The best merchandise or, A cleare discovery of the evident difference, and admirable advantage, betweene our traffike with God, for the true treasure; and with men, for temporall commodity VVherein is shevved that our spirituall trading is both free from all the evill, & full of all the good, which is incident to civill commerce; yea, that it overfloweth with divers excellent prerogatives, which the affayres of the earth cannot yeelde. Preached at Middleburgh in Zeelandt, immediately before the remoovall, of the famous fellowship of Merchant Adventurers of England, from thence, vnto Delft, in Hollandt. And now published, and dedicated, to the honour and vse, of that whole society, there, or other where, residing. By Iohn VVing, a true harted wellwiller, to their temporall, and eternall good, with God and men.
WHEREIN The excellent difference, and admirable advantage, that is betweene spirituall, and temporall traffique, is clearely layd open, and discovered.
WHEREIN The excellent difference, and admirable advantage, that is between spiritual, and temporal traffic, is clearly laid open, and discovered.
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In ceartaine Sermons on Pro. 3.14.15. 14. For the merchandise therof, is better then the merchandise of silver, and the gayne therof, it better then fine golde.
In ceartaine Sermons on Pro 3.14.15. 14. For the merchandise thereof, is better then the merchandise of silver, and the gain thereof, it better then fine gold.
IT readily appeareth to every vnderstanding reader, that these words doe contayne an evident reason of that which is avouched in those that goe next before them in the 13. verse.
IT readily appears to every understanding reader, that these words do contain an evident reason of that which is avouched in those that go next before them in the 13. verse.
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In which verse, we heare the spirit of God magnifying (and that with his owne mouth that cannot lye ) the most happy blessednes and welbeing of that man, who hath attayned true wisdome and vnderstanding.
In which verse, we hear the Spirit of God magnifying (and that with his own Mouth that cannot lie) the most happy blessedness and welbeing of that man, who hath attained true Wisdom and understanding.
Now, what is propounded in those words, is proued in these, the proposition is in that 13. verse, the confirmation in this 14, & the 15. the thing that is made knowne there, is made good, here.
Now, what is propounded in those words, is proved in these, the proposition is in that 13. verse, the confirmation in this 14, & the 15. the thing that is made known there, is made good, Here.
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It is Gods manner to ratify and confirme, what he doth reveale vnto vs. It cannot be doubted but that one word of his mouth, were enough to satisfy a million of worldes, howbeit he will not only say a thing but he will also shew the same to vs,
It is God's manner to ratify and confirm, what he does reveal unto us It cannot be doubted but that one word of his Mouth, were enough to satisfy a million of world's, howbeit he will not only say a thing but he will also show the same to us,
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and make it plaine, that his words are agreable to reason. And that this may be apparant, it is his good pleasure sometimes to borrow his evidence from our affaires,
and make it plain, that his words Are agreeable to reason. And that this may be apparent, it is his good pleasure sometime to borrow his evidence from our affairs,
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Howbeit, the Lord lend's vs buckets, and send's vs to such things as may enable vs (in some measure) to see & search them out, that we may beholde these secret things with open face, shyning vpon vs,
Howbeit, the Lord lend's us buckets, and send's us to such things as may enable us (in Some measure) to see & search them out, that we may behold these secret things with open face, shining upon us,
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our owne estate of body, and soule, shalbe our instructor, and arguments grounded vpon what we see, what we feele, & what we finde, & vnderstand in our selves jnwardly, owtwardly, or both wayes naturally, shall vnfolde some heavenly lesson to vs.
our own estate of body, and soul, shall our instructor, and Arguments grounded upon what we see, what we feel, & what we find, & understand in our selves jnwardly, owtwardly, or both ways naturally, shall unfold Some heavenly Lesson to us
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God will argue with vs from our traffike, and commerce with men, and those celestiall and divine passages which are betweene him and vs, shalbe enlightened and enlarged, by those temporall matters, that fall out betweene vs and others; our earthly busines shall further our heavenly blessednes, in the things that belong to the eternall benefit of our soules and bodies.
God will argue with us from our traffic, and commerce with men, and those celestial and divine passages which Are between him and us, shall enlightened and enlarged, by those temporal matters, that fallen out between us and Others; our earthly business shall further our heavenly blessedness, in the things that belong to the Eternal benefit of our Souls and bodies.
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and infidelity, (shewing that we have no ability of our owne to see, or to assent, to the holy sayings of God) and that inconceivable grace of his, which doth superabound, in tendering these apparant declarations of them vnto vs;
and infidelity, (showing that we have no ability of our own to see, or to assent, to the holy sayings of God) and that inconceivable grace of his, which does superabound, in tendering these apparent declarations of them unto us;
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where vpon if we fasten not, our ignorance, and vnbeleife, will grow vtterly inexcusable, and our state desperately jncurable before the Lord, by them both
where upon if we fasten not, our ignorance, and unbelief, will grow utterly inexcusable, and our state desperately jncurable before the Lord, by them both
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We may now see with shame enough, what inharent grace is natiuely in vs, (wherin some have soe grossely gloried) what vnderstanding and beleeving harts we have,
We may now see with shame enough, what inharent grace is natively in us, (wherein Some have so grossly gloried) what understanding and believing hearts we have,
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Which words contayning a manifest reasō to settle vs in the truth of that mans benediction, who hath gotten any spirituall riches, aboue his, that is stored with all temporall: doe shew themselves to be a ratification, arising from our ciuil profession,
Which words containing a manifest reason to settle us in the truth of that men benediction, who hath got any spiritual riches, above his, that is stored with all temporal: do show themselves to be a ratification, arising from our civil profession,
especially, if it hath beene attayned by paynes, diligence, jndustry and providence in some lawfull and hononrable employment (because it may fall vpon fooles by succession, deede of gift, legacy,
especially, if it hath been attained by pains, diligence, jndustry and providence in Some lawful and honourable employment (Because it may fallen upon Fools by succession, deed of gift, legacy,
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know assuredly, that the man I meane, must be beyond him, whome you magnify in this manner, inasmuch as all he hath, is but base trath in comparison of that true treasure whereof I speake;
know assuredly, that the man I mean, must be beyond him, whom you magnify in this manner, inasmuch as all he hath, is but base trath in comparison of that true treasure whereof I speak;
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golde, silver, & such things, are not worthy to be once named, with wisdome and vnderstanding, these doe as farre exceede all temporary revenews, as the most precious and prizelesse stones, doe over valew the flynts or pibble stones of the high way, or the streete.
gold, silver, & such things, Are not worthy to be once nam, with Wisdom and understanding, these do as Far exceed all temporary revenues, as the most precious and priceless stones, do over value the flints or pebble stones of the high Way, or the street.
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And soe much the more assuredly setled, is the happines, and excellency of their estate, by whome they are gotten, then his was, to whome they were once giuen without any merchandising,
And so much the more assuredly settled, is the happiness, and excellency of their estate, by whom they Are got, then his was, to whom they were once given without any merchandising,
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I am sure it prooved too true in the first Adam who quickly lost, those excellencyes which came soe lightly: whereas that which is gotten for us by Christ,
I am sure it proved too true in the First Adam who quickly lost, those excellencies which Come so lightly: whereas that which is got for us by christ,
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and we (in him) were like foolish and prodigall heires, that not considering whence our excellency came, and what it cost, neither he for his owne part, nor in our person, cared to keepe it,
and we (in him) were like foolish and prodigal Heirs, that not considering whence our excellency Come, and what it cost, neither he for his own part, nor in our person, cared to keep it,
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He (& we in him) had it easily, without any merchandising, or any meanes at all (by him) vsed, it came vnto him naturally, he that gave him nature gave him grace, he was created holy and righteous;
He (& we in him) had it Easily, without any merchandising, or any means At all (by him) used, it Come unto him naturally, he that gave him nature gave him grace, he was created holy and righteous;
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This is the cohaerence, and generall fumme of our text, it being a reason to perswade men, to be enamoured with that wisdome and vnderstanding which the former verse doth mention,
This is the coherence, and general fumme of our text, it being a reason to persuade men, to be enamoured with that Wisdom and understanding which the former verse does mention,
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and commend, that soe, we having (once) entertayned it into true, and entyre affection, might the more eagerly endeavour (by all meanes) to get it into our possession.
and commend, that so, we having (once) entertained it into true, and entire affection, might the more eagerly endeavour (by all means) to get it into our possession.
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then he goes on to golde, yea fine golde, which is farre better then siluer; from thence, to precious stones, which are richer then golde, and least any thing vnder heaven, might seeme, either in it self, or in any mans conceit, to be equall,
then he Goes on to gold, yea fine gold, which is Far better then silver; from thence, to precious stones, which Are Richer then gold, and lest any thing under heaven, might seem, either in it self, or in any men conceit, to be equal,
or a word inferring a cause or reason, of something that went before, and when it is soe, it noteth the efficient cause of a thing. Rom. 8.2. the finall cause. Rom. 11.36. the jmpulsiue cause. Mat. 5.11.
or a word inferring a cause or reason, of something that went before, and when it is so, it notes the efficient cause of a thing. Rom. 8.2. the final cause. Rom. 11.36. the jmpulsiue cause. Mathew 5.11.
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Yet at other times, it noteth no cause at all, but is only either, an affirmation, as Gen. 28.16. or a connexion, Ioh. 15.15. or an interrogation. Mar. 9.11. or a declaration. Gen. 20.7 or a signe, sequell, or effect. Mat 25.35. Luk. 7.47.
Yet At other times, it notes no cause At all, but is only either, an affirmation, as Gen. 28.16. or a connexion, John 15.15. or an interrogation. Mar. 9.11. or a declaration. Gen. 20.7 or a Signen, sequel, or Effect. Mathew 25.35. Luk. 7.47.
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I observe these manifolde sences of it, that we might not (ever) jmagine it to argue, a reason, or cause (as the paepist doe) who most absurdly presse it vpon vs for a cause, in many places where it is but a mere consequent, conceiting it often to be a reason, and (without reason) obtrudeing it as a reason to vs, where it is none.
I observe these manifold Senses of it, that we might not (ever) jmagine it to argue, a reason, or cause (as the paepist do) who most absurdly press it upon us for a cause, in many places where it is but a mere consequent, Conceit it often to be a reason, and (without reason) obtrudeing it as a reason to us, where it is none.
In our text it is a reason jndeede, and sheweth why that man is in better case that hath wisdome, then he that hath ought els, because wisdome is better then all other things he can compasse:
In our text it is a reason jndeede, and shows why that man is in better case that hath Wisdom, then he that hath ought Else, Because Wisdom is better then all other things he can compass:
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In religion no such word can be naturall, or found in his proper sence and signification, inasmuch as it jmporteth necessarily, that which is an absolute,
In Religion no such word can be natural, or found in his proper sense and signification, inasmuch as it jmporteth necessarily, that which is an absolute,
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and vtter jmpossibility, in the things that passe betweene the Lord and vs. In merchandise men give to each other, the full worth & valew of the things received by bargaine or contract, both parties are contented,
and utter jmpossibility, in the things that pass between the Lord and us In merchandise men give to each other, the full worth & value of the things received by bargain or contract, both parties Are contented,
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It is nothing soe, but much otherwise, now, we must get that, which was given him, he had it with wōderfull facility, our attaynement wilbe with some difficulty. It is two things (now) to be a man, and to be holy, it is not nature but endeavour that must bring vs to grace, if we ever have it:
It is nothing so, but much otherwise, now, we must get that, which was given him, he had it with wonderful facility, our attainment will with Some difficulty. It is two things (now) to be a man, and to be holy, it is not nature but endeavour that must bring us to grace, if we ever have it:
Noe man is borne a naturall merchant, neither can any be naturally religious, it must be sought, it must be bought, we must be trayned vp in this trade of heaven, this cunning comes not by kinde, it will coste time,
No man is born a natural merchant, neither can any be naturally religious, it must be sought, it must be bought, we must be trained up in this trade of heaven, this cunning comes not by kind, it will cost time,
and sufficient to teach vs some blessed lessons, out of our owne booke. Indeede the only reason why there is no more currant consimilitnde betweene them, is the better being of Gods merchandise aboue mans, the one doth soe wonderfully overgoe the other, that in many particulers, earthly merchandise is neither able, nor worthy, to become a shaddow, or representation, of the heavenly.
and sufficient to teach us Some blessed Lessons, out of our own book. Indeed the only reason why there is no more currant consimilitnde between them, is the better being of God's merchandise above men, the one does so wonderfully overgo the other, that in many particulars, earthly merchandise is neither able, nor worthy, to become a shadow, or representation, of the heavenly.
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or trade with the most high, we can neither buy, nor bartar with him, because we want what to gine him, not only to the full worth, but we can give him nothing of any worth to purchase those most worthy favours,
or trade with the most high, we can neither buy, nor bartar with him, Because we want what to Gine him, not only to the full worth, but we can give him nothing of any worth to purchase those most worthy favours,
and no good thing in vs at all, should once conceit or harbour one thought, of trading with God vpon any such tearmes of satisfying him for the least fauour we have either in whole or in part, with any thing that is ours.
and no good thing in us At all, should once conceit or harbour one Thought, of trading with God upon any such terms of satisfying him for the least favour we have either in Whole or in part, with any thing that is ours.
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First that God doth call and, encourage vs to this celestial commerce, and bids vs come and buy of him. So saith Solomon. Pro. 23.23. buy the truth So saith Isaiah: Cap. 55.1. come buy without silver ] So saith Christ Reu. 3.18.
First that God does call and, encourage us to this celestial commerce, and bids us come and buy of him. So Says Solomon. Pro 23.23. buy the truth So Says Isaiah: Cap. 55.1. come buy without silver ] So Says christ Reu. 3.18.
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And soe much the more strange, may this seeme to be if withall we remember, that it cannot be found in any place, that God is sayd to be a seller, or to sell vs any thīg which he would have vs buy: these two words (in all mens reason ) are proper relatiues one to another yet the Lord will part,
And so much the more strange, may this seem to be if withal we Remember, that it cannot be found in any place, that God is said to be a seller, or to fell us any thing which he would have us buy: these two words (in all men's reason) Are proper relatives one to Another yet the Lord will part,
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and make a rent betwixt them, saying we shall buy, that which he no where saith he wil sell: it is not read in all Gods booke, that ever he solde any goodnes to any man,
and make a rend betwixt them, saying we shall buy, that which he no where Says he will fell: it is not read in all God's book, that ever he sold any Goodness to any man,
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[ Thou sellest thy people for nought and takest no money for them ] but this kinde of sale, is no such selling as is opposite to the buying before spoken off,
[ Thou sellest thy people for nought and Takest not money for them ] but this kind of sale, is no such selling as is opposite to the buying before spoken off,
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So then God solde his people without money, when he did disrespect, and reject them: we buy without money, when we prize, and repute highly of his graces.
So then God sold his people without money, when he did disrespect, and reject them: we buy without money, when we prize, and repute highly of his graces.
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It is not (we see) any money matter, to manage this merchandise, whatsoever we buy, there is nothing to pay,, but something to performe; the driving of this trade cōsisteth in action. He is a good dealer, that is a good doer. All that we give for heavens inestimable excellencyes, is our truest valuation, our highest estimate,
It is not (we see) any money matter, to manage this merchandise, whatsoever we buy, there is nothing to pay,, but something to perform; the driving of this trade Consisteth in actium. He is a good dealer, that is a good doer. All that we give for heavens inestimable excellencies, is our Truest valuation, our highest estimate,
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So did Paul, who accounted all things (euen the things which otherwise, were advantage to him) losse, & dung, and exceeding vile, as the basest excrements, in regard of the excellent knowledge of Christ.
So did Paul, who accounted all things (even the things which otherwise, were advantage to him) loss, & dung, and exceeding vile, as the Basest excrements, in regard of the excellent knowledge of christ.
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And our Solomon tell's vs that we should all doe soe, and that if we doe, it wilbe well with vs, we shall surely gaine that, wherof we have soe good respect. And if we would be tryed by a well exprerienced man, one that knew how blessed it was to be posest of wisdome and vnderstanding, take David for the party,
And our Solomon tell's us that we should all doe so, and that if we do, it will well with us, we shall surely gain that, whereof we have so good respect. And if we would be tried by a well exprerienced man, one that knew how blessed it was to be posest of Wisdom and understanding, take David for the party,
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and his speech for your practise, herein he prosesse's these things were to him, more deare then all things, better then thousands of golde and silver sweeter then the hony, & the hony combe
and his speech for your practice, herein he prosesse's these things were to him, more deer then all things, better then thousands of gold and silver Sweeten then the honey, & the honey comb
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or to merchandise for it, is no more, then to repute it precious, & to thinke it worth buying, keeping it with all care, as we doe the best things we can buy, and making much of it,
or to merchandise for it, is no more, then to repute it precious, & to think it worth buying, keeping it with all care, as we do the best things we can buy, and making much of it,
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yea the most we can make; both in opinion, and practise. Secondly our attainement of wisdome, may be called a merchandise properly, in respect of Christ,
yea the most we can make; both in opinion, and practise. Secondly our attainment of Wisdom, may be called a merchandise properly, in respect of christ,
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and soe doe others, & well, and warrantably they may, considering how deare we are payd for, by him, who redeemed vs at a high rate, (I had almost sayd too high a rate ) considering what base, debaushed, and worthles creatures we were;
and so do Others, & well, and warrantably they may, considering how deer we Are paid for, by him, who redeemed us At a high rate, (I had almost said too high a rate) considering what base, debauched, and worthless creatures we were;
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nothing, worse then nothing; vanity, lighter then vanity: a whole world of such vile contemptible vermyne, cannot be esteemed worth a drop of his blood, noe nor a hayre of his head: had it not beene that the justice of God was to be satiffyed the fauour of God to be procured his law to be fulfilled his loue to be confirmed
nothing, Worse then nothing; vanity, lighter then vanity: a Whole world of such vile contemptible vermin, cannot be esteemed worth a drop of his blood, no nor a hair of his head: had it not been that the Justice of God was to be satiffyed the favour of God to be procured his law to be fulfilled his love to be confirmed
how had we (vnworthy wretches) beene (of our selues) worth redeeming or respecting? noe, these infinite, most excellent, and inconceivable things of God, were worthy of the life,
how had we (unworthy wretches) been (of our selves) worth redeeming or respecting? no, these infinite, most excellent, and inconceivable things of God, were worthy of the life,
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& enabled vs (by his power) to attaine some saving grace, hence are we (in him) sayd to buy grace, through grace. For merchandise, or buying spiritually, is [ A word of Grace ] when it is attributed to vs; wherof we may be the better perswaded,
& enabled us (by his power) to attain Some Saving grace, hence Are we (in him) said to buy grace, through grace. For merchandise, or buying spiritually, is [ A word of Grace ] when it is attributed to us; whereof we may be the better persuaded,
But to passe this, let vs labour to be wise, and wary beware, that in any wise we binde not the Lord to any words, he is free to chuse and vse what he pleaseth, is it not great reason that he should have liberty, of speaking who is infinitely wese, in every word he speake's? and therefore when soever the Lord takes any word of ours, wherin we cannot discerne a cleare cōcurrence of his minde let vs sift the more narrowly for his intendement therein and blame our blindenes, that we cannot see it, as we should.
But to pass this, let us labour to be wise, and wary beware, that in any wise we bind not the Lord to any words, he is free to choose and use what he Pleases, is it not great reason that he should have liberty, of speaking who is infinitely wese, in every word he speak's? and Therefore when soever the Lord Takes any word of ours, wherein we cannot discern a clear concurrence of his mind let us sift the more narrowly for his intendment therein and blame our blindness, that we cannot see it, as we should.
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It is not for nothing at all, though it may be but for some one, or very few things) that he makes choyse of these civill tearmes, to teach vs the knowledge and skill of celestiall truth thereby.
It is not for nothing At all, though it may be but for Some one, or very few things) that he makes choice of these civil terms, to teach us the knowledge and skill of celestial truth thereby.
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Thirdly, it is possible, the Lord aludes to this word, both here and elsewhere, to illustrate our best being, in the best things and call's his greatest mercyes, and our cheifest graces, [ Merchandise ] because he would magnify and commend the course of a merchants life, to be lawfull, honest,
Thirdly, it is possible, the Lord alludes to this word, both Here and elsewhere, to illustrate our best being, in the best things and call's his greatest Mercies, and our chiefest graces, [ Merchandise ] Because he would magnify and commend the course of a merchant's life, to be lawful, honest,
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and good, and a calling of his owne institution and allowance, in as much as he makes this imployment, the honourable embleme, of these admirable excellencyes, in whose enjoyment we are truly blessed before him.
and good, and a calling of his own Institution and allowance, in as much as he makes this employment, the honourable emblem, of these admirable excellencies, in whose enjoyment we Are truly blessed before him.
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If every christian that would be blessed must merchandise, can any christian conceit basely of merchandiseing? the scriptures attestations of the honour and excellency of this practise, trade and state of life, are many; I thought good to mention this among the rest, the better to muzzle and bung vp the malignant tongve of any foule mouth, that shall ever barke against it soe currishly, and vnchristianly, as divers have done.
If every christian that would be blessed must merchandise, can any christian conceit basely of merchandiseing? the Scriptures attestations of the honour and excellency of this practise, trade and state of life, Are many; I Thought good to mention this among the rest, the better to muzzle and bung up the malignant Tongue of any foul Mouth, that shall ever bark against it so currishly, and unchristianly, as diverse have done.
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Throughout the Proverbs; Solom•n [ wise man ] is a compleat christian, furnisht with all saving grace: and he that is called [ a foole ] here, is the man, that is full of all impiety, and prophants.
Throughout the Proverbs; Solom•n [ wise man ] is a complete christian, furnished with all Saving grace: and he that is called [ a fool ] Here, is the man, that is full of all impiety, and prophants.
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and distinguish this merchandise, from another, which is obtruded vpon millions of men and pretended yea pressed to be true, & spirituall, when as vpon due tryall, it will prove to be no better then carnall, and diabolicall, to cozen, to gull,
and distinguish this merchandise, from Another, which is obtruded upon millions of men and pretended yea pressed to be true, & spiritual, when as upon due trial, it will prove to be no better then carnal, and diabolical, to cozen, to gull,
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and to delude, all such as deale in it, or meddle with it, who not knowing a Pedler from a merchant, doe take these trifeling vanit yes, for rich commodityes.
and to delude, all such as deal in it, or meddle with it, who not knowing a Pedlar from a merchant, do take these trifling Vanit yes, for rich commodities.
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and Saint Iohn sayes more in his Revelation. In which booke, (and in divers places therof), the Lord Iesus, doth at large lay her and her doings open, that all men may see how, with whome and wherein, she tradeth.
and Saint John Says more in his Revelation. In which book, (and in diverse places thereof), the Lord Iesus, does At large lay her and her doings open, that all men may see how, with whom and wherein, she Tradeth.
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How she tradeth, let Peter tell vs, (even that Peter, whome they brag to be their Patrone ) he hath evidētly decyphered her vile dealing, to be privy, and close; covetous and catching; counter feit and fawning: soe saith ye text:
How she Tradeth, let Peter tell us, (even that Peter, whom they brag to be their Patron) he hath evidently deciphered her vile dealing, to be privy, and close; covetous and catching; counter feit and fawning: so Says you text:
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to wit, in any thing that may bring her in silver and golde, & pompe and pelf, to gaine which, she sells merits indulgences, masses, dispensations, trent alls dirges, the fardle of all her fopperies is opened,
to wit, in any thing that may bring her in silver and gold, & pomp and pelf, to gain which, she sells merits Indulgences, masses, dispensations, trent alls dirges, the Firkin of all her fopperies is opened,
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the Divill is sole owner, he will trust none but her to be his factor: she, none but her owne bratts to be her breakers: & soe this trade of hellish trash, is driven betweene them,
the devil is sole owner, he will trust none but her to be his factor: she, none but her own bats to be her breakers: & so this trade of hellish trash, is driven between them,
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and with it they couny-catch mens consciences, and catch money out of mens purses, and for this double damage, give them some jdle puppet, or foolish vanity, that shall trebble it;
and with it they couny-catch men's Consciences, and catch money out of men's purses, and for this double damage, give them Some jdle puppet, or foolish vanity, that shall treble it;
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and siluer, as this in our text is better then both, and no man endued of God with any vnderstanding, will once intermeddle here, the only traders, are these infatuated fooles, whome God hath given over to strong delusion: the Devill hath gotten into his dominion:
and silver, as this in our text is better then both, and no man endued of God with any understanding, will once intermeddle Here, the only traders, Are these infatuated Fools, whom God hath given over to strong delusion: the devil hath got into his dominion:
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And these mysticall sotts doe suffer (nay joy to see) them selves miserably abused by these Catholike Inglers of whome they thinke they doe receive, the ernaments of Christ,
And these mystical sots do suffer (nay joy to see) them selves miserably abused by these Catholic Inglers of whom they think they do receive, the ernaments of christ,
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whenas they have nothing but Antichristian excrements, and soe in steed of adorneing and bewtifying their soules, they doe defile & abase them out of measure.
whenas they have nothing but Antichristian excrements, and so in steed of adorning and beautifying their Souls, they do defile & abase them out of measure.
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For this cause, even because [ hereof ], doth the holy Ghost insert most wisely, this word [ thereof ] that wise men might be able to discerne betweene the merchandise of God, which evermore brings great advantage, and that of the man of sin, which is never, more then meere cousenage. Now put we forward to the next [ is better ] that is to say, every way beyond it, in all kinde of benefits and advantages.
For this cause, even Because [ hereof ], does the holy Ghost insert most wisely, this word [ thereof ] that wise men might be able to discern between the merchandise of God, which evermore brings great advantage, and that of the man of since, which is never, more then mere cozenage. Now put we forward to the next [ is better ] that is to say, every Way beyond it, in all kind of benefits and advantages.
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because (as we shall shew when we come vnto it) these diuine graces, doe so farre exceede all wordly riches, as no man can compleatly comprehend and discover.
Because (as we shall show when we come unto it) these divine graces, do so Far exceed all wordly riches, as no man can completely comprehend and discover.
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[ Then Siluer: golde, yea, fine golde, &c. ] the Lord is not sparing (we see) to magnify wisdome, in that he doth it in soe many words, which words doe import most precious things:
[ Then Silver: gold, yea, fine gold, etc. ] the Lord is not sparing (we see) to magnify Wisdom, in that he does it in so many words, which words do import most precious things:
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And that no place might at all be left in mans hart, for any thought of a thing, that might seeme better, he putt's in all that mans hart can desire, or Wish to enjoy, affirming, that to have saving grace, is a more happy thing,
And that no place might At all be left in men heart, for any Thought of a thing, that might seem better, he putt's in all that men heart can desire, or Wish to enjoy, affirming, that to have Saving grace, is a more happy thing,
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So that now we see what these words doe contayne, to wit, in the generall, a confirmation of that commendation of wisdome and vnderstanding, which is given vs by the holy ghost, in the verse going before.
So that now we see what these words do contain, to wit, in the general, a confirmation of that commendation of Wisdom and understanding, which is given us by the holy ghost, in the verse going before.
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This confirmation (if we descend into particulers) is comparatiue & riseth from one good thing to another and from that to a better, to shew that wisdome is the hest of all good things,
This confirmation (if we descend into particulars) is comparative & Riseth from one good thing to Another and from that to a better, to show that Wisdom is the hest of all good things,
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3. the disproportion betweene them, which sheweth not only, that wisdome is something better then wealth, but also that it doth incomparablely surpasse and exceede it.
3. the disproportion between them, which shows not only, that Wisdom is something better then wealth, but also that it does incomparably surpass and exceed it.
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which that we may the better come to vnderstand, be it all wayes, well and carefully remembred and considered of vs, that inasmuch as it pleaseth the Lord to speake vnto vs of these mysticall things in such manifest english, as he doth, in calling it [ A Merchandise ] it shall well become vs to scan,
which that we may the better come to understand, be it all ways, well and carefully remembered and considered of us, that inasmuch as it Pleases the Lord to speak unto us of these mystical things in such manifest english, as he does, in calling it [ A Merchandise ] it shall well become us to scan,
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we will not therefore goe that course, but strive to that way which may be nearest, and clearest to the truth here intended, medling only with such as are most familiar to our notice, and most materiall to our purpose, and in opening these, we will doe our best to shun all extreamityes, both of incenes, and of negligence, because,
we will not Therefore go that course, but strive to that Way which may be nearest, and Clearest to the truth Here intended, meddling only with such as Are most familiar to our notice, and most material to our purpose, and in opening these, we will do our best to shun all extreamityes, both of incenes, and of negligence, Because,
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as it is not good, to be curious, so is it naught to be carelesse, the one is jale, the other is evill, both are reproovable, especially in matters of religion. It shalbe safest for vs to goe that beaten way wherin, we may looke for Gods light to guide vs,
as it is not good, to be curious, so is it nought to be careless, the one is jale, the other is evil, both Are reproovable, especially in matters of Religion. It shall Safest for us to go that beaten Way wherein, we may look for God's Light to guide us,
and to avoyd all, corners, and by-pathes. The evidence of his Word, to comfirme all we speake, the assurance of his spirit, to comfort and quickē vs in all that is spoken, are the things we should seeke for, the one makes it sound to our conscience, the other make's it sweete to our experience, let vs therefore labour for both these, that soe our instructions may become sensible to you, and you the more happy by them.
and to avoid all, corners, and bypaths. The evidence of his Word, to comfirme all we speak, the assurance of his Spirit, to Comfort and quicken us in all that is spoken, Are the things we should seek for, the one makes it found to our conscience, the other make's it sweet to our experience, let us Therefore labour for both these, that so our instructions may become sensible to you, and you the more happy by them.
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it is better being a Trader for wisdome then for wealth, for Grace, then for Goods, His commerce with vs, doth farre exceede ours with one another, and wilbe founde (every way) infinitely more beneficiall.
it is better being a Trader for Wisdom then for wealth, for Grace, then for Goods, His commerce with us, does Far exceed ours with one Another, and will found (every Way) infinitely more beneficial.
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as he doth? especially if withall he remember, what infinite knowledge, and wisdome is in the Lord, that he is not as man, that he should be partially over-affected to any thing he see's, or weakely over seene in any thing he saye's. either touching his owne graces: or touching our commodityes:
as he does? especially if withal he Remember, what infinite knowledge, and Wisdom is in the Lord, that he is not as man, that he should be partially over-affected to any thing he see's, or weakly over seen in any thing he say's. either touching his own graces: or touching our commodities:
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and put our fingers into them, and we shall finde the prooffes of this doctrine as vndeniable to evince vs, as the prints in Christs body were to convince him: and soe from propounding what we say, we come now to proove the same.
and put our fingers into them, and we shall find the proofs of this Doctrine as undeniable to evince us, as the prints in Christ body were to convince him: and so from propounding what we say, we come now to prove the same.
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and that we may not be carryed into any confusion in our jnquiry, and confirmation, let vs range those things into some order, which we produce for evidence in the point,
and that we may not be carried into any confusion in our jnquiry, and confirmation, let us range those things into Some order, which we produce for evidence in the point,
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Let it then be carefully noted, and considered of vs, that in three speciall respects this trading hath preheminence beyound yours, and every respect may be in steed of a most apparant and incontroleable reason, to settle vs in the assured perswasion of the superabundant benefit of this heavenly and blessed traffike.
Let it then be carefully noted, and considered of us, that in three special respects this trading hath pre-eminence beyond yours, and every respect may be in steed of a most apparent and incontroleable reason, to settle us in the assured persuasion of the superabundant benefit of this heavenly and blessed traffic.
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Know then, that to the better being of this merebandise, these things doe concurre. 1. that it hath not some things that yours hath. 2. that it bath some things that yours hath also. 3. that it bath somethings that yours bath not.
Know then, that to the better being of this merebandise, these things do concur. 1. that it hath not Some things that yours hath. 2. that it bath Some things that yours hath also. 3. that it bath somethings that yours bath not.
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And if in the prosecutiō of them (considering I must make vse of your words) I shall not be soe neate, and exact in your artificiall tearmes of trade,
And if in the prosecution of them (considering I must make use of your words) I shall not be so neat, and exact in your artificial terms of trade,
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First, this merchandise must needes be better then all other, because whatsoever is bad in yours, is not to be founde in this at all, it hath nothing that is any way evill,
First, this merchandise must needs be better then all other, Because whatsoever is bad in yours, is not to be found in this At all, it hath nothing that is any Way evil,
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or jncommodions: and in yours there are many things (of this kinde) much complayned off: as namely. Great, Adventures: Bad, debts. Bad, commodityes. Bad, servants.
or jncommodions: and in yours there Are many things (of this kind) much complained off: as namely. Great, Adventures: Bad, debts. bade, commodities. bade, Servants.
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Here is a foure-folde danger, the hassard at sea is much, trusting of it in sale is as much, many times your goods are ill conditioned, and some servants are dishonestly mynded: these are the meanes of many a merchants miscarriage, and vndoeing.
Here is a fourfold danger, the hazard At sea is much, trusting of it in sale is as much, many times your goods Are ill conditioned, and Some Servants Are dishonestly minded: these Are the means of many a merchant's miscarriage, and undoing.
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For your earthly, you must either abide the aduenture, or buy the ensurance: here neede's neither. All tradeing vnder heaven, in to all clymates, in all commodityes, is more or lesse vnceartaine,
For your earthly, you must either abide the adventure, or buy the insurance: Here need's neither. All trading under heaven, in to all climates, in all commodities, is more or less vnceartaine,
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and dangerous, & in the richest, and rarest, there is most feare, because they are in places farthest remote, But in this trade which is from heaven, it is nothing soe.
and dangerous, & in the Richest, and Rarest, there is most Fear, Because they Are in places farthest remote, But in this trade which is from heaven, it is nothing so.
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And some of his saints can say it by experience, who have fallen from a mighty estate, to miserable pouerty, & some (againe) risen from a meane condition, to wonderfull wealth.
And Some of his Saints can say it by experience, who have fallen from a mighty estate, to miserable poverty, & Some (again) risen from a mean condition, to wonderful wealth.
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And if none of these had spoken it, your selves in that which some have felt, and more haue seene, would say it were as true as the Gospell, inasmuch as dayly newes comes of shipwracks from one coast, of bankrupts from another, what betweene fellonious Pyrates, vnskillfull Pilots, vnfaithfull ser•ants, ill wares, ill weathers, naughty times, jmprovidence in buying, oversight in selling, & a multitude more such miserable & mournefull instances, millions of men sinke in their states,
And if none of these had spoken it, your selves in that which Some have felt, and more have seen, would say it were as true as the Gospel, inasmuch as daily news comes of Shipwrecks from one coast, of Bankrupts from Another, what between felonious Pirates, unskillful Pilots, unfaithful ser•ants, ill wares, ill weathers, naughty times, jmprovidence in buying, oversight in selling, & a multitude more such miserable & mournful instances, millions of men sink in their states,
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and are dro••n'd in these snares of the world, what heavy catalogues of decayed men, come continually, who were thought great, and proue worth litle or nothing? what vncomfortable accounts doth many a merchant overlooke? that look't for advantage, and hath lost of his principall, (yea it may be his, whole principall ) & that by those land pyrates [ I meane, not those Bankrupts whome the Lord doth humble, by casualties, incident to the most honest among men, whose harts are broken, more then their states, and more (it may be) for other mens states,
and Are dro••ned in these snares of the world, what heavy catalogues of decayed men, come continually, who were Thought great, and prove worth little or nothing? what uncomfortable accounts does many a merchant overlook? that looked for advantage, and hath lost of his principal, (yea it may be his, Whole principal) & that by those land pirates [ I mean, not those bankrupts whom the Lord does humble, by casualties, incident to the most honest among men, whose hearts Are broken, more then their states, and more (it may be) for other men's states,
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then their owne, whose soules are more wofull for want, wherewith to satiffy others, then for the wants they feele them selves; these have both Gods comiseration,
then their own, whose Souls Are more woeful for want, wherewith to satiffy Others, then for the Wants they feel them selves; these have both God's commiseration,
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and mans ] But the Bankrupts I meane are those which breake, with God and men both at once, who not necessarily but villanously make a rupture where none is, to jnjure others,
and men ] But the bankrupts I mean Are those which break, with God and men both At once, who not necessarily but villanously make a rupture where none is, to jnjure Others,
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My soule hath a quarrell against these accursed cormorants, who devoure multitudes, and draw them into wonderfull misery, to make vp their owne mouthes, not caring to overturne all trade, to raze the fondation, & pillars of a common wealth, for the support of themselves;
My soul hath a quarrel against these accursed cormorants, who devour Multitudes, and draw them into wonderful misery, to make up their own mouths, not caring to overturn all trade, to raze the Foundation, & pillars of a Common wealth, for the support of themselves;
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The theife by the high way, the pirate at sea, the combination of all robbers, of all roauers, are farre short of these fellons: they professe stealing, and take as much as they finde,
The thief by the high Way, the pirate At sea, the combination of all robbers, of all roauers, Are Far short of these felons: they profess stealing, and take as much as they find,
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these mysticall, and monstrous villanes, deceive and cosin vs, in the vse of our loue to them, confidence in them, commerce with them, that when we thinke we lende to doe them good, trust them with our goods, or trade with them to doe our selves good; beholde, their fidelity is become fellony, our kindenes is our damage, all is lost we let them have they grow fatt with other mens flesh, and lyne themselves with the skins, which they teare from all such, as they have traded withall.
these mystical, and monstrous villains, deceive and Cousin us, in the use of our love to them, confidence in them, commerce with them, that when we think we lend to do them good, trust them with our goods, or trade with them to do our selves good; behold, their Fidis is become felony, our kindness is our damage, all is lost we let them have they grow fat with other men's Flesh, and line themselves with the skins, which they tear from all such, as they have traded withal.
All and every of these (with more that might be reckoned vp,) you know and acknowledge to be as miserable, as they are manifest declarations of the dangerous and vnceirtaine state of your merchandise, among men,
All and every of these (with more that might be reckoned up,) you know and acknowledge to be as miserable, as they Are manifest declarations of the dangerous and vnceirtaine state of your merchandise, among men,
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and to that ill passe, are the times, and the truth of men, now come, that you often tell vs (and too truly ) you know not who to trust, how to be sure of your owne, whome to deale withall, without feare; of losse.
and to that ill pass, Are the times, and the truth of men, now come, that you often tell us (and too truly) you know not who to trust, how to be sure of your own, whom to deal withal, without Fear; of loss.
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When we deale for our soules, we deale vpon sure tearmes, and that we might (as the Lord would have vs) know this, we finde him very plentifully ensuring our spirituall estate vnto vs, by all kinde of consirmation that can be, by his promise. by his eath. by both together,
When we deal for our Souls, we deal upon sure terms, and that we might (as the Lord would have us) know this, we find him very plentifully ensuring our spiritual estate unto us, by all kind of consirmation that can be, by his promise. by his eath. by both together,
Yea by his whole self, who being wholy infinite, yet doth ongage his whole infinite essence (& all the vnspeakeable excellencyes, their in enclosed) that nothing shall faile either of his goodnes, to vs,
Yea by his Whole self, who being wholly infinite, yet does ongage his Whole infinite essence (& all the unspeakable excellencies, their in enclosed) that nothing shall fail either of his Goodness, to us,
What hath I•sus Christ fayd in this case? hath he not •ssured vs that h•ll cannot prevaile, noe not the g••es, that is, the greatest power of hell? hath he not sayd that heaven must fayle,
What hath I•sus christ fayed in this case? hath he not •ssured us that h•ll cannot prevail, no not the g••es, that is, the greatest power of hell? hath he not said that heaven must fail,
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before one jot or •ittle of that which is written for our soules comfort, shalbe vnfulfilled? Did he not tell Martha, that that better part, which Mary had chosen, should never be taken from her? Hath he not bidden vs to lay vp for our selves treasures in heaven,
before one jot or •ittle of that which is written for our Souls Comfort, shall unfulfilled? Did he not tell Martha, that that better part, which Marry had chosen, should never be taken from her? Hath he not bidden us to lay up for our selves treasures in heaven,
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He hath secured vs by his life, by his death, by all his obedience, both actiue, and passiue, what he did, what he endured, his rising from the grave, his ascending into glory,
He hath secured us by his life, by his death, by all his Obedience, both active, and passive, what he did, what he endured, his rising from the grave, his ascending into glory,
all is for vs, all this did he vndergoe (as it were) to vnder set and prop vp our harts, that we might be fully confirmed in the sounde assurance of all heavenly happines.
all is for us, all this did he undergo (as it were) to under Set and prop up our hearts, that we might be Fully confirmed in the sound assurance of all heavenly happiness.
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and made vtterly voyd all the venyme of the most pernicious adversaryes we had, that they cannot at all endanger, nor any way impayre, these precious benefits.
and made utterly void all the venom of the most pernicious Adversaries we had, that they cannot At all endanger, nor any Way impair, these precious benefits.
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[ I am sure my redeemer liveth, & that I shall see him ] saith Iob. [ Ibeleeved therefore I spake ] saith Dauid [ I know whome I haue beleeued ] saith Paul. we haue a most sure worde ] saith Peter. And we may all say, we have a most sure God, to our father, who changeth not:
[ I am sure my redeemer lives, & that I shall see him ] Says Job [ Ibeleeved Therefore I spoke ] Says David [ I know whom I have believed ] Says Paul. we have a most sure word ] Says Peter. And we may all say, we have a most sure God, to our father, who changes not:
Heere is sure worke of all sydes (we see), on Gods part, who would have vs settle our harts, to make our election sure to our selves, for our owne parts.
Here is sure work of all sides (we see), on God's part, who would have us settle our hearts, to make our election sure to our selves, for our own parts.
Never did any man, miscarry that was a true trader in this merchandise, but every soule who hath dealt soundly herein, was as ceartaine of his spirituall benefit, as of his naturall being.
Never did any man, miscarry that was a true trader in this merchandise, but every soul who hath dealt soundly herein, was as ceartaine of his spiritual benefit, as of his natural being.
Howbeit, not withstanding all that is sayd, yea, or that can be sayd, the Divell (who is a mighty looser, by the manifestation herof) doth all he can, to weaken, and infringe the faith of Gods elect, in this point of the faithfullnes of God, that they may (like his vassalls) feare where no feare is;
Howbeit, not withstanding all that is said, yea, or that can be said, the devil (who is a mighty looser, by the manifestation hereof) does all he can, to weaken, and infringe the faith of God's elect, in this point of the Faitfulness of God, that they may (like his vassals) Fear where no Fear is;
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he doth dayly fill their harts, with this & that difficulty, thrusting, these, & those jmposibilityes into their thoughts, presenting a worlde of jmpediments vnto them, to breede doubtfullnes,
he does daily fill their hearts, with this & that difficulty, thrusting, these, & those jmposibilityes into their thoughts, presenting a world of jmpediments unto them, to breed doubtfulness,
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But let vs see what it is he opposeth, & vpbraydeth vs withall? Nay, (will some say) what is it not, or wherewith doth he not terrefy vs? he sett's heauen, earth, & hell against vs, he perswaded vs, that all things are enemyes to vs. Gods justice and severity. Our owne sin and jmpiety. His owne mallice and cruelty.
But let us see what it is he Opposeth, & upbraideth us withal? Nay, (will Some say) what is it not, or wherewith does he not terrefy us? he set's heaven, earth, & hell against us, he persuaded us, that all things Are enemies to us God's Justice and severity. Our own since and jmpiety. His own malice and cruelty.
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because his anger is appeased towards vs, his favour purchased for vs, his loue promised to vs, all reconciliation, all compassion eternally, and jrrevokeablely, assured, and estated vpon vs.
Because his anger is appeased towards us, his favour purchased for us, his love promised to us, all reconciliation, all compassion eternally, and jrrevokeablely, assured, and estated upon us
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and (even the strength of our sin, the whole law) and the curse therof he that is mighty hath done great things for vs, in carrying the iniquityes of vs all,
and (even the strength of our since, the Whole law) and the curse thereof he that is mighty hath done great things for us, in carrying the iniquities of us all,
and in being made sin, and made a curse for vs, that we might be made the righteousnes of God, and soe become (through grace,) to be everlastingly blessed with him,
and in being made since, and made a curse for us, that we might be made the righteousness of God, and so become (through grace,) to be everlastingly blessed with him,
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for he is a conquered, and a cap•i•ated enemy, kild to our hand, & throwne vnder our feete, (as we heard before) well he may hate, but he cannot hurt vs, he may mallice, but mischeife vs he cannot:
for he is a conquered, and a cap•i•ated enemy, killed to our hand, & thrown under our feet, (as we herd before) well he may hate, but he cannot hurt us, he may malice, but mischief us he cannot:
What is his power, to the power of God that keepe's vs? what is his subtilty, to the wisdome of God that directs vs? hath it not most happily appeared that he hath beene confounded in all his devises against vs, and we comforted more stedfastly;
What is his power, to the power of God that keep's us? what is his subtlety, to the Wisdom of God that directs us? hath it not most happily appeared that he hath been confounded in all his devises against us, and we comforted more steadfastly;
Let vs not then (like fooles) feare, or discomfort our selves, or suffer others to disquiet vs with things of no consequence, in this our commerce with our God.
Let us not then (like Fools) Fear, or discomfort our selves, or suffer Others to disquiet us with things of no consequence, in this our commerce with our God.
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when we further consider, that we have an omnipotent Pilot, that can make our vessell thyte, the sea quiet, and change our commodityes into better condition.
when we further Consider, that we have an omnipotent Pilot, that can make our vessel thyte, the sea quiet, and change our commodities into better condition.
as vnto men in sea dangers, saying [ Oh thou afflicted & tossed with tempest &c. ] & againe, [ VVhen thou passeth through the water I will be with thee, that the floods shall not drowne thee ];
as unto men in sea dangers, saying [ O thou afflicted & tossed with tempest etc. ] & again, [ When thou passes through the water I will be with thee, that the floods shall not drown thee ];
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and will doe by that power, according to his pleasure, whatsoever may any way redounde to the happines of their harts, who vnfaynedly defire to deale with him.
and will do by that power, according to his pleasure, whatsoever may any Way redound to the happiness of their hearts, who unfeignedly desire to deal with him.
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though the one be much yonger then the other, yet are both, late ••vices in respect of the ancient truth of God) who meddle, (or rather Peddle ) in Gods merchandise, and tell men, that there is great hazzard, and adventure borne in this blessed trade,
though the one be much younger then the other, yet Are both, late ••vices in respect of the ancient truth of God) who meddle, (or rather Peddle) in God's merchandise, and tell men, that there is great hazard, and adventure born in this blessed trade,
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Concerning these, I am perswaded verily, they speake as they thinke, and (I thinke,) they finde themselues, as they speake to others, for not being made free of the fellowship of Gods faithfull ones, the truth not having yet made them free of the communion and corporation of the true saints; I can see noe reason, (seing they wilbe, INTERLOPING, in Error ) but they should mistrust danger,
Concerning these, I am persuaded verily, they speak as they think, and (I think,) they find themselves, as they speak to Others, for not being made free of the fellowship of God's faithful ones, the truth not having yet made them free of the communion and corporation of the true Saints; I can see no reason, (sing they will, INTERLOPING, in Error) but they should mistrust danger,
for they confesse that all that deale for him, are sure enough of damnation, but of those that are agents for the Lord, it may be doubted of their salvation, yea it is presumption, to rest infallibly vpon it;
for they confess that all that deal for him, Are sure enough of damnation, but of those that Are agents for the Lord, it may be doubted of their salvation, yea it is presumption, to rest infallibly upon it;
which if they spake, & intended only of themselues, I could soone put it into my creede, but being (as they meane it) vniversally true of the very elect, what man (having the faith of Gods elect, in him) can beleeve it?
which if they spoke, & intended only of themselves, I could soon put it into my creed, but being (as they mean it) universally true of the very elect, what man (having the faith of God's elect, in him) can believe it?
oh, say they, you must not presume, but have a good hope, that all shalbe well, it is too much to say more. And is it soe indeede? why then there is noe more safer, or faster holt;
o, say they, you must not presume, but have a good hope, that all shall well, it is too much to say more. And is it so indeed? why then there is no more safer, or faster holt;
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and meanes, to miscarry? Are your conceits soe grosse, & confused, that they can put no difference (nor vnderstād the difference, Christ himself hath put ) betweene the things that perish, and those that cannot perish? is it all one, to trade with God, and man, in heauen, and in earth? in fadeing, corruptible, and transitory tra•h, and in that enduring substance, which will outlast, both heaven and earth? How prejudiciall are these foolish sayings to his wisdome, who evermore make's it a property incommunicable, a prerogative royall, to spirituall things to be firme and not fadeing; and labour's (herevpon) to wynn our harts vnto them, vpon this consideration, that they are soe certaine, & sure; & to weane, vs from all things here below,
and means, to miscarry? are your conceits so gross, & confused, that they can put no difference (nor understand the difference, christ himself hath put) between the things that perish, and those that cannot perish? is it all one, to trade with God, and man, in heaven, and in earth? in fading, corruptible, and transitory tra•h, and in that enduring substance, which will outlast, both heaven and earth? How prejudicial Are these foolish sayings to his Wisdom, who evermore make's it a property incommunicable, a prerogative royal, to spiritual things to be firm and not fading; and labour's (hereupon) to wynn our hearts unto them, upon this consideration, that they Are so certain, & sure; & to wean, us from all things Here below,
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because they are soe brittle, and vnsounde? How apparantly, opposite is this speech to that of the Apostle, who tell's vs, that he was perswaded (and that throughly) that Neither life, nor death, Rom. •. 38.36.
Because they Are so brittle, and unsound? How apparently, opposite is this speech to that of the Apostle, who tell's us, that he was persuaded (and that thoroughly) that Neither life, nor death, Rom. •. 38.36.
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nor depth, nor any other creature, (if any other could be conceited) could separate him from the loue of the Lord Iesus, in whome he saith, (not only of himself) but of all the elect of God, that we are made more then conquerours, through him that loued vs,
nor depth, nor any other creature, (if any other could be conceited) could separate him from the love of the Lord Iesus, in whom he Says, (not only of himself) but of all the elect of God, that we Are made more then conquerors, through him that loved us,
as to make vs (in this thing) to be more happy, then he, who was created in absolute happines: he was without sin, yet not sure, we are sure, though not without sin: his perfection (without Christ) made him not free from mutability, & we (by Christ) are jmmatable, notwithstanding all our jmperfections. Soe,
as to make us (in this thing) to be more happy, then he, who was created in absolute happiness: he was without since, yet not sure, we Are sure, though not without since: his perfection (without christ) made him not free from mutability, & we (by christ) Are jmmatable, notwithstanding all our jmperfections. So,
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now we trade vpon better, (that is vpon surer ) tearmes then he did, we cannot be soe jnnocent, of evill, but we are more absolute in good, then he was:
now we trade upon better, (that is upon Surer) terms then he did, we cannot be so Innocent, of evil, but we Are more absolute in good, then he was:
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But this is but the first, and the beginning of the benefit of this trade, let vs looke further for more encouragement to this celestiall commerce, and the further we goe, the more good shall we still be sure to see.
But this is but the First, and the beginning of the benefit of this trade, let us look further for more encouragement to this celestial commerce, and the further we go, the more good shall we still be sure to see.
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and we should (when it hath passed all sea dangers ) endanger it our selues, in selling it, to vntrusty buyers, who should not pay currantly, where were the comfort of the former safety? where were the future benefit of the commodity?
and we should (when it hath passed all sea dangers) endanger it our selves, in selling it, to untrusty buyers, who should not pay currently, where were the Comfort of the former safety? where were the future benefit of the commodity?
for why? who doe we trust in all we trade for? even HE alone is trusted, whose payment cannot be mistrusted: we trust none but GOD, to whome we should be guilty of fearfull blaspemy, if we should harbour in our harts, one jealous, or suspitious thought of inconstancy, he being one [ whose compassions cannot faile ], None but the Lord is our Debter in the managing of this busines:
for why? who do we trust in all we trade for? even HE alone is trusted, whose payment cannot be Mistrusted: we trust none but GOD, to whom we should be guilty of fearful blasphemy, if we should harbour in our hearts, one jealous, or suspicious Thought of inconstancy, he being one [ whose compassions cannot fail ], None but the Lord is our Debtor in the managing of this business:
We heard what alsufficiens security he hath given vs, by himself, by his son, by his spirit, by his word, by his oath, by all, (& more then all) that we could demaunde,
We herd what alsufficiens security he hath given us, by himself, by his son, by his Spirit, by his word, by his oath, by all, (& more then all) that we could demand,
or desire, to satisfy vs. We all know, there can be no bad debt, if the debtor be good, how then is there a possibility of any to be founde here, seing we trust nothing vpō any, but vpon him, vpon whome (we say) we put all our trust: who although he by not (be any right that we can clayme,
or desire, to satisfy us We all know, there can be no bad debt, if the debtor be good, how then is there a possibility of any to be found Here, sing we trust nothing upon any, but upon him, upon whom (we say) we put all our trust: who although he by not (be any right that we can claim,
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He is content it should be sayd we lend vnto him, Pr. 16.17 [ He that is mercifull to the poore, lendeth vnto the Lord ] and that he wilbe our paymaster, [ and the Lord shall repay vnto him whatsoever he layeth out ] And the payment he make's, the satisfaction and contentment he gives, is such, and soe excellent,
He is content it should be said we lend unto him, Pr 16.17 [ He that is merciful to the poor, dares unto the Lord ] and that he will our paymaster, [ and the Lord shall repay unto him whatsoever he Layeth out ] And the payment he make's, the satisfaction and contentment he gives, is such, and so excellent,
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That to whome soever he once makes payment, those men are made for ever. They shall never neede to trade more, who once are satisfyed by this debtor, and the debt is as sure as himself is, who is the debtor: it is not more ceartaine that he is in heaven,
That to whom soever he once makes payment, those men Are made for ever. They shall never need to trade more, who once Are satisfied by this debtor, and the debt is as sure as himself is, who is the debtor: it is not more ceartaine that he is in heaven,
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then, that all (to whome he makes himself judebead ) shall receive, plenary and perfect payment, beyond all that can be either demanded, desired, or received: his satisfaction is soe super abundant, that we are not capable of the fullnes thereof.
then, that all (to whom he makes himself judebead) shall receive, plenary and perfect payment, beyond all that can be either demanded, desired, or received: his satisfaction is so super abundant, that we Are not capable of the fullness thereof.
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and in such a time as he knowe's may doe them most good, and with such either jnward, or outward comforts (or it may be, some of both sorts, ) as they are most fit to receine, and shalbe most happy to haue
and in such a time as he know's may do them most good, and with such either Inward, or outward comforts (or it may be, Some of both sorts,) as they Are most fit to receine, and shall most happy to have
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and that is the infinite glory, blisse, and felicity, which Abraham, Isaac, and Iacob, & the blessed Patriarchs, Prophets, and Apostles, and those jnnumerable spirits of just and perfect men, doe enjoy, with all whome we shall fit downe in that kindome;
and that is the infinite glory, bliss, and felicity, which Abraham, Isaac, and Iacob, & the blessed Patriarchs, prophets, and Apostles, and those jnnumerable spirits of just and perfect men, do enjoy, with all whom we shall fit down in that Kingdom;
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and beholde the Lord of life, and king of glory, face to face, and partake those incomprehensible happinesses, which are reserved for vs (with them) there.
and behold the Lord of life, and King of glory, face to face, and partake those incomprehensible Happinesses, which Are reserved for us (with them) there.
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And hence it is, that we are (with soe good reason) soe often invited, and incited by the holy Ghost, to Trust in the Lord ] yea, [ to trust perfectly in him ] to cast all our cares vpon him:
And hence it is, that we Are (with so good reason) so often invited, and incited by the holy Ghost, to Trust in the Lord ] yea, [ to trust perfectly in him ] to cast all our Cares upon him:
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to, [ commit both, our wayes and our selves, to him ] and we are also tolde that [ it is better to trust him then princes ] and yet we would thinke our debt good, and our money sure, if a Prince were to be our paymaster; well, saith David, it is better to trust in the Lord, them in Princes he speake's it twise, that we may know he is well advised, in it,
to, [ commit both, our ways and our selves, to him ] and we Are also told that [ it is better to trust him then Princes ] and yet we would think our debt good, and our money sure, if a Prince were to be our paymaster; well, Says David, it is better to trust in the Lord, them in Princes he speak's it twice, that we may know he is well advised, in it,
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or a shamed of our affiance in the Lord, who neuer fayleth, Heb. 13.5 nor forsaketh any one that truly reposeth his trust in him, and therefore would not have vs cast away our confidence, which hath great recompence of reward.
or a shamed of our affiance in the Lord, who never Faileth, Hebrew 13.5 nor Forsaketh any one that truly reposes his trust in him, and Therefore would not have us cast away our confidence, which hath great recompense of reward.
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With men, it is good (yea, be the men never soe good, and sufficient) to get in debts, because their state is mutable, their wealth, or their will, mooveable, and it may quickly come to passe that they cannot, or will not pay,
With men, it is good (yea, be the men never so good, and sufficient) to get in debts, Because their state is mutable, their wealth, or their will, moveable, and it may quickly come to pass that they cannot, or will not pay,
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for the longer it run's, the larger shall our reward be, (if not before) yet at the resurrection of the just, we shalbe sure to have it to the full, yea, (as was noted before) infinitely, farre beyond all fullnes.
for the longer it run's, the larger shall our reward be, (if not before) yet At the resurrection of the just, we shall sure to have it to the full, yea, (as was noted before) infinitely, Far beyond all fullness.
Againe (which is yet more, and therefore to be more marked of vs) his payment, shall not rest only in our selues, the whole benefit of it shall not be ours alone, but it shall extende it self,
Again (which is yet more, and Therefore to be more marked of us) his payment, shall not rest only in our selves, the Whole benefit of it shall not be ours alone, but it shall extend it self,
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and reach to our posterity also; and this is much more then any man will doe at any time, but noe more then God will doe at all times, having protested his favour & respect to a thousād generations of them that loue him, & tolde vs (many a time) how well many have fared for their fathers sakes [ The righteous is mercifull &c (saith David) & his seede enjoyeth the blessig ] and againe [ Blessed is the man that feareth the Lord ] &c [ his seede shall be mighty vpon earth, the generation of the just shalbe blessed ].
and reach to our posterity also; and this is much more then any man will do At any time, but no more then God will do At all times, having protested his favour & respect to a thousād generations of them that love him, & told us (many a time) how well many have fared for their Father's sakes [ The righteous is merciful etc. (Says David) & his seed Enjoyeth the blessig ] and again [ Blessed is the man that fears the Lord ] etc. [ his seed shall be mighty upon earth, the generation of the just shall blessed ].
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It is enough with men, and as much as either law, or conscience, doth require and commaund, that a man pay to one, if the debt be due to the father, (and duely discharged) the credditor neede not conferre any thing vpon the childe, being no way bound to pay one debt, to more then one party,
It is enough with men, and as much as either law, or conscience, does require and command, that a man pay to one, if the debt be due to the father, (and duly discharged) the credditor need not confer any thing upon the child, being no Way bound to pay one debt, to more then one party,
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for beside the full, yea infinite comfort, & contentment that the father shall receive, or hath received, the child shall also reape some good thing from God,
for beside the full, yea infinite Comfort, & contentment that the father shall receive, or hath received, the child shall also reap Some good thing from God,
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but the same must arise, either out of the ability, or honesty, of the debtor, that decayeth in either, or both, we may be the more ceartainly assured, that as in this merchandise there is none, soe, neither can there be any,
but the same must arise, either out of the ability, or honesty, of the debtor, that decayeth in either, or both, we may be the more ceartainly assured, that as in this merchandise there is none, so, neither can there be any,
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what hart of any man (vnlesse of an jufidell, 〈 ◊ 〉 or pagan ) can conceit, in the Lord, a possibility 〈 … 〉 in power or truth, or that he should be any way incident to faile, in favour, or in faithfullnes? Can it enter into the soule of any man,
what heart of any man (unless of an jufidell, 〈 ◊ 〉 or pagan) can conceit, in the Lord, a possibility 〈 … 〉 in power or truth, or that he should be any Way incident to fail, in favour, or in Faitfulness? Can it enter into the soul of any man,
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or may a thought herof have any place, and entertayment with a Christian, that he that is abone, should bankerupt, either by necessity, or any other meanes? It were a most jmpious, & prodigious apprehension.
or may a Thought hereof have any place, and entertainment with a Christian, that he that is abone, should bankrupt, either by necessity, or any other means? It were a most impious, & prodigious apprehension.
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How should he want ability, in whome is all infinit fullnes, yea and all full infinitenes also? How should he want truth or faithfullnes, to keepe touch with vs, whose honour it is, (and ever hath beene) to holde with all, who ever dealt with him, whose testimonyes are very sure, yea most sure, and never fayling, noe not in any one, to whome (in the least thing) he was ever pleased to engage himself.
How should he want ability, in whom is all infinite fullness, yea and all full infiniteness also? How should he want truth or Faitfulness, to keep touch with us, whose honour it is, (and ever hath been) to hold with all, who ever dealt with him, whose testimonies Are very sure, yea most sure, and never failing, no not in any one, to whom (in the least thing) he was ever pleased to engage himself.
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Is he not [ God all sufficient ] as he tolde Abraham? yea, he who hath all, alsufficientnesses, in him? the whole world can witnes this (most truly) as they are treatures: and millions of men (more comfortably) as they are Christians. He never did,
Is he not [ God all sufficient ] as he told Abraham? yea, he who hath all, alsufficientnesses, in him? the Whole world can witness this (most truly) as they Are treatures: and millions of men (more comfortably) as they Are Christians. He never did,
if that were also in every mans power, who would be arrested, jmprisoned, discreddited, and troubled for nonpayment? he were a man worthy of noe pitty, but of all extreamity, that having a myne, & a mynt, woulde yet lye by it, for debt: why the Lord our God, he hath all this, he hath as much power to get out of debt,
if that were also in every men power, who would be arrested, jmprisoned, discreddited, and troubled for nonpayment? he were a man worthy of no pity, but of all extremity, that having a mine, & a mint, would yet lie by it, for debt: why the Lord our God, he hath all this, he hath as much power to get out of debt,
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as pleasure to get in, rather then any shall faile, he can create new comforts, and mynt new mercyes, if the fullnes of those (already being) should faile:
as pleasure to get in, rather then any shall fail, he can create new comforts, and mint new Mercies, if the fullness of those (already being) should fail:
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it is easy with him to make as many worlds, as there are creatures in the world that is made: no, no, the Lord hath tyed himself by such an jndissoluble band, that there can be no cause, (nay no colour ) of suspicion of any feare hereof saying [ Once haue I sworwe that I will not fayle ] The heavens must want their fullnes: the earth, the ayre, the sea, their abundance; all worlds must be emptyed, e're the least of those that rely vpon him shall goe away disappointed: He hath speken, Ps. 132.11 & will not depart from it ] (saith David), he never went from his word yet:
it is easy with him to make as many world's, as there Are creatures in the world that is made: no, no, the Lord hath tied himself by such an jndissoluble band, that there can be no cause, (nay no colour) of suspicion of any Fear hereof saying [ Once have I sworwe that I will not fail ] The heavens must want their fullness: the earth, the air, the sea, their abundance; all world's must be emptied, ever the least of those that rely upon him shall go away disappointed: He hath speak, Ps. 132.11 & will not depart from it ] (Says David), he never went from his word yet:
and truly say, (even out of happy experience) that this merchandise is (in this respect) farre better then the merchādise of Golde or siluer, because here is no occasion of discomfort to any credditor, in any debt be hath made,
and truly say, (even out of happy experience) that this merchandise is (in this respect) Far better then the merchandise of Gold or silver, Because Here is no occasion of discomfort to any credditor, in any debt be hath made,
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how then should any thing be vnsure? Who here among men that mourneth not to see the is tlamentable catalogues that come dayly both of bad debts, and debtors? I say of both, for every bad debt, doth not argue a bad debtor; the Lord may lay his hand vpon some,
how then should any thing be unsure? Who Here among men that Mourneth not to see the is tlamentable catalogues that come daily both of bad debts, and debtors? I say of both, for every bad debt, does not argue a bad debtor; the Lord may lay his hand upon Some,
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and disable them to satisfy, where they have received, which thing they would most willingly doe, were it in their power, and it doth not a little perplexe them that it is not.
and disable them to satisfy, where they have received, which thing they would most willingly do, were it in their power, and it does not a little perplex them that it is not.
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The debt (in this case) may be bad, but soe is not the debtor, who not being any whit lesse honest in hart, but more poore in estate, (and that by the hand of God) cannot be sayd to be bad, vnlesse it be in the construction of those base earth-wormes, who make the world their cheifest good, hating pouerty, as men doe theevery. These (as wee sayd before) are the true objects of Gods compassion,
The debt (in this case) may be bad, but so is not the debtor, who not being any whit less honest in heart, but more poor in estate, (and that by the hand of God) cannot be said to be bad, unless it be in the construction of those base earthworms, who make the world their chiefest good, hating poverty, as men do thievery. These (as we said before) Are the true objects of God's compassion,
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as the Lord hath thus humbled, But for others, who are truly called Bad debtors, from whome, God hath not taken sufficitency of meanes, but the Diuell hath rob'd them of honesty of minde, to retayne that money to enrich themselves, which others ought, (by vndeniable right) to receiue from them;
as the Lord hath thus humbled, But for Others, who Are truly called Bad debtors, from whom, God hath not taken sufficitency of means, but the devil hath robbed them of honesty of mind, to retain that money to enrich themselves, which Others ought, (by undeniable right) to receive from them;
yea, without repentance to God, and restitution to men, they shall both surely perish, for the curse, (even the consuming curse) of God, cleaveth both to it, and them.
yea, without Repentance to God, and restitution to men, they shall both surely perish, for the curse, (even the consuming curse) of God, cleaveth both to it, and them.
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it is his manner many times, to make himself better then he is, (for his advantage) but never worse; but these wretches, will fayne to be poore, and penurious, even in despight of God,
it is his manner many times, to make himself better then he is, (for his advantage) but never Worse; but these wretches, will fain to be poor, and penurious, even in despite of God,
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and take knowledge, what they themselves have freely confessed, freely to have received, it would soone appeare, that they have had more then they can fully acknowledge, and beene made partakers of more then they could aske,
and take knowledge, what they themselves have freely confessed, freely to have received, it would soon appear, that they have had more then they can Fully acknowledge, and been made partakers of more then they could ask,
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But we take soe litle notice (which is our great sin ) of what God doth cast vpō vs, that we are not able ( as we ought) to cast it vp, & feelingly to confesse it, either vnto the Lord,
But we take so little notice (which is our great since) of what God does cast upon us, that we Are not able (as we ought) to cast it up, & feelingly to confess it, either unto the Lord,
even [ GRACE ] soe saith our text, the merchandise [ THEREOF ] that is, of wisdome and vnderstanding, (named before,) and comprehending all graces vnder them.
even [ GRACE ] so Says our text, the merchandise [ THEREOF ] that is, of Wisdom and understanding, (nam before,) and comprehending all graces under them.
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even for Grace, a commodity which is originally, and infinitely seated in God himself, and graciously dispenced vnto vs, according to that measure therof, wherof we are most capable, and wherin we may be most meete and able to honour him, who is the fountayne ef the same.
even for Grace, a commodity which is originally, and infinitely seated in God himself, and graciously dispensed unto us, according to that measure thereof, whereof we Are most capable, and wherein we may be most meet and able to honour him, who is the fountain ef the same.
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& communicated to vs, through the purchase of Christ, by the power of the holy ghost: shall we thinke that either, this fountayne can yeelde any thing that is corrupt, or, that Chrst would buy that for vs which were naught. or that the holy ghost would convay any thing, to vs which is not good?
& communicated to us, through the purchase of christ, by the power of the holy ghost: shall we think that either, this fountain can yield any thing that is corrupt, or, that Christ would buy that for us which were nought. or that the holy ghost would convey any thing, to us which is not good?
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Farre be all such jmpious, and vnholy apprehensions from vs, as (at once) to blame, yea to shame, the blessed trinity, & to lay any jmputation, of falhood vpon God the father, or of foolishnes vpon God the son, or of venity vpon the holy ghost: all which (yet) were most true,
far be all such impious, and unholy apprehensions from us, as (At once) to blame, yea to shame, the blessed trinity, & to lay any jmputation, of falhood upon God the father, or of foolishness upon God the son, or of venity upon the holy ghost: all which (yet) were most true,
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But in yours is much, yea, (if yours, and all mens generall complaints be true) too much, he must be some-body that most soe farre see into a thing that he may not be deeceived now dayes, inasmuch as many are growne from being CRAFTE MASTERS, to be MASTERS OF CRAFTE and to liue,
But in yours is much, yea, (if yours, and all men's general complaints be true) too much, he must be somebody that most so Far see into a thing that he may not be deeceived now days, inasmuch as many Are grown from being CRAFT MASTERS, to be MASTERS OF CRAFT and to live,
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and gaine more by their witts, in making a false commodity, then ever they did by the worth of a true, studdying how they may, yet denying that they doe, deceiue.
and gain more by their wits, in making a false commodity, then ever they did by the worth of a true, studying how they may, yet denying that they do, deceive.
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but in good, their profession goe's not only before practise, but without it also, because practise never folowe's. In diabolicall dealings they ever prastise, seldome professe; in divine affayres, they ever professe, seldome, nay never practise.
but in good, their profession go's not only before practice, but without it also, Because practice never folowe's. In diabolical dealings they ever prastise, seldom profess; in divine affairs, they ever profess, seldom, nay never practice.
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nor cannot be easily discerned, but is taken, (or rather mistaken ) for good; Soe is it in this merchandise, (by Satans subtilty, and mens simplcity ) come to passe, that many are deceived with the appearance of grace, where the substance is not.
nor cannot be Easily discerned, but is taken, (or rather mistaken) for good; So is it in this merchandise, (by Satan subtlety, and men's simplcity) come to pass, that many Are deceived with the appearance of grace, where the substance is not.
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and it wilbe well worth our labour, and learning, to endeavour (as every mā doth in his owne element ) to get some skill to discerne betweene true and false Grace, that you may be able to put a difference betweene, that which is sound, and that which is only seeming. And soe much the more doth it stand vs vpon, soe to doe;
and it will well worth our labour, and learning, to endeavour (as every man does in his own element) to get Some skill to discern between true and false Grace, that you may be able to put a difference between, that which is found, and that which is only seeming. And so much the more does it stand us upon, so to do;
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but that which is substantiall, commeth downe from abo•e, from the father of lights, from whome cometh every good and perfect gift, as the same Apostle doth also witnes.
but that which is substantial, comes down from abo•e, from the father of lights, from whom comes every good and perfect gift, as the same Apostle does also witness.
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For as naturall things doe tende their owne center, soe (in like manner) doe supernaturall things evermore incline to their owne author, whence they came originally. That saving grace which is from aboue, will carry a man vpward in all respects, it will make him heavenly mynded towards God. heavenly tongued towards men.
For as natural things do tend their own centre, so (in like manner) do supernatural things evermore incline to their own author, whence they Come originally. That Saving grace which is from above, will carry a man upward in all respects, it will make him heavenly minded towards God. heavenly tongued towards men.
The affection, the communication, the conversation of that man who hath it, wilbe all of things that are aboue: doe but marke well how kindly, holy speeches fall from him, what occasions he takes, nay, (rather then faile) what occasions he makes, to vent his graces, that he may employ them to the glory of the giver, & the good of every hearer, all that flowe's from him will fly vpwards as the sparks doe, that is naturally, freely, and of it owne accord:
The affection, the communication, the Conversation of that man who hath it, will all of things that Are above: do but mark well how kindly, holy Speeches fallen from him, what occasions he Takes, nay, (rather then fail) what occasions he makes, to vent his graces, that he may employ them to the glory of the giver, & the good of every hearer, all that flow's from him will fly upwards as the sparks do, that is naturally, freely, and of it own accord:
Indeede Satan force's the hypocrite many times to seeme very pious, and exceeding zealous, and the hypocrite, forces himself to the vttermost, that he may appeare vnto men,
Indeed Satan force's the hypocrite many times to seem very pious, and exceeding zealous, and the hypocrite, forces himself to the uttermost, that he may appear unto men,
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For all that is done by this seeming grace, being but strayned, and forced, we know that [ VVhat soeuer is violent, cannot be permanent ] for some time it may holde, to delude others:
For all that is done by this seeming grace, being but strained, and forced, we know that [ What soever is violent, cannot be permanent ] for Some time it may hold, to delude Others:
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but it cannot holde out, to discharge themselves, either in the sight of God, whose pure eyes doe peirce into the depth of their consenage; or before the face of such men,
but it cannot hold out, to discharge themselves, either in the sighed of God, whose pure eyes do pierce into the depth of their consenage; or before the face of such men,
neither doth it worke soe kindely, or flow from the hypocrite with that facility at any time, that it doth from the faithfull at all times, There is allwaies as much odds (to the eye of an experienced,
neither does it work so kindly, or flow from the hypocrite with that facility At any time, that it does from the faithful At all times, There is always as much odds (to the eye of an experienced,
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and the same spirit will still be pressing and provoking that gracious hart, towards those blessed things that are aboue, by the secret and silent motions of the same;
and the same Spirit will still be pressing and provoking that gracious heart, towards those blessed things that Are above, by the secret and silent motions of the same;
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Doe but aske and enquire diligently whence he had his grace? how he came by it? and when? when was the time? what was the meanes? who was the instrument of that which he hath.
Do but ask and inquire diligently whence he had his grace? how he Come by it? and when? when was the time? what was the means? who was the Instrument of that which he hath.
The Lord doth worke noe grace in the harts of men, but by the ordinary meanes he hath assigned and sanctifyed therevnto, to wit by his word, in the ministrey thereof.
The Lord does work no grace in the hearts of men, but by the ordinary means he hath assigned and sanctified thereunto, to wit by his word, in the Ministry thereof.
And the worke of his spirit with his word for the begetting of grace, he doth compare and assimulate (in the scriptures) to such things as wherof, it is an vtter jmpossibility to be insensible,
And the work of his Spirit with his word for the begetting of grace, he does compare and assimulate (in the Scriptures) to such things as whereof, it is an utter jmpossibility to be insensible,
Among many other, we may note that the coversion of a sinner to sanctification, is likened to two observable things, that leaue everlasting jmpression in the soule of man during all his dayes:
Among many other, we may note that the conversion of a sinner to sanctification, is likened to two observable things, that leave everlasting jmpression in the soul of man during all his days:
namely, to a mans marriage: and a womans Travayle: and that because in the first moment of true grace received, we are espoused to the Lord, & bornea-new vnto holynes.
namely, to a men marriage: and a woman's Travail: and that Because in the First moment of true grace received, we Are espoused to the Lord, & bornea-new unto holiness.
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and not know how it came? Can we be disburdened of soe many mighty jmpietyes as must out, when grace gett's in, and be ignorant of their departure? in both, can sanctity be entertayned and Satan abandoned, without feeling? did the one ever come in, or the other goe out, soe quietly? can there be such a supernaturall and divine change, and nothing a doe,
and not know how it Come? Can we be disburdened of so many mighty jmpietyes as must out, when grace gett's in, and be ignorant of their departure? in both, can sanctity be entertained and Satan abandoned, without feeling? did the one ever come in, or the other go out, so quietly? can there be such a supernatural and divine change, and nothing a doe,
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and order of Gods working in these cases, and put him to it, and aske him if it be possible that a man should haue the sun in his bosome and not haue extraordinary, and vnspeakable light, and heate;
and order of God's working in these cases, and put him to it, and ask him if it be possible that a man should have the sun in his bosom and not have extraordinary, and unspeakable Light, and heat;
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Neither is it easy (if possible) among all the true conver•s in the world, to finde one that hath forgotten that he was purged from his sins, and posessed of grace;
Neither is it easy (if possible) among all the true conver•s in the world, to find one that hath forgotten that he was purged from his Sins, and possessed of grace;
and who hath wholy let slip the remembrance of the time, places & meanes, wherin, and whereby, this eminent, & mighty, worke of God, was wrought in him.
and who hath wholly let slip the remembrance of the time, places & means, wherein, and whereby, this eminent, & mighty, work of God, was wrought in him.
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Should a Prince raise a man from beggery and basenes, to honour & greatnes; or bring a traytor from the gallowes, to the court, were it possible either should be vnremembred? and can this greater, and farre more glorious worke of God be blotted out, and forgotten?
Should a Prince raise a man from beggary and baseness, to honour & greatness; or bring a traitor from the gallows, to the court, were it possible either should be unremembered? and can this greater, and Far more glorious work of God be blotted out, and forgotten?
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Now if being thus pressed, & put to particulars, the hypocrite should be (as generally they are) forward to answer, that such a minister, at such a sermon, treating on such a text, discovering such a point, did touch & worke vpon him;
Now if being thus pressed, & put to particulars, the hypocrite should be (as generally they Are) forward to answer, that such a minister, At such a sermon, treating on such a text, discovering such a point, did touch & work upon him;
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and to signify in what manner, and order it wrought vpon him? where it began, vpon what corruption it wrought, how it proceeded? what grace it first effected? & then what followed in the order,
and to signify in what manner, and order it wrought upon him? where it began, upon what corruption it wrought, how it proceeded? what grace it First effected? & then what followed in the order,
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& cease not till you have prevailed with him to pray, & poure out some request to God to the same effect, which he avouched, he once thus felt in himself.
& cease not till you have prevailed with him to pray, & pour out Some request to God to the same Effect, which he avouched, he once thus felt in himself.
cc vvb xx c-acp pn22 vhb vvn p-acp pno31 pc-acp vvi, cc vvi av d n1 p-acp np1 p-acp dt d n1, r-crq pns31 vvn, pns31 a-acp av vvd p-acp px31.
And either in the former, or in the latter, or in both, this pretended grace, wil be takē tripping, it being but coyned, (though he may make the best of it, who forged it) it cannot goe currant with others, who are truly experienced in the power of both: no, no, it will fumble, and fownder, & faile, in these practises, which must have more then shaddowes, to performe them, as they ought;
And either in the former, or in the latter, or in both, this pretended grace, will be taken tripping, it being but coined, (though he may make the best of it, who forged it) it cannot go currant with Others, who Are truly experienced in the power of both: no, no, it will fumble, and founder, & fail, in these practises, which must have more then shadows, to perform them, as they ought;
cc d p-acp dt j, cc p-acp dt d, cc p-acp av-d, d j-vvn n1, vmb vbi vvn vvg, pn31 vbg p-acp vvn, (cs pns31 vmb vvi dt js pp-f pn31, r-crq j-vvn pn31) pn31 vmbx vvi n1 p-acp n2-jn, r-crq vbr av-j vvn p-acp dt n1 pp-f av-d: uh-dx, uh-dx, pn31 vmb vvi, cc n1, cc vvb, p-acp d n2, r-crq vmb vhi dc cs n2, pc-acp vvi pno32, c-acp pns32 vmd;
yea, and to cherish and foster it also, and (to say as the truth is) it is given of Satan, to be the nurse of all grosse wickednes, which is the better convayed, vnder the cloake of this bastard goodnes.
yea, and to cherish and foster it also, and (to say as the truth is) it is given of Satan, to be the nurse of all gross wickedness, which is the better conveyed, under the cloak of this bastard Goodness.
uh, cc pc-acp vvi cc vvi pn31 av, cc (pc-acp vvi p-acp dt n1 vbz) pn31 vbz vvn pp-f np1, pc-acp vbi dt vvb pp-f d j n1, r-crq vbz dt jc vvn, p-acp dt n1 pp-f d n1 n1.
but doth continually combate, and skirmish with it, and conquer's, and gett's ground of it more and more, not ceasing to make a daily, and a deadly warre, against the same, without any tearmes of truce, prosecuting it with a perpetuall, and an vnappeasable enmity, without all admission of parley for the least reconciliation.
but does continually combat, and skirmish with it, and conquer's, and gett's ground of it more and more, not ceasing to make a daily, and a deadly war, against the same, without any terms of truce, prosecuting it with a perpetual, and an unappeasable enmity, without all admission of parley for the least reconciliation.
cc-acp vdz av-j n1, cc vvi p-acp pn31, cc ng1, cc n2 n1 pp-f pn31 av-dc cc av-dc, xx vvg pc-acp vvi dt av-j, cc dt j n1, p-acp dt d, p-acp d n2 pp-f n1, vvg pn31 p-acp dt j, cc dt j n1, p-acp d n1 pp-f vvb p-acp dt ds n1.
Now, doe but note these two in any man whome you may have cause to mistrust, take heedefull notice how sin dyes, how grace growe's, marke carefully if you can observe any corruption to consume, any fruit of the spirit to come on, and you shall not easily miscarry,
Now, do but note these two in any man whom you may have cause to mistrust, take heedful notice how since dies, how grace grow's, mark carefully if you can observe any corruption to consume, any fruit of the Spirit to come on, and you shall not Easily miscarry,
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or policy of divells, is not able to give augmentation to any counterfeit; that which is not true, cannot grow, all the wit, and art, in the worlde is not able to effect it;
or policy of Devils, is not able to give augmentation to any counterfeit; that which is not true, cannot grow, all the wit, and art, in the world is not able to Effect it;
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and therefore, though, through the infernall and deceivable working of Satan, there may be very much, (yea, soe much ) consimilitude in this appearing grace, that it cannot (in other respects) be very quickly,
and Therefore, though, through the infernal and deceivable working of Satan, there may be very much, (yea, so much) consimilitude in this appearing grace, that it cannot (in other respects) be very quickly,
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and combined together, how they may most cunningly hyde that dissimulation, wherwith they delude men, this one thing they can never attaine, to adde vnto their pretended grace, that any power of proceeding may be perceived in them, by him who hath a peircing eye of vnderstanding,
and combined together, how they may most cunningly hide that dissimulation, wherewith they delude men, this one thing they can never attain, to add unto their pretended grace, that any power of proceeding may be perceived in them, by him who hath a piercing eye of understanding,
and lookes therewith, and not with spectacles, (as men of weake sight doe) to whome small letters seeme to grow greater, and greater, then they are, or can be made to be.
and looks therewith, and not with spectacles, (as men of weak sighed do) to whom small letters seem to grow greater, and greater, then they Are, or can be made to be.
cc vvz av, cc xx p-acp n2, (c-acp n2 pp-f j n1 vdb) pc-acp ro-crq j n2 vvb pc-acp vvi jc, cc jc, av pns32 vbr, cc vmb vbi vvn pc-acp vbi.
Painted fire growes not more hot, neither doth pictured water, become more colde; the one flameth not, the other floweth not, more then at the first paynting:
Painted fire grows not more hight, neither does pictured water, become more cold; the one flameth not, the other flows not, more then At the First painting:
j-vvn n1 vvz xx dc j, d vdz vvn n1, vvb dc j-jn; dt crd vvz xx, dt j-jn vvz xx, av-dc cs p-acp dt ord vvg:
and may be soe exactly closed to his head, who weare's it for a cover to his baldnes, that it cannot be knowne, by colour, or closure, but to be the naturall hayre of his head that hath it,
and may be so exactly closed to his head, who weare's it for a cover to his baldness, that it cannot be known, by colour, or closure, but to be the natural hair of his head that hath it,
as the poore man did, of his hatchet that fell into the water, [ Alas it was but borrowed ] and howbeit it may be hard, by any other externall apparance to know it to be soe, yet by observation that it is ever of one length, (seing there is no possibility of lēgthening it) it is most easy to know it to be,
as the poor man did, of his hatchet that fell into the water, [ Alas it was but borrowed ] and howbeit it may be hard, by any other external appearance to know it to be so, yet by observation that it is ever of one length, (sing there is no possibility of lengthening it) it is most easy to know it to be,
but as it is, not natiue, but adventiciall, noe worke of God for the bodyes necessity, but made by man to cover an accidentall deformity: and soe being still at a stand, and ever of one and the same size, eyery one that observeth, can soone see, it to be that which jndeed it is,
but as it is, not native, but adventiciall, no work of God for the bodies necessity, but made by man to cover an accidental deformity: and so being still At a stand, and ever of one and the same size, eyery one that observeth, can soon see, it to be that which indeed it is,
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whether he found any feeling worke of God in himself, and had now, stronger and more powerfull operations in his hart, that his zeale should be more fervent, his lone more affectionate, his whole jnward man more enflamed after all good, more enraged against all evill, & that he perceived a daily addition of a greater measure of sanctification, he could not but condemne himself with his owne mouth;
whither he found any feeling work of God in himself, and had now, Stronger and more powerful operations in his heart, that his zeal should be more fervent, his lone more affectionate, his Whole Inward man more inflamed After all good, more enraged against all evil, & that he perceived a daily addition of a greater measure of sanctification, he could not but condemn himself with his own Mouth;
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yet his life would bewray his grace to be linelesse, inasmuch as the power of his progresse is palpably wanting, in their eyes, who doth precisely obserue the same.
yet his life would bewray his grace to be linelesse, inasmuch as the power of his progress is palpably wanting, in their eyes, who does precisely observe the same.
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And thus we have (by the way) a taste of some few of those many differences, that are betweene true & false grace, among which I have (on this occasion) observed these three, for the present, reserving the more full discovery hereof, to a further time, and treatise,
And thus we have (by the Way) a taste of Some few of those many differences, that Are between true & false grace, among which I have (on this occasion) observed these three, for the present, reserving the more full discovery hereof, to a further time, and treatise,
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and that none are saleable here but what are sound, and currant, all other, (whatsoever it may appeare to be) is prohibited, and not vendible in this merchandizing, wherof we now speake.
and that none Are saleable Here but what Are found, and currant, all other, (whatsoever it may appear to be) is prohibited, and not vendible in this Merchandising, whereof we now speak.
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it is as jmpossible God should deceiue vs, as that, we should deceiue him, with any other; no, no, he hath no trash, all we trade with him for, is absolute and of the best.
it is as jmpossible God should deceive us, as that, we should deceive him, with any other; no, no, he hath no trash, all we trade with him for, is absolute and of the best.
& governour) is to be free indeede: every thing is reall, the earth cannot yeelde any one commodity soe vniversally currant, and staple, as every one is, that we trade for here.
& governor) is to be free indeed: every thing is real, the earth cannot yield any one commodity so universally currant, and staple, as every one is, that we trade for Here.
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if you doe but consider the reason of the same which (in a word) you may vnderstand to be thus much. That in the managing of this merchandise, no man is,
if you do but Consider the reason of the same which (in a word) you may understand to be thus much. That in the managing of this merchandise, no man is,
because all others are jncapable of this employement on our behalfe, and cannot doe vs any good, or stand vs in any stead, though we should presume to put them in our places.
Because all Others Are jncapable of this employement on our behalf, and cannot do us any good, or stand us in any stead, though we should presume to put them in our places.
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Vndeniable evidence of scripture, and jnvincible reason doe concurre, in one consent for the justification hereof, that no man, in the managing of this divine commerce, may justle in another,
Undeniable evidence of scripture, and jnvincible reason do concur, in one consent for the justification hereof, that no man, in the managing of this divine commerce, may justle in Another,
The current of the scripture run's strong this way, let vs looke vpon the streame, and we shall see it will overbeare all opposition, by the voyce of God, who by all his holy ones, hath left his mynde written touching this matter. By Solomon, who sayth:
The current of the scripture run's strong this Way, let us look upon the stream, and we shall see it will overbear all opposition, by the voice of God, who by all his holy ones, hath left his mind written touching this matter. By Solomon, who say:
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[ If thou be wise, Pro. 9 12. Hos. 10. •• thou art wise for thy self. ] By Hosea, who adviseth all people to [ Sow to themselves in righteousnes. ] By Christ, who exhorts vs to [ Lay vp treasures for ourselves.
[ If thou be wise, Pro 9 12. Hos. 10. •• thou art wise for thy self. ] By Hosea, who adviseth all people to [ Sow to themselves in righteousness. ] By christ, who exhorts us to [ Lay up treasures for ourselves.
1. These things are too high, excellent, and precious, too heavenly in their nature, too heavy in their neglect, to be committed to the care of any, but our selves, vpon any tearmes.
1. These things Are too high, excellent, and precious, too heavenly in their nature, too heavy in their neglect, to be committed to the care of any, but our selves, upon any terms.
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The least of those things that belongs to this bufines lye's vpon our life, yea it concernes our eternall life, (which is infinitely more then our naturall ) the happy gayne, or wofull losse, of our everlasting blisse,
The least of those things that belongs to this bufines lie's upon our life, yea it concerns our Eternal life, (which is infinitely more then our natural) the happy gain, or woeful loss, of our everlasting bliss,
and being with God in the inconceivable foelicityes of heaven, for ever and ever, stands vpon our well, or ill looking to our estate in these passages.
and being with God in the inconceivable foelicityes of heaven, for ever and ever, Stands upon our well, or ill looking to our estate in these passages.
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and jmportance, wherin, and wherevpon, all happines, or misery doth consist, and wilbe assuredly consequent; will repose must in another, and cast the care of his present, and future state, vpon any agent whatsoever? we would deeme it no discretion to doe it in temporall things,
and jmportance, wherein, and whereupon, all happiness, or misery does consist, and will assuredly consequent; will repose must in Another, and cast the care of his present, and future state, upon any agent whatsoever? we would deem it no discretion to do it in temporal things,
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and is it not monstrous dotage, to offer it in these spirituall things, the meanest wherof, carryeth greater consequence then the whole world and all things therein, can doe.
and is it not monstrous dotage, to offer it in these spiritual things, the Meanest whereof, Carrieth greater consequence then the Whole world and all things therein, can do.
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but of the mayne, we wilbe respective, and looke to that our selves, not trusting to others eyes, (save in petty things) but our owne shalbe jealous, and vigilant.
but of the main, we will respective, and look to that our selves, not trusting to Others eyes, (save in Petty things) but our own shall jealous, and vigilant.
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But in this merchandise, of grace nothing is meane, or vnworthy, of our most serious care and consideration not a commodity we meddle withall but all lye's vpon it,
But in this merchandise, of grace nothing is mean, or unworthy, of our most serious care and consideration not a commodity we meddle withal but all lie's upon it,
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& the least of these, doth as farre exceede the greatest of the earth, as the soule doth the body: or, eternall life, doth our naturall: or heaven, the earth, in happines.
& the least of these, does as Far exceed the greatest of the earth, as the soul does the body: or, Eternal life, does our natural: or heaven, the earth, in happiness.
There is not, neither can be, any proportion or comparison conceited betweene these, the one being foe incomparably beyond the other in all excellency, commodity, and whatsoever els may be apprehended to make a thing vnspeakably happy.
There is not, neither can be, any proportion or comparison conceited between these, the one being foe incomparably beyond the other in all excellency, commodity, and whatsoever Else may be apprehended to make a thing unspeakably happy.
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Who then can, or will, rest vpon others in these things, which are of soe high a nature, soe absolute necessity, soe excellent in advantage, soe miserable in damage? surely none that hath reason in himself can see reason, to doe thus.
Who then can, or will, rest upon Others in these things, which Are of so high a nature, so absolute necessity, so excellent in advantage, so miserable in damage? surely none that hath reason in himself can see reason, to do thus.
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2. As the things are too high to be trusted vpon others, so is God (with whome alone we have to doe, herein,) too good, to be served by any vnderlings of ours.
2. As the things Are too high to be trusted upon Others, so is God (with whom alone we have to do, herein,) too good, to be served by any underlings of ours.
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how then can it be tollerable, that we should set others about it? we our selves are but servants, in this negociation (he only that is in heaven is a Master ) and shall we appoint him other servants of ours, and set them a worke in this soe worthy an employment, wherin the best of vs is too bad, and vnworthy to intermeddle.
how then can it be tolerable, that we should Set Others about it? we our selves Are but Servants, in this negotiation (he only that is in heaven is a Master) and shall we appoint him other Servants of ours, and Set them a work in this so worthy an employment, wherein the best of us is too bad, and unworthy to intermeddle.
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and that then, when the honor of his crowne, and safety of his person, is to be preserved, The majesty of a mortall man cannot endure any such deputation, as to be served at second hand, by their inferiours, who are his jmmediate officers. And doe we dreame that the highest majesty of the jmmortall God (who is soe high and excellent) can brooke to be thus basely abused of vs, that we should turne those that serve us, to serve him for vs.
and that then, when the honour of his crown, and safety of his person, is to be preserved, The majesty of a Mortal man cannot endure any such deputation, as to be served At second hand, by their inferiors, who Are his jmmediate Officers. And do we dream that the highest majesty of the immortal God (who is so high and excellent) can brook to be thus basely abused of us, that we should turn those that serve us, to serve him for us
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and by this blessed worke of his owne, to vpbrayd (most righteously) all such as should dare thus jmpiously to idegenerate from soe dealing with him, in their bounden duty,
and by this blessed work of his own, to upbraid (most righteously) all such as should Dare thus jmpiously to idegenerate from so dealing with him, in their bounden duty,
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There can be noe kinde of conveyance made, that is good in law (I meane in Gods law, ) whereby the grace that another getteth, may become or be made over to us: that which he is, and that which he doe's, is for himself, and it is his owne, no other man is capable of the comfort,
There can be no kind of conveyance made, that is good in law (I mean in God's law,) whereby the grace that Another gets, may become or be made over to us: that which he is, and that which he doe's, is for himself, and it is his own, no other man is capable of the Comfort,
if we have faith, it is our owne, we have it to our selves, and we live by it, it fareth with our spiritualls, as with our naturalls, that as we cannot breath, or eate, or evacuate, or live, for another,
if we have faith, it is our own, we have it to our selves, and we live by it, it fareth with our spirituals, as with our naturals, that as we cannot breath, or eat, or evacuate, or live, for Another,
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these treasures admitt no transtation to any, they cannot be conferred vpon others, we are most sure to enjoy all the happines of our graces, in our owne harts only, without sharing any jot, or whit therof, with others.
these treasures admit no translation to any, they cannot be conferred upon Others, we Are most sure to enjoy all the happiness of our graces, in our own hearts only, without sharing any jot, or whit thereof, with Others.
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Our Romish merchants, the cheaters, and cunnicatchers both ofmens consciences, and purses, tell vs that the workes of supererogation which some have done, may be cast vpon others; they have a trickē, to give one man a good litle, to anothers good works,
Our Romish merchant's, the cheaters, and cunnicatchers both ofmens Consciences, and purses, tell us that the works of supererogation which Some have done, may be cast upon Others; they have a tricken, to give one man a good little, to another's good works,
and know which way to put this mans overplus, to that mans penury: wherein, they are growne so honest, and such true men of late dayes, that they tell vs but, two lyes at once to wit, 1. That some men have superfluity of good works. 2. That they may be made over, to others who want.
and know which Way to put this men overplus, to that men penury: wherein, they Are grown so honest, and such true men of late days, that they tell us but, two lies At once to wit, 1. That Some men have superfluity of good works. 2. That they may be made over, to Others who want.
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But we neede not make vse of much witt to refute such sencelesse assertions; we will only (for this present) send them with their fellow fooles, to be answered by the wise virgins, of whome, when they begged some of their oyle [ Give us of your eyle &c. ] they were tolde, that there was no such matter, [ not soe ] say they, it cannot, it may not be, we cannot give away our grace, we cannot (noe though we would) part with any of that anoynting which we have received from God:
But we need not make use of much wit to refute such senseless assertions; we will only (for this present) send them with their fellow Fools, to be answered by the wise Virgins, of whom, when they begged Some of their oil [ Give us of your eyle etc. ] they were told, that there was no such matter, [ not so ] say they, it cannot, it may not be, we cannot give away our grace, we cannot (Noah though we would) part with any of that anointing which we have received from God:
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Now had these fooles beene but soe wise, as to have gone to Rome to buy, they had beene surely sped, (but indeede there is none to be begged there: ) yet before any foole ever goe, I wish him to be wise in one thing,
Now had these Fools been but so wise, as to have gone to Room to buy, they had been surely sped, (but indeed there is none to be begged there:) yet before any fool ever go, I wish him to be wise in one thing,
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and that is this, that, if he goe to buy, he make as sure worke for the others piety, as the preist will make for his money: I hope they may be taught (at least) soe much witt, as not to give something. to get nothing.
and that is this, that, if he go to buy, he make as sure work for the Others piety, as the priest will make for his money: I hope they may be taught (At least) so much wit, as not to give something. to get nothing.
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But we may not dwell vpon the condemnation of such dotage; this one thing is most true, that it was never the Lords purpose, to alter the property of any mans graces, that there should be any possibility either, to get them for another. or to giue them to another.
But we may not dwell upon the condemnation of such dotage; this one thing is most true, that it was never the lords purpose, to altar the property of any men graces, that there should be any possibility either, to get them for Another. or to give them to Another.
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This merchandise doth not consist of any such mooveables, as may be shipt from one port to another, or transported from one person, to another: noe man hath any power either buy from another or, to sell to another, in this trade, wherin all our dealing (touching the attayning of any thing,
This merchandise does not consist of any such movables, as may be shipped from one port to Another, or transported from one person, to Another: no man hath any power either buy from Another or, to fell to Another, in this trade, wherein all our dealing (touching the attaining of any thing,
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namely this, that if God be too good to be honoured by any, but our selves. that if these things, be too great to be trusted vpon others. that if there be noe communicating of any mās grace, to another.
namely this, that if God be too good to be honoured by any, but our selves. that if these things, be too great to be trusted upon Others. that if there be no communicating of any men grace, to Another.
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Then must every man in his owne person, be an actuall trader in this commerce, here the proverb hath good place, [ Every man for himself, ] in these best things, no man is for another.
Then must every man in his own person, be an actual trader in this commerce, Here the proverb hath good place, [ Every man for himself, ] in these best things, no man is for Another.
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or he cannot be badly dealt withall, and if any man should be soe, who could pitty or commiserate him that cannot be his owne freind, but wilbe vnfaithfull to his owne soule.
or he cannot be badly dealt withal, and if any man should be so, who could pity or commiserate him that cannot be his own friend, but will unfaithful to his own soul.
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It is memorable that the Lord saith on either part by his holy Prophet: the righteousnes of the righteous shalbe vpon himself that. the wickednes of the wicked shalbe upon himself: and that.
It is memorable that the Lord Says on either part by his holy Prophet: the righteousness of the righteous shall upon himself that. the wickedness of the wicked shall upon himself: and that.
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and seing others cannot deale for vs, and that we cannot say (as in too many civill occurents we can) that others have vndone vs, let it never be sayd we have vndon our selues. Yea, let vs thinke it a happines, and hartily thanke our God for it, that he hath pleased thus to appoint, that none but our selues shalbe trusted to doe for vs in these best blessings:
and sing Others cannot deal for us, and that we cannot say (as in too many civil occurrents we can) that Others have undone us, let it never be said we have undone our selves. Yea, let us think it a happiness, and heartily thank our God for it, that he hath pleased thus to appoint, that none but our selves shall trusted to do for us in these best blessings:
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hence it is, most apparant that in these regards, this commerce doth exceedingly surpasse yours, inasmuch as nothing is to be found in it, which may put a man in any feare, of losse, or the least disadvantage whatsoever. For why? we see.
hence it is, most apparent that in these regards, this commerce does exceedingly surpass yours, inasmuch as nothing is to be found in it, which may put a man in any Fear, of loss, or the least disadvantage whatsoever. For why? we see.
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All is safe at sea, there is noe adventure, All is sure a shore, there is no Bad Debts. All is currant, there is no Bad Commodityes. Nothing can miscarry, there are no Bad Servants.
All is safe At sea, there is Noah adventure, All is sure a shore, there is no Bad Debts. All is currant, there is no Bad Commodities. Nothing can miscarry, there Are no Bad Servants.
Beholde, our merchandise is sounde in all respects, and free from every of these miserable maladyes, here is nothing adventured; nothing endangered; nothing ill conditioned; nothing deceivable:
Behold, our merchandise is sound in all respects, and free from every of these miserable maladies, Here is nothing adventured; nothing endangered; nothing ill conditioned; nothing deceivable:
vvb, po12 n1 vbz av-j p-acp d n2, cc j p-acp d pp-f d j n2, av vbz pix j-vvn; pix vvd; pix av-jn vvn; pix j:
all we send arive's safely, all we sell is payd for honestly, all we deale for, is good commodity, all we deale with, may be trusted for their fidelity.
all we send arive's safely, all we fell is paid for honestly, all we deal for, is good commodity, all we deal with, may be trusted for their Fidis.
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Thus having freed this our celestiall tradeing from all evills, in the manifest and eminent exemption it hath, from all and every of those inconveniences;
Thus having freed this our celestial trading from all evils, in the manifest and eminent exemption it hath, from all and every of those inconveniences;
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And for our better evidence touching the full assurance of this truth, let vs take a veiw of all things that you account gaynefull and commodious, and see if this trade doe not exceedingly out-goe yours, in every one of those particulers which you repute any way advantagious.
And for our better evidence touching the full assurance of this truth, let us take a view of all things that you account gainful and commodious, and see if this trade do not exceedingly outgo yours, in every one of those particulars which you repute any Way advantageous.
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Let vs begin with SALES, (and then with the other two in their order) and in them, you shall soone perceive the peereles advantages, that these traders have, beyond all that sell the richest merchandise vnder heaven: Your selling come's nothing neere this,
Let us begin with SALES, (and then with the other two in their order) and in them, you shall soon perceive the peerless advantages, that these traders have, beyond all that fell the Richest merchandise under heaven: Your selling come's nothing near this,
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even in every particular incident to your Sales, in any respect. For why? it is not in your power to sell. either, when you will. or, what you will. or, to whome you will.
even in every particular incident to your Sales, in any respect. For why? it is not in your power to fell. either, when you will. or, what you will. or, to whom you will.
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But the celestiall merchant is his owne man in every one of these particulers, he is admitted to make the best benefit he can of them all, and barred of none,
But the celestial merchant is his own man in every one of these particulars, he is admitted to make the best benefit he can of them all, and barred of none,
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1. For time of selling, we are to know, that all time, every oportunity, is both most free, (and which is more) most fit, to buy and sell the best things.
1. For time of selling, we Are to know, that all time, every opportunity, is both most free, (and which is more) most fit, to buy and fell the best things.
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and every day of our life, is shew-day; no man neede be out of doings an howre to an end, no nor a moment, but by his owne default, either in want of providence to foresee his affayres,
and every day of our life, is shew-day; no man need be out of doings an hour to an end, no nor a moment, but by his own default, either in want of providence to foresee his affairs,
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It pleaseth almighty God to bid vs come and buy at all times, and all the times of his calling vs to buy, are also our seasons and opportunityes of sale; for we can buy nothing of him, but we must sell something to him. Now that his buying times are perpetuall, without the least lymitation, or intermission, is a thing abundantly witnessed in the booke of God, both by Solomon, who speaketh indefinitely without determination of any time,
It Pleases almighty God to bid us come and buy At all times, and all the times of his calling us to buy, Are also our seasons and opportunities of sale; for we can buy nothing of him, but we must fell something to him. Now that his buying times Are perpetual, without the least lymitation, or intermission, is a thing abundantly witnessed in the book of God, both by Solomon, who speaks indefinitely without determination of any time,
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or set season, because it is a meere jmpossibility to conceive, that all can come at once: he that hath made it open for all traders, hath also made it open for all times, wherin any shall come to buy of him, according to his prescription;
or Set season, Because it is a mere jmpossibility to conceive, that all can come At once: he that hath made it open for all traders, hath also made it open for all times, wherein any shall come to buy of him, according to his prescription;
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His ware-house is never empty, his shop-windowes never downe, he keepes no holy-dayes, (I meane for play-dayes ) nay, the holyest times, are ever the happiest for this commerce,
His warehouse is never empty, his shop-windows never down, he keeps no holy-days, (I mean for play-days) nay, the Holiest times, Are ever the Happiest for this commerce,
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and when least busines of the earth is to be done, (nay when none at all, [ out of the case of most vrgent necessity ] may be medled withall) then is the only gainfull season, of enriching our selves, with these divine,
and when least business of the earth is to be done, (nay when none At all, [ out of the case of most urgent necessity ] may be meddled withal) then is the only gainful season, of enriching our selves, with these divine,
and some not very quicke, when there is but litle to doe, and you very often, (and too truely) complaine of both; but here is none of either, vnlesse our dead and vnquickened harts doe make them such vnto our selves;
and Some not very quick, when there is but little to do, and you very often, (and too truly) complain of both; but Here is none of either, unless our dead and vnquickened hearts do make them such unto our selves;
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nor can be too soone to set vpon this blessed and most beneficiall busines, wherin whatsoever doth prosper with vs, doth abide for ever by vs. He that hath found this pearle, went incontinently to sell all he had (out of hand) to buy the feilde wherin it was hyd, he knew it to be of such worth, that he part's with all he is worth, to purchase it;
nor can be too soon to Set upon this blessed and most beneficial business, wherein whatsoever does prosper with us, does abide for ever by us He that hath found this pearl, went incontinently to fell all he had (out of hand) to buy the field wherein it was hid, he knew it to be of such worth, that he part's with all he is worth, to purchase it;
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Yea our Saviour Christ, who knowe's how to enrich vs absolutely, perswades all men to this practise, to sell all, and provide them bags of such treasure as cannot faile.
Yea our Saviour christ, who know's how to enrich us absolutely, persuades all men to this practice, to fell all, and provide them bags of such treasure as cannot fail.
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for the purchase of these celestiall riches, and were content (and that willingly and of their owne accord ) to let all goe, laying downe their whole estates (made into money) at the Apostles feete to dispose as they pleased, for the common good.
for the purchase of these celestial riches, and were content (and that willingly and of their own accord) to let all go, laying down their Whole estates (made into money) At the Apostles feet to dispose as they pleased, for the Common good.
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And as it was with these new, soe will it be with all true, Converts, they will never deeme any thing too deare, to obtaine these incomparable commodityes,
And as it was with these new, so will it be with all true, Converts, they will never deem any thing too deer, to obtain these incomparable commodities,
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Most true it is, that while this time lasteth, no part therof is inhibited, but we may make vse of every moment; howbeit, it is as true, that this time will not last ever, and therefore,
Most true it is, that while this time lasteth, no part thereof is inhibited, but we may make use of every moment; howbeit, it is as true, that this time will not last ever, and Therefore,
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But during the dayes and meanes of grace, while the Lord offer's opportunity, (and that is for an cleaven of twelue houres in the day) we may buy and sell with him freely, without any such intermissions as men vse to make;
But during the days and means of grace, while the Lord offer's opportunity, (and that is for an cleaven of twelue hours in the day) we may buy and fell with him freely, without any such intermissions as men use to make;
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who (as was sayd before) sometimes may not sell by order: sometimes will not, hoping the time wilbe better. sometimes cannot sell, wanting a good customer.
who (as was said before) sometime may not fell by order: sometime will not, hoping the time will better. sometime cannot fell, wanting a good customer.
q-crq (c-acp vbds vvn a-acp) av vmb xx vvi p-acp n1: av vmb xx, vvg dt n1 vmb|vbi vvi. av vmbx vvb, vvg dt j n1.
But here is no authority to barre vs, no bad time to hinder vs, we cannot want any thing to procure our eternall wealth, if we be watchfull of our time, to take it while it may be had.
But Here is no Authority to bar us, no bad time to hinder us, we cannot want any thing to procure our Eternal wealth, if we be watchful of our time, to take it while it may be had.
neither all times, nor, all things are common in your trade. For why? Some commodityes you must want, as not being within the lymits of your merchandising;
neither all times, nor, all things Are Common in your trade. For why? some commodities you must want, as not being within the Limits of your merchandising;
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it is vnlawfull to have any of the former; and it is vnusuall to have all of the latter. Besides, all that you have to sell must be good currant, and well-conditioned, els it will not sell,
it is unlawful to have any of the former; and it is unusual to have all of the latter. Beside, all that you have to fell must be good currant, and well-conditioned, Else it will not fell,
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if we remember our selves well, and consider, that we cannot buy any thing that is Gods, but we must sell something of our owne, and what have we of our owne, but that which is is starke naught, even our sin and corruption.
if we Remember our selves well, and Consider, that we cannot buy any thing that is God's, but we must fell something of our own, and what have we of our own, but that which is is stark nought, even our sin and corruption.
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Now least any man should thinke thus within himself, if this be all you have to sell, who may be, or who wilbe our merchant buyer, to bargayne with vs for any such base stuffe? we are to know,
Now lest any man should think thus within himself, if this be all you have to fell, who may be, or who will our merchant buyer, to bargain with us for any such base stuff? we Are to know,
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Did ever any evill person overlay him yet? can any man bring too much to him? was he at any time clogg'd with the over-abundance of any jmpious person? or hath he turn'd away or refused, one, of all that came to vnlade themselves of the heaviest burthens of their most hellish jmpietyes,
Did ever any evil person overlay him yet? can any man bring too much to him? was he At any time clogged with the over-abundance of any impious person? or hath he turned away or refused, one, of all that Come to unladen themselves of the Heaviest burdens of their most hellish jmpietyes,
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the records of holy writt doe tell vs of some, that were as bad as any might be, among those who might ever come to be good, who were disburdened of all their haynous jmpietyes, and endued with many most heavenly graces: if I should doe more then name the partyes, and begin tell you (at large) their storyes, it would be too tedious for this time;
the records of holy writ do tell us of Some, that were as bad as any might be, among those who might ever come to be good, who were disburdened of all their heinous jmpietyes, and endued with many most heavenly graces: if I should do more then name the parties, and begin tell you (At large) their stories, it would be too tedious for this time;
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they that have any accquaintance with the things that are first, & last written of Manasses, of Mary Magdalen, of Paul, (and some others that might be instanced) can tell you that this is an vndoubted truth which we now avouch. The last of the three, (even Paul) for his part did jngenuously confesse himselfe the foulest sinner of all those that Christ came to save, and therefore give's vs a most speciall Item, both of the generall proposition, that [ Christ came into the world to save sinners ] and also, of the particuler aggravation and application of it, in, and to himself [ Of whome, I am the cheife ] that is, among all sinners that ever found grace at the hands of God, I am the greatest, and grossest, as I my selfe, doe judge of my self.
they that have any acquaintance with the things that Are First, & last written of Manasses, of Marry Magdalen, of Paul, (and Some Others that might be instanced) can tell you that this is an undoubted truth which we now avouch. The last of the three, (even Paul) for his part did jngenuously confess himself the Foulest sinner of all those that christ Come to save, and Therefore give's us a most special Item, both of the general proposition, that [ christ Come into the world to save Sinners ] and also, of the particular aggravation and application of it, in, and to himself [ Of whom, I am the chief ] that is, among all Sinners that ever found grace At the hands of God, I am the greatest, and Grossest, as I my self, do judge of my self.
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The man that bring's most corruption, is most welcome to this marte, and sure to have a customer for it all, the Lord will take from him all he doth, or can bring,
The man that bring's most corruption, is most welcome to this mart, and sure to have a customer for it all, the Lord will take from him all he does, or can bring,
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yea let him come as oft as he can, and bring with him every time as much as he can, he shall carry none back with him for want of vent, in case he doe intende indeede to leave it all behinde him.
yea let him come as oft as he can, and bring with him every time as much as he can, he shall carry none back with him for want of vent, in case he do intend indeed to leave it all behind him.
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The fore-named Merchant who is soe magnifyed in the gospell, is sayd to sell all to buy that Pearle: loe, he solde all; what all? even all that he had; why, what had he to sell of his owne, (being a sinner) but sin? who bought it? why,
The forenamed Merchant who is so magnified in the gospel, is said to fell all to buy that Pearl: lo, he sold all; what all? even all that he had; why, what had he to fell of his own, (being a sinner) but since? who bought it? why,
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or, how monstrous soever) he parted with them, and made purchase of this invaluable gemme, and compassed it into his owne posesion, to the everlasting enriching of himself both in soule and body for ever.
or, how monstrous soever) he parted with them, and made purchase of this invaluable gem, and compassed it into his own posesion, to the everlasting enriching of himself both in soul and body for ever.
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take thy whole loade with thee, and cast all thy burden vpon him, he hath promised to ease and lighten thee, thou shalt neither be rejected, nor vpbrayded, for bringing soe much.
take thy Whole load with thee, and cast all thy burden upon him, he hath promised to ease and lighten thee, thou shalt neither be rejected, nor upbraided, for bringing so much.
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No man is truly miserable, but he only hath soe much as he cannot bring it, he who hath a hart so sinfull, that it will not suffer him to goe to the Lord Jesus to be vnladen of his transgressions;
No man is truly miserable, but he only hath so much as he cannot bring it, he who hath a heart so sinful, that it will not suffer him to go to the Lord jesus to be unladen of his transgressions;
for why? the Divell who is soe predominant in him, as to keepe him from comming to Christ; doth keepe such a sinner (whome he can soe witholde) for himself,
for why? the devil who is so predominant in him, as to keep him from coming to christ; does keep such a sinner (whom he can so withhold) for himself,
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And is not this a singuler benefit of this trade aboue yours, that wheras you must bring commodityes to fell, we may sell our jmpietyes; and whereas you often receive bad for good, we are sure to ever receive good (yea the best ) for our bad.
And is not this a singular benefit of this trade above yours, that whereas you must bring commodities to fell, we may fell our jmpietyes; and whereas you often receive bad for good, we Are sure to ever receive good (yea the best) for our bad.
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But in the sales of this merchandise we have one who is in constant and perpetuall custome with vs, who deale's most currantly, in taking of all we bring, vpon tearmes of admirable advantage:
But in the sales of this merchandise we have one who is in constant and perpetual custom with us, who deal's most currently, in taking of all we bring, upon terms of admirable advantage:
And that is our good God, he, and he alone it is, who is our buyer, we fell to him, and to none but him, who is God to be blessed for ever, who will carry away all that come's,
And that is our good God, he, and he alone it is, who is our buyer, we fell to him, and to none but him, who is God to be blessed for ever, who will carry away all that come's,
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And he that would wish any other to deale with, it were pitty but he should keepe to himself, that, which he might fell to the Lord, and by retayning that, (the sale wherof would soe enrich him,) sell himself vnder the eternall curse of this God, which is denounced as most due, to seize vpon all such, as will not depart from their jniquityes.
And he that would wish any other to deal with, it were pity but he should keep to himself, that, which he might fell to the Lord, and by retaining that, (the sale whereof would so enrich him,) fell himself under the Eternal curse of this God, which is denounced as most endue, to seize upon all such, as will not depart from their jniquityes.
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and to encrease that we have, if we have any good, he is ready to rob vs of that, or to truck with vs (by some satanicall sleight or other) that we may be deprived therof:
and to increase that we have, if we have any good, he is ready to rob us of that, or to truck with us (by Some satanical sleight or other) that we may be deprived thereof:
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but for sin, he is the sole founder and Authour thereof, all we have come's from him, & haveing, once fastened it vpon vs, he will none of it againe, vpon any tearmes.
but for since, he is the sole founder and Author thereof, all we have come's from him, & having, once fastened it upon us, he will none of it again, upon any terms.
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The world cannot take any evill from vs (vnlesse by pollution, and that make's it more ours, though it become, in some sort, theirs, ) if we deale with men, it is easy to get more,
The world cannot take any evil from us (unless by pollution, and that make's it more ours, though it become, in Some sort, theirs,) if we deal with men, it is easy to get more,
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And that, because our sin and corruption is lesse, and worse then nothing; it is a happines to be rid of that which is evill, though nothing should come in place therof.
And that, Because our since and corruption is less, and Worse then nothing; it is a happiness to be rid of that which is evil, though nothing should come in place thereof.
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when they run thus [ For the merchandise thereof is better, &c. and the gaine therof &c. ] loe, here is nothing but merchandising and gayning, not a word of any (no not the least) losse, to any trader.
when they run thus [ For the merchandise thereof is better, etc. and the gain thereof etc. ] lo, Here is nothing but merchandising and gaining, not a word of any (not not the least) loss, to any trader.
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and buying & selling & getting gaine, ] these reckoned (I say not without their host, but I am sure I may say) without the Lord of hostes, whose sufferance,
and buying & selling & getting gain, ] these reckoned (I say not without their host, but I am sure I may say) without the Lord of hosts, whose sufferance,
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But to us, the Lord hath revealed his will in this thing, & to encourage vs with the assurance of that in this heavenly traffike, which the best earthly tradeing can have but in hope, he hath tolde vs, that if we doe buy and sell, we shall ceartainely get, and gaine: for tradeing and gayning, are inseparable companions in this busines.
But to us, the Lord hath revealed his will in this thing, & to encourage us with the assurance of that in this heavenly traffic, which the best earthly trading can have but in hope, he hath told us, that if we do buy and fell, we shall Certainly get, and gain: for trading and gaining, Are inseparable Sodales in this business.
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And they who have beene happily experienced in these affayres have found that worke of God to be true in themselves, which his word hath affirmed of others.
And they who have been happily experienced in these affairs have found that work of God to be true in themselves, which his word hath affirmed of Others.
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Thus we see in the first of these passages that we finde in this second rank, (to wit, our spirituall sales ) how well we speed, that all we sell is for gaine,
Thus we see in the First of these passages that we find in this second rank, (to wit, our spiritual sales) how well we speed, that all we fell is for gain,
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The which that we may the better vnderstand, let vs set vpon the second beneficiall advantage in this commerce and that is that, which you call BARTERING,
The which that we may the better understand, let us Set upon the second beneficial advantage in this commerce and that is that, which you call BARTERING,
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And the apparant truth thereof, may plentifully appeare vnto all men, in the due ponderation of one thing, which if it be well weighed, will sway with vs, & perswade vs fully of the same.
And the apparent truth thereof, may plentifully appear unto all men, in the due ponderation of one thing, which if it be well weighed, will sway with us, & persuade us Fully of the same.
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That wheras in all civill barters which are made betweene man and man, one good thing is set against another, and one commodity is exchanged for another: In this blessed tradeing it is not soe, but in the bartars betweene God and man, the Lord give's vs good for evill, and putt's his graces vpon vs,
That whereas in all civil barters which Are made between man and man, one good thing is Set against Another, and one commodity is exchanged for Another: In this blessed trading it is not so, but in the Bartars between God and man, the Lord give's us good for evil, and putt's his graces upon us,
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The world doth not yeeld such traffike, it is not to be had among men, if any merchant should doe away a currant, staple, and well-conditioned commodity,
The world does not yield such traffic, it is not to be had among men, if any merchant should do away a currant, staple, and well-conditioned commodity,
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for some baggage stuffe, that were base, and not vendible, it would be jmputed to him either for egregious folly, or grosse injury, or both: all that should come to know it, would account him exceeding sottish that should doe it.
for Some baggage stuff, that were base, and not vendible, it would be jmputed to him either for egregious folly, or gross injury, or both: all that should come to know it, would account him exceeding sottish that should do it.
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and may most worthily be accounted an admirable favour, and mercy, in his majesty, towards vs miserable transgressors; who (aboue all things) are bound to magnify his most glorious name in this thing which is (and ought to be, according as it doth well deserve to be) marvelous in our eyes,
and may most worthily be accounted an admirable favour, and mercy, in his majesty, towards us miserable transgressors; who (above all things) Are bound to magnify his most glorious name in this thing which is (and ought to be, according as it does well deserve to be) marvelous in our eyes,
For of this manner of merchandising, and of such a kinde of commerce as this is, it may well be sayd (as the lewes spake of that mighty miracle of opening the mans eyes who was borne blinde) [ Since the world began, Joh. 9. it was never heard ] that any man hath done such a thing, to give away good for evill, yea, the best, for for the worst.
For of this manner of merchandising, and of such a kind of commerce as this is, it may well be said (as the lewes spoke of that mighty miracle of opening the men eyes who was born blind) [ Since the world began, John 9. it was never herd ] that any man hath done such a thing, to give away good for evil, yea, the best, for for the worst.
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why (saith Christ) sell all, & give to the poore, (and because thou shalt not thinke it a loosing bargaine, know, that insteed of that thou puttest away here) thou shalt have treasure in heaven:
why (Says christ) fell all, & give to the poor, (and Because thou shalt not think it a losing bargain, know, that instead of that thou puttest away Here) thou shalt have treasure in heaven:
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Who but God would, (yea or could) give this, and make such blessed battars with vs? as to let vs have and enjoy, gold for drosse, yea the finest gold, for the foulest drosse;
Who but God would, (yea or could) give this, and make such blessed battars with us? as to let us have and enjoy, gold for dross, yea the Finest gold, for the Foulest dross;
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precious rubies, for base rubbish, things excellent and jnvaluable, for those that are vile and exeecrable? It is he that doth it, it is we that receive it;
precious rubies, for base rubbish, things excellent and jnvaluable, for those that Are vile and exeecrable? It is he that does it, it is we that receive it;
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and holy is his name, who for his owne names sake doth endue vs with holynes, yea, [ he make's vs partakers of his owne holynes ] soe soone as we furcease our hellishnes, if we let goe our dung, he let's vs enjoy and posesse;
and holy is his name, who for his own names sake does endue us with holiness, yea, [ he make's us partakers of his own holiness ] so soon as we furcease our hellishnes, if we let go our dung, he let's us enjoy and posesse;
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Who can prayse the Lord enough for this, or sufficiently advance his name, who hath wrought thus for the happines of our harts? who having nothing worse (then that which is best ) to give, for the worst we have;
Who can praise the Lord enough for this, or sufficiently advance his name, who hath wrought thus for the happiness of our hearts? who having nothing Worse (then that which is best) to give, for the worst we have;
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but is graciously pleased to entertaine commerce with vs, and to bestow vpon vs his blessed graces, for our cursed jmpietyes, his sons robes, for our owne rags; the righteousnes of Christ for this wretchednes of ours.
but is graciously pleased to entertain commerce with us, and to bestow upon us his blessed graces, for our cursed jmpietyes, his Sons robes, for our own rags; the righteousness of christ for this wretchedness of ours.
Did we but enter the serious consideration herof, what evill could be beloued of vs? what sin would be deare vnto vs? were it possible that any Jmpiety should have the least place in our affections,
Did we but enter the serious consideration hereof, what evil could be Beloved of us? what sin would be deer unto us? were it possible that any Jmpiety should have the least place in our affections,
as we should be every evill would be abhorred of vs, abhominable to vs, and well worthy our greatest excecration, seing soe long as we keepe it, it keepes out those singuler,
as we should be every evil would be abhorred of us, abominable to us, and well worthy our greatest excecration, sing so long as we keep it, it keeps out those singular,
c-acp pns12 vmd vbi d n-jn vmd vbi vvn pp-f pno12, j p-acp pno12, cc av j po12 js n1, vvg av av-j c-acp pns12 vvi pn31, pn31 vvz av d j,
but (it may be a knaue, which is more) if he were entrusted to trade for some other: would any mā thinke him fit, or worthy, for any merchants busines, that should neglect,
but (it may be a knave, which is more) if he were Entrusted to trade for Some other: would any man think him fit, or worthy, for any merchant's business, that should neglect,
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And are we not then condemned of our selves, (beloved) even out of our owne mouthes, nay consciences, if in this heavenly trading we let slip such singuler advantage? and is not our condemnation soe much the more just, by how much, these kinde of most commodious bartars are ordinary and common betweene God and vs,
And Are we not then condemned of our selves, (Beloved) even out of our own mouths, nay Consciences, if in this heavenly trading we let slip such singular advantage? and is not our condemnation so much the more just, by how much, these kind of most commodious Bartars Are ordinary and Common between God and us,
cc vbr pns12 xx av vvn pp-f po12 n2, (vvn) av av pp-f po12 d n2, uh n2, cs p-acp d j n-vvg pns12 vvb vvi d j n1? cc vbz xx po12 n1 av av-d dt dc av, p-acp c-crq d, d n1 pp-f ds j n2 vbr j cc j p-acp np1 cc pno12,
for how should there? whenas it is vndeniable, and past all question, in all that have to doe with the Lord in this blessed busines, that it is not more ceartaine, that he hath nothing but good to conferre vpon vs,
for how should there? whenas it is undeniable, and passed all question, in all that have to do with the Lord in this blessed business, that it is not more ceartaine, that he hath nothing but good to confer upon us,
c-acp c-crq vmd pc-acp? cs pn31 vbz j, cc p-acp d n1, p-acp d cst vhb pc-acp vdi p-acp dt n1 p-acp d j-vvn n1, cst pn31 vbz xx av-dc j, cst pns31 vhz pix p-acp j pc-acp vvi p-acp pno12,
They who have brought the worst, have carryed away the best, as might be most manifest in those forenamed examples of Manasses, of Mary Magdalen, of Paul, and such others:
They who have brought the worst, have carried away the best, as might be most manifest in those forenamed Examples of Manasses, of Marry Magdalen, of Paul, and such Others:
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which I speake not to encourage any man to be naught, [ A good hart will never make such bad vse of any thing ] but to comfort those who have beene soe;
which I speak not to encourage any man to be nought, [ A good heart will never make such bad use of any thing ] but to Comfort those who have been so;
r-crq pns11 vvb xx p-acp vvb d n1 pc-acp vbi pix, [ dt j n1 vmb av-x vvi d j n1 pp-f d n1 ] cc-acp p-acp vvb d r-crq vhb vbn av;
and with whome it hath pleased his holy majesty to entertayne this gracious commerce, if they have brought with them the grossest vices, they have borne away, the greatest graces.
and with whom it hath pleased his holy majesty to entertain this gracious commerce, if they have brought with them the Grossest vices, they have born away, the greatest graces.
So that if in respect of things that are evill, any man shall say as sometimes Peter did touching things temporary and civill, [ VVe have left all & followed thee, what shall we have? ] it may be truly answered to them, as by Christ it was to him; that if he that foregoeth lawfull things, shall receive such abundant reward, much more shall they who doe relinquish things sinfull, finde that vnspeakable favour and advantage before spoken;
So that if in respect of things that Are evil, any man shall say as sometime Peter did touching things temporary and civil, [ We have left all & followed thee, what shall we have? ] it may be truly answered to them, as by christ it was to him; that if he that foregoeth lawful things, shall receive such abundant reward, much more shall they who do relinquish things sinful, find that unspeakable favour and advantage before spoken;
av cst cs p-acp n1 pp-f n2 cst vbr j-jn, d n1 vmb vvi c-acp av np1 vdd vvg n2 j cc j, [ pns12 vhb vvn d cc vvd pno21, q-crq vmb pns12 vhi? ] pn31 vmb vbi av-j vvn p-acp pno32, a-acp p-acp np1 pn31 vbds p-acp pno31; cst cs pns31 cst vvz j n2, vmb vvi d j n1, av-d av-dc vmb pns32 r-crq vdb vvi n2 j, vvb cst j n1 cc n1 a-acp vvn;
yea and (as it is added there) besides, over and aboue all that can be conferred vpon him, here on earth, to make him truly gracious, he shalbe sure, in the life to come to be eternally glorious, with that God, who hath not disdayned (out of his speciall grace) to deale with him, vpon the tearmes wherof we now treat.
yea and (as it is added there) beside, over and above all that can be conferred upon him, Here on earth, to make him truly gracious, he shall sure, in the life to come to be eternally glorious, with that God, who hath not disdained (out of his special grace) to deal with him, upon the terms whereof we now Treat.
as we have sayd, in relinquishing all his jmpiety, to doe it away for holynes, Every such trader, shall finde abundant benefit on earth, and infinite blessednes in heaven.
as we have said, in relinquishing all his jmpiety, to do it away for holiness, Every such trader, shall find abundant benefit on earth, and infinite blessedness in heaven.
c-acp pns12 vhb vvn, p-acp j-vvg d po31 n1, pc-acp vdi pn31 av p-acp n1, d d n1, vmb vvi j n1 p-acp n1, cc j n1 p-acp n1.
then a reprobate. Gods evidence are prevayling with his elect; and he that rejecteth them, it is a most sure signe, that God in great justice hath rejected him.
then a Reprobate. God's evidence Are prevailing with his elect; and he that rejecteth them, it is a most sure Signen, that God in great Justice hath rejected him.
his copeing with the Divell was not so ill, as this of ours, with the Lord, is good: beleeve it, this advantage doth equall, nay wonderfully exceede that damage.
his coping with the devil was not so ill, as this of ours, with the Lord, is good: believe it, this advantage does equal, nay wonderfully exceed that damage.
po31 vvg p-acp dt n1 vbds xx av av-jn, p-acp d pp-f png12, p-acp dt n1, vbz j: vvb pn31, d n1 vdz vvi, uh-x av-j vvb d n1.
A man seing he might have but a temporall advantage of this kinde, (though nothing neere soe good) yet would he in noe wise (for it were no wisdome to) foreslow it, it should be the first match he would make least some other should prevent him of it, or vndermyne him in it.
A man sing he might have but a temporal advantage of this kind, (though nothing near so good) yet would he in no wise (for it were no Wisdom to) foreslow it, it should be the First match he would make lest Some other should prevent him of it, or undermine him in it.
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Why then, by how much better, and happyer this heavenly dealingis, by soe much let our haste and expedition be the greater, to attaine the advantage therof, that (through Christ) we may purchase to our selves this rich portion.
Why then, by how much better, and Happier this heavenly dealingis, by so much let our haste and expedition be the greater, to attain the advantage thereof, that (through christ) we may purchase to our selves this rich portion.
uh-crq av, p-acp c-crq d av-jc, cc jc d j n2, p-acp av av-d vvi po12 n1 cc n1 vbb dt jc, pc-acp vvi dt n1 av, cst (p-acp np1) pns12 vmb vvi p-acp po12 n2 d j n1.
It hath beene the manner of all Gods children to make great haste, to all good things; to run and not leyter; to force themselves, and not linger, about them:
It hath been the manner of all God's children to make great haste, to all good things; to run and not leyter; to force themselves, and not linger, about them:
pn31 vhz vbn dt n1 pp-f d ng1 n2 pc-acp vvi j n1, p-acp d j n2; p-acp vvb cc xx vvb; p-acp vvb px32, cc xx vvi, p-acp pno32:
what they have once gone about to doe, they have done quickly, and that vpon the considerations, wherof we have spoken before, in the time of this tradeing.
what they have once gone about to do, they have done quickly, and that upon the considerations, whereof we have spoken before, in the time of this trading.
Let it be our care to doe in like manner, and we shall finde mercy in the same measure, that is, abone measure, even that which is infinite, and boundles blessednes.
Let it be our care to do in like manner, and we shall find mercy in the same measure, that is, abone measure, even that which is infinite, and boundless blessedness.
vvb pn31 vbi po12 n1 pc-acp vdi p-acp j n1, cc pns12 vmb vvi n1 p-acp dt d vvb, cst vbz, p-acp n1, av cst r-crq vbz j, cc j n1.
for there can be no reason why any man should mistrust his money, never was any one of his bills protested by any vnder heaven for default of non-payment; whosoever hath beene to receive any thing, he (or whosoever shalbe) is sure to have it discharged in due time.
for there can be no reason why any man should mistrust his money, never was any one of his bills protested by any under heaven for default of nonpayment; whosoever hath been to receive any thing, he (or whosoever shall) is sure to have it discharged in due time.
a litle time may turne our gaine into losse, and bring benefit to damage, and when we reckoned soe much was woonne, it is possible that a few monethes may turne our figures, into cyphers, and bring all our profit we thought to gaine by our commodity, within the price we payd for it.
a little time may turn our gain into loss, and bring benefit to damage, and when we reckoned so much was woonne, it is possible that a few months may turn our figures, into ciphers, and bring all our profit we Thought to gain by our commodity, within the price we paid for it.
dt j n1 vmb vvi po12 vvi p-acp n1, cc vvi vvi p-acp n1, cc c-crq pns12 vvd av d vbds vvn, pn31 vbz j cst dt d ng2 vmb vvi po12 n2, p-acp n2, cc vvi d po12 vvb pns12 vvd pc-acp vvi p-acp po12 n1, p-acp dt n1 pns12 vvn p-acp pn31.
These Bills have beene bad weapons to beate downe many, some have beene soe beset with them, that they have beene forced to fly. It is jmpossible that any man should soe foresee times, as to know how to passe his bills with vndoubted benefit and advantage at all times.
These Bills have been bad weapons to beat down many, Some have been so beset with them, that they have been forced to fly. It is jmpossible that any man should so foresee times, as to know how to pass his bills with undoubted benefit and advantage At all times.
np1 n2 vhb vbn j n2 pc-acp vvi a-acp d, d vhb vbn av vvn p-acp pno32, cst pns32 vhb vbn vvn p-acp vvb. pn31 vbz j cst d n1 vmd av vvi n2, a-acp pc-acp vvi c-crq pc-acp vvi po31 n2 p-acp j n1 cc n1 p-acp d n2.
Who can call either of these two into any question, that consider's that (which in all the particulers before-going hath beene soe often remembred, to wit) that in this (as in the rest ) we deale only,
Who can call either of these two into any question, that consider's that (which in all the particulars before-going hath been so often remembered, to wit) that in this (as in the rest) we deal only,
q-crq vmb vvi d pp-f d crd p-acp d n1, cst ng1 n1 (r-crq p-acp d dt n2-j j vhz vbn av av vvn, pc-acp vvi) cst p-acp d (c-acp p-acp dt vvb) pns12 vvb av-j,
If we looke vpon his owne promise, or vpon his saints experience, how plentifully will both these appeare vnto vs? what child of God hath ever received by exchange from the Lord,
If we look upon his own promise, or upon his Saints experience, how plentifully will both these appear unto us? what child of God hath ever received by exchange from the Lord,
cs pns12 vvb p-acp po31 d n1, cc p-acp po31 n2 n1, c-crq av-j vmb d d vvi p-acp pno12? q-crq n1 pp-f np1 vhz av vvn p-acp vvb p-acp dt n1,
Have they not evermore received good for evill, ( graces for grosse jmpietyes ) at the first exchange they ever made? as we have sayd more then once already? and when they have come againe, have they not brought many wants, and gone back with celestiall endowments; and done away their lesser evills (even their infirmityes ) for more graces added to those they had before? And when yet againe they have come the third, fourth, tenth, hundreth, thousandth time,
Have they not evermore received good for evil, (graces for gross jmpietyes) At the First exchange they ever made? as we have said more then once already? and when they have come again, have they not brought many Wants, and gone back with celestial endowments; and done away their lesser evils (even their infirmities) for more graces added to those they had before? And when yet again they have come the third, fourth, tenth, Hundredth, thousandth time,
vhb pns32 xx av vvn j p-acp j-jn, (n2 p-acp j n2) p-acp dt ord vvb pns32 av vvd? c-acp pns12 vhb vvn av-dc cs a-acp av? cc c-crq pns32 vhb vvn av, vhb pns32 xx vvn d vvz, cc vvn av p-acp j n2; cc vdn av po32 jc n2-jn (n1 po32 n2) p-acp n1 n2 vvn p-acp d pns32 vhd p-acp? cc c-crq av av pns32 vhb vvn dt ord, ord, ord, ord, ord n1,
have they not received more grace for lesse, a greater measure for a meaner, and gotten those good things now to abounde in them, which before had only a being.
have they not received more grace for less, a greater measure for a meaner, and got those good things now to abound in them, which before had only a being.
vhb pns32 xx vvn av-dc n1 p-acp av-dc, dt jc vvb p-acp dt jc, cc vvn d j n2 av p-acp vvb p-acp pno32, r-crq a-acp vhd av-j dt vbg.
What may be the meaning of that of David when he saith [ they goe from strength to strength? ] or of that of Solomon, who tell's vs that [ the righteous shyne more & more as the sun to the perfect day? ] Or of that which Iohn hath, where he avouches that [ of his fullnes we all receive grace for grace? ] Or of that of Paul, where he tell's the Romans, that, [ the righteousnes of God is revealed from faith, to faith? ] and the Corinthians, that [ we are translated from glory to glory? ]
What may be the meaning of that of David when he Says [ they go from strength to strength? ] or of that of Solomon, who tell's us that [ the righteous shine more & more as the sun to the perfect day? ] Or of that which John hath, where he avouches that [ of his fullness we all receive grace for grace? ] Or of that of Paul, where he tell's the Romans, that, [ the righteousness of God is revealed from faith, to faith? ] and the Corinthians, that [ we Are translated from glory to glory? ]
q-crq vmb vbi dt n1 pp-f d pp-f np1 c-crq pns31 vvz [ pns32 vvi p-acp n1 p-acp n1? ] cc pp-f d pp-f np1, r-crq vvb|pno12 pno12 cst [ dt j n1 av-dc cc av-dc p-acp dt n1 p-acp dt j n1? ] cc pp-f d r-crq np1 vhz, c-crq pns31 vvz d [ pp-f po31 n1 pns12 d vvb n1 p-acp n1? ] cc pp-f d pp-f np1, c-crq pns31 vvi|pno12 dt np1, cst, [ dt n1 pp-f np1 vbz vvn p-acp n1, p-acp n1? ] cc dt np1, cst [ pns12 vbr vvn p-acp n1 p-acp n1? ]
What (I say) may all these graduall speeches intend but to tell vs that we have more for lesse, more strength, more knowledge, more faith, more joy, more grace (of all sorts of graces) then we had before, evermore a greature measure for a smaller; and this not for some once, or soe, or but seldome, now and then,
What (I say) may all these gradual Speeches intend but to tell us that we have more for less, more strength, more knowledge, more faith, more joy, more grace (of all sorts of graces) then we had before, evermore a Creature measure for a smaller; and this not for Some once, or so, or but seldom, now and then,
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but continuall, yea, perpetuall, till we come to appeare before the Lord, at the the great day of his appearance when he shall come to judge the whole world.
but continual, yea, perpetual, till we come to appear before the Lord, At the the great day of his appearance when he shall come to judge the Whole world.
still more, and more, the multiplication is continuall, the augmentation ever abiding, more faith to faith, till we come to receive the end of our faith, which is the salvation of our soules:
still more, and more, the multiplication is continual, the augmentation ever abiding, more faith to faith, till we come to receive the end of our faith, which is the salvation of our Souls:
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because of the mutability of times, and diversity of tradeing scarcity or plenty of money, or commodity, may occasion the disappointment of the wifest mans expectation.
Because of the mutability of times, and diversity of trading scarcity or plenty of money, or commodity, may occasion the disappointment of the wifest men expectation.
c-acp pp-f dt n1 pp-f n2, cc n1 pp-f n-vvg n1 cc n1 pp-f n1, cc n1, vmb vvi dt n1 pp-f dt j ng1 n1.
But this busines is never bad, much lesse worse, and worse; nay it is (and wilbe) ever better and better; ever more mending and prospering, in all the passages of the same, yeelding not only better for worse, but more good for that which was lesse.
But this business is never bad, much less Worse, and Worse; nay it is (and will) ever better and better; ever more mending and prospering, in all the passages of the same, yielding not only better for Worse, but more good for that which was less.
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Nay, wheras exchanges are vsually beneficiall to you, but at some times, (and those not the most neither,) inasmuch as you often meete with with many miscarriages, the exchang here, is all-wayes such as cannot be capable of any danger, of damage. It lyeth not in the hands of merchants, or power of any man, to rayse it, or pull it downe;
Nay, whereas exchanges Are usually beneficial to you, but At Some times, (and those not the most neither,) inasmuch as you often meet with with many miscarriages, the exchange Here, is always such as cannot be capable of any danger, of damage. It lies not in the hands of merchant's, or power of any man, to raise it, or pull it down;
uh-x, cs n2 vbr av-j j p-acp pn22, cc-acp p-acp d n2, (cc d xx dt av-ds av-dx,) av c-acp pn22 av vvb p-acp p-acp d n2, dt n1 av, vbz n2 d c-acp vmbx vbi j pp-f d n1, pp-f n1. pn31 vvz xx p-acp dt n2 pp-f n2, cc n1 pp-f d n1, pc-acp vvi pn31, cc vvb pn31 a-acp;
and wisdome of his owne will. All tymes are proffitable, all seasons are gainfull, to them that have to doe with him, it matters not for the time of the yeare, one part is not more quick, then another,
and Wisdom of his own will. All times Are profitable, all seasons Are gainful, to them that have to do with him, it matters not for the time of the year, one part is not more quick, then Another,
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Neither can one time yeeld too much, or another too litle, to vary it, but it abideth (evermore) most beneficiall to every one that doth conscienablely, & wisely bestirre himself in it.
Neither can one time yield too much, or Another too little, to vary it, but it Abideth (evermore) most beneficial to every one that does conscienablely, & wisely Bestir himself in it.
av-d vmb crd n1 vvb av av-d, cc j-jn av j, pc-acp vvi pn31, cc-acp pn31 vvz (av) av-ds j p-acp d pi cst vdz av-j, cc av-j vvb px31 p-acp pn31.
and soe we have made good two parts, of the three, (wherof we spake in our first division, ) soe that it is now without all controversy, that both we are free from all the evills yours hath.
and so we have made good two parts, of the three, (whereof we spoke in our First division,) so that it is now without all controversy, that both we Are free from all the evils yours hath.
cc av pns12 vhb vvn j crd n2, pp-f dt crd, (c-crq pns12 vvd p-acp po12 ord n1,) av cst pn31 vbz av p-acp d n1, cst d pns12 vbr j p-acp d dt n2-jn png22 vhz.
There now remayneth only the third, and last, and (indeede) the best of all the three, and therewith we are to accquaint you for your more confortable and resolved encouragement, to betake your selves to this blessed busines,
There now remaineth only the third, and last, and (indeed) the best of all the three, and therewith we Are to acquaint you for your more comfortable and resolved encouragement, to betake your selves to this blessed business,
a-acp av vvz av-j dt ord, cc ord, cc (av) dt av-js pp-f d dt crd, cc av pns12 vbr pc-acp vvi pn22 p-acp po22 av-dc j cc vvn n1, p-acp vvb po22 n2 p-acp d j-vvn n1,
The which, as it hath (in some part) appeared to every man of ordinary vnderstanding, by those things that have beene spoken in the two former rankes, soe will it most plentifully discover it self (for every one's plenary satisfaction in this last, and best property, (or prerogative, rather) which we have of purpose reserved till now.
The which, as it hath (in Some part) appeared to every man of ordinary understanding, by those things that have been spoken in the two former ranks, so will it most plentifully discover it self (for every one's plenary satisfaction in this last, and best property, (or prerogative, rather) which we have of purpose reserved till now.
av r-crq, c-acp pn31 vhz (p-acp d n1) vvd p-acp d n1 pp-f j n1, p-acp d n2 cst vhb vbn vvn p-acp dt crd j n2, av vmb pn31 av-ds av-j vvi pn31 n1 (c-acp d pig j-jn n1 p-acp d ord, cc av-js n1, (cc n1, av-c) r-crq pns12 vhb pp-f n1 vvn p-acp av.
And that is this, that this our heavenly merchandise is not only fully voyd of all evills, and doth overflow with all the good that yours hath, at the best; soe now, it is in the third place to be noted, that over and aboue both the things aboue mentioned, it hath some things peculiar to it self,
And that is this, that this our heavenly merchandise is not only Fully void of all evils, and does overflow with all the good that yours hath, At the best; so now, it is in the third place to be noted, that over and above both the things above mentioned, it hath Some things peculiar to it self,
cc d vbz d, cst d po12 j n1 vbz xx av-j av-j j pp-f d n2-jn, cc vdz vvi p-acp d dt j cst png22 vhz, p-acp dt av-js; av av, pn31 vbz p-acp dt ord n1 pc-acp vbi vvn, cst a-acp cc a-acp d dt n2 a-acp vvn, pn31 vhz d n2 j p-acp pn31 n1,
but remayne and are reserved, as inseparable comforts, and benefits thereof, as being too superlative, for any inferiour occurents of the earth ever to reach vnto.
but remain and Are reserved, as inseparable comforts, and benefits thereof, as being too superlative, for any inferior occurrents of the earth ever to reach unto.
cc-acp vvb cc vbr vvn, c-acp j n2, cc n2 av, c-acp vbg av j, p-acp d j-jn n2 pp-f dt n1 av p-acp vvb p-acp.
and consider (as he ought,) either, that which our text sayth in generall ver. 15. that [ all thou canst desire are not to be COMPARED to her, ] to wit, to the things we now treat off:
and Consider (as he ought,) either, that which our text say in general ver. 15. that [ all thou Canst desire Are not to be COMPARED to her, ] to wit, to the things we now Treat off:
cc vvb (c-acp pns31 vmd,) d, cst r-crq po12 n1 vvz p-acp j fw-la. crd d [ d pns21 vm2 vvi vbr xx pc-acp vbi vvn p-acp pno31, ] p-acp n1, p-acp dt n2 pns12 av vvi a-acp:
Or, the particulers themselves that doe soe exceede all degrees of comparison with terrenall tradeing, as that they are the sole excellencyes of this celestiall commerce.
Or, the particulars themselves that do so exceed all Degrees of comparison with terrenall trading, as that they Are the sole excellencies of this celestial commerce.
cc, dt n2-j px32 cst vdb av vvi d n2 pp-f n1 p-acp j n-vvg, c-acp cst pns32 vbr dt j n2 pp-f d j n1.
We have seene already, how short they come in those good things wherin yet, they have some share, and carry some kinde of consimilitude, but now they come to be poyzed against those supernaturall and most proper prerogatives, wherof they have not only no part but in truth noe appearance, we cannot but jmagine they wilbe found,
We have seen already, how short they come in those good things wherein yet, they have Some share, and carry Some kind of consimilitude, but now they come to be poised against those supernatural and most proper prerogatives, whereof they have not only no part but in truth no appearance, we cannot but jmagine they will found,
pns12 vhb vvn av, c-crq j pns32 vvb p-acp d j n2 c-crq av, pns32 vhb d n1, cc vvi d n1 pp-f n1, p-acp av pns32 vvb pc-acp vbi vvn p-acp d j cc av-ds j n2, c-crq pns32 vhb xx av-j dx n1 cc-acp p-acp n1 dx n1, pns12 vmbx p-acp vvi pns32 vmb|vbi vvn,
And to say as the truth is, what proportion, or neerenes can be reasonably conceived betweene the things of God and the world; of heaven add earth; of corruption and incorruption; what is mortality to life, finite to infinite, momentany to eternall inferiour and fadeing, to that which is aboue, and abideth, for ever?
And to say as the truth is, what proportion, or nearness can be reasonably conceived between the things of God and the world; of heaven add earth; of corruption and incorruption; what is mortality to life, finite to infinite, momentany to Eternal inferior and fading, to that which is above, and Abideth, for ever?
cc pc-acp vvi p-acp dt n1 vbz, q-crq n1, cc n1 vmb vbi av-j vvn p-acp dt n2 pp-f np1 cc dt n1; pp-f n1 vvb n1; pp-f n1 cc n1; r-crq vbz n1 p-acp n1, j p-acp j, n1 p-acp j j-jn cc vvg, p-acp cst r-crq vbz a-acp, cc vvz, p-acp av?
But let vs set our selves to enquire into the things themselves what they are in particuler, that we may shew that to be true, which we say. To enter vpon all, is none of any purpose (neither indeede is it possible ) to treat of them;
But let us Set our selves to inquire into the things themselves what they Are in particular, that we may show that to be true, which we say. To enter upon all, is none of any purpose (neither indeed is it possible) to Treat of them;
but some few we will intreate of, soe farre as may both breede some admiration in vs. and bring some consolation to vs. that both our consciences may be convinced, of them,
but Some few we will entreat of, so Far as may both breed Some admiration in us and bring Some consolation to us that both our Consciences may be convinced, of them,
cc-acp d d pns12 vmb vvi pp-f, av av-j c-acp vmb d vvi d n1 p-acp pno12 cc vvb d n1 p-acp pno12 d d po12 n2 vmb vbi vvn, pp-f pno32,
and our affestions enflamed after them, and we may with more extraordinary ferver of mynde, and spirit soundely follow them, thē ever we have fondely persued the world.
and our affestions inflamed After them, and we may with more extraordinary ferver of mind, and Spirit soundly follow them, them ever we have fondly pursued the world.
cc po12 n2 vvn p-acp pno32, cc pns12 vmb p-acp dc j n1 pp-f n1, cc n1 av-j vvi pno32, pno32 av pns12 vhb av-j vvn dt n1.
What a happines is this? what a benefit? what a marvelous favour and advantage; may it be match't (in all three respects?) nay, in any one of the three, in all the earthly merchandise vnder heaven? Can any such place be found,
What a happiness is this? what a benefit? what a marvelous favour and advantage; may it be matched (in all three respects?) nay, in any one of the three, in all the earthly merchandise under heaven? Can any such place be found,
q-crq dt n1 vbz d? q-crq dt n1? r-crq dt j vvb cc n1; vmb pn31 vbi vvn (p-acp d crd n2?) uh, p-acp d crd pp-f dt crd, p-acp d dt j n1 p-acp n1? vmb d d n1 vbb vvn,
can yet the third thing concurre (vnto both the former) that any one such party should be found, who were soe absolutely able to furnish all, that come to trade in this place, with this commodity, that they should not have any cause,
can yet the third thing concur (unto both the former) that any one such party should be found, who were so absolutely able to furnish all, that come to trade in this place, with this commodity, that they should not have any cause,
vmb av dt ord n1 vvb (p-acp d dt j) cst d crd d n1 vmd vbi vvn, r-crq vbdr av av-j j pc-acp vvi av-d, cst vvb pc-acp vvi p-acp d n1, p-acp d n1, cst pns32 vmd xx vhi d n1,
Nay we know the contrary in all earthly occurents that all places, party, climates, and corners of the world, which may be sayled vnto by sea, or travailed vnto by land, yea,
Nay we know the contrary in all earthly occurrents that all places, party, climates, and corners of the world, which may be sailed unto by sea, or travailed unto by land, yea,
uh pns12 vvb dt j-jn p-acp d j n2 cst d n2, n1, n2, cc n2 pp-f dt n1, r-crq vmb vbi vvd p-acp p-acp n1, cc vvn p-acp p-acp n1, uh,
as also, that all kindes of nations, peoples, tongues, and languages, as well Pagan, as Christian, as well Savage, as civill, are dealt withall touching the trading that their territoryes doth yeelde:
as also, that all Kinds of Nations, peoples, tongues, and languages, as well Pagan, as Christian, as well Savage, as civil, Are dealt withal touching the trading that their territories does yield:
c-acp av, cst d n2 pp-f n2, ng1, n2, cc n2, c-acp av j-jn, p-acp njp, a-acp av j-jn, p-acp j, vbr vvn av vvg dt n-vvg cst po32 n2 vdz vvi:
But now on the other side, in this celestiall busines, the benefit is not only soe abundant (as we have sayd) but it hath this one advantage more (which make's it even superabundant ) that it is most easy to him that is a trader to manage the same, without any such molestation, and turmoyle, as he must be put into, in the ordering of this temporall pelfe.
But now on the other side, in this celestial business, the benefit is not only so abundant (as we have said) but it hath this one advantage more (which make's it even superabundant) that it is most easy to him that is a trader to manage the same, without any such molestation, and turmoil, as he must be put into, in the ordering of this temporal pelf.
p-acp av p-acp dt j-jn n1, p-acp d j n1, dt n1 vbz xx av-j av j (c-acp pns12 vhb vvn) cc-acp pn31 vhz d crd n1 av-dc (r-crq vvi|po31 pn31 av j) cst pn31 vbz av-ds j p-acp pno31 cst vbz dt n1 pc-acp vvi dt d, p-acp d d n1, cc n1, c-acp pns31 vmb vbi vvn p-acp, p-acp dt n-vvg pp-f d j n1.
For why? you may easily apprehend the facility hereof, whenas it appeareth that all that deale in it, have nothing to doe with any but only with one party, which is God. only with one commodity, that is Grace. only in one place, that is heaven. With whome have we to doe,
For why? you may Easily apprehend the facility hereof, whenas it appears that all that deal in it, have nothing to do with any but only with one party, which is God. only with one commodity, that is Grace. only in one place, that is heaven. With whom have we to do,
or to any other person; or for any other benefit: for noe place, but heaven, no person but God, can affoord this one merchandise, wherby all are made men that deale with it.
or to any other person; or for any other benefit: for no place, but heaven, no person but God, can afford this one merchandise, whereby all Are made men that deal with it.
cc p-acp d j-jn n1; cc p-acp d j-jn n1: p-acp dx n1, cc-acp n1, dx n1 p-acp np1, vmb vvi d crd n1, c-crq d vbr vvn n2 cst vvb p-acp pn31.
Oh what ease is it to a man, to have all his busines in one place, and with one party, and in one commodity? who could desire a more comfortable course of commerce,
O what ease is it to a man, to have all his business in one place, and with one party, and in one commodity? who could desire a more comfortable course of commerce,
The busines of this world, the Mammon of the earth how tedions, and difficult is it to manage in all respects, what running, ryding, sayling, poasting by sea,
The business of this world, the Mammon of the earth how tedious, and difficult is it to manage in all respects, what running, riding, sailing, posting by sea,
dt n1 pp-f d n1, dt np1 pp-f dt n1 c-crq j, cc j vbz pn31 pc-acp vvi p-acp d n2, r-crq vvg, vvg, vvg, vvg p-acp n1,
and land doth it require? how much time doth it devoure and swallow vp, to get hither, and thither? no day, nor scarce the night, noe nor Gods day, but is too often taken vp in this busines, we eate not sometimes, sometimes, we sleepe not, we serve not our selves, nay (which is the misery, and mischeife of all) we scarce serve our God, having soe much to doe, such multiplicity of busines,
and land does it require? how much time does it devour and swallow up, to get hither, and thither? no day, nor scarce the night, no nor God's day, but is too often taken up in this business, we eat not sometime, sometime, we sleep not, we serve not our selves, nay (which is the misery, and mischief of all) we scarce serve our God, having so much to do, such Multiplicity of business,
cc n1 vdz pn31 vvi? c-crq d n1 vdz pn31 vvi cc vvi a-acp, pc-acp vvi av, cc av? av-dx n1, ccx av-j dt n1, dx ccx n2 n1, a-acp vbz av av vvn a-acp p-acp d n1, pns12 vvb xx av, av, pns12 vvb xx, pns12 vvb xx po12 n2, uh (r-crq vbz dt n1, cc n1 pp-f d) pns12 av-j vvi po12 n1, vhg av av-d pc-acp vdi, d n1 pp-f n1,
& deales in soe many particulers, that he hath agents and factors in most mart-townes; and is (like Martha) so encumbred with many things that he knowe's not which way to turne him:
& deals in so many particulars, that he hath agents and Factors in most mart-towns; and is (like Martha) so encumbered with many things that he know's not which Way to turn him:
cc vvz p-acp av d n2-j, cst pns31 vhz n2 cc n2 p-acp ds n2; cc vbz (j np1) av j-vvn p-acp d n2 cst pns31 vvb|vbz xx r-crq n1 pc-acp vvi pno31:
here arive's a ship from the East Indies, there's another outward bound for the VVest, some are expected from the North-seas, others from the South; he hath to doe beyond the straight of Magellan, and in those neerer straights of the Mediterranean; the gulfe of Persia, and of Venice, the Grand-Canaryes, and Molluccoes, all have some what of his; no winde blowe's but he hopes for some good, from our place or other;
Here arive's a ship from the East Indies, there's Another outward bound for the VVest, Some Are expected from the North-seas, Others from the South; he hath to do beyond the straight of Magellan, and in those nearer straights of the Mediterranean; the gulf of Persiam, and of Venice, the Grand-Canaryes, and Molluccoes, all have Some what of his; no wind blowe's but he hope's for Some good, from our place or other;
av npg1-n dt n1 p-acp dt j-jn np2, pc-acp|vbz j-jn j vvn p-acp dt n1, d vbr vvn p-acp dt n2, n2-jn p-acp dt n1; pns31 vhz pc-acp vdi p-acp dt n1 pp-f np1, cc p-acp d jc n2 pp-f dt np1; dt n1 pp-f np1, cc pp-f np1, dt j, cc npg1, d vhb d r-crq a-acp po31; dx n1 n2 p-acp pns31 vvz p-acp d j, p-acp po12 n1 cc n-jn;
But beholde and see, and consider well, here is one thing which is absolutely needefull, and infinitely gainfull; and you neede none of this trouble to partake of the true treasure of the same;
But behold and see, and Consider well, Here is one thing which is absolutely needful, and infinitely gainful; and you need none of this trouble to partake of the true treasure of the same;
p-acp vvi cc vvi, cc vvb av, av vbz crd n1 r-crq vbz av-j j, cc av-j j; cc pn22 vvb pix pp-f d n1 pc-acp vvi pp-f dt j n1 pp-f dt d;
neither travaile over any sea, or over much land, to compasse this commerce, and all the comfort of it, it is but to goe from our owne house, to Gods. from our selves, to heaven in affection.
neither travail over any sea, or over much land, to compass this commerce, and all the Comfort of it, it is but to go from our own house, to God's from our selves, to heaven in affection.
dx n1 p-acp d n1, cc p-acp d n1, pc-acp vvi d n1, cc d dt n1 pp-f pn31, pn31 vbz cc-acp pc-acp vvi p-acp po12 d n1, p-acp n2 p-acp po12 n2, p-acp n1 p-acp n1.
the kingdome of God, (all true & eternall comfort) is neere, if it be not in thy hart, and mouth, it is thyne owne fault, who hast soe block't vp both, with the baser busines of the world, that these best things cannot enter into thee.
the Kingdom of God, (all true & Eternal Comfort) is near, if it be not in thy heart, and Mouth, it is thine own fault, who hast so blocked up both, with the baser business of the world, that these best things cannot enter into thee.
dt n1 pp-f np1, (d j cc j n1) vbz j, cs pn31 vbb xx p-acp po21 n1, cc n1, pn31 vbz po21 d n1, q-crq vh2 av vvn a-acp av-d, p-acp dt jc n1 pp-f dt n1, cst d js n2 vmbx vvi p-acp pno21.
It is no wonder, that the scriptures doe still lye at vs (as they doe) to beate vs from many things, to one; even from all other things whatsoever, to this one; of whose excellency we have heard so many things already,
It is no wonder, that the Scriptures do still lie At us (as they do) to beat us from many things, to one; even from all other things whatsoever, to this one; of whose excellency we have herd so many things already,
pn31 vbz dx n1, cst dt n2 vdb av vvi p-acp pno12 (c-acp pns32 vdb) p-acp vvb pno12 p-acp d n2, p-acp crd; av p-acp d j-jn n2 r-crq, p-acp d pi; pp-f r-crq n1 pns12 vhb vvn av d n2 av,
At what time the Lord meant to make his people fully happy, in tying himself to them in mercy, and them to himself in duty, that he, and they, might mutually enjoy each other, in that [ peace, which passeth all vnderstanding, ] and in that [ joy, which is vnspeakable & glorious;
At what time the Lord meant to make his people Fully happy, in tying himself to them in mercy, and them to himself in duty, that he, and they, might mutually enjoy each other, in that [ peace, which passes all understanding, ] and in that [ joy, which is unspeakable & glorious;
p-acp r-crq n1 dt n1 vvd pc-acp vvi po31 n1 av-j j, p-acp vvg px31 p-acp pno32 p-acp n1, cc pno32 p-acp px31 p-acp n1, cst pns31, cc pns32, vmd av-j vvi d j-jn, p-acp d [ uh-n, r-crq vvz d n1, ] cc p-acp d [ np1-n, r-crq vbz j cc j;
& follow hard toward, &c. ] And, for your parts, (saith he, againe) I would have [ you all mynde one thing, ] and, [ walke after one rule; ] that you may, [ with one mynde, & one mouth praise God. ]
& follow hard towards, etc. ] And, for your parts, (Says he, again) I would have [ you all mind one thing, ] and, [ walk After one Rule; ] that you may, [ with one mind, & one Mouth praise God. ]
When David desired that wherby (if he might obtayne it) he accounted himself in most comfortable condition, he saith, [ One thing have I desired of the Lord, ] not that he desired nothing els, but,
When David desired that whereby (if he might obtain it) he accounted himself in most comfortable condition, he Says, [ One thing have I desired of the Lord, ] not that he desired nothing Else, but,
And to speake as the truth is, all vnity is excellent, it flowing from the very nature of God who is indivisibly, infinitely, and inconceiably ONE, in himself, that is to say, in his most pure, and perfect essence and being: and as this vnity or one-nes is a thing most glorious in him;
And to speak as the truth is, all unity is excellent, it flowing from the very nature of God who is indivisibly, infinitely, and inconceiably ONE, in himself, that is to say, in his most pure, and perfect essence and being: and as this unity or one-nes is a thing most glorious in him;
cc pc-acp vvi p-acp dt n1 vbz, d n1 vbz j, pn31 vvg p-acp dt j n1 pp-f np1 r-crq vbz av-j, av-j, cc av-j crd, p-acp px31, cst vbz pc-acp vvi, p-acp po31 av-ds j, cc j n1 cc vbg: cc c-acp d n1 cc j vbz dt n1 ds j p-acp pno31;
soe (from him) it is a most gracious favour & singuler fruit of his loue to vs, that he hath pleased to free vs from that confused multiplicity in spirituall things, wherin men are so miserably en wrapped, entangled, and toyl'd, in the persuit of those present things they doe,
so (from him) it is a most gracious favour & singular fruit of his love to us, that he hath pleased to free us from that confused Multiplicity in spiritual things, wherein men Are so miserably en wrapped, entangled, and toiled, in the pursuit of those present things they do,
av (p-acp pno31) pn31 vbz dt av-ds j n1 cc j n1 pp-f po31 n1 p-acp pno12, cst pns31 vhz vvn pc-acp vvi pno12 p-acp d j-vvn n1 p-acp j n2, c-crq n2 vbr av av-j fw-fr vvn, vvn, cc vvn, p-acp dt n1 pp-f d j n2 pns32 vdb,
soe doth it (in like mannet) most justly shame, all such as are soe litle (kil'd & experienced in the same, seing that by this admirable vnity, it becomes soe exceeding easy.
so does it (in like mannet) most justly shame, all such as Are so little (killed & experienced in the same, sing that by this admirable unity, it becomes so exceeding easy.
av vdz pn31 (p-acp j n1) av-ds av-j n1, d d c-acp vbr av j (vvd cc vvn p-acp dt d, vvg cst p-acp d j n1, pn31 vvz av vvg j.
and, innumerable dutyes, into so narrow a roome and compasse, and made it soe compleat in excellency and advantage? and shall we be ignorant and vnseene in it,
and, innumerable duties, into so narrow a room and compass, and made it so complete in excellency and advantage? and shall we be ignorant and unseen in it,
cc, j n2, p-acp av j dt n1 cc n1, cc vvd pn31 av j p-acp n1 cc n1? cc vmb pns12 vbi j cc j p-acp pn31,
or the world soe be witch vs, as that we should neglect this one God, from whome we have all good; and soe give him cause, at his great and dreadfull day, to vpbrayd vs before his owne face, to our confusion, that in a world of variety, and multiplicity, of base, earthy, corruptible, and temporary, trash, ( whole worldes whereof, could never bring vs any true good ) we were soe wel instructed,
or the world so be witch us, as that we should neglect this one God, from whom we have all good; and so give him cause, At his great and dreadful day, to upbraid us before his own face, to our confusion, that in a world of variety, and Multiplicity, of base, earthy, corruptible, and temporary, trash, (Whole world's whereof, could never bring us any true good) we were so well instructed,
cc dt n1 av vbb n1 pno12, c-acp cst pns12 vmd vvi d crd np1, p-acp ro-crq pns12 vhb d j; cc av vvb pno31 n1, p-acp po31 j cc j n1, pc-acp vvi pno12 p-acp po31 d n1, p-acp po12 n1, cst p-acp dt n1 pp-f n1, cc n1, pp-f j, j, j, cc j, n1, (j-jn n2 c-crq, vmd av-x vvi pno12 d j j) pns12 vbdr av av vvn,
and that, to this our best, and most blessed busines, wherein the Lord gayne's infinite glory by vs, we gayne infinite comfort by him,) we should be such strangers; as to have no skill in it,
and that, to this our best, and most blessed business, wherein the Lord gayne's infinite glory by us, we gain infinite Comfort by him,) we should be such Strangers; as to have no skill in it,
cc cst, p-acp d po12 av-js, cc av-ds vvn n1, c-crq dt n1 vvz j vvb p-acp pno12, pns12 vvb j vvb p-acp pno31,) pns12 vmd vbi d n2; a-acp pc-acp vhi dx n1 p-acp pn31,
before that blacknes of darknes come, wherin none can worke; that we may (while we have time) honour him, who el's (if we overpasse our opportunity ) will honour himself in our woe beyond all time. Let vs not thinke it a small kindnes that all our comforts are soe closely folded together in this one particuler.
before that blackness of darkness come, wherein none can work; that we may (while we have time) honour him, who el's (if we overpass our opportunity) will honour himself in our woe beyond all time. Let us not think it a small kindness that all our comforts Are so closely folded together in this one particular.
p-acp d n1 pp-f n1 vvb, c-crq pix vmb vvi; cst pns12 vmb (cs pns12 vhb n1) n1 pno31, r-crq vvz (cs pns12 vvb po12 n1) vmb vvi px31 p-acp po12 n1 p-acp d n1. vvb pno12 xx vvi pn31 dt j n1 cst d po12 n2 vbr av av-j vvn av p-acp d crd j.
the choyse was hard, betweene famine, sword, and pestilence, (the three lashes of Gods whip) with one of those he must smart; and seing all three cannot be avoyded but one must be endured, he resolves vpon the pestilence, to vndergoe that; that one of the three he chuses,
the choice was hard, between famine, sword, and pestilence, (the three Lashes of God's whip) with one of those he must smart; and sing all three cannot be avoided but one must be endured, he resolves upon the pestilence, to undergo that; that one of the three he chooses,
because in this he should [ fall into the hands of God, not of men ] this was it, in either of the other two, he was to have to doe with to wit, with God, and men too, we may jmagine, in case of famine, how the people of the land would have flowed about him for bread; in the sword, the enemy would have swarmed about him,
Because in this he should [ fallen into the hands of God, not of men ] this was it, in either of the other two, he was to have to do with to wit, with God, and men too, we may jmagine, in case of famine, how the people of the land would have flowed about him for bred; in the sword, the enemy would have swarmed about him,
but now, in the Pestilence, (which he did chose) doe with none but the Lord alone, all his busines lay in one place, with one party, and in one particuler, he had nothing to doe with any man,
but now, in the Pestilence, (which he did chosen) do with none but the Lord alone, all his business lay in one place, with one party, and in one particular, he had nothing to do with any man,
Is not this written for our instruction and practise, that we should goe, and learne to doe likewise? and if he did it (as the best) in case of such calamity and bitternes; how much better would it become vs, in this particuler of our comfort and advantage, to endeavour the same?
Is not this written for our instruction and practise, that we should go, and Learn to do likewise? and if he did it (as the best) in case of such calamity and bitterness; how much better would it become us, in this particular of our Comfort and advantage, to endeavour the same?
vbz xx d vvn p-acp po12 n1 cc vvi, cst po12 vmd vvi, cc vvb pc-acp vdi av? cc cs pns31 vdd pn31 (c-acp dt js) p-acp n1 pp-f d n1 cc n1; c-crq d j vmd pn31 vvi pno12, p-acp d j pp-f po12 n1 cc n1, pc-acp vvi dt d?
or endure, at our inferiours hāds, that if we should (tendering their weaknes, and inability, ) vse all our vnderstanding to contract their busines as neerely, and narrowly, as were possible,
or endure, At our inferiors hands, that if we should (tendering their weakness, and inability,) use all our understanding to contract their business as nearly, and narrowly, as were possible,
cc vvi, p-acp po12 n2-jn n2, cst cs pns12 vmd (vvg po32 n1, cc n1,) vvb d po12 n1 p-acp vvb po32 n1 p-acp av-j, cc av-j, c-acp vbdr j,
that all they had doe, were to goe but to one place, to speake with one man, and about one thing; and if herein they should be soe exceeding carelesse, as that we should (vpon our enquiry) finde this our one and only busines so neglected that it is either, ill done, or, not done, how righteously might we repreove, yea and punish, such insufferable negligence.
that all they had doe, were to go but to one place, to speak with one man, and about one thing; and if herein they should be so exceeding careless, as that we should (upon our enquiry) find this our one and only business so neglected that it is either, ill done, or, not done, how righteously might we repreove, yea and Punish, such insufferable negligence.
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By themselves in this ease, may all mē measure the Lord in the other, how he will deale with those, whose delinquence were so egregious, that his wisdome and love, should be soe monstrously abused, that he entrusting vs but in this one matter, we should be found guilty of soe foule neglect before him.
By themselves in this ease, may all men measure the Lord in the other, how he will deal with those, whose delinquence were so egregious, that his Wisdom and love, should be so monstrously abused, that he entrusting us but in this one matter, we should be found guilty of so foul neglect before him.
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the Merchandise we trade for, yea and the Knowledg, and vnderstanding that any man hath to vse this stock, to attaine that merchandise, is all freely given vs of the Lord.
the Merchandise we trade for, yea and the Knowledge, and understanding that any man hath to use this stock, to attain that merchandise, is all freely given us of the Lord.
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And as true is it also, that the Lord, who is Lord over all, and rich vnto all, that he hath endowed vs once againe, with all these necessaryes, whereby we may recover our selves in Iesus Christ, to be once more enriched (and evermore, more and more encreased) in our best estate:
And as true is it also, that the Lord, who is Lord over all, and rich unto all, that he hath endowed us once again, with all these necessaries, whereby we may recover our selves in Iesus christ, to be once more enriched (and evermore, more and more increased) in our best estate:
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ooke what is any way required to make vs spirituall merchants, it is cast vpon vs by him, through that inconceivable kindnes wherewith he doth, (in his son) affect vs.
ooke what is any Way required to make us spiritual merchant's, it is cast upon us by him, through that inconceivable kindness wherewith he does, (in his son) affect us
much lesse are those many, and severall things that must be bought and solde; it was never heard, that any merchant had as much given him, both of native commodityes as he could export, or of forrayne, as he could bring in; he that should have all by gift, that other men pay for, would be the wealthyest, man among the sons of men.
much less Are those many, and several things that must be bought and sold; it was never herd, that any merchant had as much given him, both of native commodities as he could export, or of foreign, as he could bring in; he that should have all by gift, that other men pay for, would be the Wealthiest, man among the Sons of men.
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but by prayer, and endeavour and such other supernaturall, and divine assistance, as he is pleased to bestow vpon vs, these are the only wayes, to wynne spirituall wealth, & to become mighty in the advantage,
but by prayer, and endeavour and such other supernatural, and divine assistance, as he is pleased to bestow upon us, these Are the only ways, to win spiritual wealth, & to become mighty in the advantage,
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vnlesse it be given him from aboue: the doctrine of any inhoerent powers of grace, in our nature, is no better then a dreame, dotage, and delusion: we are tolde enough by Christ, who tell's vs that [ without him we can doe nothing, ] no nor thinke any thing neither, as the Apostle further avoucheth.
unless it be given him from above: the Doctrine of any inhoerent Powers of grace, in our nature, is no better then a dream, dotage, and delusion: we Are told enough by christ, who tell's us that [ without him we can do nothing, ] no nor think any thing neither, as the Apostle further avoucheth.
If our being in nature be of God, and that, [ in him (alone) we live & move; ] our wel-being in grace, and our bestbeing in glory, (with all that appertayneth vnto both) must needes be of him also.
If our being in nature be of God, and that, [ in him (alone) we live & move; ] our well-being in grace, and our bestbeing in glory, (with all that appertaineth unto both) must needs be of him also.
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If we pawse a litle on the particulers, of Prayer, and Endeavour, it will full well appeare in both, that the Lord God, out of the vnsearcheable riches of his grace, doth give vs both grace to pray, and practise. and the grace, which is gayned by both.
If we pause a little on the particulars, of Prayer, and Endeavour, it will full well appear in both, that the Lord God, out of the unsearchable riches of his grace, does give us both grace to pray, and practise. and the grace, which is gained by both.
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For prayer, (which is a speciall helpe, in this heavenly busines) can we pray of our selves? is it in our power to put vp one acceptable request vnto the Lord? he who saith he can, speaketh a lye and the truth is not in him:
For prayer, (which is a special help, in this heavenly business) can we pray of our selves? is it in our power to put up one acceptable request unto the Lord? he who Says he can, speaks a lie and the truth is not in him:
nay, he make's God, (even the God of truth) a lyar, who tell's vs all to our teeth, that [ we know not what to pray as we •ught ] but must be enabled by his spirit therevnto.
nay, he make's God, (even the God of truth) a liar, who tell's us all to our teeth, that [ we know not what to pray as we •ught ] but must be enabled by his Spirit thereunto.
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but to performe the duty of prayer, as God doth command it of vs, and will accept it at our hands, that soe by it (through Christ) we may obtaine what we pray for;
but to perform the duty of prayer, as God does command it of us, and will accept it At our hands, that so by it (through christ) we may obtain what we pray for;
to that, which we pray he would performe to vs. Now here vnto, we are as farre to seeke as we were in the other, nay further, for it being more, to doe, then to desire, we who are litle able to the former (which is the lesser ) are lesse fitted to performe the latter, which is the greater. Our Lord Christ himself tell's vs in plaine tearmes that [ without him we can doe nothing ] and the apostle Paul assenteth herevnto,
to that, which we pray he would perform to us Now Here unto, we Are as Far to seek as we were in the other, nay further, for it being more, to do, then to desire, we who Are little able to the former (which is the lesser) Are less fitted to perform the latter, which is the greater. Our Lord christ himself tell's us in plain terms that [ without him we can do nothing ] and the apostle Paul assenteth hereunto,
when he affirmeth [ all our sufficiency to be of God ] and acknowledgeth that [ by the helpe of Christ he can doe all things ], but without that his assistance, just nothing, at all:
when he Affirmeth [ all our sufficiency to be of God ] and acknowledgeth that [ by the help of christ he can do all things ], but without that his assistance, just nothing, At all:
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These two, are the principall, if not the only things that we can trade withall, (as we have heard:) they are neither of them naturall to vs now, as once, (when time was) they were,
These two, Are the principal, if not the only things that we can trade withal, (as we have herd:) they Are neither of them natural to us now, as once, (when time was) they were,
before sin seized vpon vs, and despoyled vs of all those noble abilities, wherwith we were fully furnished, to the most ready performance of every gracious act:
before since seized upon us, and despoiled us of all those noble abilities, wherewith we were Fully furnished, to the most ready performance of every gracious act:
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we must have them from him him againe by petition, who once freely gave them in our creation: they doe foe necessarily conduce to our welfare and wealth in this jmployment, that we can no more misse them,
we must have them from him him again by petition, who once freely gave them in our creation: they do foe necessarily conduce to our welfare and wealth in this jmployment, that we can no more miss them,
And yet are not these things more needefully required to be in vs, then they are voluntarily given to vs, of our good God, who proclaymeth himself vnto vs (by his P•ophet ) to be that God [ that teacheth vs to proffit,
And yet Are not these things more needfully required to be in us, then they Are voluntarily given to us, of our good God, who proclaimeth himself unto us (by his P•ophet) to be that God [ that Teaches us to profit,
Now consider, and bethinke your selves herof, whether this kinde of kindnes, have ever beene heard off vnder heaven? hath any man done thus to man as the Lord doth (in this particuler) to all that vndertake this heavenly trading? Or if it were possible to produce some one rare,
Now Consider, and bethink your selves hereof, whither this kind of kindness, have ever been herd off under heaven? hath any man done thus to man as the Lord does (in this particular) to all that undertake this heavenly trading? Or if it were possible to produce Some one rare,
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and admirable instance of vnwonted, and extraordinary loue, liberality and beneficence, which (once) in many ages might passe betweene some two, who were exceeding entyre:
and admirable instance of unwonted, and extraordinary love, liberality and beneficence, which (once) in many ages might pass between Some two, who were exceeding entire:
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yet hath it ever appeared, or doth any record in the whole world, tell vs of any that hath thus repayred the state of some wilfull bankrupt, and professed adversary, who hath not only robd vs in our state,
yet hath it ever appeared, or does any record in the Whole world, tell us of any that hath thus repaired the state of Some wilful bankrupt, and professed adversary, who hath not only robbed us in our state,
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The Lord our God hath done no lesse, but infinitely more then this, for vnto him we have beene much more jmpious and jniurious (in every regard) then it is possible for one mā to be to another, and yet he hath throwne these admirable mercyes thus abundantly, vpon vs:
The Lord our God hath done no less, but infinitely more then this, for unto him we have been much more impious and jniurious (in every regard) then it is possible for one man to be to Another, and yet he hath thrown these admirable Mercies thus abundantly, upon us:
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And this is the second advantage of this last ranke: let vs now set forward to a third, which doth as much excell the second, as the second did the first, and that is this.
And this is the second advantage of this last rank: let us now Set forward to a third, which does as much excel the second, as the second did the First, and that is this.
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Note this well, and vpon due consideration of it, it will manifestly appeare to be as we say, in the point we have in hand, that this is the best and most blessed trading in the world, seing it is fully free from all manner of evill,
Note this well, and upon due consideration of it, it will manifestly appear to be as we say, in the point we have in hand, that this is the best and most blessed trading in the world, sing it is Fully free from all manner of evil,
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The best benefit, and greatest good, of the worldes Merchandise cannot goe beyond the body, the vtmost boundes of it extend themselves but to our civill state;
The best benefit, and greatest good, of the world's Merchandise cannot go beyond the body, the utmost bounds of it extend themselves but to our civil state;
and paine to get them, his care is not litle, how to keepe that he hath got, betweene both, he make's himself inserable, in wilfull wanting, sometimes of meate, sometimes of sleepe, to obtaine, & retaine, that, which when he hath his fill therof, cannot helpe him to a moment of rest,
and pain to get them, his care is not little, how to keep that he hath god, between both, he make's himself inserable, in wilful wanting, sometime of meat, sometime of sleep, to obtain, & retain, that, which when he hath his fill thereof, cannot help him to a moment of rest,
nor a morsell of bread, For all the wealth in the world, if it were in one mans handes, it could neither fill his belly, nor refresh his brayne, but it leave's him, either to grow mad with waking, or dead for huuger.
nor a morsel of bred, For all the wealth in the world, if it were in one men hands, it could neither fill his belly, nor refresh his brain, but it leave's him, either to grow mad with waking, or dead for huuger.
that the euill of it goeth, there, where the good of it cannot come neere ) the soule (I say) must smart with the body, to catch, and to keepe these carnall things:
that the evil of it Goes, there, where the good of it cannot come near) the soul (I say) must smart with the body, to catch, and to keep these carnal things:
the head must be troubled, mynde distracted, hart perplexed, with feares, and cares jnnumerable, and indeede jnsufferable; every storme that blowes, every knaue that breakes, every market that fall's, affrights him,
the head must be troubled, mind distracted, heart perplexed, with fears, and Cares jnnumerable, and indeed jnsufferable; every storm that blows, every knave that breaks, every market that fall's, affrights him,
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But this misery is not all, (though the least of it be too much for all this pelfe): besides misery, these things doe pull on jmpiety, (a thing infinitely worse,
But this misery is not all, (though the least of it be too much for all this pelf): beside misery, these things do pull on jmpiety, (a thing infinitely Worse,
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Now if we ballance the best good that all earthly things can bring, against the least of these evills, we shall haue reason to beleeve that the benefit will nothing neere, defray the damage, no man shall ever be a saver that hath to doe therin,
Now if we balance the best good that all earthly things can bring, against the least of these evils, we shall have reason to believe that the benefit will nothing near, defray the damage, no man shall ever be a saver that hath to do therein,
But now, if on the other side we will compare the merchandise which we have in have with this, in these particulers, it will appeare vnmatchably to exceede & surpasse the same, in both kindes of the things before named;
But now, if on the other side we will compare the merchandise which we have in have with this, in these particulars, it will appear unmatchably to exceed & surpass the same, in both Kinds of the things before nam;
This trade is good for the body, and the soule too, and it is hard to say for whether of the two, it is better, inasmuch as it is that which brings both into the best case wherin they can be in this world,
This trade is good for the body, and the soul too, and it is hard to say for whither of the two, it is better, inasmuch as it is that which brings both into the best case wherein they can be in this world,
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Nay, if it seeme good to the Lord to afflict vs with any evill, (suppose it be the losse of the worlds wealth, or of our bodyly health, or other calamity of any kinde we can conceive) the gayne of this trading make's every evill, good, every bitter thing sweete; it hath a feasoning and sanctifying vertue, to bring good out of evill, and more gaine out of a litle losse, then all losses can countervayle,
Nay, if it seem good to the Lord to afflict us with any evil, (suppose it be the loss of the world's wealth, or of our bodily health, or other calamity of any kind we can conceive) the gain of this trading make's every evil, good, every bitter thing sweet; it hath a feasoning and sanctifying virtue, to bring good out of evil, and more gain out of a little loss, then all losses can countervail,
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For it will not, suffer vs either to fall from the highest and steepest top of abundance, and prosperity, nor yet suffer the deepest gulfe of want and penury, to finke and drowne vs. So that this one good it hath, that it make's all other things good to vs.
For it will not, suffer us either to fallen from the highest and steepest top of abundance, and Prosperity, nor yet suffer the Deepest gulf of want and penury, to fink and drown us So that this one good it hath, that it make's all other things good to us
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we may most lawfully covet the most of it that can be gotten: and as lawfully may we care how to kepe all we can get, there is no sin or evill in either of these.
we may most lawfully covet the most of it that can be got: and as lawfully may we care how to keep all we can get, there is no since or evil in either of these.
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In the former there was, and is, (as we spake even now,) and [ woe to him (saith the Lord) that cove•eth an evill covetousnes ] but to covet spirituall things is not only not for bidden, but expresly, againe, and againe commanded;
In the former there was, and is, (as we spoke even now,) and [ woe to him (Says the Lord) that cove•eth an evil covetousness ] but to covet spiritual things is not only not for bidden, but expressly, again, and again commanded;
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as he may see that peruseth what the Apostle saith to the Corinthians, both in the twelfth, and fourteeneth chapter of his first epistle. In the former wealth, there may be an excesse, a man may have too much of the world,
as he may see that peruseth what the Apostle Says to the Corinthians, both in the twelfth, and fourteeneth chapter of his First epistle. In the former wealth, there may be an excess, a man may have too much of the world,
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and to satisfy our selves with such a measure of outward things as the wisdome of God shall please to put vpon vs, be they more or lesse: but he that can enlarge his desires and endeavours te craue, and to have, the greatest quantity of this wealth, that is attaynable; he is the happiest man:
and to satisfy our selves with such a measure of outward things as the Wisdom of God shall please to put upon us, be they more or less: but he that can enlarge his Desires and endeavours to crave, and to have, the greatest quantity of this wealth, that is attaynable; he is the Happiest man:
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no man neede once to feare a superfluity, because it is out of all humane possibility to have enough, that is to say soe much as we should have, of every grace which we once had in perfection, when we were created, and now (at the best) can have but in jmperfection, since we were corrupted: the most sanctifyed man is he, who hath the most vnsatiable desire,
no man need once to Fear a superfluity, Because it is out of all humane possibility to have enough, that is to say so much as we should have, of every grace which we once had in perfection, when we were created, and now (At the best) can have but in jmperfection, since we were corrupted: the most sanctified man is he, who hath the most unsatiable desire,
to be a man of creddit and estimation, whose word, or hill, will passe currantly for great summes vpon the exchange; to be accounted square dealers, good men, sore paymasters, this is the vtmost honour the earths abundance can yeelde.
to be a man of credit and estimation, whose word, or hill, will pass currently for great sums upon the exchange; to be accounted square dealers, good men, soar paymasters, this is the utmost honour the earth's abundance can yield.
And what great good thing is this, when it is apparant to be as common among Pagans, as Christians, and alwayes as much, yea many times more, their honour, then ours.
And what great good thing is this, when it is apparent to be as Common among Pagans, as Christians, and always as much, yea many times more, their honour, then ours.
All the riches vnder heaven cannot make God to give a man one good word, or to entertaine a kinde thought of him, that hath most. Is it any mans commendation, in all the bible, that he was rich,
All the riches under heaven cannot make God to give a man one good word, or to entertain a kind Thought of him, that hath most. Is it any men commendation, in all the Bible, that he was rich,
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or can consistin this particuler. And that is most plaine to every mans eye, and observation, who will take knowledge how the Lord speaketh of th•se that had nothing but wealth, to grace them before men;
or can consistin this particular. And that is most plain to every men eye, and observation, who will take knowledge how the Lord speaks of th•se that had nothing but wealth, to grace them before men;
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but I am sure it hath many bad: the odious epithites that are given it of God, are such as should worke vs to better consideration of the danger of it. Is it not called.
but I am sure it hath many bad: the odious epithets that Are given it of God, Are such as should work us to better consideration of the danger of it. Is it not called.
Doth not Christ compare them to thornes? the apostle to snares? are they not sayd to, be deceitfull, and vnrighteous? may not the same man be wealthy, and wofull too? is it not sayd [ w•e be to you that are rich? ] The Lord Iesus doth not speake of many rich men,
Does not christ compare them to thorns? the apostle to snares? Are they not said to, be deceitful, and unrighteous? may not the same man be wealthy, and woeful too? is it not said [ w•e be to you that Are rich? ] The Lord Iesus does not speak of many rich men,
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but of th•se of whome he doth speake, either historically, or parabolically, what heavy things are concluded? Of one (to wit he in the 12 of Luke ) in what danger of hell his soule & body were,
but of th•se of whom he does speak, either historically, or parabolically, what heavy things Are concluded? Of one (to wit he in the 12 of Lycia) in what danger of hell his soul & body were,
and laden with the heaviest damnation? Of a third, (namely the young man, that was so fayre for heaven) what extreame difficulty of getting to heaven, doth wealth draw vpon a man,
and laden with the Heaviest damnation? Of a third, (namely the young man, that was so fair for heaven) what extreme difficulty of getting to heaven, does wealth draw upon a man,
and who were rich in the endowments of the holy Ghost? as Abraham for faith: Moses for meeknes: Iob for patience: Samuell for integrity: David for faithfullnes:
and who were rich in the endowments of the holy Ghost? as Abraham for faith: Moses for meekness: Job for patience: Samuel for integrity: David for Faitfulness:
the Lord hath left them a name that shall never dye, fame that cannot rott, all generations to come shall call them blessed, and well they may, because now they are in infinite blessednes with the Lord.
the Lord hath left them a name that shall never die, fame that cannot rot, all generations to come shall call them blessed, and well they may, Because now they Are in infinite blessedness with the Lord.
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The Lord doth esteeme soe preciously of these things and of those that have them, that the best words that can be given are not too good: the things are called Gods owne, [ My grace is sufficient for thee &c ] [ that we might be partakers of his holynes ] yea [ of the divine or Godly nature ] (not in the incommunicable essence, but in the communicable effects. therof):
The Lord does esteem so preciously of these things and of those that have them, that the best words that can be given Are not too good: the things Are called God's own, [ My grace is sufficient for thee etc. ] [ that we might be partakers of his holiness ] yea [ of the divine or Godly nature ] (not in the incommunicable essence, but in the communicable effects. thereof):
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they are not only his freinds, (as Abraham was both by the Prophet, and by the Apostle sayd to be) but more, his childien; yea more then that, his spouse: yea and more then that too, (and that which is most of all, ) his very members: and to be the least of these, is no meane honor;
they Are not only his Friends, (as Abraham was both by the Prophet, and by the Apostle said to be) but more, his childien; yea more then that, his spouse: yea and more then that too, (and that which is most of all,) his very members: and to be the least of these, is no mean honour;
whether carnall christians, or cursed Pagans; all that are without (as the holy Ghoste vses the phrase) are without this honour, to be any thing in Gods esteeme:
whither carnal Christians, or cursed Pagans; all that Are without (as the holy Ghost uses the phrase) Are without this honour, to be any thing in God's esteem:
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our wealth cannot make them rich, they cannot be partners, or partakers in it at all, it is all our owne, both wholy, and solely. Money they may have, silver and gold growes as well in their mynes, as ours;
our wealth cannot make them rich, they cannot be partners, or partakers in it At all, it is all our own, both wholly, and solely. Money they may have, silver and gold grows as well in their mines, as ours;
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Few, not many (saith the apostle) mighty, or rich, are called, (meaning of the other sort ) but of these, not any but many, not only many, but all & but every wise, holy righteous, & religious man, is called sanctifyed, & shalbe also glorifyed. The former (to wit all graces ) they have in present posession, the latter (to wit glory ) they have, in most vndoubted assured, and vnquestionable, reversion.
Few, not many (Says the apostle) mighty, or rich, Are called, (meaning of the other sort) but of these, not any but many, not only many, but all & but every wise, holy righteous, & religious man, is called sanctified, & shall also glorified. The former (to wit all graces) they have in present possession, the latter (to wit glory) they have, in most undoubted assured, and unquestionable, reversion.
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Now he that compareth these things in this particuler, will he not say, that it is better tradeing where is soe much good without any evill; then where is some litle good, with much evill? is it not best fishing where nothing but wholesome fish comes to the net,
Now he that compareth these things in this particular, will he not say, that it is better trading where is so much good without any evil; then where is Some little good, with much evil? is it not best fishing where nothing but wholesome Fish comes to the net,
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How many benefitts come vnto vs by it, while we follow it, hath beene formerly declared at large, in al the particulers that we have (hitherto) prosecuted;
How many benefits come unto us by it, while we follow it, hath been formerly declared At large, in all the particulars that we have (hitherto) prosecuted;
The worlds merchandise doth not enrich every one that trades, during all the time he doth follow it, many doe their best and attaine not much, but they whome it doth enrich, must get all they have while they are in trading, if any man during life give it over, or,
The world's merchandise does not enrich every one that trades, during all the time he does follow it, many do their best and attain not much, but they whom it does enrich, must get all they have while they Are in trading, if any man during life give it over, or,
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A man that hath beene a merchant among men, and now is none, he cannot but grow worse, and worse, because if he get nothing, he cannot avoyd it but he must spend of the stock,
A man that hath been a merchant among men, and now is none, he cannot but grow Worse, and Worse, Because if he get nothing, he cannot avoid it but he must spend of the stock,
but after we have done with it in the world, it doth infinitely out strip it self, in those inconceiveable comforts and advantages wherevnto it carryes vs in the world to come.
but After we have done with it in the world, it does infinitely out strip it self, in those inconceiveable comforts and advantages whereunto it carries us in the world to come.
All the time we were interessed into it here on earth, was but (as it were) the time of our apprentiship yet it was a sweete service, both in regard of our good master, we served to wit, God himself,
All the time we were interested into it Here on earth, was but (as it were) the time of our apprenticeship yet it was a sweet service, both in regard of our good master, we served to wit, God himself,
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then the pelfe which they have got, which (like some heavy weight) hath lyen soe vpon them, that they could not mount to heaven vnlesse in Balaams hopeles & vnseasonable desire, to dye well, when they have lived long & done ill. Death it self hath not beene more miserably bitter to them,
then the pelf which they have god, which (like Some heavy weight) hath lyen so upon them, that they could not mount to heaven unless in Balaams hopeless & unseasonable desire, to die well, when they have lived long & done ill. Death it self hath not been more miserably bitter to them,
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I remember, it is sayd that the merchants of the great WHOORE, (that is, those who traded with her for her whoorish trash,) were the Kings, and great men of the earth,
I Remember, it is said that the merchant's of the great WHOORE, (that is, those who traded with her for her whorish trash,) were the Kings, and great men of the earth,
and it is spoken by the Lord, to the great and just reproach of themselves, that being soe potent, they would prostitute themselves so basely vnto her:
and it is spoken by the Lord, to the great and just reproach of themselves, that being so potent, they would prostitute themselves so basely unto her:
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as also for the furtherāce of her most righteous overthrow, and finall confusion, that she could and would besott, such potentates, with the poysoned cup of her fornications.
as also for the furtherance of her most righteous overthrow, and final confusion, that she could and would besot, such potentates, with the poisoned cup of her fornications.
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for by his infamy, our honour was purchased, he dyed miserably, to the end we might live blessedly, and was content to come much beneath himself, that we might be marveilousy exalted, by his extreame abasement.
for by his infamy, our honour was purchased, he died miserably, to the end we might live blessedly, and was content to come much beneath himself, that we might be marveilousy exalted, by his extreme abasement.
and incomprehensible, for greatnes, for goodnes, for durablenes, and whatsoever els, may any way conduce, to make a thing inconceivably comfortable both in it self, and vnto vs.
and incomprehensible, for greatness, for Goodness, for durableness, and whatsoever Else, may any Way conduce, to make a thing inconceivably comfortable both in it self, and unto us
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or, buying sanctification, we now, and then, mett with some adverse and opposite things, our graces could not evermore worke kindely, because they were many times encumbred, and interrupted;
or, buying sanctification, we now, and then, met with Some adverse and opposite things, our graces could not evermore work kindly, Because they were many times encumbered, and interrupted;
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Satan, the world, and our owne corruption, were often in our way, all, or some of these, did ever annoy vs, doing daily their worst to make the streame muddy, to embase these excellencyes,
Satan, the world, and our own corruption, were often in our Way, all, or Some of these, did ever annoy us, doing daily their worst to make the stream muddy, to embase these excellencies,
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but we shall for ever enjoy most quietly, the fruit of that which we have gotten Christianly: Now shall we be enriched, and honoured by him, by whome we were employed, and set on worke:
but we shall for ever enjoy most quietly, the fruit of that which we have got Christianly: Now shall we be enriched, and honoured by him, by whom we were employed, and Set on work:
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now shall we sit with our fellow Merchants in grace, and posessors of glory; Abraham Isaac, and Iacob; all the rest, of the most blessed Patriarchs, Prophets, Apostles, and whatsoever other Saints, doe concure to make vp that numberlesse number, of those who are sayd to be,
now shall we fit with our fellow Merchant's in grace, and posessors of glory; Abraham Isaac, and Iacob; all the rest, of the most blessed Patriarchs, prophets, Apostles, and whatsoever other Saints, do concur to make up that numberless number, of those who Are said to be,
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and with them all, and all the residue of the mysticall members of the most sacred body of Christ, shall we see the face, and enjoy the presence, of our lining God, our loving father, the king of kings and Lord of Lords, and we shall beholde him as he is, in the perefection of his essence. in the glory of all his excellencyes. in the mystery of his persons.
and with them all, and all the residue of the mystical members of the most sacred body of christ, shall we see the face, and enjoy the presence, of our lining God, our loving father, the King of Kings and Lord of lords, and we shall behold him as he is, in the perefection of his essence. in the glory of all his excellencies. in the mystery of his Persons.
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[ it appeareth not what we shalbe, ] saith John, that is, in particuler perfection of that estate, of the boundles and vnlimited extent wherof, nature,
[ it appears not what we shall, ] Says John, that is, in particular perfection of that estate, of the boundless and unlimited extent whereof, nature,
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There shall we be as kings to raigne with the Lord, the king of saints, sitting vpon thrones of glory, wearing crownes of jmmortality, with Iesus, the purchaser of these perfections for vs, who hath given and granted to all saints [ to fit vpon his throne, as he sitteth vpon his fathers throne.
There shall we be as Kings to Reign with the Lord, the King of Saints, sitting upon thrones of glory, wearing crowns of jmmortality, with Iesus, the purchaser of these perfections for us, who hath given and granted to all Saints [ to fit upon his throne, as he Sitteth upon his Father's throne.
for faith, hope, patience, zeale, and such like graces, as had their proper excercise, and principall jmployment, either vpon present evill, or good to come,
for faith, hope, patience, zeal, and such like graces, as had their proper Exercise, and principal jmployment, either upon present evil, or good to come,
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and not yet posessed, shall cease) but all those graces that goe into glory with vs, shalbe jmployed in a most glorious manner, vpon the most glorious things that are there,
and not yet possessed, shall cease) but all those graces that go into glory with us, shall jmployed in a most glorious manner, upon the most glorious things that Are there,
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as our wisdome, and knowledg, and loue, vpon himself, his son, and spirit, those three blessed and distinct persons, every of which is God to be blessed for ever, not thrice, nor a thousand thousand times, blessed,
as our Wisdom, and knowledge, and love, upon himself, his son, and Spirit, those three blessed and distinct Persons, every of which is God to be blessed for ever, not thrice, nor a thousand thousand times, blessed,
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but infinitly beyond all millions of blessings and blessednes, that the created and finite hart of man comprehend in the vttmost jmaginations therof.
but infinitely beyond all millions of blessings and blessedness, that the created and finite heart of man comprehend in the vttmost jmaginations thereof.
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That one moe glorious essence, of those three most glorious persons, and that Trinall, and most sacred subsistence, shall then be the only objects, of our.
That one more glorious essence, of those three most glorious Persons, and that Trinal, and most sacred subsistence, shall then be the only objects, of our.
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These while we were here among mysts of ignorance, were mysteries vnto vs, and such secrets vnto our clouded vnderstādings as we could not clearely discerne,
These while we were Here among mysts of ignorance, were Mysteres unto us, and such secrets unto our clouded understandings as we could not clearly discern,
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and confused [ New we see (saith the apostle) through a glasse darkely, and know but in part ] But when we shalbe translated from hence, to that celestiall state, and station, [ then, shall we see face to face, and know vs we are knowne ] yea (saith another apostle [ we shall see him, (the Lord) as he is ] both in the incomprehensible vnity of his nature,
and confused [ New we see (Says the apostle) through a glass darkly, and know but in part ] But when we shall translated from hence, to that celestial state, and station, [ then, shall we see face to face, and know us we Are known ] yea (Says Another apostle [ we shall see him, (the Lord) as he is ] both in the incomprehensible unity of his nature,
and soe shall the power, the wisdome, the merey, the justice, & all that infinite variety of ineffable goodnes, whic hath his residence in the glorious nature of that Being of Beings; these shall we see with open face;
and so shall the power, the Wisdom, the Mercy, the Justice, & all that infinite variety of ineffable Goodness, which hath his residence in the glorious nature of that Being of Beings; these shall we see with open face;
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and vnderstanding shalbe free from feeble jmpotency, and both made absolute, in perfect & jmmutable jmmortality, to beholde him, who hath blessed vs with these heavenly things in heaven.
and understanding shall free from feeble jmpotency, and both made absolute, in perfect & jmmutable jmmortality, to behold him, who hath blessed us with these heavenly things in heaven.
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The shaddowes of these things which we now reade with astonishment, in the booke of God we shall then and there, receive and feele, with vnvtterable ravishment, where the Lord is,
The shadows of these things which we now read with astonishment, in the book of God we shall then and there, receive and feel, with unutterable ravishment, where the Lord is,
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Our Lord Christ had a transfiguration on earth (vpō mount Tabor ) wherin his glory was such (compared to his ordinary estate, which was very meane among mē) as that Peter, vpon sight of the same,
Our Lord christ had a transfiguration on earth (upon mount Tabor) wherein his glory was such (compared to his ordinary estate, which was very mean among men) as that Peter, upon sighed of the same,
so affected with it, that he could not contayne the manifestation of his apprehension, but must reveale his over-joyed mynde, in desiring to make his abode and dwelling there:
so affected with it, that he could not contain the manifestation of his apprehension, but must reveal his overjoyed mind, in desiring to make his Abided and Dwelling there:
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as a witnes, but neither he, (nor any of the rest who had the favour to be admitted thither) were more then standers by. Now if the sight of such momentany glory as may be seene vpon a mountayne here on earth,
as a witness, but neither he, (nor any of the rest who had the favour to be admitted thither) were more then standers by. Now if the sighed of such momentany glory as may be seen upon a mountain Here on earth,
and wherin one hath hath no part himself, but only beholdeth it in another, who doth wholy enjoy the same, may soe take vp a man beyond himself to make him soe quickly forget, and soe willingly forgoe, all other things? what shall we conceive that heavenly glory and happines will be vnto vs,
and wherein one hath hath no part himself, but only beholdeth it in Another, who does wholly enjoy the same, may so take up a man beyond himself to make him so quickly forget, and so willingly forgo, all other things? what shall we conceive that heavenly glory and happiness will be unto us,
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and more glorious vpon our whose soule and body, then it was (threre) vpon Christs humanity; we our selves, not only beholding his glory (which infinitely surpasseth that which was seene here) but the glory of the Father, and of the holy Ghost also,
and more glorious upon our whose soul and body, then it was (threre) upon Christ humanity; we our selves, not only beholding his glory (which infinitely Surpasses that which was seen Here) but the glory of the Father, and of the holy Ghost also,
but of a farre better, even of that which, [ he (as himself saith) had with his father before the world was? Our corruption that darken's vs now, will not only not suffer vs to see,
but of a Far better, even of that which, [ he (as himself Says) had with his father before the world was? Our corruption that darken's us now, will not only not suffer us to see,
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& such other graces as wee have gotten, Here shall wese not Hench, & Elias talking with Iesus, but Iesus himself talking with vs, that is manifesting such gracious familiarity to vs,
& such other graces as we have got, Here shall wese not Hench, & Elias talking with Iesus, but Iesus himself talking with us, that is manifesting such gracious familiarity to us,
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as a father would doe to his dearest childe: or a bridegroome to his delightfull and beloved bride: there shall we heare those most melodious voyces, which mort all tongnes cannot speake,
as a father would do to his dearest child: or a bridegroom to his delightful and Beloved bride: there shall we hear those most melodious voices, which Murder all tongnes cannot speak,
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nor mortall eares heare, vnlesse they be (as it were) jmmortalized for a feason, (as were the apostle Pauls ) who heard things not to be vttered here on the earth,
nor Mortal ears hear, unless they be (as it were) jmmortalized for a feason, (as were the apostle Paul's) who herd things not to be uttered Here on the earth,
And this is the last, and best thing of this third and last ranke, wherein we see, that this heavenly trade bring's vs that blessednes, which cannot be brought vnto vs, by the most gainefull busines of the whole worlde.
And this is the last, and best thing of this third and last rank, wherein we see, that this heavenly trade bring's us that blessedness, which cannot be brought unto us, by the most gainful business of the Whole world.
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that GODS MERCHANDISE is better then MANS ∵ which I hope hath abundātly appeared in every of those particulers, which we have at large discovered to prove the same Soe, that now we stande perswaded & convinced therof,
that GOD'S MERCHANDISE is better then MANS ∵ which I hope hath abundantly appeared in every of those particulars, which we have At large discovered to prove the same So, that now we stand persuaded & convinced thereof,
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The mayne evidence, (as you may remember) did consist of three most noble branches, every branch spreading it self into divers admirable advantages, which it cannot be amisse for vs breifely, and in few words to recall to our memory.
The main evidence, (as you may Remember) did consist of three most noble branches, every branch spreading it self into diverse admirable advantages, which it cannot be amiss for us briefly, and in few words to Recall to our memory.
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First, that it hath NONE of the EVILS which are vsuall in your affayres, and therein we have shewed, that thereis. No Adventure. No Bad Debts. No Bad Wares. No Bad Servants.
First, that it hath NONE of the EVILS which Are usual in your affairs, and therein we have showed, that There is. No Adventure. No Bad Debts. No Bad Wares. No Bad Servants.
and here we have shewed, that, All our busines is in one place with one party. about one commodity, All we trade with, and all we trade for, is freely given vs. All is absolutely good, without any evill, The best benefit of this trade come's when we have one trading.
and Here we have showed, that, All our business is in one place with one party. about one commodity, All we trade with, and all we trade for, is freely given us All is absolutely good, without any evil, The best benefit of this trade come's when we have one trading.
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Every of these passages, one by one, (in their due order) have beene playnely discovered and handled in our hearing, to the end we might well & throughly know the odds betweene a heavenly, and an earthly commerce, betweene a civill, and a celestiall course of traffike.
Every of these passages, one by one, (in their due order) have been plainly discovered and handled in our hearing, to the end we might well & thoroughly know the odds between a heavenly, and an earthly commerce, between a civil, and a celestial course of traffic.
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And now my Christian, beloved, and deare bretheren after whose eternall enriching, my soule doth long, from the very hart roote in Christ Iesus) seing foe it is,
And now my Christian, Beloved, and deer brethren After whose Eternal enriching, my soul does long, from the very heart root in christ Iesus) sing foe it is,
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I say, what say your, soules, consciences, myndes, willes affections, & harts, here vnto? summon them all, joyntly, and severally to give answer, to that God, who will either presently appose you (in merey) to make you soe more then ever you have done:
I say, what say your, Souls, Consciences, minds, wills affections, & hearts, Here unto? summon them all, jointly, and severally to give answer, to that God, who will either presently appose you (in Mercy) to make you so more then ever you have done:
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If there be a better trade then that which you are bufied in? if a more, and much more, yea and a soe much more, beneficiall busines may be founde, will you not be affected toward it,
If there be a better trade then that which you Are bufied in? if a more, and much more, yea and a so much more, beneficial business may be found, will you not be affected towards it,
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but abate something of our too quick, & eager edge after them, & take this imployment vp into the best and soveraigne place, setting all other in the second and subordinate, vnder it.
but abate something of our too quick, & eager edge After them, & take this employment up into the best and sovereign place, setting all other in the second and subordinate, under it.
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We neede not let fall our civill merchandise, to fall to this spirituall, it is enough to keepe it downe that it be not predominant in vs aboue the coelestiall,
We need not let fallen our civil merchandise, to fallen to this spiritual, it is enough to keep it down that it be not predominant in us above the celestial,
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if they have their owne places; yet may they sit with these best things, though not neere the best place, the merchandise of wisdome, & wealth are not two contraryes expelling one another, they are not incompatible with one another,
if they have their own places; yet may they fit with these best things, though not near the best place, the merchandise of Wisdom, & wealth Are not two contraries expelling one Another, they Are not incompatible with one Another,
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which being heavenly in nature, have most reason, to be highest in their habitation, and the other have as much reason to fit downe lower, as being (at their very best) but from below.
which being heavenly in nature, have most reason, to be highest in their habitation, and the other have as much reason to fit down lower, as being (At their very best) but from below.
the mystery whereof, as I have in some measure desired to manifest vnto you, soe shall the Lord (if once you vnfaynedly take it in hand) reveale it more compleatly then I can doe,
the mystery whereof, as I have in Some measure desired to manifest unto you, so shall the Lord (if once you unfeignedly take it in hand) reveal it more completely then I can do,
And hereof you may be sure, for Christ Iesus hath given his worde that [ if any man will doe the will of God, the same shall know it more entyrely then others ] the more sincere practise, the more sound knowledg. The Lord thinks knowledg well bestowed, on such as bring it to obedience, and expresse it therein;
And hereof you may be sure, for christ Iesus hath given his word that [ if any man will do the will of God, the same shall know it more entirely then Others ] the more sincere practice, the more found knowledge. The Lord thinks knowledge well bestowed, on such as bring it to Obedience, and express it therein;
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Begin then (bretheren) to gather your thoughts together, and to call yours witts about you, that you may be truly wise in this one thing, let you civill calling be a provocation to this spirituall: endeavour to see that (as it were) through this; make all the good of that,
Begin then (brethren) to gather your thoughts together, and to call yours wits about you, that you may be truly wise in this one thing, let you civil calling be a provocation to this spiritual: endeavour to see that (as it were) through this; make all the good of that,
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as the glasse of this, which is so much better, that the best of the earthly is scarce good enough, to be a shaddow, or representation, of the heavenly.
as the glass of this, which is so much better, that the best of the earthly is scarce good enough, to be a shadow, or representation, of the heavenly.
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It was the course of our Lord Iesus Christ, to carry the eyes and eares of his hearers, from naturall, to divine things, he evermore made spirituall vse of all civill occurrents:
It was the course of our Lord Iesus christ, to carry the eyes and ears of his hearers, from natural, to divine things, he evermore made spiritual use of all civil occurrents:
and more especially doth it appertayne vnto you considering that you are pointed at in particuler, and the kindome of heaven is compared, (among many other things) to your commerce, and merchandise:
and more especially does it appertain unto you considering that you Are pointed At in particular, and the Kingdom of heaven is compared, (among many other things) to your commerce, and merchandise:
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Strive then, and endeavour earnestly herevnto, that you may (as wise Christians ) answer the worthy expectation Iesus Christ hath of you, that you may not be civill merchants alone, (for Pagans can be soe) but more especially spirituall ones, which neither any Pagan (no,
Strive then, and endeavour earnestly hereunto, that you may (as wise Christians) answer the worthy expectation Iesus christ hath of you, that you may not be civil merchant's alone, (for Pagans can be so) but more especially spiritual ones, which neither any Pagan (no,
And thinke this trade worthy the following, not only for the foresayd benefitts, but for some other sweete considerations ensuing, which I will in few words set downe, the more to enamour, and affect your harts with the same, that nothing may be omitted whereby you may be provoked,
And think this trade worthy the following, not only for the foresaid benefits, but for Some other sweet considerations ensuing, which I will in few words Set down, the more to enamour, and affect your hearts with the same, that nothing may be omitted whereby you may be provoked,
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and the richer he is, the better is it for himself, and for others allso, Note what I say, it is every mans duty to be as rich as he can, and the more rich any man is the more doth. God gayne by him: He gayne from God: Others from him.
and the Richer he is, the better is it for himself, and for Others also, Note what I say, it is every men duty to be as rich as he can, and the more rich any man is the more does. God gain by him: He gain from God: Others from him.
In the world this is not soe, no man is bound by any law of God to be rich, (though many breake the most of Gods lawes to make themselves see ) every one is to rest fatiffyed with that measure of estate, that the wisdome of God see's meere to cast vpon him,
In the world this is not so, no man is bound by any law of God to be rich, (though many break the most of God's laws to make themselves see) every one is to rest fatiffyed with that measure of estate, that the Wisdom of God see's mere to cast upon him,
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whether it be mighty, meane, or whatsoever: and but to desire to be greater then the Lord would have vs, is covetensnes, which is a sin heavily accursed of God,
whither it be mighty, mean, or whatsoever: and but to desire to be greater then the Lord would have us, is covetensnes, which is a since heavily accursed of God,
But in this busines, covetousones is a vertue, a thing commaunded to vs, required of vs, (as we have heard before) if a man can enlarge his hart like hell, after the riches of heaven, and in regard of grace, have an appetite as greedy as the grave, (which still crye's GJVE, GIVE ) the more he would have, and doth crave, the happier man is he.
But in this business, covetousones is a virtue, a thing commanded to us, required of us, (as we have herd before) if a man can enlarge his heart like hell, After the riches of heaven, and in regard of grace, have an appetite as greedy as the grave, (which still cry's GJVE, GIVE) the more he would have, and does crave, the Happier man is he.
Abounding in all things, which may make them rich in God. To this end how many precepts doth God give that men should be soe? how many promises doth he make to harten those that would be soe? how many prayers doth the Apostle Paul, (in all his epistles) put vp, that those, Christians to whome he wrought, might be soe? there is nothing left (on Gods part) vnattempted, to perswade men to purchase,
Abounding in all things, which may make them rich in God. To this end how many Precepts does God give that men should be so? how many promises does he make to harten those that would be so? how many Prayers does the Apostle Paul, (in all his Epistles) put up, that those, Christians to whom he wrought, might be so? there is nothing left (on God's part) unattempted, to persuade men to purchase,
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& wilbe common, and comfortable to others, with our selves, in the friut of the same, wherof, the more any receiveth from vs, the more doe we ourselves gaine frō God, who multiplye's it most, in their harts who are found faithfull distributers of the same.
& will Common, and comfortable to Others, with our selves, in the friut of the same, whereof, the more any receives from us, the more do we ourselves gain from God, who multiplye's it most, in their hearts who Are found faithful distributers of the same.
No man can here vndermyne another, there is no possibility of forestalling any man, but very much, of furthering all men with the fruite of that which we our selves have received from the Lord.
No man can Here undermine Another, there is no possibility of forestalling any man, but very much, of furthering all men with the fruit of that which we our selves have received from the Lord.
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And which is yet more (and much, to be noted) the very poorest of all those, who are in any measure endued with saving grace, are reputed rich, and that, both because, it is the nature of these things to enrich those that have them:
And which is yet more (and much, to be noted) the very Poorest of all those, who Are in any measure endued with Saving grace, Are reputed rich, and that, both Because, it is the nature of these things to enrich those that have them:
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if loe it were, that who soever had any one of those prizeles pearles, should be interessed into that mans whole estate, which had all the rest that were to be had:
if lo it were, that who soever had any one of those prizeles Pearls, should be interested into that men Whole estate, which had all the rest that were to be had:
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soe is every Christian into Christ, we having any measure given vs of God, are made partakers of his fullnes, in whome all the graces are beyond measure. So that (as was sayd) the nature of these things is rich, inasmuch as the come from the Lord:
so is every Christian into christ, we having any measure given us of God, Are made partakers of his fullness, in whom all the graces Are beyond measure. So that (as was said) the nature of these things is rich, inasmuch as the come from the Lord:
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Now then, summe vp these passages together, to wit; FIRST, that it is most lawfull for all men to be as rich as they can: SECONDLY, that the richer any man is, the happier he is, both before God, and in himself, and vnto others and, TIRDLY that every man that is (indeede) endued with any saving grace, is reputed rich: and then tell me whether these be not entising considerations, to tole on any man, to take this trade in hand, and to doe his best to follow it with his whole hart.
Now then, sum up these passages together, to wit; FIRST, that it is most lawful for all men to be as rich as they can: SECONDLY, that the Richer any man is, the Happier he is, both before God, and in himself, and unto Others and, TIRDLY that every man that is (indeed) endued with any Saving grace, is reputed rich: and then tell me whither these be not enticing considerations, to tole on any man, to take this trade in hand, and to do his best to follow it with his Whole heart.
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Adde here vnto further, that a man, in this merchandise, if he be once a trader, he can never fayle, he that is once rich, cannot be beggerd; if God doe set vp a man, he is past falling downe, our spirituall stock cannot breake.
Add Here unto further, that a man, in this merchandise, if he be once a trader, he can never fail, he that is once rich, cannot be beggared; if God do Set up a man, he is passed falling down, our spiritual stock cannot break.
You never read in all Gods booke, nor never heard in the whole world, of any (if you were rightly informed) that was vndone, since the dayes of our first father Adam, since his time, none hath ever broke, of all that were •ruly free of the body of Iesus Christ:
You never read in all God's book, nor never herd in the Whole world, of any (if you were rightly informed) that was undone, since the days of our First father Adam, since his time, none hath ever broke, of all that were •ruly free of the body of Iesus christ:
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this corporation never had one Bankrupt, no not one, of all those that ever traded in these true treasures: for these riches have power to preserve themselves where they are once planted,
this corporation never had one Bankrupt, no not one, of all those that ever traded in these true treasures: for these riches have power to preserve themselves where they Are once planted,
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there is vertue in them to sustayne those that have them, that nothing in heaven earth, or hell, no angell, man, or devill, are able to bereave vs of them;
there is virtue in them to sustain those that have them, that nothing in heaven earth, or hell, no angel, man, or Devil, Are able to bereave us of them;
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assaults, wherewith Satan, either jmmediately by himself, or by any m•anes of his, shall attempt, by power, or by policy, to overturne vs. The Lord doth arme vs with strength against his force. with wisdome against his fraude.
assaults, wherewith Satan, either jmmediately by himself, or by any m•anes of his, shall attempt, by power, or by policy, to overturn us The Lord does arm us with strength against his force. with Wisdom against his fraud.
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They that teach otherwise, and tell the world that men may fall finally from saving grace, are but Satans jmposiors, to abase the stability of the Graces of the holy Ghost;
They that teach otherwise, and tell the world that men may fallen finally from Saving grace, Are but Satan jmposiors, to abase the stability of the Graces of the holy Ghost;
and concerning all such, as doe say they may be lost, I thinke it may be most safely sayd, that (of these men) these true & never fading treasures, were never founde he that doth perswade others that a man may fall for ever from it, was never yet made a partaker of any whit, of the true preserving power of it.
and Concerning all such, as do say they may be lost, I think it may be most safely said, that (of these men) these true & never fading treasures, were never found he that does persuade Others that a man may fallen for ever from it, was never yet made a partaker of any whit, of the true preserving power of it.
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because he well knowe's that (which their sillynes doth not vnderstand;) that, he that beleeues, all the grace he can get, may be lost (and himself become a lost childe after he he hath gotten it) can never soe seeke after saving grace, as he may obtayne it.
Because he well know's that (which their sillynes does not understand;) that, he that believes, all the grace he can get, may be lost (and himself become a lost child After he he hath got it) can never so seek After Saving grace, as he may obtain it.
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What man can have any hart, to addresse himself vnto either of these, when he knowe's before (hand, he shall get nothing, but that, which (when in both kindes he hath done his best) may come to nothing? This is no small jndignity to God, and jnjury to vs:
What man can have any heart, to address himself unto either of these, when he know's before (hand, he shall get nothing, but that, which (when in both Kinds he hath done his best) may come to nothing? This is no small jndignity to God, and jnjury to us:
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jndignity to him, to deny him double honor. the honour of his graces, in their just valuation. the honour of our services, in their due affection and jnjury to vs it is also, in that it keepes vs in-capable of those graces, which should preserve vs, inasmuch as we are soe meanely peaswaded of them, that they are not able to preserve vs. The man that is not perswaded of the power of Grace, shall never be partaker of the power of it:
jndignity to him, to deny him double honour. the honour of his graces, in their just valuation. the honour of our services, in their due affection and jnjury to us it is also, in that it keeps us in-capable of those graces, which should preserve us, inasmuch as we Are so meanly peaswaded of them, that they Are not able to preserve us The man that is not persuaded of the power of Grace, shall never be partaker of the power of it:
The things of God are such as, the world can, neither haue from him, nor take from vs. We cannot have them from the worlde, therefore cannot the world haue them from vs, for what they can• not give, it lyeth not in their power to deprive any man off.
The things of God Are such as, the world can, neither have from him, nor take from us We cannot have them from the world, Therefore cannot the world have them from us, for what they can• not give, it lies not in their power to deprive any man off.
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Now who would not meddle in that busines, wherin never man did miscarry? who is not in love with that trade, that never yeelded one bankrupt, but wherin every man who tradeth prospereth?
Now who would not meddle in that business, wherein never man did miscarry? who is not in love with that trade, that never yielded one bankrupt, but wherein every man who Tradeth prospereth?
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In the world many men toyle much, and get no wealth; many doe attayne wealth, which yet attayne not honour; but here whosever trades growes rich; and none are enriched, but the same are also honoured, and that of God, who doth preferre vs to some spirituall,
In the world many men toil much, and get no wealth; many do attain wealth, which yet attain not honour; but Here whosever trades grows rich; and none Are enriched, but the same Are also honoured, and that of God, who does prefer us to Some spiritual,
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and divine dignityes, while we are on earth, (making vs Kings over sin, satan, and the world,) but the most, and best honours, are reserved for vs on high,
and divine dignities, while we Are on earth, (making us Kings over since, satan, and the world,) but the most, and best honours, Are reserved for us on high,
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wherin, we shalbe happy, as long, as the Lord himself doth inhabite in the heaven of heavens. This traffike ever brings riches; these riches ever bring honour, and glory, partly, on earth. perfectly, in heaven. Now all men love wealth: most men love honour:
wherein, we shall happy, as long, as the Lord himself does inhabit in the heaven of heavens. This traffic ever brings riches; these riches ever bring honour, and glory, partly, on earth. perfectly, in heaven. Now all men love wealth: most men love honour:
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Let vs then, (for conclusion) of all collect all these things we have spoken and heard: and vpon consent given vnto them, be it our care to addresse our selves, with all spirituall jndustrey,
Let us then, (for conclusion) of all collect all these things we have spoken and herd: and upon consent given unto them, be it our care to address our selves, with all spiritual jndustrey,
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all others whether infidells without the church, or vnfaithfull Christians within it; shall hang downe their heads, and be banished from all hope of blessednes; and abandoned vnto eternall malediction.
all Others whither Infidels without the Church, or unfaithful Christians within it; shall hang down their Heads, and be banished from all hope of blessedness; and abandoned unto Eternal malediction.
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Among men he that hath litle money may have much honest, but with the Lord, it cannot be soe; he who hath not this riches, is a wretched, and forlorne creature for ever:
Among men he that hath little money may have much honest, but with the Lord, it cannot be so; he who hath not this riches, is a wretched, and forlorn creature for ever:
but disdayne and drive them away, with contempt, and scorne: soe, neither will, or can, the Lord, admit any spirituall beggers or bankrupts, into his king-dome to make them any-body there;
but disdain and drive them away, with contempt, and scorn: so, neither will, or can, the Lord, admit any spiritual beggars or Bankrupts, into his Kingdom to make them anybody there;
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In the world it is (at the worst) but a CROSSE not be rich; bu to be voyd of these riches, is noe lesse then a CVRSE; the other cannot be attayned by many, doe what they can:
In the world it is (At the worst) but a CROSS not be rich; bu to be void of these riches, is no less then a CURSE; the other cannot be attained by many, do what they can:
but these are never wanted, but only in them, by whome they are neglected; which neglect is insufferable in the sight of the living God, who will not endure to let the abuse of his kindnes, patience, long suffring & goodnes (whereby they might have beene enriched ) to goe vnavenged; but will reward them to their face, who are foule in this fearfull offence.
but these Are never wanted, but only in them, by whom they Are neglected; which neglect is insufferable in the sighed of the living God, who will not endure to let the abuse of his kindness, patience, long suffering & Goodness (whereby they might have been enriched) to go unavenged; but will reward them to their face, who Are foul in this fearful offence.
As ever (then), we hope to holde vp our heads for ever, and ever, before the God of Gods, and to be happy in his heavenly glory: soe let vs settle our selves, (and that in our soules ) herevnto, that we may appeare before him comfortably, at that day,
As ever (then), we hope to hold up our Heads for ever, and ever, before the God of God's, and to be happy in his heavenly glory: so let us settle our selves, (and that in our Souls) hereunto, that we may appear before him comfortably, At that day,
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Let not this world totally take vp our harts, to rob and bereave vs of a better: [ Loue not the world, nor the things of the world ] that is predominantly; it is Gods owne counsell,
Let not this world totally take up our hearts, to rob and bereave us of a better: [ Love not the world, nor the things of the world ] that is predominantly; it is God's own counsel,
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and backt with no small reason, [ for if any man loue the world, the loue of the father is not in him ] and it is also Christs counsell, that we [ labour not for the things that perish ] that is soe instantly, as we should doe,
and backed with no small reason, [ for if any man love the world, the love of the father is not in him ] and it is also Christ counsel, that we [ labour not for the things that perish ] that is so instantly, as we should do,
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we shall surely attaine them, yea we shall attayne him, and he will also entertayne vs, with that most worthy welcome [ well done good and faithfull servāt, enter into thy masters joy ] which joy, because it is endles, I will end in the mention of it, desiring, that all that hath beene spokē, may affect vs, aright towards it.
we shall surely attain them, yea we shall attain him, and he will also entertain us, with that most worthy welcome [ well done good and faithful servant, enter into thy Masters joy ] which joy, Because it is endless, I will end in the mention of it, desiring, that all that hath been spoken, may affect us, aright towards it.
