisdom, Psalm 51.6. and again I thank the Lord that gave me counsel, MY REINS also instruct me in the night seasons:
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man may teach the Brains, but God only teacheth the Reins; the knowledg which man teacheth is a swimming knowledg, but the knowledg which Christ teacheth is a soaking knowledg; God who commanded light to shine out of d•rkness, 2 Cor. 4 6 hath shined into our HEARTS, to give the light of the knowledg of the glory of God in the face of Jesus Christ:
man may teach the Brains, but God only Teaches the Reins; the knowledge which man Teaches is a swimming knowledge, but the knowledge which christ Teaches is a soaking knowledge; God who commanded Light to shine out of d•rkness, 2 Cor. 4 6 hath shined into our HEARTS, to give the Light of the knowledge of the glory of God in the face of jesus christ:
both in reference to the Subject, and in reference to the Object. In reference to the Subject, He that commanded the light to shine out of darkness, hath shined into our hearts;
both in Referente to the Subject, and in Referente to the Object. In Referente to the Subject, He that commanded the Light to shine out of darkness, hath shined into our hearts;
Mans light may shine into the Head, but Gods light doth shine into the Heart. God hath his Throne in Heaven; but his Chair, his Pulpit, is in the heart: he hath shined into our hearts.
men Light may shine into the Head, but God's Light does shine into the Heart. God hath his Throne in Heaven; but his Chair, his Pulpit, is in the heart: he hath shined into our hearts.
And then you have the inwardness of divine teaching in respect of the Object: he hath given us the light of the knowledg of the glory of God in the face of Jesus Christ.
And then you have the inwardness of divine teaching in respect of the Object: he hath given us the Light of the knowledge of the glory of God in the face of jesus christ.
the light which God brings in to the sanctified understanding, is a glorious light, a marvelous light, 1 Pet. 2.9. the soul that the spirit taketh by the hand, & leadeth into truth, standeth wondering at the glory and excellency of that light which shines round about it:
the Light which God brings in to the sanctified understanding, is a glorious Light, a marvelous Light, 1 Pet. 2.9. the soul that the Spirit Takes by the hand, & leads into truth, Stands wondering At the glory and excellency of that Light which shines round about it:
the humane nature of Jesus Christ hath made God visible. In this face now of Jesus Christ do they whom God teacheth by a saving Gospel-teaching see divine truth, i. e. they see it now not only by borrowed representations and natural resemblances, but in its own native beauty and lustre, as the truth is in Jesus:
the humane nature of jesus christ hath made God visible. In this face now of jesus christ do they whom God Teaches by a Saving Gospel-teaching see divine truth, i. e. they see it now not only by borrowed representations and natural resemblances, but in its own native beauty and lustre, as the truth is in jesus:
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when He is come, he shall CONVINCE the world, &c. NONLATINALPHABET, the word signifieth a clear demonstrative conviction: so the Apostle defines faith to be NONLATINALPHABET:
when He is come, he shall CONVINCE the world, etc., the word signifies a clear demonstrative conviction: so the Apostle defines faith to be:
and in all other, what God teacheth, he teacheth with such a clear evidence of truth, that the soul is set beyond all peradventure: 1 Thes. 1.5 Our Gospel came unto you, not in word only,
and in all other, what God Teaches, he Teaches with such a clear evidence of truth, that the soul is Set beyond all Peradventure: 1 Thebes 1.5 Our Gospel Come unto you, not in word only,
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assurance, full assurance, and much full assurance: such are the teachings of the Holy Ghost. Common teaching may convince to silence, but the understanding may remain doubtful still:
assurance, full assurance, and much full assurance: such Are the teachings of the Holy Ghost. Common teaching may convince to silence, but the understanding may remain doubtful still:
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there is that which the Schools call suspence or hesitancy in the understanding; there is not a full and clear assent in the understanding to the truths propounded:
there is that which the Schools call suspense or hesitancy in the understanding; there is not a full and clear assent in the understanding to the truths propounded:
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sometimes he calls sin evil; and anon again he thinks it good. He beleeveth, and he beleeveth not; sometimes what he heareth from the word is truth; sometimes he thinks again it is but an invention of man, there may be some mistake in it:
sometime he calls since evil; and anon again he thinks it good. He Believeth, and he Believeth not; sometime what he hears from the word is truth; sometime he thinks again it is but an invention of man, there may be Some mistake in it:
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Assurance of principles, even when the soul may possibly want the assurance of application. A third property of divine teaching, It is an experimental teaching.
Assurance of principles, even when the soul may possibly want the assurance of application. A third property of divine teaching, It is an experimental teaching.
I but mark I pray, the Psalmist speaks experimentally to the point, and doth instance the good which he had gained by affliction; I have learned thy statutes.
I but mark I pray, the Psalmist speaks experimentally to the point, and does instance the good which he had gained by affliction; I have learned thy statutes.
then ever, &c. So Psal. 116.6. The Lord proserveth the simple, i. e. God stands by his upright hearted ones to secure them from violence: a good notion;
then ever, etc. So Psalm 116.6. The Lord proserveth the simple, i. e. God Stands by his upright hearted ones to secure them from violence: a good notion;
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my faith was brought low, and my comfort was brought low, and my resolutions were brought low, my feet had welnigh slipt. Psal. 73.2. but God helpt my faith, revived my comfort, strengthened my resolutions, and stablisht my feet:
my faith was brought low, and my Comfort was brought low, and my resolutions were brought low, my feet had Wellnigh slipped. Psalm 73.2. but God helped my faith, revived my Comfort, strengthened my resolutions, and established my feet:
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thou hast holden me by my right hand, vers 23. Thus St. Paul, I know whom I have beleeved, &c. I have experienc't his faithfulness and his All-sufficiency: I dare trust my All with him.
thou hast held me by my right hand, vers 23. Thus Saint Paul, I know whom I have believed, etc. I have experienced his faithfulness and his All-sufficiency: I Dare trust my All with him.
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And thus they that are taught of God in affliction can speak experimentally, in one degree or other, of the gains and priviledges of a suffering condition:
And thus they that Are taught of God in affliction can speak experimentally, in one degree or other, of the gains and privileges of a suffering condition:
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I have had comfortable experience of thy upholding, councelling, comforting presence with me in my deepest desertions: so of other fruits of affliction, this I had, Psal. 119.56.
I have had comfortable experience of thy upholding, Counseling, comforting presence with me in my Deepest desertions: so of other fruits of affliction, this I had, Psalm 119.56.
this I have got by my sufferings, I bless God I have learned more patience, humility, self-denial, &c. to be more sensible of my Brethrens sufferings, to sit looser to the World, to minde duty,
this I have god by my sufferings, I bless God I have learned more patience, humility, self-denial, etc. to be more sensible of my Brothers' sufferings, to fit looser to the World, to mind duty,
I could not have been without this affliction, &c. Common knowledg rests in generals, & lieth more in propositions then in application; but they that are taught of God can say, as we have heard, so have we SEEN;
I could not have been without this affliction, etc. Common knowledge rests in generals, & lies more in propositions then in application; but they that Are taught of God can say, as we have herd, so have we SEEN;
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and that is to bring down holy truths to action, to draw forth divine principles into practice: a natural man may know much, he may have an heap of truths in his understanding;
and that is to bring down holy truths to actium, to draw forth divine principles into practice: a natural man may know much, he may have an heap of truths in his understanding;
and that in two respects. 1. In respect of what it implieth. 2. In respect of what it expresseth. First, it implieth thus much, sc. that even the Holy Prophet himself had no small combate and conflict within himself what to do in such a juncture of time as that was,
and that in two respects. 1. In respect of what it Implies. 2. In respect of what it Expresses. First, it Implies thus much, sc. that even the Holy Prophet himself had no small combat and conflict within himself what to do in such a juncture of time as that was,
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that is, that both those Kingdoms had made a League together, and were now upon their march with their combined forces, to make War against the House of David: it was sad news,
that is, that both those Kingdoms had made a League together, and were now upon their march with their combined forces, to make War against the House of David: it was sad news,
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and so deserted their own party, and rejoyced in Rezin and Remaliah's Son: they rejoyced in them, i.e. to cover their defection from their true Soveraign, they cryed up the invaders as their best friends, who cam to rescue them from the tyranny & oppression of Ahaz. And it seems the Prophet Isaiah himself was surprized with fear too,
and so deserted their own party, and rejoiced in Rezin and Remaliah's Son: they rejoiced in them, i.e. to cover their defection from their true Sovereign, they cried up the invaders as their best Friends, who cam to rescue them from the tyranny & oppression of Ahaz. And it seems the Prophet Isaiah himself was surprised with Fear too,
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for a time, and began to dispute the matter within himself, whither it were not best for him, to strike in with the stronger side, and to engage in the confederacy with those two Princes as the multitude did;
for a time, and began to dispute the matter within himself, whither it were not best for him, to strike in with the Stronger side, and to engage in the confederacy with those two Princes as the multitude did;
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fear not their fear, nor be afraid, sanctifie the Lord of Hosts himself, &c. Power went forth with instruction, taught him what to do, and enabled him to do what it taught.
Fear not their Fear, nor be afraid, sanctify the Lord of Hosts himself, etc. Power went forth with instruction, taught him what to do, and enabled him to do what it taught.
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And there is caution in this instance as well as comfort in reference to our selves and our Brethren; and that is, in case of surprise by some suddain gusts of fear and temptation, not rashly to judg our selves, or our Brethren;
And there is caution in this instance as well as Comfort in Referente to our selves and our Brothers; and that is, in case of surprise by Some sudden gusts of Fear and temptation, not rashly to judge our selves, or our Brothers;
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and staggerd for a time, and recovered only by a powerful word from Heaven; and therefore in such cases, it becoms Christians to pity, rather then to insult, and to study to heal rather then to reject: Gal. 6.1. considering themselves lest they also be tempted.
and staggered for a time, and recovered only by a powerful word from Heaven; and Therefore in such cases, it becomes Christians to pity, rather then to insult, and to study to heal rather then to reject: Gal. 6.1. considering themselves lest they also be tempted.
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This is the priviledg of the Children of promise, strength goeth out from the Covenant with instruction, the Lord who commandeth light to shine out of darkness, hath shined into our hearts: q. d.
This is the privilege of the Children of promise, strength Goes out from the Covenant with instruction, the Lord who commands Light to shine out of darkness, hath shined into our hearts: q. worser.
God hath taught us by such a word, as that whereby he made the World, a creating word, a word that giveth strength as well as Councel. And this teaching it is which the Prophet David so frequently importuneth in his prayers, Psal. 119.33. cum 35. Teach me O Lord the way of thy Statutes, make me to Go in the paths of thy Commandments; Psal. 143.10. Teach me to do thy will:
God hath taught us by such a word, as that whereby he made the World, a creating word, a word that gives strength as well as Council. And this teaching it is which the Prophet David so frequently importunes in his Prayers, Psalm 119.33. cum 35. Teach me Oh Lord the Way of thy Statutes, make me to Go in the paths of thy commandments; Psalm 143.10. Teach me to do thy will:
mark that, not only teach me the way, but teach me to go; not only teach me thy will, but teach me to do thy will. Common teaching may teach an Hypocrite the way, but saving teaching only teacheth the soul to go in that way:
mark that, not only teach me the Way, but teach me to go; not only teach me thy will, but teach me to do thy will. Common teaching may teach an Hypocrite the Way, but Saving teaching only Teaches the soul to go in that Way:
The Teachings of God are sweet and pleasant teachings. Psal. 119.102. Thou hast taught me; what followeth? How sweet are thy words unto my taste? sweeter then hony unto my mouth:
The Teachings of God Are sweet and pleasant teachings. Psalm 119.102. Thou hast taught me; what follows? How sweet Are thy words unto my taste? Sweeten then honey unto my Mouth:
He rolled the Word and Promises as Sugar under his tongue, and sucked from thence more sweetness then Samson did from his hony-comb. Luther said, he would not live in Paradise,
He rolled the Word and Promises as Sugar under his tongue, and sucked from thence more sweetness then samson did from his honeycomb. Luther said, he would not live in Paradise,
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There cannot be but much spiritual joy in divine Teaching, because the Spirit doth accompany the Truths, and so irradiate them with his own beauty and glory, the light of the knowledg of the glory of God in the face of Christ, that they do not onely affect, but ravish the heart:
There cannot be but much spiritual joy in divine Teaching, Because the Spirit does accompany the Truths, and so irradiate them with his own beauty and glory, the Light of the knowledge of the glory of God in the face of christ, that they do not only affect, but ravish the heart:
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But saving Teaching is sweet and delightful, because it is suitable to the renewed part; to which it comes in with fresh succors, to relieve and fortifie it against the assaults of opposite corruption:
But Saving Teaching is sweet and delightful, Because it is suitable to the renewed part; to which it comes in with fresh succors, to relieve and fortify it against the assaults of opposite corruption:
The anointing which ye have received of him abideth in you: 1 Joh. 2.27. Notional knowledg, where it is no more, is flitting and inconsistent, and leaveth the Soul dubious and uncertain.
The anointing which you have received of him Abideth in you: 1 John 2.27. Notional knowledge, where it is no more, is flitting and inconsistent, and Leaveth the Soul dubious and uncertain.
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whether Word or Affliction, discovered to him his spots, shewed him his pride, his covetousness, the impurity of heart and life &c. but he goeth away and forgetteth what manner he was;
whither Word or Affliction, discovered to him his spots, showed him his pride, his covetousness, the impurity of heart and life etc. but he Goes away and forgetteth what manner he was;
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A godly man may forget the Word (a gracious heart may have a bad memory) but he will not so easily forget himself, he doth not forget his spots, and that keeps him in continual work, to wash and PURGE himself from all filthiness of flesh and spirit:
A godly man may forget the Word (a gracious heart may have a bad memory) but he will not so Easily forget himself, he does not forget his spots, and that keeps him in continual work, to wash and PURGE himself from all filthiness of Flesh and Spirit:
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Humane Teaching beget at best, but opinion, not faith; the Word implieth one that is distracted and divided in his thoughts, floating betwixt two contrary Opinions:
Humane Teaching beget At best, but opinion, not faith; the Word Implies one that is distracted and divided in his thoughts, floating betwixt two contrary Opinions:
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I, but David was taught of God, and therfore he is as careful to make good his vows, as to make good vows; I will pay thee my vows, which my lips have uttered, Psal. 66 and my mouth hath spoken, when I was in trouble.
I, but David was taught of God, and Therefore he is as careful to make good his vows, as to make good vows; I will pay thee my vows, which my lips have uttered, Psalm 66 and my Mouth hath spoken, when I was in trouble.
First, As if God taught All at first, viz. either All Truths, or All of any truth: God doth not teach all his Lessons at the first entrance into the School of Affliction;
First, As if God taught All At First, viz. either All Truths, or All of any truth: God does not teach all his Lessons At the First Entrance into the School of Affliction;
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No chastening for the present seemeth to be joyous, but grievous, Heb. 12.11 nevertheless afterward it yeeldeth the peaceable fruits of righteousness unto them which are exercised thereby.
No chastening for the present seems to be joyous, but grievous, Hebrew 12.11 nevertheless afterwards it yields the peaceable fruits of righteousness unto them which Are exercised thereby.
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it must have a ripening time: And therefore O thou discouraged Soul, say not God doth not teach thee at all, if he do not teach thee all at once: The entrance of thy Word giveth light:
it must have a ripening time: And Therefore Oh thou discouraged Soul, say not God does not teach thee At all, if he do not teach thee all At once: The Entrance of thy Word gives Light:
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somewhat by this affliction, and more by the next affliction, and more by a third, &c. It is not to be despised if God discover to the Soul the need of divine Teaching,
somewhat by this affliction, and more by the next affliction, and more by a third, etc. It is not to be despised if God discover to the Soul the need of divine Teaching,
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it is not to be understood as if he taught All alike: God hath several Forms in the School of Affliction, as well as in the School of the Word: There be fathers for experience, 1 Ioh. 2.12 young men for strength, and babes for the truth and being of Grace.
it is not to be understood as if he taught All alike: God hath several Forms in the School of Affliction, as well as in the School of the Word: There be Father's for experience, 1 John 2.12 young men for strength, and babes for the truth and being of Grace.
And therefore if God have not taught thee so much as another, say not (here again) he hath not taught me at all: As one Star differeth from another in glory, so also is the School of Christ; it is free grace thou art a star, though thou art not a star of the first or second magnitude; that God hath let in some divine light, though not so much light as another may possibly have.
And Therefore if God have not taught thee so much as Another, say not (Here again) he hath not taught me At all: As one Star differeth from Another in glory, so also is the School of christ; it is free grace thou art a star, though thou art not a star of the First or second magnitude; that God hath let in Some divine Light, though not so much Light as Another may possibly have.
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Thirdly, When we say, that God teacheth powerfully and abidingly, it is not to be understood as if these teachings did put the Soul into an immutable evenness of spirit, or freed it from all insurrections and disturbances from opposite corruption;
Thirdly, When we say, that God Teaches powerfully and abidingly, it is not to be understood as if these teachings did put the Soul into an immutable evenness of Spirit, or freed it from all insurrections and disturbances from opposite corruption;
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such a frame of Soul is onely the priviledg of the glorified estate, wherein we shall see God face to face, and dwell in immutability it self to all eternity:
such a frame of Soul is only the privilege of the glorified estate, wherein we shall see God face to face, and dwell in immutability it self to all eternity:
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Why art thou cast down, O my Soul? and why art thou so disquiet within me? Is there cause for this despondency? is this done like a David, like a man after Gods own heart? Is this the fruit of all the experiences of Gods Faithfulness and All-sufficiency? And so in other cases doth the Soul chide down distempers, and uncomely workings of spirit:
Why art thou cast down, Oh my Soul? and why art thou so disquiet within me? Is there cause for this despondency? is this done like a David, like a man After God's own heart? Is this the fruit of all the experiences of God's Faithfulness and All-sufficiency? And so in other cases does the Soul chide down distempers, and uncomely workings of Spirit:
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When they cannot lay the storm, and still the tempests by their own word, then (with the Disciples in the ship) they go and awaken Christ, and desire him by his powerful Word to rebuke them, that there may be a calm:
When they cannot lay the storm, and still the tempests by their own word, then (with the Disciples in the ship) they go and awaken christ, and desire him by his powerful Word to rebuke them, that there may be a Cam:
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as once it was said of Luther, that when he found distempers upon his spirit, he would never give over praying, till he had pray'd his heart into that frame he pray'd for.
as once it was said of Luther, that when he found distempers upon his Spirit, he would never give over praying, till he had prayed his heart into that frame he prayed for.
the spiritual regenerate part doth as naturally rise up and make war against the flesh, and fleshly motions, as the flesh doth against the Teachings of God in the spiritual part:
the spiritual regenerate part does as naturally rise up and make war against the Flesh, and fleshly motions, as the Flesh does against the Teachings of God in the spiritual part:
Opposition is not maintain'd onely by precept and rules, and an extrinsecal policy, but natually, and by vertue of an inward antipathy; the spirit lusteth:
Opposition is not maintained only by precept and rules, and an extrinsical policy, but natually, and by virtue of an inward antipathy; the Spirit Lusteth:
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The spritual opposition is as suitable and agreeable to the new Nature, as the sinful opposition is to the old nature. Hence is the life of a Believer call'd a wrestling, a warfare, Eph. 6.12.
The spiritual opposition is as suitable and agreeable to the new Nature, as the sinful opposition is to the old nature. Hence is the life of a Believer called a wrestling, a warfare, Ephesians 6.12.
but it hath the same estimat: it keeps up high appreciating thoughts of spiritual things; and when it cannot relish them, yet even then it doth hunger after them.
but it hath the same estimate: it keeps up high appreciating thoughts of spiritual things; and when it cannot relish them, yet even then it does hunger After them.
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And yet even in reference to these dispositions, which I call inseparable concomitants to Saving Teaching, I must add this one Caution in close of all; namely,
And yet even in Referente to these dispositions, which I call inseparable concomitants to Saving Teaching, I must add this one Caution in close of all; namely,
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A childe of God, for causes which here we cannot stand to mention, may be cast into so deep a state of desertion (for a time) that he may (as the Apostle speaks) forget that he was purged from his old sins: 2 Pet. 1.9 Isa. 50.10 A childe of Light may walk in Darkness.
A child of God, for Causes which Here we cannot stand to mention, may be cast into so deep a state of desertion (for a time) that he may (as the Apostle speaks) forget that he was purged from his old Sins: 2 Pet. 1.9 Isaiah 50.10 A child of Light may walk in Darkness.
The third thing propounded, viz. to enquire How Affliction lieth in order to Instruction? what tendency Chastisement hath to promote the Teachings of God in the Soul? what use God makes of Correction to this end?
The third thing propounded, viz. to inquire How Affliction lies in order to Instruction? what tendency Chastisement hath to promote the Teachings of God in the Soul? what use God makes of Correction to this end?
He might, and doth: whence that gloss of Augustin upon Rom. 8.28. [ All things work together for good to them that love God, Aug. etiam peccatum ipsum. ] even sin it self;
He might, and does: whence that gloss of Augustin upon Rom. 8.28. [ All things work together for good to them that love God, Aug. etiam peccatum ipsum. ] even sin it self;
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but it is by absolute Omnipotence, by pure Prerogative; for sin is properly the Devils creature, and in its own natural tendency works meerly to destruction: no thank to sin that any good comes of it;
but it is by absolute Omnipotence, by pure Prerogative; for sin is properly the Devils creature, and in its own natural tendency works merely to destruction: no thank to since that any good comes of it;
God beats Satan with his own weapons. But Affliction is an Evil of Gods making, as Amos 3.6. and he hath so temper'd the nature of it, and doth so ingredient it by his divine skill, that there is some fitness and disposition in it to serve and promote his own gracious designs in the children of promise.
God beats Satan with his own weapons. But Affliction is an Evil of God's making, as Amos 3.6. and he hath so tempered the nature of it, and does so ingredient it by his divine skill, that there is Some fitness and disposition in it to serve and promote his own gracious designs in the children of promise.
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and so there doth also even in the Word it self, and divine Ordinances: they do not save ex opere operato, by any intrinsecal vertue, or power of their own;
and so there does also even in the Word it self, and divine Ordinances: they do not save ex Opere operato, by any intrinsical virtue, or power of their own;
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And thus it is, in a proportion, with Affliction; It is true, there is not so immediate and direct a tendency in the Rod, as there is in the Word, to teach and instruct the children of God;
And thus it is, in a proportion, with Affliction; It is true, there is not so immediate and Direct a tendency in the Rod, as there is in the Word, to teach and instruct the children of God;
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Manasseh, Paul, the Jaylor, were all chosen in this fire; as God saith, I have chosen thee in the furnace of affliction, Isai. 48.10. Grace works in a powerful, yet in a moral way.
Manasses, Paul, the Jailor, were all chosen in this fire; as God Says, I have chosen thee in the furnace of affliction, Isaiah 48.10. Grace works in a powerful, yet in a moral Way.
there is not a greater obstruction to saving knowledg then pride and self-opinion, whereby man either thinks he knoweth enough, or, that not worth the learning which God teacheth: therefore it is proclaimed before the Word, Hear and give ear, BE not proud; for the Lord hath spoken, Jer. 13.15. In divine matters, as well as humane, onely by pride cometh contention:
there is not a greater obstruction to Saving knowledge then pride and self-opinion, whereby man either thinks he Knoweth enough, or, that not worth the learning which God Teaches: Therefore it is proclaimed before the Word, Hear and give ear, BE not proud; for the Lord hath spoken, Jer. 13.15. In divine matters, as well as humane, only by pride comes contention:
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first they shift, Thou speakest falsly, &c. and then they resolve, As for the Word that thou hast spoken to us in the Name of the Lord, Cap. 44.16 we will not harken unto thee, &c. q. d.
First they shift, Thou Speakest falsely, etc. and then they resolve, As for the Word that thou hast spoken to us in the Name of the Lord, Cap. 44.16 we will not harken unto thee, etc. q. worser.
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but we will certainly do whatsoever goeth forth out of our own mouth, &c. Such a master-piece of obduration is the heart of man, that it stands like a mountain before the Word,
but we will Certainly do whatsoever Goes forth out of our own Mouth, etc. Such a masterpiece of obduration is the heart of man, that it Stands like a mountain before the Word,
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and cannot be moved, till God come with his instruments of affliction, and digging down those mountains (as it is proclaimed before the Gospel, Luk. 3.5.) casteth them into a level;
and cannot be moved, till God come with his Instruments of affliction, and digging down those Mountains (as it is proclaimed before the Gospel, Luk. 3.5.) Cast them into a level;
and then God may stand, as it were, upon even ground, and talk with man. This pride of heart speaketh loud in the wicked, and whispereth even in the godly;
and then God may stand, as it were, upon even ground, and talk with man. This pride of heart speaks loud in the wicked, and whispereth even in the godly;
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and sometimes God is forced to make the furnace seven times hotter, to work out that dross which renders men so unformable to the Ministry of the Word,
and sometime God is forced to make the furnace seven times hotter, to work out that dross which renders men so unformable to the Ministry of the Word,
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while God sends his prophets, rising up early, and sending them; and yet they will not encline their ear, but harder their necks against divine Instruction.
while God sends his Prophets, rising up early, and sending them; and yet they will not incline their ear, but harder their necks against divine Instruction.
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When the earthly heart of man is so dryed and hardened by a long sunshine of prosperity, that the plough of the spiritual Husbandman cannot enter, God doth soften it with showres of adversity, maketh it capable of the immortal seed, and blesseth the springing thereof: The seed falleth upon stony ground, till God turn the stone into an heart of flesh.
When the earthly heart of man is so dried and hardened by a long sunshine of Prosperity, that the plough of the spiritual Husbandman cannot enter, God does soften it with showers of adversity, makes it capable of the immortal seed, and Blesses the springing thereof: The seed falls upon stony ground, till God turn the stone into an heart of Flesh.
naturally our thoughts are vain and scattered, the spirit sl•ppery and inconsistent, which is a great impediment to our clear and full comprehensions of spiritual things:
naturally our thoughts Are vain and scattered, the Spirit sl•ppery and inconsistent, which is a great impediment to our clear and full comprehensions of spiritual things:
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and will not hear or minde his fathers call, he comes and takes him out of the noise of the tumult, carries him into his Counting-house, lays him upon his knee with the rod in his hand,
and will not hear or mind his Father's call, he comes and Takes him out of the noise of the tumult, carries him into his Countinghouse, lays him upon his knee with the rod in his hand,
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and then the father can be heard: So doth God, I say, with his children; He openeth their ears, Hebr. He uncovereth their ears, which the Worlds vanity had stopped, and then instruction will enter.
and then the father can be herd: So does God, I say, with his children; He Openeth their ears, Hebrew He uncovereth their ears, which the World's vanity had stopped, and then instruction will enter.
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Fourthly and lastly, Affliction is an Eye-salve, whereby God openeth the eye of the Soul to see the need of divine Teaching, by the discovery of its own brutish ignorance of God,
Fourthly and lastly, Affliction is an Eyesalve, whereby God Openeth the eye of the Soul to see the need of divine Teaching, by the discovery of its own brutish ignorance of God,
When or how cometh the Sinner thus to put in for Instruction? why, Vers. 31. I have born chastisement: Correction discovered the need of Instruction; That which I see not, teach thou me:
When or how comes the Sinner thus to put in for Instruction? why, Vers. 31. I have born chastisement: Correction discovered the need of Instruction; That which I see not, teach thou me:
if God should withhold it, he should fail not his promise onely, but his own counsel and project: in reference to which God cannot lye; but when he hath prepared the heart to pray, Psa. 10 17 He will cause his ear to hear:
if God should withhold it, he should fail not his promise only, but his own counsel and project: in Referente to which God cannot lie; but when he hath prepared the heart to pray, Psa. 10 17 He will cause his ear to hear:
It must needs be a blessed thing when Correction and Instruction meet, if we consider: First, The Lessons themselves which God teacheth his Ephraim's in the School of Affliction: ex•gra.
It must needs be a blessed thing when Correction and Instruction meet, if we Consider: First, The Lessons themselves which God Teaches his Ephraim's in the School of Affliction: ex•gra.
Is it not a blessed thing to be taught how to compassionate them that are in a suffering condition? yea, •aith the Psalmist, Blessed is he that considereth the poor, the Lord will deliver him in time of trouble, the Lord will preserve him, Psa. 41.1, 2 and keep him alive,
Is it not a blessed thing to be taught how to compassionate them that Are in a suffering condition? yea, •aith the Psalmist, Blessed is he that Considereth the poor, the Lord will deliver him in time of trouble, the Lord will preserve him, Psa. 41.1, 2 and keep him alive,
how easie must that bed be which God maketh? And, 2ly, is it not a blessed thing to know how to value our earthly comforts without doating upon them? to be thankful and yet not to surfeit? blessed is he that feareth alwayes, i. e.
how easy must that Bed be which God makes? And, 2ly, is it not a blessed thing to know how to valve our earthly comforts without doting upon them? to be thankful and yet not to surfeit? blessed is he that fears always, i. e.
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And, 4ly, Blessed are the poor in Spirit, for theirs is the Kingdome of heaven, Mat. 5 3, 5 and blessed are the meek for they shal inherit the earth:
And, 4ly, Blessed Are the poor in Spirit, for theirs is the Kingdom of heaven, Mathew 5 3, 5 and blessed Are the meek for they shall inherit the earth:
it is a miserable thing indeed to be poor and not to see ones poverty, Thou sayst thou art rich, Rev. 3.17 but knowest not that thou art poor and miserable;
it is a miserable thing indeed to be poor and not to see ones poverty, Thou Sayest thou art rich, Rev. 3.17 but Knowest not that thou art poor and miserable;
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And, 7ly, what think ye of the Word? surely he is a blessed man that by affliction is brought acquainted with his Bible which is nothing else but a treasury and Magazeen of blessings:
And, 7ly, what think you of the Word? surely he is a blessed man that by affliction is brought acquainted with his bible which is nothing Else but a treasury and Magazine of blessings:
and in his Law doth he meditate day and night, v. 2. And 8ly, blessed are they whom the Lord teacheth to clear out their evidences for heaven, to give all diligence to make their calling and election sure, 2 Pet. 1.10 11 for so an abundant entrance shal be administred unto them into the everlasting Kingdom of our Lord and Saviour Jesus Christ;
and in his Law does he meditate day and night, v. 2. And 8ly, blessed Are they whom the Lord Teaches to clear out their evidences for heaven, to give all diligence to make their calling and election sure, 2 Pet. 1.10 11 for so an abundant Entrance shall be administered unto them into the everlasting Kingdom of our Lord and Saviour jesus christ;
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when others shall but creep to heaven as it were upon all four, they shal ride as in a triumphant charet into the gates of the New Jerusalem. 9ly, Blessed are they, who weep over their grievings of Gods Spirit, for God shal wipe off those tears from their eyes;
when Others shall but creep to heaven as it were upon all four, they shall ride as in a triumphant chariot into the gates of the New Jerusalem. 9ly, Blessed Are they, who weep over their grievings of God's Spirit, for God shall wipe off those tears from their eyes;
but Communion with God! 11ly, The exercise of Grace. 12ly. The Life of Faith. 13ly. Trust in God that raises the dead, and cals things which are not as though they were:
but Communion with God! 11ly, The exercise of Grace. 12ly. The Life of Faith. 13ly. Trust in God that raises the dead, and calls things which Are not as though they were:
In the fiftteenth, and sixteenth place, to be taught the Duties and Priviledges of a suffering condition, is a blessed Teaching, for hereby the soul is enabled to taste and see what is good and sweet in every affliction,
In the fiftteenth, and sixteenth place, to be taught the Duties and Privileges of a suffering condition, is a blessed Teaching, for hereby the soul is enabled to taste and see what is good and sweet in every affliction,
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18ly, The Art of Time-Redemption, is a blessing, not less then an evidence of Soul-Redemption; if ye compare the first Epistle of Peter, Chap. 1. vers. 17, and 18. together. 19ly, Ask S. Paul, and he will tell you, that the knowledg of the sufferings of Jesus Christ is an excellent knowledg, in comparison of which all other things are loss and dung, Phil. 3.8, 9, 10. And lastly, To long for Heaven, is the very first fruits of Heaven; the evidence and seal of our conjugal CONTRACT with Jesus Christ;
18ly, The Art of Time-redemption, is a blessing, not less then an evidence of Soul-Redemption; if you compare the First Epistle of Peter, Chap. 1. vers. 17, and 18. together. 19ly, Ask S. Paul, and he will tell you, that the knowledge of the sufferings of jesus christ is an excellent knowledge, in comparison of which all other things Are loss and dung, Philip 3.8, 9, 10. And lastly, To long for Heaven, is the very First fruits of Heaven; the evidence and seal of our conjugal CONTRACT with jesus christ;
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I, but it is but an occasional, preparatory blessedness, blessedness in the offer and opportunity; Oh but to be taught these Lessons with these qualifications; to be taught as the truth is in Jesus;
I, but it is but an occasional, preparatory blessedness, blessedness in the offer and opportunity; O but to be taught these Lessons with these qualifications; to be taught as the truth is in jesus;
this is blessedness indeed; blessedness in Being; full, perfect, fruitional blessedness. A third Demonstration, A Teaching Chastisement is the fruit of Gods distinguishing Love.
this is blessedness indeed; blessedness in Being; full, perfect, fruitional blessedness. A third Demonstration, A Teaching Chastisement is the fruit of God's distinguishing Love.
yea and deliverance also, lieth in common: Providence dispenseth Deliverance to the worst of men: The 106 Psalm is a Psalm of Promises, made to the Church;
yea and deliverance also, lies in Common: Providence dispenseth Deliverance to the worst of men: The 106 Psalm is a Psalm of Promises, made to the Church;
Rebels, Vers. 11. and Fools, Vers. 19, 20. ( i. e. wicked fools, Solomons fools all along the Proverbs, ) Seamen, Vers. 23. (for the most part, not the most religious order in the world;) all these are delivered out of their troubles:
Rebels, Vers. 11. and Fools, Vers. 19, 20. (i. e. wicked Fools, Solomons Fools all along the Proverbs,) Seamen, Vers. 23. (for the most part, not the most religious order in the world;) all these Are Delivered out of their Troubles:
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The worst of men, I say, share in this fruit of Gods Providential Goodness, Deliverance; but a teaching sanctified affliction is the privy seal of special love, My LOVING KINDNES wil I not take from him:
The worst of men, I say, share in this fruit of God's Providential goodness, Deliverance; but a teaching sanctified affliction is the privy seal of special love, My LOVING KINDNES will I not take from him:
And amongst the rest of the branches of the Covenant you shall find the rod and the whip have their place, Ver. 30, 31, 32. If his children forsake my Law,
And among the rest of the branches of the Covenant you shall find the rod and the whip have their place, Ver. 30, 31, 32. If his children forsake my Law,
Behold rod and stripes standing here, not upon Mount Ebal, the Mount of curses, as branches of a Covenant of Works, but upon Mount Geriz•m, the Mount of Blessings, as branches of the Covenant of Grace. Affliction is not so much threatned as promisd to Christs seed: My Cov•nant will I not break, ver. 34. When God seems even to break the bones and hearts of his people by sore and heavy strokes of correction,
Behold rod and stripes standing Here, not upon Mount Ebal, the Mount of curses, as branches of a Covenant of Works, but upon Mount Geriz•m, the Mount of Blessings, as branches of the Covenant of Grace. Affliction is not so much threatened as promised to Christ seed: My Cov•nant will I not break, ver. 34. When God seems even to break the bones and hearts of his people by soar and heavy Strokes of correction,
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Affliction separated from instruction is pure wrath, a blast from Mount Ebal, Deut. 28. but by a matrimonial Covenant those two Scriptures [ Psal. 89.32. I will visit, &c. and Isai. 54.13.
Affliction separated from instruction is pure wrath, a blast from Mount Ebal, Deuteronomy 28. but by a matrimonial Covenant those two Scriptures [ Psalm 89.32. I will visit, etc. and Isaiah 54.13.
and this was one main priviledg, not freedom from the evil of affliction, but from the evil of sin; Sanctifie them with thy Truth, Vers. 17. Gods Teachings are sanctifying Teachings, Sanctifie them with thy Truth, thy Word is Truth:
and this was one main privilege, not freedom from the evil of affliction, but from the evil of since; Sanctify them with thy Truth, Vers. 17. God's Teachings Are sanctifying Teachings, Sanctify them with thy Truth, thy Word is Truth:
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Christs blood purchas'd nothing but blessings. Sixthly, and lastly, A Teaching-affliction is the result of all the Offices of Jesus Christ: As a King he chastens; as a Prophet he teacheth;
Christ blood purchased nothing but blessings. Sixthly, and lastly, A Teaching-affliction is the result of all the Offices of jesus christ: As a King he chastens; as a Prophet he Teaches;
And thus I have finished the fourth particular propounded for the clearing and confirming of the Doctrine, sc. the Grounds and Demonstrations of the point;
And thus I have finished the fourth particular propounded for the clearing and confirming of the Doctrine, sc. the Grounds and Demonstrations of the point;
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and with it the whole Doctrinal part of this great and blessed Truth, namely, That it is a blessed thing when CORRECTION and INSTRUCTION, WORD and ROD go together.
and with it the Whole Doctrinal part of this great and blessed Truth, namely, That it is a blessed thing when CORRECTION and INSTRUCTION, WORD and ROD go together.
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blows alone are not enough, either to evince or to effect a state of blessedness: Thou hast chastised me, and I was chastised, cryeth repenting Ephraim; q. d.
blows alone Are not enough, either to evince or to Effect a state of blessedness: Thou hast chastised me, and I was chastised, Cries repenting Ephraim; q. worser.
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all thy chastisements have left me as they found me, brutish and rebellious: Surely blows onely may break the neck sooner then the heart: They are in themselves the fruit of divine wrath, a branch of the curse, and therefore cannot possibly of themselves make the least argument of Gods love to the Soul. Bastards have blows as well as Children, and Fools because of their transgression are afflicted.
all thy chastisements have left me as they found me, brutish and rebellious: Surely blows only may break the neck sooner then the heart: They Are in themselves the fruit of divine wrath, a branch of the curse, and Therefore cannot possibly of themselves make the least argument of God's love to the Soul. Bastards have blows as well as Children, and Fools Because of their Transgression Are afflicted.
and because they have an hell here, they hope they shall escape Hell hereafter, they hope they shal not have two hells: yes poor deluded Soul, thou mayst have two Hells,
and Because they have an hell Here, they hope they shall escape Hell hereafter, they hope they shall not have two Hells: yes poor deluded Soul, thou Mayest have two Hells,
the plagues and evils which are upon thee may be but the beginnings of sorrows: pain now in the body may be but a forerunner of torments hereafter in thy Soul: thou mayst have a prison on Earth, and a dungeon in Hell; thou mayst now want a crum of bread, and hereafter a drop of water; thou mayst now be the reproach of men, and hereafter the scorn of men and Angels, and of God himself;
the plagues and evils which Are upon thee may be but the beginnings of sorrows: pain now in the body may be but a forerunner of torments hereafter in thy Soul: thou Mayest have a prison on Earth, and a dungeon in Hell; thou Mayest now want a crumb of bred, and hereafter a drop of water; thou Mayest now be the reproach of men, and hereafter the scorn of men and Angels, and of God himself;
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God forbid that a man should take that for his security from Hell, which may be but the prelibations of Hell, the pledg and aggravation of endless misery.
God forbid that a man should take that for his security from Hell, which may be but the prelibations of Hell, the pledge and aggravation of endless misery.
Why, but doth not the Scripture say, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth? And again, As many as I love, I rebuke & chasten? Yes: but mark I beseech you;
Why, but does not the Scripture say, Whom the Lord loves he Chasteneth, and scourges every son whom he receives? And again, As many as I love, I rebuke & chasten? Yes: but mark I beseech you;
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though the Scripture saith, Whom the Lord loveth he chasteneth, it doth not say, Whomsoever the Lord chasteneth he loveth: Though it saith, He scourgeth every son whom he receiveth, it doth not say, whomsoever he scourgeth he receiveth him as a son:
though the Scripture Says, Whom the Lord loves he Chasteneth, it does not say, Whomsoever the Lord Chasteneth he loves: Though it Says, He scourges every son whom he receives, it does not say, whomsoever he scourges he receives him as a son:
These Scriptures include children, but they do not exclude bastards: they tye chastening to sonship, but not sonship to chastening: the sons are chastened;
These Scriptures include children, but they do not exclude bastards: they tie chastening to sonship, but not sonship to chastening: the Sons Are chastened;
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a bad woman is but the shadow of a wife: And so here in this case, &c. Indeed chastening and affliction is an opportunity of mercy, a may-be to happiness, but not (singly) an evidence of happiness:
a bad woman is but the shadow of a wife: And so Here in this case, etc. Indeed chastening and affliction is an opportunity of mercy, a maybe to happiness, but not (singly) an evidence of happiness:
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People are very prone to judg them wretched whom they see afflicted: it was the miserable mistake of Jobs friends to conclude HIM miserable because smitten, cursed because chastened.
People Are very prove to judge them wretched whom they see afflicted: it was the miserable mistake of Jobs Friends to conclude HIM miserable Because smitten, cursed Because chastened.
it is a merciless mistake, sometimes even of Gods own children, to sit down under affliction, especially if sore and of long continuance, and conclude, God doth not love them, because he doth correct them. It seems to be the very case of the beleeving Hebrews; they judged themselves out of Gods favor, because under Gods frowns: not at all beloved, because so greatly afflicted; under many and sore persecutions, as you may see, Chap. 10.32, 33, 34. And therefore it is that upon which the Apostle (after he presented them with a large catalogue and list of the primitive Martyrs before Christ, in the eleventh Chapter) bestows the twelve first verses of the twelfth Chapter, sc. to prove by reasons drawn from nature, &c. instances taken out of Scripture;
it is a merciless mistake, sometime even of God's own children, to fit down under affliction, especially if soar and of long Continuance, and conclude, God does not love them, Because he does correct them. It seems to be the very case of the believing Hebrews; they judged themselves out of God's favour, Because under God's frowns: not At all Beloved, Because so greatly afflicted; under many and soar persecutions, as you may see, Chap. 10.32, 33, 34. And Therefore it is that upon which the Apostle (After he presented them with a large catalogue and list of the primitive Martyrs before christ, in the eleventh Chapter) bestows the twelve First Verses of the twelfth Chapter, sc. to prove by Reasons drawn from nature, etc. instances taken out of Scripture;
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I say, to establish this as a Conclusion of unquestionable verity, namely, That Gods LOVE and Gods ROD may stand together. The truth is, my Brethren, there is nothing can make a man miserable but sin: It is sin that poysons our afflictions:
I say, to establish this as a Conclusion of unquestionable verity, namely, That God's LOVE and God's ROD may stand together. The truth is, my Brothers, there is nothing can make a man miserable but since: It is since that poisons our afflictions:
and they cannot hurt nor destroy in all Gods holy mountain, Isai. 11.4. And therefore let no children of God be rash to conclude hard things against themselves,
and they cannot hurt nor destroy in all God's holy mountain, Isaiah 11.4. And Therefore let no children of God be rash to conclude hard things against themselves,
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the Holy Ghost having long since determined this controversie by a peremptory decision: No man knoweth either love or hatred by all that is before them;
the Holy Ghost having long since determined this controversy by a peremptory decision: No man Knoweth either love or hatred by all that is before them;
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He causeth his Sun to shine upon the evil, Mat. 5.45 Bonis brevibus mala aeterna, & malis brevibus bona aeterna succedunt. Lactant. Div. Inst. and upon the good;
He Causes his Sun to shine upon the evil, Mathew 5.45 Bonis brevibus mala aeterna, & malis brevibus Bona aeterna succedunt. Lactant. Div. Inst. and upon the good;
The sun of prosperity shineth upon the dunghil as well as upon the bed of spices; and the rain of adversity falleth upon the fruitful garden as well as upon the barren wilderness: he judgeth truly of his estate, that judgeth by the Word, and not by Providence: Evidences of Grace consist in inward impressions, not in outward dispensations.
The sun of Prosperity shines upon the dunghill as well as upon the Bed of spices; and the rain of adversity falls upon the fruitful garden as well as upon the barren Wilderness: he Judgeth truly of his estate, that Judgeth by the Word, and not by Providence: Evidences of Grace consist in inward impressions, not in outward dispensations.
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It is not said, Blessed is the man whom thou chastenest, O Lord, AND DELIVEREST HIM out of trouble; but, Blessed is the man whom thou chastenest and teachest:
It is not said, Blessed is the man whom thou chastenest, Oh Lord, AND DELIVEREST HIM out of trouble; but, Blessed is the man whom thou chastenest and Teachest:
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All the bread which men may eat without the sweat of their brows is not therefore hallowed; abundance may flow in without labor, and yet not without a curse. A woman may be delivered from the pain of child bearing,
All the bred which men may eat without the sweat of their brows is not Therefore hallowed; abundance may flow in without labour, and yet not without a curse. A woman may be Delivered from the pain of child bearing,
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If there be not faith in Christ, who hath born, and born away, the Curse; a speedy and easie deliverance is no more then God indulgeth the bruit creatures;
If there be not faith in christ, who hath born, and born away, the Curse; a speedy and easy deliverance is no more then God indulgeth the bruit creatures;
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for by him the Hindes do calve, and the wild Asses bring forth their young: Hos. 9.14 Calvin understands it as a prayer for them, not an imprecation against them;
for by him the Hinds doe calve, and the wild Asses bring forth their young: Hos. 9.14 calvin understands it as a prayer for them, not an imprecation against them;
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I shall conclude this branch with this note, which alone might have stood for a distinct observaetion or corollary, That those prayers in troubles are not best heard which are answered with deliverance; but those prayers are best heard which are answered with instruction. Even of our blessed Saviour it is said, In the days of his flesh he offered up prayers and supplications with strong crying.
I shall conclude this branch with this note, which alone might have stood for a distinct observaetion or Corollary, That those Prayers in Troubles Are not best herd which Are answered with deliverance; but those Prayers Are best herd which Are answered with instruction. Even of our blessed Saviour it is said, In the days of his Flesh he offered up Prayers and supplications with strong crying.
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My REINS ALSO INSTRUCT ME in the night season. His Father taught him and strengthened him (vers. 8.9, 10, 11.) in his passion, and this was the hearing of his supplications. That is the best return of prayers which works our good, when not our wills; and when God doth not answer in the Letter, if he answer in the Better, we are no losers by our prayers:
My REINS ALSO INSTRUCT ME in the night season. His Father taught him and strengthened him (vers. 8.9, 10, 11.) in his passion, and this was the hearing of his supplications. That is the best return of Prayers which works our good, when not our wills; and when God does not answer in the letter, if he answer in the Better, we Are no losers by our Prayers:
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when our sufferings come in wrath, and when in love. You need not (as the Scripture speaks in another case) say, Who shall ascend up into Heaven, to look into Gods book of Life and Death? or who shall descend into the deep, the deep of Gods secret Counsels, to make report hereof unto us? But what saith the Scripture? the Word is nigh thee:
when our sufferings come in wrath, and when in love. You need not (as the Scripture speaks in Another case) say, Who shall ascend up into Heaven, to look into God's book of Life and Death? or who shall descend into the deep, the deep of God's secret Counsels, to make report hereof unto us? But what Says the Scripture? the Word is High thee:
That Instruction •ath accompanyed Correction, That God hath taught thee as well as cha•tened thee, thou art a blessed man, thou shalt be saved: thou hast the Word of him who is the Author of blessedness, and BLESSEDNES IT SELF;
That Instruction •ath accompanied Correction, That God hath taught thee as well as cha•tened thee, thou art a blessed man, thou shalt be saved: thou hast the Word of him who is the Author of blessedness, and BLESSEDNESS IT SELF;
And therefore peruse, I beseech you, that model of divine Instructions or Lessons, presented to you in the Doctrinal part of this Discourse, either at large, in those twenty particulars; or in the abridgment, the three great heads, to which they were reduc'd.
And Therefore peruse, I beseech you, that model of divine Instructions or Lessons, presented to you in the Doctrinal part of this Discourse, either At large, in those twenty particulars; or in the abridgment, the three great Heads, to which they were reduced.
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Ask your own Souls, Hath God taught you those Lessons, or any of them? 1. Inwardly, 2. Convincingly, 3. Experimentally, 4. Powerfully, 5. Sweetly, 6. Abidingly, (for even an hypocritical Ahab can humble himself for a time, walk in sackloth, and go softly; a bulrush can hold down its head for a day.
Ask your own Souls, Hath God taught you those Lessons, or any of them? 1. Inwardly, 2. Convincingly, 3. Experimentally, 4. Powerfully, 5. Sweetly, 6. Abidingly, (for even an hypocritical Ahab can humble himself for a time, walk in Sackcloth, and go softly; a bulrush can hold down its head for a day.
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as ignorant as unhumbled, as unsensible of sin as bowelless towards their suffering Brethren, as worldly as proud, as impatient as unsavory, as much strangers to Christ and their own hearts, as regardless of Eternity: In a word,
as ignorant as unhumbled, as unsensible of since as bowelless towards their suffering Brothers, as worldly as proud, as impatient as unsavoury, as much Strangers to christ and their own hearts, as regardless of Eternity: In a word,
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And yet it is much sadder, when it may be said of a man, as once it was said of Ahaz, In the time of his distress he did trespass yet more against the Lord:
And yet it is much sadder, when it may be said of a man, as once it was said of Ahaz, In the time of his distress he did trespass yet more against the Lord:
Christians, it is sad and dangerous beyond all expression when affliction serveth but as a gage to give vent to the pride and murmur, the atheism and enmity, which is in mens spirits, against the Lord;
Christians, it is sad and dangerous beyond all expression when affliction serves but as a gage to give vent to the pride and murmur, the atheism and enmity, which is in men's spirits, against the Lord;
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In such cases it is to be feared, the cup of affliction is a vial of wrath, and the plagues of this life nothing else but some previous drops of that storm of fire and brimstone wherein impertinent sinners shal be scorch'd and tormented for ever.
In such cases it is to be feared, the cup of affliction is a vial of wrath, and the plagues of this life nothing Else but Some previous drops of that storm of fire and brimstone wherein impertinent Sinners shall be scorched and tormented for ever.
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and lifting up their voyces like trumpets, to tell Israel their transgressions, and the house of Jacob their sins, and stretching forth their hands unto them all the day long, they are spent.
and lifting up their voices like trumpets, to tell Israel their transgressions, and the house of Jacob their Sins, and stretching forth their hands unto them all the day long, they Are spent.
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All the melting judgments and chastisements, which (as Lead is cast into the furnace to make it the hotter) God added to the Ministry of the Prophets, to make the Word more operative, they will do no good.
All the melting Judgments and chastisements, which (as Led is cast into the furnace to make it the hotter) God added to the Ministry of the prophets, to make the Word more operative, they will do no good.
All this while, The Founder melteth in vain ] whether God the Master-Founder, or the Prophets, Gods Co-founders, or fellow-workmen, as the Apostle calls them; they all melt in vain: all their labor is lost;
All this while, The Founder melts in vain ] whither God the Master-Founder, or the prophets, God's Co-founders, or fellow-workmen, as the Apostle calls them; they all melt in vain: all their labour is lost;
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neither word, nor rod, neither judgments nor ordinances, can stir them; they refuse to receive correction, they will not be taught Men wil god the hearing,
neither word, nor rod, neither Judgments nor ordinances, can stir them; they refuse to receive correction, they will not be taught Men will god the hearing,
the swearer is a swearer still, and the drunkard is a drunkard still, and the unclean person is unclean still; Isai. 32.6 The vile person will speak villany,
the swearer is a swearer still, and the drunkard is a drunkard still, and the unclean person is unclean still; Isaiah 32.6 The vile person will speak villainy,
the unjust are unjust still, and the ignorant are ignorant still; nothing will better them, wicked they are, and wicked they will be. What follows? a formidable sentence;
the unjust Are unjust still, and the ignorant Are ignorant still; nothing will better them, wicked they Are, and wicked they will be. What follows? a formidable sentence;
Reprobate silver shall men call them ] They would be counted silver, but it is reprobate silver, refuse silver, dross rather then pure mettal: and their hypocrisie shall be made known to all men; Reprobate silver shall MEN call them; and happy they,
Reprobate silver shall men call them ] They would be counted silver, but it is Reprobate silver, refuse silver, dross rather then pure metal: and their hypocrisy shall be made known to all men; Reprobate silver shall MEN call them; and happy they,
Reprobate silver shal men call them, because the LORD hath Rejected them: God hath cast them out as the Founder casts out his dross to the dunghill, and they shall never stand among the vessels of honor, in whom the Lord will be glorified. A fearful sentence!
Reprobate silver shall men call them, Because the LORD hath Rejected them: God hath cast them out as the Founder Cast out his dross to the dunghill, and they shall never stand among the vessels of honour, in whom the Lord will be glorified. A fearful sentence!
and lose nothing of their dross, it is a sad indicium of a reprobate spirit, without timely and serious reflection, nigh unto cursing. O consider this, you that forget God and his chastisements,
and loose nothing of their dross, it is a sad indicium of a Reprobate Spirit, without timely and serious reflection, High unto cursing. O Consider this, you that forget God and his chastisements,
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They see the chastisement which is upon the flesh, and thence conclude a man miserable; but they cannot discover that divine teaching which is upon the spirit, which truly rendereth him incomparably blessed. The men of the world are incompetent judges of the estate and condition of Gods Children:
They see the chastisement which is upon the Flesh, and thence conclude a man miserable; but they cannot discover that divine teaching which is upon the Spirit, which truly rendereth him incomparably blessed. The men of the world Are incompetent judges of the estate and condition of God's Children:
it lieth inward (save onely so far as by the fruits it is discernable) and the worlds faculty of judging is onely outward, made up of sense and reason: therefore, said the Apostle, The spiritual man judgeth all things,
it lies inward (save only so Far as by the fruits it is discernible) and the world's faculty of judging is only outward, made up of sense and reason: Therefore, said the Apostle, The spiritual man Judgeth all things,
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the natural man thinks the spiritual man, under affliction, to be miserable; but the spiritual man knows the natural man, in the midst of his greatest abundance and bravery, to be miserable indeed. Therefore may the Saints in their troubles think it, with Saint Paul, 1 Cor. 4 3 a very small thing to be judged of mans judgment:
the natural man thinks the spiritual man, under affliction, to be miserable; but the spiritual man knows the natural man, in the midst of his greatest abundance and bravery, to be miserable indeed. Therefore may the Saints in their Troubles think it, with Saint Paul, 1 Cor. 4 3 a very small thing to be judged of men judgement:
Gods day is coming when things and persons shall be valued by another census, or rate. Christ in his day shall judg not after the sight of the eyes, i.e. not as things appear to sense and reason;
God's day is coming when things and Persons shall be valued by Another census, or rate. christ in his day shall judge not After the sighed of the eyes, i.e. not as things appear to sense and reason;
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the judgment of Christ, by vertue whereof we are enabled (in our measure) to judg of things and persons, as Christ himself judgeth. A sixth branch of Information:
the judgement of christ, by virtue whereof we Are enabled (in our measure) to judge of things and Persons, as christ himself Judgeth. A sixth branch of Information:
Is Chastisement a blessing when accompanyed with Instruction? See then, and admire, the Wisdom, Power and Goodness of God, who can make his people better by their sufferings!
Is Chastisement a blessing when accompanied with Instruction? See then, and admire, the Wisdom, Power and goodness of God, who can make his people better by their sufferings!
Who knows how to ferch oyl out of the scorpion, to extract gold out of clay? to draw the •ichest wine out of gall and wormwood? that can turn the greatest evil of the body to the greatest good of the Soul? the Curse it self into a Blessing? that can make the withered rod of affliction to bad, yea to bring forth the peaceable fruits of righteousness to them that are exercised thereby? Behold I shew you a mystery: Sin brought Affliction INTO the world, and God makes By this shal the iniquity of Iacob be purged,
Who knows how to ferch oil out of the scorpion, to extract gold out of clay? to draw the •ichest wine out of Gall and wormwood? that can turn the greatest evil of the body to the greatest good of the Soul? the Curse it self into a Blessing? that can make the withered rod of affliction to bad, yea to bring forth the peaceable fruits of righteousness to them that Are exercised thereby? Behold I show you a mystery: since brought Affliction INTO the world, and God makes By this shall the iniquity of Iacob be purged,
Affliction to carry sin OUT of the world. Persecution is but the pruning Christs Vine, &c. The Almond tree is made fruitful by driving nails into it, letting out a noxious gum that hindereth the fruitfulness thereof.
Affliction to carry since OUT of the world. Persecution is but the pruning Christ Vine, etc. The Almond tree is made fruitful by driving nails into it, letting out a noxious gum that hindereth the fruitfulness thereof.
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His Discipline is made up of severity and love; he doth chastise, but he will teach also, that so his children may inherit the blessing: the discipline is sharp, but the end is sweet. Bless the Lord O my Soul,
His Discipline is made up of severity and love; he does chastise, but he will teach also, that so his children may inherit the blessing: the discipline is sharp, but the end is sweet. Bless the Lord Oh my Soul,
He that heard the words of God, which saw the vision of the Almighty, having his eyes opened, could by way of holy triumph ask this qu•stion, Why should I fear in the days of evil? Psal. 49.5. q. d.
He that herd the words of God, which saw the vision of the Almighty, having his eyes opened, could by Way of holy triumph ask this qu•stion, Why should I Fear in the days of evil? Psalm 49.5. q. worser.
when sin it self hath brought me into the snare, when God is correcting me for my iniquities: why truly (Christians) that's the thing which a child of God doth most of all tremble at, to consider that he hath sin'd himself into a suffering condition.
when sin it self hath brought me into the snare, when God is correcting me for my iniquities: why truly (Christians) that's the thing which a child of God does most of all tremble At, to Consider that he hath sinned himself into a suffering condition.
In sufferings purely Evangelical, viz. persecution for righteousness sake, a gracious heart can see (many times) more cause of rejoycing then of perplexity, and look upon them as a gift rather then an imposition: but afflictions and miseries, which sin brings upon a man, seem to be judicial and penal, and carry a face of wrath rather then of love: I,
In sufferings purely Evangelical, viz. persecution for righteousness sake, a gracious heart can see (many times) more cause of rejoicing then of perplexity, and look upon them as a gift rather then an imposition: but afflictions and misery's, which since brings upon a man, seem to be judicial and penal, and carry a face of wrath rather then of love: I,
O that the children of God in affliction, or entering upon sufferings, would sit down and dwell upon this Consideration, The fruit and advantage which God knoweth how to bring out of all their sorrows, even the peaceable fruits of righteousness:
O that the children of God in affliction, or entering upon sufferings, would fit down and dwell upon this Consideration, The fruit and advantage which God Knoweth how to bring out of all their sorrows, even the peaceable fruits of righteousness:
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This holds up head, and keeps up heart; and maketh the Soul not onely to be patient, but to glory in tribulation; Knowing that tribulation worketh patience, Rom. 5 3, 4, 5 Pericula non respicit Mar. yr, coronas respicit. Basil ad 40 Martyr.
This holds up head, and keeps up heart; and makes the Soul not only to be patient, but to glory in tribulation; Knowing that tribulation works patience, Rom. 5 3, 4, 5 Pericula non respicit Mar. yr, coronas respicit. Basil and 40 Martyr.
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seventy years were the Jews in the house of Correction at Babylon; four hundred years in the brick-kils of Egypt: Story and experience will serve in instances without number.
seventy Years were the jews in the house of Correction At Babylon; four hundred Years in the brick-kils of Egypt: Story and experience will serve in instances without number.
But thou O Lord, HOVV LONG? Psal. 13.1, 2. HOVV LONG wilt thou forget me O Lord for ever? HOVV LONG wilt thou hide thy face from me? HOVV LONG shall I take counsel in my Soul? HOVV LONG shall mine Enemy be exalted over me? In this Psalm where my Text is,
But thou Oh Lord, HOW LONG? Psalm 13.1, 2. HOW LONG wilt thou forget me Oh Lord for ever? HOW LONG wilt thou hide thy face from me? HOW LONG shall I take counsel in my Soul? HOW LONG shall mine Enemy be exalted over me? In this Psalm where my Text is,
in much anguish and agony, HOVV LONG O Lord, holy and true, dost thou not avenge our blood on them that dwell on the Earth? Verily God doth keep his people (sometimes) so long under their pressures, that they begin at length even to give themselves up to despair, and to conclude they shal never see deliverance.
in much anguish and agony, HOW LONG Oh Lord, holy and true, dost thou not avenge our blood on them that dwell on the Earth? Verily God does keep his people (sometime) so long under their pressures, that they begin At length even to give themselves up to despair, and to conclude they shall never see deliverance.
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Thus you finde not onely the common multitude of the Jews in the Babylonian captivity, concluding desperately, Our bones are dryed, Lam. 3.53 our hope is lost, we are cut off for our parts;
Thus you find not only the Common multitude of the jews in the Babylonian captivity, concluding desperately, Our bones Are dried, Lam. 3.53 our hope is lost, we Are Cut off for our parts;
for the time to favor her, yea the set-time is come, sings the Prophet Daniel, or some other that lived neer the expiration of the seventy years captivity;
for the time to favour her, yea the set-time is come, sings the Prophet daniel, or Some other that lived near the expiration of the seventy Years captivity;
Observe it by the way, They that would not believe the captivity while it was in the threatening, Hab. 1.5. would not believe deliverance when it was in the promise; A just judgment upon them, that that they that would not beleeve God threatening, should not beleeve God promising. But that's not all;
Observe it by the Way, They that would not believe the captivity while it was in the threatening, Hab. 1.5. would not believe deliverance when it was in the promise; A just judgement upon them, that that they that would not believe God threatening, should not believe God promising. But that's not all;
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Is this a real deliverance? or are we in a dream onely? Our Saviour tells us, that when the Son of man shall come, ( i. e. with particular deliverances to his Church) he shall not find faith on the earth:
Is this a real deliverance? or Are we in a dream only? Our Saviour tells us, that when the Son of man shall come, (i. e. with particular Deliverances to his Church) he shall not find faith on the earth:
because they have lived long in sin; they have been long a sinning, and therefore God is long a correcting: God puts them to THEIR How-longs, because they have put God to HIS How-longs. Exod. 6.28. HOVV LONG refuse ye to keep my Commandments, and my Laws? HOVV LONG will this people provoke me? and HOVV LONG will it be ere they believe? Jerem. 4.14. HOVV LONG shall thy vain thoughts lodg within thee? Hosea 8.5.
Because they have lived long in since; they have been long a sinning, and Therefore God is long a correcting: God puts them to THEIR How longs, Because they have put God to HIS How longs. Exod 6.28. HOW LONG refuse you to keep my commandments, and my Laws? HOW LONG will this people provoke me? and HOW LONG will it be ere they believe? Jeremiah 4.14. HOW LONG shall thy vain thoughts lodge within thee? Hosea 8.5.
HOVV LONG will it be ere they attain to innocency? &c. And truly if they have made God complain of THEIR How-longs, no wonder if God make them complain of HIS How-longs. But then again, another and the main reason is,
HOW LONG will it be ere they attain to innocency? etc. And truly if they have made God complain of THEIR How longs, no wonder if God make them complain of HIS How longs. But then again, Another and the main reason is,
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and infinite mercy it is, that they are not delivered till they are bettered; that God will not cease chastening till they are willing to cease sinning; saying, I have born affliction, I will offend no more:
and infinite mercy it is, that they Are not Delivered till they Are bettered; that God will not cease chastening till they Are willing to cease sinning; saying, I have born affliction, I will offend no more:
Ninthly, Take notice from hence, what unteachable creatures we are by nature, who will not set our hearts to receive Instruction till we be whipt to it by the rod of correction, and hardly then neither:
Ninthly, Take notice from hence, what unteachable creatures we Are by nature, who will not Set our hearts to receive Instruction till we be whipped to it by the rod of correction, and hardly then neither:
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This is a lamentation, and should be for a lamentation: We would say, that were a very bad child that will be taught no longer then the rod is upon his back! such are we;
This is a lamentation, and should be for a lamentation: We would say, that were a very bad child that will be taught no longer then the rod is upon his back! such Are we;
Tenthly, and lastly, It sheweth us on the contrary, How much gracious hearts are in love with the Word, for the improvement of their spiritual knowledg wherein, they can put such an estimate upon their sufferings;
Tenthly, and lastly, It shows us on the contrary, How much gracious hearts Are in love with the Word, for the improvement of their spiritual knowledge wherein, they can put such an estimate upon their sufferings;
He loveth the Word so dearly, that for the Words sake, he is in love with affliction: The whip, the rod, the prison, the wilderness, any thing, is precious that brings Instruction with it.
He loves the Word so dearly, that for the Words sake, he is in love with affliction: The whip, the rod, the prison, the Wilderness, any thing, is precious that brings Instruction with it.
Carnal people can be content to dye in their ignorance, so they might dye in their nest; whereas gracious hearts think not much to go to School to a Bridewell; and even while the blood is running down the back, can say, it is good, because they are taught by it.
Carnal people can be content to die in their ignorance, so they might die in their nest; whereas gracious hearts think not much to go to School to a Bridewell; and even while the blood is running down the back, can say, it is good, Because they Are taught by it.
The Candle of the Almighty doth shine in their Tabernacle, and they wash their steps in butter, &c. Why now, would ye prevent chastisement and keep off the strokes of divine displeasure from your selves or families? Let me commend unto you
The Candle of the Almighty does shine in their Tabernacle, and they wash their steps in butter, etc. Why now, would you prevent chastisement and keep off the Strokes of divine displeasure from your selves or families? Let me commend unto you
for the neglect whereof God is fain to send his people into captivity, that there he may teach them with the bryars and thorns of the wilderness. In particular,
for the neglect whereof God is fain to send his people into captivity, that there he may teach them with the briars and thorns of the Wilderness. In particular,
Think of them that are in prison, whose feet are hurt in the stocks, and the irons do enter into their soul, with the very same affection and affliction of spirit,
Think of them that Are in prison, whose feet Are hurt in the stocks, and the irons do enter into their soul, with the very same affection and affliction of Spirit,
and content not your selves with those loose, and fruitless, and transient glances, which those that are at ease in Sion do usually cast upon men in misery;
and content not your selves with those lose, and fruitless, and Transient glances, which those that Are At ease in Sion do usually cast upon men in misery;
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Remember them that are in bonds, as bound with them; and that you may know you are not to confine your compassion to prisoners onely, it follows, And them that suffer adversity, &c. Learn to sympathize with all the people of God under any adversity whatsoever; hide not your eyes,
remember them that Are in bonds, as bound with them; and that you may know you Are not to confine your compassion to Prisoners only, it follows, And them that suffer adversity, etc. Learn to sympathise with all the people of God under any adversity whatsoever; hide not your eyes,
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as it is an argument of comfort to them that are in affliction, that their temptations and tryals are common to men. God doth not single them out to encounter with unparalleld affliction:
as it is an argument of Comfort to them that Are in affliction, that their temptations and trials Are Common to men. God does not single them out to encounter with unparalleled affliction:
& therfore should measure out the same compassions to their suffering brethren, that they would expect in the same tryals: not knowing how soon the cup of trembling may be put into their own hand:
& Therefore should measure out the same compassions to their suffering brothers, that they would expect in the same trials: not knowing how soon the cup of trembling may be put into their own hand:
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what follows? why, saith God, therefore now shall they go captive with the first that go captive, Verse 7. and the banquet of them that stretched themselves shall be removed:
what follows? why, Says God, Therefore now shall they go captive with the First that go captive, Verse 7. and the banquet of them that stretched themselves shall be removed:
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you shall banquet it no more: you shall feel by sense what you would not feel by sympathy. And therefore, Christians, set your hearts to the afflictions of the Church and people of God;
you shall banquet it no more: you shall feel by sense what you would not feel by Sympathy. And Therefore, Christians, Set your hearts to the afflictions of the Church and people of God;
with the next that are plundered and spoyled, London shall be plunder'd and spoyl'd; with the next that shall be imprison'd, you shall be taken prisoners;
with the next that Are plundered and spoiled, London shall be plundered and spoiled; with the next that shall be imprisoned, you shall be taken Prisoners;
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And I wil send a famine, not of bread, nor a thirst of water, but of hearing the Word of the Lord, &c. and they shall run to and fro, Verse 12 to seek the Word of the Lord, and Shall not FIND IT. Study self-denyal, meekness of spirit;
And I will send a famine, not of bred, nor a thirst of water, but of hearing the Word of the Lord, etc. and they shall run to and from, Verse 12 to seek the Word of the Lord, and Shall not FIND IT. Study self-denial, meekness of Spirit;
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Make God your choyce, and not your necessity; and labor to maintain such constant converse with him, that when you dye, you may change your place onely, but not your company.
Make God your choice, and not your necessity; and labour to maintain such constant converse with him, that when you die, you may change your place only, but not your company.
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Be adding one grace to another, and one degree of grace to another, and one exercise of grace to another exercise of grace, that you may not put God to add affliction to affliction, and sorrow to sorrow:
Be adding one grace to Another, and one degree of grace to Another, and one exercise of grace to Another exercise of grace, that you may not put God to add affliction to affliction, and sorrow to sorrow:
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Minde, I beseech you, while you are in your strength and peace, that one thing necessary: there is but one thing necessary; there be many may-be's, but one must-be: O take heed of industrious folly,
Mind, I beseech you, while you Are in your strength and peace, that one thing necessary: there is but one thing necessary; there be many maybe's, but one must-be: Oh take heed of Industria folly,
Yea, the days are evil; evil with sin, evil with sorrow: redeem the time to do good, to receive good, that neither you may be the worse for the times, nor the times for you:
Yea, the days Are evil; evil with since, evil with sorrow: Redeem the time to do good, to receive good, that neither you may be the Worse for the times, nor the times for you:
Resolve, with Paul, to know nothing but Jesus Christ, and him crucified: A due contemplation of the Cross wil heighten Christs Love, and lessen your own suffrings.
Resolve, with Paul, to know nothing but jesus christ, and him Crucified: A due contemplation of the Cross will heighten Christ Love, and lessen your own sufferings.
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at least, if God have a minde to do you good, expect that he should send you into the house of Correction, and there teach you with scourges, and write his Instructions in your blood.
At least, if God have a mind to do you good, expect that he should send you into the house of Correction, and there teach you with scourges, and write his Instructions in your blood.
his severity to strangers, was his tender mercies towards Israel; he spared not the Nations, that he might have spared them, Verse 7. so their dwellings should not be cut off:
his severity to Strangers, was his tender Mercies towards Israel; he spared not the nations, that he might have spared them, Verse 7. so their dwellings should not be Cut off:
God cut off the Nations, vers. 6. that he might not cut off Israel; Behold (as the Apostle saith in another case, Rom. 11.22.) the goodness and severity of God;
God Cut off the nations, vers. 6. that he might not Cut off Israel; Behold (as the Apostle Says in Another case, Rom. 11.22.) the Goodness and severity of God;
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severity to the Nations, but goodness towards Israel; had they continued in his goodness, had they received instruction by their neighbors destruction. And as God punisht Israel upon the Nations backs, so God punisht Judah upon Israels back: Ier. 7.12.
severity to the nations, but Goodness towards Israel; had they continued in his Goodness, had they received instruction by their neighbours destruction. And as God punished Israel upon the nations backs, so God punished Judah upon Israel's back: Jeremiah 7.12.
God took it ill, that Ierusalem should slight the kindness of such a Caution, and despise the counsel which was written to her in her sisters blood, q. d.
God took it ill, that Ierusalem should slight the kindness of such a Caution, and despise the counsel which was written to her in her Sisters blood, q. worser.
I would have made Ierusalem wise by Samaria's harms, and taught her by a rod which she only saw: but she feared not; she hardened her heart through unbelief, and either would not understand the Caution, or dared me to my face to do my worst,
I would have made Ierusalem wise by Samaria's harms, and taught her by a rod which she only saw: but she feared not; she hardened her heart through unbelief, and either would not understand the Caution, or dared me to my face to do my worst,
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As Israel must suffer those judgments on the Nations which she would not improve; by those very Nations by whom she would not be instructed, she must be destroyed, Zeph. 3.8.
As Israel must suffer those Judgments on the nations which she would not improve; by those very nations by whom she would not be instructed, she must be destroyed, Zephaniah 3.8.
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Beloved Christians, if we would prevent the like severity, let us take heed of the like security: God hath been a long time scourging England upon Germanies back,
beloved Christians, if we would prevent the like severity, let us take heed of the like security: God hath been a long time scourging England upon Germanies back,
we sin worse then others, when we sin those very sins for which others have been punisht before our faces, and ••d contempt to their transgressions; and how just will it be with God,
we sin Worse then Others, when we sin those very Sins for which Others have been punished before our faces, and ••d contempt to their transgressions; and how just will it be with God,
we that would not be bettered by Gods warning pieces, should be destroyed by Gods murdering pieces; that we that would not see and learn, should feel and perish; even particular judgments should be our documents: Remember Lots wife;
we that would not be bettered by God's warning Pieces, should be destroyed by God's murdering Pieces; that we that would not see and Learn, should feel and perish; even particular Judgments should be our documents: remember Lots wife;
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her pillar of salt should season our hearts, that when the judgments of God are abroad in the Earth, we that are the inhabitants, not of the Earth only,
her pillar of salt should season our hearts, that when the Judgments of God Are abroad in the Earth, we that Are the inhabitants, not of the Earth only,
but of Sion also, may learn Righteousness. Even those judgments which the Magistrate doth execute by Gods appointment, are chiefly for caution to standers by, that others may hear and fear,
but of Sion also, may Learn Righteousness. Even those Judgments which the Magistrate does execute by God's appointment, Are chiefly for caution to standers by, that Others may hear and Fear,
Take notice, O thou afflicted Soul, what Gods design is in afflicting of thee, and make it thy design, namely, that thou mayst be taught, that correction may be turn'd into instruction;
Take notice, Oh thou afflicted Soul, what God's Design is in afflicting of thee, and make it thy Design, namely, that thou Mayest be taught, that correction may be turned into instruction;
or if they cry to me in their distresses, it is for deliverance only, but not for teaching, though I have put my words in thy mouth, vers. 16. that is I have given them my Laws and Statutes, wherein I have made known my design in affliction,
or if they cry to me in their Distresses, it is for deliverance only, but not for teaching, though I have put my words in thy Mouth, vers. 16. that is I have given them my Laws and Statutes, wherein I have made known my Design in affliction,
and layd the foundations of the Earth, vers. 16. even the NEVV HEAVENS and the NEVV EARTH of Ierusalems Restoration, and say to Sion, Thou art my people, in the same verse.
and laid the foundations of the Earth, vers. 16. even the NEW HEAVENS and the NEW EARTH of Ierusalems Restoration, and say to Sion, Thou art my people, in the same verse.
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if thou wilt not let God have his end in instruction, he will not let thee have thy end in enlargement: The only way to retard deliverance, is to make too much haste to be delivered;
if thou wilt not let God have his end in instruction, he will not let thee have thy end in enlargement: The only Way to retard deliverance, is to make too much haste to be Delivered;
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2. Consider, That bare deliverance is not the Blessing: I told you before, that deliverance alone is but the fruit of common bounty; Ile tell you more now:
2. Consider, That bore deliverance is not the Blessing: I told you before, that deliverance alone is but the fruit of Common bounty; I'll tell you more now:
Deliverance alone may be the fruit of the Curse; a man may be delivered in wrath, and not in love; Deliverance from one affliction may but make way for another,
Deliverance alone may be the fruit of the Curse; a man may be Delivered in wrath, and not in love; Deliverance from one affliction may but make Way for Another,
If by these things ye will not be reformed, but will walk contrary to me, cross my design in my chastisements, then will I walk contrary to you, I will cross your design,
If by these things you will not be reformed, but will walk contrary to me, cross my Design in my chastisements, then will I walk contrary to you, I will cross your Design,
The blessing of correction is instruction: O let not God go till he bless thee. It is a sad thing to have affliction, but not the blessing of affliction;
The blessing of correction is instruction: Oh let not God go till he bless thee. It is a sad thing to have affliction, but not the blessing of affliction;
the Curse, but not the Cordial. Truly in such a case one affliction may not only make way for another, for more, for greater; but affliction here may make way for damnation hereafter;
the Curse, but not the Cordial. Truly in such a case one affliction may not only make Way for Another, for more, for greater; but affliction Here may make Way for damnation hereafter;
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and as one saith wittily, — by all the fire of affliction in this world, a man may be but perboild for Hell. And therefore mind instruction, study the Lessons of a suffering condition, ut sup: and be importunate for nothing so much as to be taught of God;
and as one Says wittily, — by all the fire of affliction in this world, a man may be but perboild for Hell. And Therefore mind instruction, study the Lessons of a suffering condition, ut sup: and be importunate for nothing so much as to be taught of God;
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What hast thou learn'd in the School of Affliction? Not to go over the larger Catechism of those twenty Lessons again, view the abbreviate; Hath God discovered to thee the sinfulness of sin, the emptiness of the creature, the fulness of Christ? Is no evil like to the evil of sin? no good like to Iesus Christ? Is the world become an empty vanity, a mockery, a nothing in thine eyes? Canst thou say, it is good I have been afflicted? and canst thou point out that good,
What hast thou learned in the School of Affliction? Not to go over the larger Catechism of those twenty Lessons again, view the abbreviate; Hath God discovered to thee the sinfulness of since, the emptiness of the creature, the fullness of christ? Is no evil like to the evil of since? no good like to Iesus christ? Is the world become an empty vanity, a mockery, a nothing in thine eyes? Canst thou say, it is good I have been afflicted? and Canst thou point out that good,
it hath a more abiding impression upon my heart? I would speak a word, 1. To them that can evidence these teachings to their own Souls. 2. To them that cannot.
it hath a more abiding impression upon my heart? I would speak a word, 1. To them that can evidence these teachings to their own Souls. 2. To them that cannot.
let me by way of Exhortation commend a threefold duty to you. 1. Study to be thankful. 2. Labor to preserve the teachings of God upon thy spirit. 3. Learn to pray for them that are afflicted, and what to pray.
let me by Way of Exhortation commend a threefold duty to you. 1. Study to be thankful. 2. Labour to preserve the teachings of God upon thy Spirit. 3. Learn to pray for them that Are afflicted, and what to pray.
First, Study to be thankful: Hath God taught thee as well as chastised thee? O say with David, What shall I render to the Lord? For consider how great things God hath done for thy Soul.
First, Study to be thankful: Hath God taught thee as well as chastised thee? O say with David, What shall I render to the Lord? For Consider how great things God hath done for thy Soul.
1. God hath done more for thee, then if he had never brought thee into affliction and trouble, or then if he had brought thee out the same day on which he sent thee in: if he had delivered thee upon the first prayer that ever thou madest in thine affliction, it had not been a comparable mercy to his teachings of thee by affliction:
1. God hath done more for thee, then if he had never brought thee into affliction and trouble, or then if he had brought thee out the same day on which he sent thee in: if he had Delivered thee upon the First prayer that ever thou Madest in thine affliction, it had not been a comparable mercy to his teachings of thee by affliction:
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which should greatly endear the heart to God, and make it sing with David, I wil love the Lord, Psa. 116.1 because he hath heard the voyce of my Supplication, upon the return of prayer in a single deliverance, God expects the return of prayse, Cal upon me in the day of trouble, Psa. 50.15 I wil deliver thee, and thou shalt glorifie me;
which should greatly endear the heart to God, and make it sing with David, I will love the Lord, Psa. 116.1 Because he hath herd the voice of my Supplication, upon the return of prayer in a single deliverance, God expects the return of praise, Call upon me in the day of trouble, Psa. 50.15 I will deliver thee, and thou shalt Glorify me;
how much more when he wreaths and twists his mercies one in another? double and treble and multiplyed mercy, cals for double and treble and multiplyed thankfulness;
how much more when he wreaths and twists his Mercies one in Another? double and triple and multiplied mercy, calls for double and triple and multiplied thankfulness;
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the children of affliction are, by Divine Teaching, sealed up the children of promise: If his children forsake my Law, speaking of Christs spirituall Seed, I wil visit their transgression with a rod, &c. but my loving kindness wil I not take away:
the children of affliction Are, by Divine Teaching, sealed up the children of promise: If his children forsake my Law, speaking of Christ spiritual Seed, I will visit their Transgression with a rod, etc. but my loving kindness will I not take away:
I wil visit them with the rod, that is, I will teach them with the rod, it shall be a rod of Instruction to them, that is the childrens portion; Heb 12.7.
I will visit them with the rod, that is, I will teach them with the rod, it shall be a rod of Instruction to them, that is the Children's portion; Hebrew 12.7.
Behold oh thou Christian soul, God hath done that for thee in thy sufferings, which possibly he denyed thee in thy prosperity, given thee an Evidence of thy Son-ship; he hath made thy suffering time thy sealing time;
Behold o thou Christian soul, God hath done that for thee in thy sufferings, which possibly he denied thee in thy Prosperity, given thee an Evidence of thy Sonship; he hath made thy suffering time thy sealing time;
and stand no longer in the rank of Ordinary Providences, but serve now in the Order of Gospel-Ordinances, officiating in the holy garment of Divine Promises, and to the same Uses.
and stand no longer in the rank of Ordinary Providences, but serve now in the Order of Gospel ordinances, officiating in the holy garment of Divine Promises, and to the same Uses.
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What is the great end and design of the Promises? the Apostle tels us, 2 Pet. 1.4. There are given to us exceeding great and precious Promises, that by them we should be pertakers of the divine nature, i.e. of gracious dispositions and qualities, which make the soul resemble God, holy as he is holy, &c. this is the end of Divine Promises and Ordinances;
What is the great end and Design of the Promises? the Apostle tells us, 2 Pet. 1.4. There Are given to us exceeding great and precious Promises, that by them we should be partakers of the divine nature, i.e. of gracious dispositions and qualities, which make the soul resemble God, holy as he is holy, etc. this is the end of Divine Promises and Ordinances;
and mark, what the Apostle Peter affirms of the Promises, the very same doth the Apostle Paul affirm of Gods chastisments, He for our profit, that we might be PARTAKERS Of His HOLINES:
and mark, what the Apostle Peter affirms of the Promises, the very same does the Apostle Paul affirm of God's chastisements, He for our profit, that we might be PARTAKERS Of His HOLINEST:
and say, There are given unto us exceeding great and precious Afflictions, that by them we might be partakers of the divine nature, that is, made partakers of his holiness.
and say, There Are given unto us exceeding great and precious Afflictions, that by them we might be partakers of the divine nature, that is, made partakers of his holiness.
NONLATINALPHABET he consummated, or perfected; Christ became a perfect Mediator by his passion; the Cross was the complement and absolution of his Mediatory-office; hence you hear him cry upon the Cross, NONLATINALPHABET, It is finished. And thus also may it be said of the members of Christ, they are perfected by sufferings:
he consummated, or perfected; christ became a perfect Mediator by his passion; the Cross was the compliment and absolution of his Mediatory-office; hence you hear him cry upon the Cross,, It is finished. And thus also may it be said of the members of christ, they Are perfected by sufferings:
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Chastisement being coupled with teaching, is the Consecration and Consummation of the Saints: I fill up, saith Paul, Col. 1.24. NONLATINALPHABET. that which is Behind of the afflictions of Christ in my flesh; the after-sufferings of Christ.
Chastisement being coupled with teaching, is the Consecration and Consummation of the Saints: I fill up, Says Paul, Col. 1.24.. that which is Behind of the afflictions of christ in my Flesh; the after-sufferings of christ.
When we have done Gods will, all is not done; there is somewhat to be suffered, without which the Christian is not in a capacity to receive his inheritance;
When we have done God's will, all is not done; there is somewhat to be suffered, without which the Christian is not in a capacity to receive his inheritance;
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and now brings thee forth wearing this Crown, and shews thee, as it were, to the world as a monument of free-grace, proclaiming before thee, Thus shall it be done to the man whom God will honour.
and now brings thee forth wearing this Crown, and shows thee, as it were, to the world as a monument of Free grace, proclaiming before thee, Thus shall it be done to the man whom God will honour.
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Well then, Christian, take up thy quid retribuam? sit down and consult with thine own Soul, what to render for so rich amercy? and behold, it is resolved to thy hand: Psa. 50.15. I will deliver thee, and THOU SHALT GLORIFIE ME:
Well then, Christian, take up thy quid retribuam? fit down and consult with thine own Soul, what to render for so rich amercy? and behold, it is resolved to thy hand: Psa. 50.15. I will deliver thee, and THOU SHALT GLORIFY ME:
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Let the lip of prayer be turn'd into the tongue of praise; make your tongues your glory, by proclaiming Gods glory; be telling what great things God hath done for you;
Let the lip of prayer be turned into the tongue of praise; make your tongues your glory, by proclaiming God's glory; be telling what great things God hath done for you;
hath God taught thee? If thou wouldst glorifie God, go and put all the Lessons which thou hast learned into print; shew forth the graces of him that hath called thee out of darkness into his marvelous light;
hath God taught thee? If thou Wouldst Glorify God, go and put all the Lessons which thou hast learned into print; show forth the graces of him that hath called thee out of darkness into his marvelous Light;
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and say, Lo what hath God wrought? how holily, and humbly, and fruitfully, and self-denyingly do these servants of God walk since they came out of tribulation? Live so, that you may take off the scandal of the Cross of Christ,
and say, Lo what hath God wrought? how holily, and humbly, and fruitfully, and Self-denyingly do these Servants of God walk since they Come out of tribulation? Live so, that you may take off the scandal of the Cross of christ,
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the bed of pleasure, or the bushel of profit; but that it may be put into the candlestick of thy conversation, and so shine before men, that they may see,
the Bed of pleasure, or the bushel of profit; but that it may be put into the candlestick of thy Conversation, and so shine before men, that they may see,
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It is the duty which Christians should practise, as oft as they come from the Word, or any other divine Ordinance: When we come out of a Sabbath, we should sit down,
It is the duty which Christians should practise, as oft as they come from the Word, or any other divine Ordinance: When we come out of a Sabbath, we should fit down,
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Christians, how much more should this be our care and study when we come out of Gods furnace, that solemn Ordinance of affliction, to labor to maintain that melting frame of heart, that warmth and heat, that life and vigor which we have brought with us out of affliction.
Christians, how much more should this be our care and study when we come out of God's furnace, that solemn Ordinance of affliction, to labour to maintain that melting frame of heart, that warmth and heat, that life and vigor which we have brought with us out of affliction.
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frequently revive the remembrance of them in your heads, and work the impressions of them upon your hearts: labor not onely to say them without book, but indeed to get them by heart.
frequently revive the remembrance of them in your Heads, and work the impressions of them upon your hearts: labour not only to say them without book, but indeed to get them by heart.
It is sad and wonderful to consider, how a corruption will lie as if it were quite dead, while danger and death are before us, and how suddenly and powerfully it will revive; and without special take-heed, betray the Soul,
It is sad and wondered to Consider, how a corruption will lie as if it were quite dead, while danger and death Are before us, and how suddenly and powerfully it will revive; and without special Take heed, betray the Soul,
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Their hearts were secretly projecting for their lusts, even while they were yet smarting under the rod: and in the howling wilderness they are forecasting hwo to satisfie sense, and serve their carnal interests, when they should come into the Land that flowed with milk and honey.
Their hearts were secretly projecting for their Lustiest, even while they were yet smarting under the rod: and in the howling Wilderness they Are forecasting hwo to satisfy sense, and serve their carnal interests, when they should come into the Land that flowed with milk and honey.
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Possibly, these were not down-right resolves; but saith the Lord, I know their imaginations: O my Brethren, we should harken to the whisperings of Lust in our own bosoms, and labor to suppress them;
Possibly, these were not downright resolves; but Says the Lord, I know their Imaginations: Oh my Brothers, we should harken to the whisperings of Lust in our own bosoms, and labour to suppress them;
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while yet in durance, what projecting and contrivements will there be in the heart when liberty and enlargement shall present temptations and opportunities? And therefore keep we our hearts with all diligence;
while yet in durance, what projecting and contrivements will there be in the heart when liberty and enlargement shall present temptations and opportunities? And Therefore keep we our hearts with all diligence;
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and have always in a readiness wherewith to oppose and check temptation, and may practise every Lesson which God hath taught you, in the season thereof.
and have always in a readiness wherewith to oppose and check temptation, and may practise every lesson which God hath taught you, in the season thereof.
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it will be a notable corrective to sensuality, and give check to sinful excesses. The flesh will quickly grow wanton when it findeth ease; Jesurun, when the neck was got from under the yoke, quickly, waxed fat, Deut. 32 15 Psal. 106, 13 and kicked:
it will be a notable corrective to sensuality, and give check to sinful Excesses. The Flesh will quickly grow wanton when it finds ease; Jeshurun, when the neck was god from under the yoke, quickly, waxed fat, Deuteronomy 32 15 Psalm 106, 13 and Kicked:
They soon forgat his works, they waited not for his counsel, but lusted exceedingly: WORKS and COUNSEL, CHASTISEMENTS and TEACHINGS were quickly forgotten, when once the affliction was over:
They soon forgot his works, they waited not for his counsel, but lusted exceedingly: WORKS and COUNSEL, CHASTISEMENTS and TEACHINGS were quickly forgotten, when once the affliction was over:
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they grew weary of Counsel, when once free from Correction; and chose rather to walk by the dictate of their own lusts, then of Gods Laws, till at length God grew as weary (if I may so say) of counselling, as they were of being counselled: and gave them up to their own hearts lusts, Psa. 81.12 to walk in their own counsels:
they grew weary of Counsel, when once free from Correction; and chosen rather to walk by the dictate of their own Lustiest, then of God's Laws, till At length God grew as weary (if I may so say) of counseling, as they were of being counseled: and gave them up to their own hearts Lustiest, Psa. 81.12 to walk in their own Counsels:
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That they that would not live by Gods counsels, should perish by their own. And therefore, you that are come out of the house of bondage, remember the sorrows of a suffering condition;
That they that would not live by God's Counsels, should perish by their own. And Therefore, you that Are come out of the house of bondage, Remember the sorrows of a suffering condition;
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set not your heart so much upon the pleasure of your present enlargement, as upon the bitterness of your former captivity. The Church found great advantage in it,
Set not your heart so much upon the pleasure of your present enlargement, as upon the bitterness of your former captivity. The Church found great advantage in it,
The people of God among the Jews (that desired to keep close to God after their great deliverance) experienc'd a serious and constant remembrance of those seventy years sufferings, to be an excellent preservative to that humble and gracious frame of heart, which God wrought them into, in their captivity:
The people of God among the jews (that desired to keep close to God After their great deliverance) experienced a serious and constant remembrance of those seventy Years sufferings, to be an excellent preservative to that humble and gracious frame of heart, which God wrought them into, in their captivity:
And yet that is not all; As remembrance of affliction preserved Humility, so Humility strengthened Faith: This I recall to minde, therefore have I HOPE:
And yet that is not all; As remembrance of affliction preserved Humility, so Humility strengthened Faith: This I Recall to mind, Therefore have I HOPE:
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Tribulation wrought patience, and patience experience, Rom. 5.3 and experience HOPE, &c. By the kindly operation of the remembrance of former Dispensations, she began to conceive good HOPE through grace, that God had not chastened Her in wrath, but in love; and that all her Tribulations were the fruit of the Promise, not of the Threatening; a Blessing, not a Curse. Go you and do likewise.
Tribulation wrought patience, and patience experience, Rom. 5.3 and experience HOPE, etc. By the kindly operation of the remembrance of former Dispensations, she began to conceive good HOPE through grace, that God had not chastened Her in wrath, but in love; and that all her Tribulations were the fruit of the Promise, not of the Threatening; a Blessing, not a Curse. Go you and doe likewise.
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Thirdly, Call often to minde the sad discourses and reasonings, the fears and tremblings, which you have had in your bosoms in the times of trouble and distress: Thus the Church, Lam. 3.17. I forgat prosperity: She had been so long in a suffering condition, that now she can scarce remember that ever she saw a good day in all her life:
Thirdly, Call often to mind the sad discourses and reasonings, the fears and tremblings, which you have had in your bosoms in the times of trouble and distress: Thus the Church, Lam. 3.17. I forgot Prosperity: She had been so long in a suffering condition, that now she can scarce Remember that ever she saw a good day in all her life:
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She remembreth what unbelieving conclusions she made in her affliction; I SAID, &c. And so the Prophet Jeremiah, Vers. 54. Waters flowed over mine head;
She Remember what unbelieving conclusions she made in her affliction; I SAID, etc. And so the Prophet Jeremiah, Vers. 54. Waters flowed over mine head;
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Hezekiah makes a large narrative of what discourses he had in his own Soul, what time he had received the sentence of death; and leaveth it in writing to all posterity: Isai. 38.9. THE WRITING of Hezekiah King of Judah, Isai. 38.9, 10 when he had been sick;
Hezekiah makes a large narrative of what discourses he had in his own Soul, what time he had received the sentence of death; and Leaveth it in writing to all posterity: Isaiah 38.9. THE WRITING of Hezekiah King of Judah, Isaiah 38.9, 10 when he had been sick;
i. e. we should sit down and recount the impatiencies and short-spiritednesses, the murmur and unbelief, the love of a present world, the fear of death, the hard thoughts of God; all the irregularities and distempers of our own spirits, in the time of Tribulation;
i. e. we should fit down and recount the impatiences and short-spiritednesses, the murmur and unbelief, the love of a present world, the Fear of death, the hard thoughts of God; all the irregularities and distempers of our own spirits, in the time of Tribulation;
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I said, I said, &c. Doubtless it would be of singular use, as, to humble our Souls, and to check corruption; so, to endear and proserve the Teachings of God upon your Souls;
I said, I said, etc. Doubtless it would be of singular use, as, to humble our Souls, and to check corruption; so, to endear and proserve the Teachings of God upon your Souls;
I sinned against the Lord in my affliction, by my impatience, unbelief, unhumbledness, &c. yet He was pleased, not altogether to leave me without the Teachings of his Spirit; not because I was good but because He was good; not because I pleased HIM, but because Mercy pleased HIM:
I sinned against the Lord in my affliction, by my impatience, unbelief, unhumbledness, etc. yet He was pleased, not altogether to leave me without the Teachings of his Spirit; not Because I was good but Because He was good; not Because I pleased HIM, but Because Mercy pleased HIM:
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q. d. I brought thee, hundreds of years since, out of the Land of Egypt, out of the house of bondage, and then thou madest me fair promises, I remember the kindness of thy youth, the love of thine espousals, vers. 2. Thou saidst, I will do so no more:
q. worser. I brought thee, hundreds of Years since, out of the Land of Egypt, out of the house of bondage, and then thou Madest me fair promises, I Remember the kindness of thy youth, the love of thine espousals, vers. 2. Thou Said, I will do so no more:
Now therefore, if you would preserve the Teachings of God upon your spirits, sit down, remember your vows; and spreading them before the Lord, say with David, Psal. 66 13, 14 I will pay thee my vows, which my lips have uttered,
Now Therefore, if you would preserve the Teachings of God upon your spirits, fit down, Remember your vows; and spreading them before the Lord, say with David, Psalm 66 13, 14 I will pay thee my vows, which my lips have uttered,
Lord, through grace assisting, I will be as ready to pay my vows, now I am well, as I was to make vows when I was sick, &c. THY VOVVS are upon me, I will render praises unto thee.
Lord, through grace assisting, I will be as ready to pay my vows, now I am well, as I was to make vows when I was sick, etc. THY VOVVS Are upon me, I will render praises unto thee.
They mutually help to set one another with deeper impressions. And therefore hear WISDOM, watching dayly at her gates, Prov. 8.34. waiting at the posts of her doors, if thou wouldst be blessed. It will be of a twofold advantage.
They mutually help to Set one Another with Deeper impressions. And Therefore hear WISDOM, watching daily At her gates, Curae 8.34. waiting At the posts of her doors, if thou Wouldst be blessed. It will be of a twofold advantage.
2. It will quicken affection: To hear that repeated by the still sweet voyce of the Gospel, which before God taught you in the voyce of thunder, this cannot but affect, and make you bespeak the Gospel,
2. It will quicken affection: To hear that repeated by the still sweet voice of the Gospel, which before God taught you in the voice of thunder, this cannot but affect, and make you bespeak the Gospel,
and we will hear it and do it, but let us not hear the voyce of God any more, that terrible voyce of Judgment, lest we dye. And certainly God will take it was well at your hands as he did at Israels, and will answer in some such language, I have heard the voyce of this people, they have well said all that they have spoken:
and we will hear it and do it, but let us not hear the voice of God any more, that terrible voice of Judgement, lest we die. And Certainly God will take it was well At your hands as he did At Israel's, and will answer in Some such language, I have herd the voice of this people, they have well said all that they have spoken:
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O that there were such an heart in them, that they would fear me, Verse 29. and keep my Commandments, that it might be well with them, and that I might not bring upon them such evils as I have done, any more.
Oh that there were such an heart in them, that they would Fear me, Verse 29. and keep my commandments, that it might be well with them, and that I might not bring upon them such evils as I have done, any more.
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threatenings, promises, truths, Scripture-considerations, agreeable to the Lesson: Take heed of feeding corruption with thoughts of the sweetness that is in sin; Take heed of starving grace by withdrawing from it suitable aliment. You will require the blood of your Infants that are starved at the Nurses hands:
threatenings, promises, truths, Scripture-considerations, agreeable to the lesson: Take heed of feeding corruption with thoughts of the sweetness that is in since; Take heed of starving grace by withdrawing from it suitable aliment. You will require the blood of your Infants that Are starved At the Nurse's hands:
Will not God be much more jealous over the births and issues of his own Spirit? Meditate much upon the Sinfulness of Sin, the Emptiness of the Creature, the Fulness of Christ, the exquisiteness of his Sufferings, the severity of the last Judgment, the torments of Hell, the Joys of Heaven, the infinite Perfections of the Divine Nature, and the horror of Eternity. Rich in Meditation, and rich in grace.
Will not God be much more jealous over the births and issues of his own Spirit? Meditate much upon the Sinfulness of since, the Emptiness of the Creature, the Fullness of christ, the exquisiteness of his Sufferings, the severity of the last Judgement, the torments of Hell, the Joys of Heaven, the infinite Perfections of the Divine Nature, and the horror of Eternity. Rich in Meditation, and rich in grace.
7. And lastly, Be much in prayer. As it was not enough for God to make the first Creation, but he must uphold it by the word of his power, or else it would quickly have returned into its first Nothing: So it is with the second Creation, Christ is the Finisher as well as the Author of grace;
7. And lastly, Be much in prayer. As it was not enough for God to make the First Creation, but he must uphold it by the word of his power, or Else it would quickly have returned into its First Nothing: So it is with the second Creation, christ is the Finisher as well as the Author of grace;
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and perfect the work thou hast begun in us to thy Glory, so be it; which he seems to have taken out of Psal. 68.28. Strengthen, O God, that which thou hast wrought in us.
and perfect the work thou hast begun in us to thy Glory, so be it; which he seems to have taken out of Psalm 68.28. Strengthen, Oh God, that which thou hast wrought in us.
O LORD God of Abraham, 1 Chron. 29 18. and Isaac, and Jacob our Fathers, KEEP THIS FOR EVER in the imagination of the thoughts of the heart of thy people,
Oh LORD God of Abraham, 1 Chronicles 29 18. and Isaac, and Jacob our Father's, KEEP THIS FOR EVER in the imagination of the thoughts of the heart of thy people,
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In a word, By all these means and helps, and what other God hath sanctified for this gracious end, labor, Christians, to be such out of your afflictions, as you promised God and your selves to be when you were in; that neither God nor your own Souls may have cause to repent of your sufferings;
In a word, By all these means and helps, and what other God hath sanctified for this gracious end, labour, Christians, to be such out of your afflictions, as you promised God and your selves to be when you were in; that neither God nor your own Souls may have cause to Repent of your sufferings;
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Having in your troubles repented of your sins, take heed when you are delivered, that you repent not of your repentance; and he that doth not repent of his repentance now, shall never have cause to repent for his repentance hereafter.
Having in your Troubles repented of your Sins, take heed when you Are Delivered, that you Repent not of your Repentance; and he that does not Repent of his Repentance now, shall never have cause to Repent for his Repentance hereafter.
Pray, that God would teach ENGLAND in this day day of her visitation the things of her peace before they be hid from her eyes. O pray that we may be INSTRUCTED,
Pray, that God would teach ENGLAND in this day day of her Visitation the things of her peace before they be hid from her eyes. O pray that we may be INSTRUCTED,
If Correction go not forth into Instruction; if England be not at length reformed by all the judgments of God upon her, she hath seen her best days, and may expect to be made desolate, a Land not inhabited;
If Correction go not forth into Instruction; if England be not At length reformed by all the Judgments of God upon her, she hath seen her best days, and may expect to be made desolate, a Land not inhabited;
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pray that they may come forth as gold purified seven times in the fire, that they may lose nothing there but their rust: Pray, Lord, what they see not, teach them,
pray that they may come forth as gold purified seven times in the fire, that they may loose nothing there but their rust: Pray, Lord, what they see not, teach them,
One great use which Christians should make of reading the Scripture, is to learn from thence the language of prayer. And oh that the professors of this age would in this particular learn what to pray,
One great use which Christians should make of reading the Scripture, is to Learn from thence the language of prayer. And o that the professors of this age would in this particular Learn what to pray,
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We judg before we enquire, and reject before we admonish: Our Brethren, upon vain surmises, are to us as Heathens and Publicans, before we have been to them as Christians and fellow-members: And this we think becometh us,
We judge before we inquire, and reject before we admonish: Our Brothers, upon vain surmises, Are to us as heathens and Publicans, before we have been to them as Christians and Fellow members: And this we think Becometh us,
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sigh with the breaking of your loyns, and cry out with Ephraim, Thou hast chastised me, Reader, excuse the frequent use of this Scripture, Ier. 31.18. Nunquam satis dicitur, quod nunquam satis discitur;
sighs with the breaking of your loins, and cry out with Ephraim, Thou hast chastised me, Reader, excuse the frequent use of this Scripture, Jeremiah 31.18. Never satis dicitur, quod Never satis discitur;
I have felt the blows of God, but that is all; I have received no more instruction by all my correction, then a brute beast; or if I had, I have quickly lost it; it is fled like a bird, from the birth, and from the womb, and from the conception: It is like the untimely fruit of a woman that never saw the Sun. Truly thou hast cause to sit down,
I have felt the blows of God, but that is all; I have received no more instruction by all my correction, then a brutus beast; or if I had, I have quickly lost it; it is fled like a bird, from the birth, and from the womb, and from the conception: It is like the untimely fruit of a woman that never saw the Sun. Truly thou hast cause to fit down,
and even wish for thy affliction again: God had put himself into thy hands (as it were,) and thou hast let him go without THE Blessing, the blessing of saving Instruction: how mayst thou even wish, I say, O that I were in prison again, in my sick bed again, in banishment again, et sic in caet. However humble thy self greatly before the Lord,
and even wish for thy affliction again: God had put himself into thy hands (as it were,) and thou hast let him go without THE Blessing, the blessing of Saving Instruction: how Mayest thou even wish, I say, Oh that I were in prison again, in my sick Bed again, in banishment again, et sic in caet. However humble thy self greatly before the Lord,
and fall into the hand of the uncircumcised? Say thou, Lord, thou hast given thy servant this great deliverance from danger and death, and shall I now perish for want of teaching, and go down to Hell among the uncircumcised? TEACH me thy way, Psal. 86.11 O Lord, I will walk in thy truth:
and fallen into the hand of the uncircumcised? Say thou, Lord, thou hast given thy servant this great deliverance from danger and death, and shall I now perish for want of teaching, and go down to Hell among the uncircumcised? TEACH me thy Way, Psalm 86.11 Oh Lord, I will walk in thy truth:
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In a word, desire the Lord that He would do all the work, and then take all the glory: Say, Lord, teach me as well as deliver me, and I shall be blessed.
In a word, desire the Lord that He would do all the work, and then take all the glory: Say, Lord, teach me as well as deliver me, and I shall be blessed.
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wisely to use the discipline of the rod, before vicious dispositions grow into habits, and folly be so deeply rooted, that the Rod of Correction will not drive it out. Error and folly, saith one very well, be the knots of Satan, wherewith he ties children to the stake to be burnt in Hell;
wisely to use the discipline of the rod, before vicious dispositions grow into habits, and folly be so deeply rooted, that the Rod of Correction will not drive it out. Error and folly, Says one very well, be the knots of Satan, wherewith he ties children to the stake to be burned in Hell;
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It is not only foolish, but cruel pity to forbear correction for a few childish tears; to suffer the child to howl in Hell for sin, father then to sh•d a few tears for the preventing of it.
It is not only foolish, but cruel pity to forbear correction for a few childish tears; to suffer the child to howl in Hell for since, father then to sh•d a few tears for the preventing of it.
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Foolish fathers and mothers call this love, but the Father of spirits calls it hatred: He that spareth the rod, Hateth his son, Prov. 13.24 Surely there is nothing so ill spared, as that whereby the child is spoiled; such sparing is hatred;
Foolish Father's and mother's call this love, but the Father of spirits calls it hatred: He that spares the rod, Hates his son, Curae 13.24 Surely there is nothing so ill spared, as that whereby the child is spoiled; such sparing is hatred;
the parents lenity in this case makes way for Gods severity: Pity to the flesh is cruelty to the soul; so the Hebrew may be rendred, Spare not to his destruction,
the Parents lenity in this case makes Way for God's severity: Pity to the Flesh is cruelty to the soul; so the Hebrew may be rendered, Spare not to his destruction,
The foolish indulgence of the parent may be, and often is, the death of the child, eternal death: Parents spare their children in their folly to the destruction both of body and soul.
The foolish indulgence of the parent may be, and often is, the death of the child, Eternal death: Parents spare their children in their folly to the destruction both of body and soul.
And this may help us to expound that other parallel text, Withhold not correction from the child, Pro 23.13 for if thou beat him with the rod he shall not dye:
And this may help us to expound that other parallel text, Withhold not correction from the child, Pro 23.13 for if thou beatrice him with the rod he shall not die:
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so preventing and reproving at once the silly tenderness of fond parents, who think if they should correct their children, they would presently dye of it; they are as afraid to use the rod, as if it were a sword: Antiqui patres ut Deo placerent admortem filiis etiam non parcebant;
so preventing and reproving At once the silly tenderness of found Parents, who think if they should correct their children, they would presently die of it; they Are as afraid to use the rod, as if it were a sword: Antiqui patres ut God placerent admortem filiis etiam non parcebant;
but faith the Holy Ghost, fear not correction, for behold, the strokes of the rod are not the strokes of death: it is but a rod it is not a serpent, take it into thy hand;
but faith the Holy Ghost, Fear not correction, for behold, the Strokes of the rod Are not the Strokes of death: it is but a rod it is not a serpent, take it into thy hand;
it may smart, it will not sting: To take away the fear of parents in this case, God himself giveth them his word for it, He shall not dye: This I say may be the meaning;
it may smart, it will not sting: To take away the Fear of Parents in this case, God himself gives them his word for it, He shall not die: This I say may be the meaning;
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The word used in this place, saith one, seems to note an immortality; so that He shall not dye, is all one as if the Holy Ghost had said, He shal live for ever;
The word used in this place, Says one, seems to note an immortality; so that He shall not die, is all one as if the Holy Ghost had said, He shall live for ever;
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Psa. 141.5 Such smitings, as David saith in another case, shall be a kindness; and such rebukes are so far from breaking the head, that they shall be an excellent oyl which shall cure, and give life. The very Philosopher could say, Correction is a kind of Physick or Medicine.
Psa. 141.5 Such smitings, as David Says in Another case, shall be a kindness; and such rebukes Are so Far from breaking the head, that they shall be an excellent oil which shall cure, and give life. The very Philosopher could say, Correction is a kind of Physic or Medicine.
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Alas, our children are sick, and cruel is that mercy which will suffer them to dy•, yea eternally, rather then disgust their palates with a little bitter physick? Apish parents they be, who hug their little ones to death; Peremptores potius quam parentes.
Alas, our children Are sick, and cruel is that mercy which will suffer them to dy•, yea eternally, rather then disgust their palates with a little bitter physic? Apish Parents they be, who hug their little ones to death; Peremptores potius quam Parents.
Paricides rather then Parents; of whom we may say, as sometime the Roman Emperor said of Herod (when he heard that he had murdered his own son among the rest of the infants when Christ was born, that so he might be sure (as he supposed) to destroy the King of the Jews,) It were better to be such peoples swine, then their sons. O hateful indulgence! merciless pity!
Parricides rather then Parents; of whom we may say, as sometime the Roman Emperor said of Herod (when he herd that he had murdered his own son among the rest of the Infants when christ was born, that so he might be sure (as he supposed) to destroy the King of the jews,) It were better to be such peoples Swine, then their Sons. Oh hateful indulgence! merciless pity!
He that spareth the rod hateth his son, but he that Loveth Him chasteneth him betimes. As mo•hs are beaten out of a garment with a rod, so must vices out of childrens hearts.
He that spares the rod hates his son, but he that Loves Him Chasteneth him betimes. As mo•hs Are beaten out of a garment with a rod, so must vices out of Children's hearts.
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and they that would not correct us with the rod, have occasioned us now to be tormented with scorpions. O it would grieve the heart of the most unnatural parept in the world to hear the doleful complain•s,
and they that would not correct us with the rod, have occasioned us now to be tormented with scorpions. Oh it would grieve the heart of the most unnatural parept in the world to hear the doleful complain•s,
and there find no mercy, because here they have shewed their children so much. The childe goeth to Hell for his wickedness, and the parent many times for his mercy. Yea even in this life how do many godly Parents smart for their fondness, because they will not make their Children smart for their folly. Vid. Chrysost. l. 3. ad veritus vitup.
and there find no mercy, Because Here they have showed their children so much. The child Goes to Hell for his wickedness, and the parent many times for his mercy. Yea even in this life how do many godly Parents smart for their fondness, Because they will not make their Children smart for their folly. Vid. Chrysostom l. 3. ad veritus vitup.
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Eli and David would not so much as rebuke their sons, and God gave them both great rebukes in their sons: It is said of Eli, His sons made themselves vile, and he RESTRAINED them not:
Eli and David would not so much as rebuke their Sons, and God gave them both great rebukes in their Sons: It is said of Eli, His Sons made themselves vile, and he RESTRAINED them not:
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I am much afraid, this unchristian, yea unnatural indulgence of Parents, is the fountain of all that confusion, under which England at this time reels and staggers like a drunken man:
I am much afraid, this unchristian, yea unnatural indulgence of Parents, is the fountain of all that confusion, under which England At this time reels and staggers like a drunken man:
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and for this very sin, at least for this among others, yea, and for this above others, God is visiting all the families of the Land, from the Throne to the poorest Cottage. Parents have layd the foundation of their own forrows, their childrens ruine,
and for this very since, At least for this among Others, yea, and for this above Others, God is visiting all the families of the Land, from the Throne to the Poorest Cottage. Parents have laid the Foundation of their own furrows, their Children's ruin,
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We have not cross'd them in their wills, and therefore God doth cross us in our wills: We have walked (even in this point, exceedingly) contrary to God, and to his Discipline;
We have not crossed them in their wills, and Therefore God does cross us in our wills: We have walked (even in this point, exceedingly) contrary to God, and to his Discipline;
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If the Rod draw blood (should need be) it is ad salutem; it is as the Physician deals with them to prevent a feaver; a feaver of boyling passions here,
If the Rod draw blood (should needs be) it is ad salutem; it is as the physician deals with them to prevent a fever; a fever of boiling passion Here,
Yea, it is worth observation, that the same word in the original, which is translated withhold, signifieth also to forbid; meeting with another distemper in Parents, who as they will not correct their children themselves,
Yea, it is worth observation, that the same word in the original, which is translated withhold, signifies also to forbid; meeting with Another distemper in Parents, who as they will not correct their children themselves,
As if they were afraid their children would not have sin enough here, nor hell enough hereafter, they lay in Caveats against the means which God hath sanctified for their reclaiming. What tears of blood are sufficient to bewail this folly!
As if they were afraid their children would not have since enough Here, nor hell enough hereafter, they lay in Caveats against the means which God hath sanctified for their reclaiming. What tears of blood Are sufficient to bewail this folly!
and when you commit your children to others hands, do not in the mean while hold their hands: if thou judgest them not wise, why dost thou chuse them? if thou chuse them,
and when you commit your children to Others hands, do not in the mean while hold their hands: if thou Judges them not wise, why dost thou choose them? if thou choose them,
if in thy friends hand, forbid it not. Certainly there is great need of this duty, which the Spirit of God doth frequently inculcate all along the Proverbs. I will conclude this branch of the Exhortation with inverting the Counsel of our Saviour;
if in thy Friends hand, forbid it not. Certainly there is great need of this duty, which the Spirit of God does frequently inculcate all along the Proverbs. I will conclude this branch of the Exhortation with inverting the Counsel of our Saviour;
Secondly, You that are Parents, or in stead of Parents, If you would have your children happy, Add Instruction to correction: imitate God in this part of patternal Discipline also;
Secondly, You that Are Parents, or in stead of Parents, If you would have your children happy, Add Instruction to correction: imitate God in this part of patternal Discipline also;
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Bring them up in the NURTURE and ADMONITION of the Lord: There be two words relating to both these Parental duties; NONLATINALPHABET, in Qua Pater erudit filium.
Bring them up in the NURTURE and ADMONITION of the Lord: There be two words relating to both these Parental duties;, in Qua Pater erudit Son.
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Bez. castigatione, in the Chastisement or Correction; and it is added, of the Lord: that is, either in the Chastisement, wherewith the Lord exerciseth his children;
Bez castigation, in the Chastisement or Correction; and it is added, of the Lord: that is, either in the Chastisement, wherewith the Lord Exerciseth his children;
in Counsels and Instructions taken out of the Word of God, or such as are approved of by God: The sum is this, That while we chasten the flesh, we should labor to inform and form the minde and spirit, by infusing right principles, pressing and urging upon their tender hearts counsel, reproof,
in Counsels and Instructions taken out of the Word of God, or such as Are approved of by God: The sum is this, That while we chasten the Flesh, we should labour to inform and from the mind and Spirit, by infusing right principles, pressing and urging upon their tender hearts counsel, reproof,
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Chastisement without teaching may sooner break the bones then the heart; it may mortifie the flesh, but not corruption; extinguish nature, but never beget grace: But the Rod and REPROOF give wisdom. Pro. 29.15. Instruction added to Correction, as it makes excellent Christians, so it makes good Children. There be Parents that are severe and curst enough to their children;
Chastisement without teaching may sooner break the bones then the heart; it may mortify the Flesh, but not corruption; extinguish nature, but never beget grace: But the Rod and REPROOF give Wisdom. Pro 29.15. Instruction added to Correction, as it makes excellent Christians, so it makes good Children. There be Parents that Are severe and cursed enough to their children;
they spare for no blows: in stead of breaking them of their wills, by a wise and moderate correction, they are ready to break their bones, and their necks too sometimes, in their moods and passions: But they never minde the other branch of Paternal Discipline, sc. Instruction and Admonition: of such Parents I suppose the Apostle speaketh, Heb. 12.9, 10. We have had Fathers of our flesh, who corrected and chastened us after THEIR OVVN PLEASURE:
they spare for no blows: in stead of breaking them of their wills, by a wise and moderate correction, they Are ready to break their bones, and their necks too sometime, in their moods and passion: But they never mind the other branch of Paternal Discipline, sc. Instruction and Admonition: of such Parents I suppose the Apostle speaks, Hebrew 12.9, 10. We have had Father's of our Flesh, who corrected and chastened us After THEIR OWN PLEASURE:
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and in smiting their children, rather please themselves, then profit their children: He for our profit, but they after their own pleasure, to give vent to their passion, and satisfie their vindictive rage and fury: and when is that? truly when the Rod and Reproof do not go together;
and in smiting their children, rather please themselves, then profit their children: He for our profit, but they After their own pleasure, to give vent to their passion, and satisfy their vindictive rage and fury: and when is that? truly when the Rod and Reproof do not go together;
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the Rod without Reproof will harden the heart, and teach the children sooner to hate the Parent, then to hate sin; and Reproof without the Rod will leave no impression:
the Rod without Reproof will harden the heart, and teach the children sooner to hate the Parent, then to hate since; and Reproof without the Rod will leave no impression:
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It is the commendation of Timothy his Mother, that from his very infancy she instructeed him in the Scriptures, 2 Tim. 3.15. cum cap. 2.5 Hierom. Chrysost. Theoph. docent ex hoc loco, Parentes etiam de Scripturis dehere instituere liberos suos;
It is the commendation of Timothy his Mother, that from his very infancy she instructeed him in the Scriptures, 2 Tim. 3.15. cum cap. 2.5 Hieronymus Chrysostom Theophanes docent ex hoc loco, Parents etiam de Scriptures dehere instituere Liberos suos;
but it is as true, that every Parent is a King, a Prophet, and a Priest: A King, to govern and chastise; a Prophet, to teach and instruct; and a Priest, to offer up spiritual sacrifice to God, Prayer and Praise with and for the Family. O that every childe might have cause to give their Parents that commendation, which once Augustin gave his Mother, in reference to his Baptism: My mother, saith he, made it her business to make God my Father, — because she travelled with my everlasting salvation, with more tenderness and sorrow,
but it is as true, that every Parent is a King, a Prophet, and a Priest: A King, to govern and chastise; a Prophet, to teach and instruct; and a Priest, to offer up spiritual sacrifice to God, Prayer and Praise with and for the Family. Oh that every child might have cause to give their Parents that commendation, which once Augustin gave his Mother, in Referente to his Baptism: My mother, Says he, made it her business to make God my Father, — Because she traveled with my everlasting salvation, with more tenderness and sorrow,
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O that natural Parents could bespeak the fruit of their loyns, as S. Paul bespeaks his Galatians, My little children, Gal. 4.19 of whom I travel in birth again,
Oh that natural Parents could bespeak the fruit of their loins, as S. Paul bespeaks his Galatians, My little children, Gal. 4.19 of whom I travel in birth again,
that so they might rejoyce in the second, more then ever they did in the first birth: Why, this is done by the Word and the Rod. Pro. 29.17 Correct thy son,
that so they might rejoice in the second, more then ever they did in the First birth: Why, this is done by the Word and the Rod. Pro 29.17 Correct thy son,
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Thus give your Children correction, and they shall give you rest and delight. Though correction for the present do not give them rest, for no chastening for the present seemeth to be joyous, but grievous;
Thus give your Children correction, and they shall give you rest and delight. Though correction for the present do not give them rest, for not chastening for the present seems to be joyous, but grievous;
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Chastise and teach them out of the Law of God, and thy Children shall be Blessed. Which that they may, indeed, take one short CAUTION more; and that is,
Chastise and teach them out of the Law of God, and thy Children shall be Blessed. Which that they may, indeed, take one short CAUTION more; and that is,
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Add Prayer to Instruction. As Teaching should accompany Chastisement, so Prayer should accompany Teaching: God need use onely the Rod and the Word; because the blessing is in his own hand, he can command a blessing: It is not so with us;
Add Prayer to Instruction. As Teaching should accompany Chastisement, so Prayer should accompany Teaching: God need use only the Rod and the Word; Because the blessing is in his own hand, he can command a blessing: It is not so with us;
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Non est dubium quin de oppressoribus domest•cis ••quatur quorum iniqua dominatio, non minus Sanctis, infesto & molista erat quam omnes Gentium injuriae. Calv. in loc. Presertim ad regnum Saulis sanguinolentum ac violentum referri potest. Musc. in loc.
Non est Dubium quin de oppressoribus domest•cis ••quatur quorum Iniqua dominatio, non minus Sanctis, infesto & molista erat quam omnes Gentium Injuries. Calvin in loc. Presertim ad Kingdom Saulis sanguinolentum ac violentum referri potest. Music in loc.
2 property clear convincing. NONLATINALPHABET. Arist. A Syllogisme whereby the respondent is forced to contradict himself, either concessa negando, or per negata concedendo.
2 property clear convincing.. Arist. A Syllogism whereby the respondent is forced to contradict himself, either concessa negando, or per negata concedendo.
C•m su•n pa•citatem & tenuitatem i•tu•bantar trepidaba•t &c. & putabant se tutis•im•s sore si tam poten• ipsis R•x contigiss•t, quam Isralitis. e Calv. in loc.
C•m su•n pa•citatem & tenuitatem i•tu•bantar trepidaba•t etc. & putabant se tutis•im•s soar si tam poten• Ipse R•x contigiss•t, quam Israelitis. e Calvin in loc.
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Possum ergo quod pluribus verbis pluribus eliam voluminibus philosophi docere conantur ipse breviter tibi mihique precipere, ut tales esse sani perseveremus quales nos futuros profitemur infirmi. Plin. ep. 26 l. 7. ad max
Possum ergo quod Pluribus verbis Pluribus eliam voluminibus Philosophy docere conantur ipse Briefly tibi mihique precipere, ut tales esse Sani perseveremus quales nos futuros profitemur infirmi. Pliny Epistle. 26 l. 7. ad max
Valde inutili••er valdc perniciose sentiet filius patris lenitatem, ut postea juste sentiat Dei severitatem. Aug. in Psa. 50. Ad interficiendum. Pagn. deriving the original word from the root NONLATINALPHABET which in Hiph. sig. to kill.
Valde inutili••er valdc perniciose sentiet filius patris lenitatem, ut postea just sentiat Dei severitatem. Aug. in Psa. 50. Ad interficiendum. Page. deriving the original word from the root which in Hiph. sig. to kill.
Cum dudisset Augustus inter pueros quos in Syria Herodes Rex Iudaeorum, infea bimatum jussit interfici, filium quoque ejus accisum, ait, melius est Herodis porcum esse quam filium. Macrob. Sat. lib. 2. c. 4.
Cum dudisset Augustus inter pueros quos in Syria Herod Rex Jews, infea bimatum Jussit interfici, Son quoque His accisum, ait, Better est Herod Porcum esse quam Son. Macrob Sat. lib. 2. c. 4.
God makes our children our rods, because we have withheld the rod from them. We gave them too much rest, and therefore they give us none. Pro. 29 17 Levit. 26
God makes our children our rods, Because we have withheld the rod from them. We gave them too much rest, and Therefore they give us none. Pro 29 17 Levit. 26
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Proprie fignificat admonitionem non simpliciter sed talem, qualem in mentem pueri ponas & ingerasquae sunt illi ad salutem necessaria. Zanch. in loc.
Properly fignificat admonitionem non simpliciter sed talem, qualem in mentem pueri ponas & ingerasquae sunt illi ad salutem necessaria. Zanchius in loc.
