Iacobs staffe To beare vp, the faithfull. And to beate downe, the profane. Touching the one's assured, and the others conceited title, vnto God himself, and all his precious promises. VVherin. The saints interest is justified, to be absolutely infaillible, the sinners clayme detected, to be apparantly deceivable, notwithstanding all infernall suggestions of feare, and infidelity in the one, or of presumption, and security in the other. Formerly preachcd [sic] at Hamburgh by Iohn VVing late pastor to the English Church there, as his farewell to the famous followship [sic] of Merchant Adventurers of England resident in that city. And now published, and dedicated, to the honor and vse, of that most worthy Society, there, or wheresoever being.
JACOBS STAFFE. OR, A declaration, and confirmation, of the most comfortable interest, which all the faithfull haue, in the Lord, and all his Promises. AS ALSO, A detection and confutation, of that false and jdle clayme, which vngodly persons vainely pretend vnto both Discovered in certaine Sermons on Gen. 32.9. And Iacob sayd: O God of my Father Abraham, and God of my Father Isaac, thou Lord that sayd'st vnto me;
JACOBS STAFF. OR, A declaration, and confirmation, of the most comfortable Interest, which all the faithful have, in the Lord, and all his Promises. AS ALSO, A detection and confutation, of that false and jdle claim, which ungodly Persons vainly pretend unto both Discovered in certain Sermons on Gen. 32.9. And Iacob said: Oh God of my Father Abraham, and God of my Father Isaac, thou Lord that Said unto me;
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That which we finde written by David, long after Iacobs time, did Iacob finde and feele, long before Davids dayes, to wit, [ that, Verily there is reward for the righteous, and that, vndoubtedly there is a God that judgeth the world ] never man might speake this more experimētally,
That which we find written by David, long After Iacobs time, did Iacob find and feel, long before Davids days, to wit, [ that, Verily there is reward for the righteous, and that, undoubtedly there is a God that Judgeth the world ] never man might speak this more experimentally,
And in their procedings, one the one part, we haue recorded, what conscionable carriage there was in Iacob, whose rare, and matchlesse fidelity, was made apparant,
And in their proceedings, one the one part, we have recorded, what conscionable carriage there was in Iacob, whose rare, and matchless Fidis, was made apparent,
On the other, there is discovered, the monstrous vnkindnes, grosse jnjustice, and many other the vnsavory fruits of a currish nature, and covetous hart, in Laban, whose eye was ever evill, vpon all Iacobs good, insomuch that he did daily vexe himself, with perpetuall repining at his wealth, welfare, and, prosperity.
On the other, there is discovered, the monstrous unkindness, gross Injustice, and many other the unsavoury fruits of a currish nature, and covetous heart, in Laban, whose eye was ever evil, upon all Iacobs good, insomuch that he did daily vex himself, with perpetual repining At his wealth, welfare, and, Prosperity.
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The just Lord seeing this in Laban, looketh downe from heaven, with gracious regard vpon Iacob, and resolveth to recompence his righteousnes vnto him seing he had done soe much,
The just Lord seeing this in Laban, looks down from heaven, with gracious regard upon Iacob, and resolves to recompense his righteousness unto him sing he had done so much,
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Iacob shall wel know, that he hath a master in heaven, who will make him a full mend's for all his integrity to his master on earth. And to the end he may as fully enjoy it,
Iacob shall well know, that he hath a master in heaven, who will make him a full mend's for all his integrity to his master on earth. And to the end he may as Fully enjoy it,
Iacob taking knowledge of his heavenly calling, and commission to be gone, doth instanly resolue on his departure dispatcheth his busines, setteth things in order,
Iacob taking knowledge of his heavenly calling, and commission to be gone, does instantly resolve on his departure dispatcheth his business, sets things in order,
This being done, and Laban being gone, Iacob journieth homeward, and because the Lord did forsee, he should ••coūter many extreamityes, e're he came to his waies end, he sent his host, (euen an host of Angells) to him, that by them hee might bee hartened, against all those hart-breakings, which he might meete withall,
This being done, and Laban being gone, Iacob journieth homeward, and Because the Lord did foresee, he should ••counter many extreamityes, ever he Come to his ways end, he sent his host, (even an host of Angels) to him, that by them he might be heartened, against all those hart-breakings, which he might meet withal,
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wheras (before) he had to doe but with a covetous, and vnkinde master; now, he is to deale with a cruell and bloody-minded brother; nothing was in question with Laban but matter of commodity, the worst that could come, was but a litle losse of some goods,
whereas (before) he had to do but with a covetous, and unkind master; now, he is to deal with a cruel and bloody-minded brother; nothing was in question with Laban but matter of commodity, the worst that could come, was but a little loss of Some goods,
but the least of this, is for his life and state too, himself and all that he hath, are like to miscarry in this combate, his brother having vowed his death, that he would kill him wheresoever he met him.
but the least of this, is for his life and state too, himself and all that he hath, Are like to miscarry in this combat, his brother having vowed his death, that he would kill him wheresoever he met him.
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Iacob foreseeing this exigent, because of his vnavoydable necessity to passe by his brother Esawes territoryes, in his travell, (whose olde grudge against himself, he could not but remember,) hee doth his best to obtayne a pacification, sendeth ambassadours to him to treat of a truce,
Iacob Foreseeing this exigent, Because of his unavoidable necessity to pass by his brother Esau's territories, in his travel, (whose old grudge against himself, he could not but Remember,) he does his best to obtain a pacification, sends Ambassadors to him to Treat of a truce,
But Esaw will none of that, he is bitterly enraged, the messegers returne, and signify how resolute hee is for revenge, hee will heare of no league, but hath levied an army of foure hūdreth men against him, comming himself in person with them, intending to make havock of his brother, and all that he had.
But Esau will none of that, he is bitterly enraged, the messegers return, and signify how resolute he is for revenge, he will hear of no league, but hath levied an army of foure hūdreth men against him, coming himself in person with them, intending to make havoc of his brother, and all that he had.
Iacob is not a litle troubled at this tydings, but much appaled and perplexed, and now hee bestirrs himself & deviseth what to doe in this time of his extraordinary terror, and danger.
Iacob is not a little troubled At this tidings, but much appalled and perplexed, and now he bestirs himself & devises what to do in this time of his extraordinary terror, and danger.
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Having soe done, now in the second place, he is a suiter to god for his safety, a duty that should be first done [ but we se how (sometimes) frailty works before faith even in the most faithfull;
Having so done, now in the second place, he is a suitor to god for his safety, a duty that should be First done [ but we see how (sometime) frailty works before faith even in the most faithful;
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nature gets the vpper hand of grace, & disorder's our actions, making them so grossly praeposterous, that policie, takes precedence of piety, & the god of heaven is put behinde ].
nature gets the upper hand of grace, & disorder's our actions, making them so grossly preposterous, that policy, Takes precedence of piety, & the god of heaven is put behind ].
And thus wee are come by an orderly and direct course to the wodrs of our text, withstand in cleare cohaerence with the rest of this holy history, thus. Iacob being to go for his contrey, by order from God,
And thus we Are come by an orderly and Direct course to the wodrs of our text, withstand in clear coherence with the rest of this holy history, thus. Iacob being to go for his country, by order from God,
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In which prayer (that we may proceede from the dependance of these words to their, division ) we haue these particulers apparantly considerable before vs. First, the Praeface or introduction to the prayer.
In which prayer (that we may proceed from the dependence of these words to their, division) we have these particulars apparently considerable before us First, the Preface or introduction to the prayer.
[ God of my father Abraham & God of my father Isac ] Secondly, in regard of the jmmediate warrant, given him of God for the vndertaking of this busines & this is also double.
[ God of my father Abraham & God of my father Isaac ] Secondly, in regard of the jmmediate warrant, given him of God for the undertaking of this business & this is also double.
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Returne into thy countrey, & to thy kindred ] Secondly, the promise made vnto him if he did obey, according to the precept imposed [ And I will deale well with thee. ]
Return into thy country, & to thy kindred ] Secondly, the promise made unto him if he did obey, according to the precept imposed [ And I will deal well with thee. ]
but they are easy, and open, to the simplest apprehension, there is nothing doubtfull, or difficult at all, the weakest vnderstanding may well know what to make of every word. We will therefore overpasse this,
but they Are easy, and open, to the simplest apprehension, there is nothing doubtful, or difficult At all, the Weakest understanding may well know what to make of every word. We will Therefore overpass this,
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And First, for the party praying, & the party prayed vnto, we wilbe willingly silent, inasmuch as all men know, that, [ All prayers are to be made to God only, whosoever make's them ].
And First, for the party praying, & the party prayed unto, we will willingly silent, inasmuch as all men know, that, [ All Prayers Are to be made to God only, whosoever make's them ].
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In this particuler, there is a vniversall accord, among all that soundly acknowledg a diety, whosoever rightly knowe's there is a God, cannot but know withall, that none can be prayed vnto but he that is acknowledged to be God;
In this particular, there is a universal accord, among all that soundly acknowledge a diety, whosoever rightly know's there is a God, cannot but know withal, that none can be prayed unto but he that is acknowledged to be God;
where suitors be innumerable, & the wants of every suitor innumerable also, & no suitor able (as he ought) to discover his owne necessityes, had there not neede be an infinite eye, to see them.
where Suitors be innumerable, & the Wants of every suitor innumerable also, & no suitor able (as he ought) to discover his own necessities, had there not need be an infinite eye, to see them.
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an infinite hand, to helpe them? especially considering, that at one & the same time (nay, in the same momēt, or instant of time) many thousands may be petitioners,
an infinite hand, to help them? especially considering, that At one & the same time (nay, in the same moment, or instant of time) many thousands may be petitioners,
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and the causes millions? may it be possible that Peter, or Paul, (suppose them to be employed in heaven as mediators of intercession) should heare & intreate,
and the Causes millions? may it be possible that Peter, or Paul, (suppose them to be employed in heaven as mediators of Intercession) should hear & entreat,
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for multitudes of men, every man having a multitude of necessityes, & they all praying at once? if they can heare & helpe, wherin are their eyes and eares lesse then Gods? why are they not honoured as more then inferiour mediators? if not;
for Multitudes of men, every man having a multitude of necessities, & they all praying At once? if they can hear & help, wherein Are their eyes and ears less then God's? why Are they not honoured as more then inferior mediators? if not;
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or discarded from having any thing to doe in this busines, wherin, it is Gods only honor, to be the only doer, because he alone is perfectly able to heare in all places, to help in all cases.
or discarded from having any thing to do in this business, wherein, it is God's only honour, to be the only doer, Because he alone is perfectly able to hear in all places, to help in all cases.
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& whervnto God had engaged himself for his safe conduct, then were Gods honor gone, who promised both his praedicessors & himself, that he should come well home.
& whereunto God had engaged himself for his safe conduct, then were God's honour gone, who promised both his praedicessors & himself, that he should come well home.
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David was a great man with God, few men had more suites in heaven then he, we can scarce finde such another clyent in Gods court of requests as he was, none more ordinary, none more earnest: his miseries & discomforts were wonderfull many & exceeding heavy, & therfore he had neede goe the neerest & surest way, he could for comfort when he prayed,
David was a great man with God, few men had more suits in heaven then he, we can scarce find such Another client in God's court of requests as he was, none more ordinary, none more earnest: his misery's & discomforts were wonderful many & exceeding heavy, & Therefore he had need go the nearest & Surest Way, he could for Comfort when he prayed,
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as it may be obserued every where, but because it would be tadious to particulate every instance, we may take a taste in two or three, that are pregnant to this purpose.
as it may be observed every where, but Because it would be tadious to particulate every instance, we may take a taste in two or three, that Are pregnant to this purpose.
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In the. 16. Psalme he begin's with prayer for his preservation, now because he knew Gods promise pertayned to none but his owne, therfore in the next verse, he addeth his interest, saying [ thou hast sayd vnto the Lord, thou art my God ] & this he brings to joy & cheere himself with hope of being heard;
In thee. 16. Psalm he begin's with prayer for his preservation, now Because he knew God's promise pertained to none but his own, Therefore in the next verse, he adds his Interest, saying [ thou hast said unto the Lord, thou art my God ] & this he brings to joy & cheer himself with hope of being herd;
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I cryed vnto my god & he heard my voice ] &c. The like we might note out of the 22 Psalme, which he begin's thus [ my God, my God, ]. And the same is to be seene in more, then twenty psalmes more, if we should vrge all particulers;
I cried unto my god & he herd my voice ] etc. The like we might note out of the 22 Psalm, which he begin's thus [ my God, my God, ]. And the same is to be seen in more, then twenty psalms more, if we should urge all particulars;
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when (herevpon) he exhorteth others out of his owne abundant & happy experience in this particuler, to powre out & emity their harts, & wholy to vnlade & lay them opē before the Lord, which no man (you know) will doe,
when (hereupon) he exhorteth Others out of his own abundant & happy experience in this particular, to pour out & emity their hearts, & wholly to unladen & lay them open before the Lord, which no man (you know) will do,
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Thus you see the point is most plaine in his practise, who is a singuler praesidēt vnto vs herin, no man ever layd more clayme to god, in prayer, no man ever obtayned more comfort from god by prayer; & doth not this assure vs thē, that it is most true that he that goeth to the Lord with most right, shall come from him with most rejoycing.
Thus you see the point is most plain in his practise, who is a singular president unto us Herein, no man ever laid more claim to god, in prayer, no man ever obtained more Comfort from god by prayer; & does not this assure us them, that it is most true that he that Goes to the Lord with most right, shall come from him with most rejoicing.
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The dimme light of nature and reason, saw this, where no illumination of grace or religion did shyne as yet, in those poore perplexed Pagans, whose course in their owne persons,
The dim Light of nature and reason, saw this, where no illumination of grace or Religion did shine as yet, in those poor perplexed Pagans, whose course in their own Persons,
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and whose counsell to the Prophet, proues this point, for themselues, the text tels vs [ they cryea euery one to his owne God ] and when the Prophet (being found a sleepe in this distresse) is awaked and exhorted to pray, he is willed to pray to his owne God, [ cal vpon thy God ]:
and whose counsel to the Prophet, Proves this point, for themselves, the text tells us [ they cryea every one to his own God ] and when the Prophet (being found a sleep in this distress) is awaked and exhorted to pray, he is willed to pray to his own God, [ call upon thy God ]:
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Secondly, God himself doth comfort & cheere vp men vpon this ground, that he wilbe theirs, and they shalbe his. So we finde once, and againe in his appearance to Abraham, when he will harten him against all harmes he saith thus [ Feare not Abraham, for I am thy Buckler, and thyne exceeding great reward ], it had beene small happines to him to know that god had beene a buckler or any thing els, but to be his, is the thing wherwith the Lord joye's his very soule.
Secondly, God himself does Comfort & cheer up men upon this ground, that he will theirs, and they shall his. So we find once, and again in his appearance to Abraham, when he will harten him against all harms he Says thus [ fear not Abraham, for I am thy Buckler, and thine exceeding great reward ], it had been small happiness to him to know that god had been a buckler or any thing Else, but to be his, is the thing wherewith the Lord joy's his very soul.
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now because that exact carriage of-times bring's men into calamity, the Lord to quicken him, doth not only tell him how able & allsufficient he is to doe him good,
now Because that exact carriage Oftimes bring's men into calamity, the Lord to quicken him, does not only tell him how able & All-sufficient he is to do him good,
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but that he wil enter into covenant with him, & become his God, and this covenant of God, is that, which hath comfort enough in it to carry him currantly, through all discomforts whatsoever.
but that he will enter into Covenant with him, & become his God, and this Covenant of God, is that, which hath Comfort enough in it to carry him currently, through all discomforts whatsoever.
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because then, all the infinite and vnspeakable perfections of God, are ours and we may goe with boldnes & freedome to beg that mercy, which is aboue the heavens: that wisdome, which is vnsearchable.
Because then, all the infinite and unspeakable perfections of God, Are ours and we may go with boldness & freedom to beg that mercy, which is above the heavens: that Wisdom, which is unsearchable.
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that providence, which is vnvtterable that Power, which is vnresistable and all that goodnes, and kindnes, and those compassions which are inconceivable:
that providence, which is unutterable that Power, which is unresistable and all that Goodness, and kindness, and those compassions which Are inconceivable:
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& able enough to make that good which he giue's as a reason to vs, to wit, the interest of himself, then haue wee reason to acknowledg that he may pray comfortably, that hath power to make this clayme, to him, & all that is in him. And this is our second reason. Thirdly;
& able enough to make that good which he give's as a reason to us, to wit, the Interest of himself, then have we reason to acknowledge that he may pray comfortably, that hath power to make this claim, to him, & all that is in him. And this is our second reason. Thirdly;
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in that excellent prayer of our Lord Iesus Christ, cōtayned in the 17 of Ioh, & cōtinued through the whole chapter, let vs consider, that when he powre's out those his most sweet suplications for vs, he doeth, (as it were) presse,
in that excellent prayer of our Lord Iesus christ, contained in the 17 of John, & continued through the Whole chapter, let us Consider, that when he powre's out those his most sweet supplications for us, he doth, (as it were) press,
and vrge his father with argumēts, to heare him for vs, and to accept vs in him, & among many other jnducements of that kinde, he doth principally pleade this which we haue now in hand,
and urge his father with Arguments, to hear him for us, and to accept us in him, & among many other jnducements of that kind, he does principally plead this which we have now in hand,
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& right, when he hath so earnestly insisted vpon, thē he come's to the requests he make's for vs, which are very many, and most heauenly, both touching our present state of grace during the dayes of our being here,
& right, when he hath so earnestly insisted upon, them he come's to the requests he make's for us, which Are very many, and most heavenly, both touching our present state of grace during the days of our being Here,
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& be free from all evill for the present, he is yet a further suitor to his father for vs, that when the time of our pilgrimage is out here, we may posesse the glory of heaven, which glory, (even the same that he had with his father before all worlds) he professeth he hath given to vs, and prayeth, that his father would invest vs into it,
& be free from all evil for the present, he is yet a further suitor to his father for us, that when the time of our pilgrimage is out Here, we may posesse the glory of heaven, which glory, (even the same that he had with his father before all world's) he Professes he hath given to us, and Prayeth, that his father would invest us into it,
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if because we were his, he doth soe prosecute his father to be mercifull to vs, let vs thinke whether our interest in the Lord be not an excellent encouragmēt for vs to goe to our God.
if Because we were his, he does so prosecute his father to be merciful to us, let us think whither our Interest in the Lord be not an excellent encouragement for us to go to our God.
Christ himself went not without it, every true christian may goe freely with it. He that knew best, what would most moue his fathers affection, made vse of this for our jmitation And this is our third reason.
christ himself went not without it, every true christian may go freely with it. He that knew best, what would most move his Father's affection, made use of this for our jmitation And this is our third reason.
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Fourthly, they, and they only, can goe with comfort to call cheerfully vpon God, that can carry with them his owne loue-tokens with he hath given them,
Fourthly, they, and they only, can go with Comfort to call cheerfully upon God, that can carry with them his own love-tokens with he hath given them,
Now whosoever can come to him & shew him his owne, which he hath left with them, they cannot but speede, they shall surely prevayle, as (yov know) Thamar did vpon Iudah when she had his owne signet, and braceletts, and staffe, and brought them forth before him, he could not chuse but owne them, and acknowledg her, & favour her.
Now whosoever can come to him & show him his own, which he hath left with them, they cannot but speed, they shall surely prevail, as (You know) Tamar did upon Iudah when she had his own signet, and bracelets, and staff, and brought them forth before him, he could not choose but own them, and acknowledge her, & favour her.
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for when he heare's that, he knowe's one of his owne saints is the suitor, and that [ it is the voyce of his beloued ] for none can pray by the power of grace but they that haue it,
for when he hear's that, he know's one of his own Saints is the suitor, and that [ it is the voice of his Beloved ] for none can pray by the power of grace but they that have it,
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and that is, only to such as he hath selected to himself, from the rest of the sinfull world. Hence it is, that the apostle tell's vs that this spirit of grace doth both assure vs that [ we are the sons of god ], and (being soe) it doth also cheere vs with, boldnes to [ cry Abba, father ].
and that is, only to such as he hath selected to himself, from the rest of the sinful world. Hence it is, that the apostle tell's us that this Spirit of grace does both assure us that [ we Are the Sons of god ], and (being so) it does also cheer us with, boldness to [ cry Abba, father ].
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Now if we be not rightly assured, and resolutely setled, in the perswasion of our soules, that the Lord is ours, & that we are the Lords, he will haue mighty & heauy advātage vpon vs,
Now if we be not rightly assured, and resolutely settled, in the persuasion of our Souls, that the Lord is ours, & that we Are the lords, he will have mighty & heavy advantage upon us,
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what hast thou to doe to goe to God, seing thou art none of his, he, none of thine? darest thou draw neere to him, not knowing thy self to be his childe, he will sooner punish thy presumption,
what hast thou to do to go to God, sing thou art none of his, he, none of thine? Darest thou draw near to him, not knowing thy self to be his child, he will sooner Punish thy presumption,
then heare thy petition; he call's none, but his owne to come to him, & seing thou intrudest thy self thou may'st rather feare his curse, then hope of any comfort. These,
then hear thy petition; he call's none, but his own to come to him, & sing thou intrudest thy self thou Mayest rather Fear his curse, then hope of any Comfort. These,
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It is Gods owne assertion, there is no meane betweene a stranger and an enemy, he that is one, is both; God couple's them together, who can part them a sunder? [ you (saith the apostle) which were strangers and enemies ] so that if a man have not interest in God, he is at emnity with him, he who knowe's not God for his father, must know God for his foe; if thou art not his childe, thou canst not but be his enemy. Ponder this well,
It is God's own assertion, there is no mean between a stranger and an enemy, he that is one, is both; God couple's them together, who can part them a sunder? [ you (Says the apostle) which were Strangers and enemies ] so that if a man have not Interest in God, he is At Enmity with him, he who know's not God for his father, must know God for his foe; if thou art not his child, thou Canst not but be his enemy. Ponder this well,
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And I doe appeale to the soule of any vngodly person, with what affection, or consolation he had prayed, with what favour and compassion he hath beene answered.
And I do appeal to the soul of any ungodly person, with what affection, or consolation he had prayed, with what favour and compassion he hath been answered.
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But if he should flatter himself, and others, and affirme he hath prayed comfortably, and beene answered graciously, it is apparant that he hath lyed both to God,
But if he should flatter himself, and Others, and affirm he hath prayed comfortably, and been answered graciously, it is apparent that he hath lied both to God,
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and procliameth to all men, that, either they are not heard at all, or, if in any kinde they obtaine any thing, it is nothing but a curse, or a [ blessing acursed ] to them.
and procliameth to all men, that, either they Are not herd At all, or, if in any kind they obtain any thing, it is nothing but a curse, or a [ blessing accursed ] to them.
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Looke what odds there is betweene a father and an aduersary, betweene one that is dearely beloued, & deepely abhorred, such must be the difference of their suites,
Look what odds there is between a father and an adversary, between one that is dearly Beloved, & deeply abhorred, such must be the difference of their suits,
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And now (I hope) the point is plentifully & plainely proved, and that you are all perswaded, that he may goe to God with joy, that hath God for his God.
And now (I hope) the point is plentifully & plainly proved, and that you Are all persuaded, that he may go to God with joy, that hath God for his God.
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and that to all sorts of menwhome it doth, or may concerne and they are both, the children of God, for consolation. vngodly men, for reprehension. all men, for instruction.
and that to all sorts of menwhome it does, or may concern and they Are both, the children of God, for consolation. ungodly men, for reprehension. all men, for instruction.
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The holy apostle intending to teach all men, the meane's of true rejoycing in the Lord, laye's his ground herin, (shewing thereby, that the ground of all sound happines, is in this particuler) to wit, that [ Christ is of God, made vnto vs, wisdome, righteousnes, sanctification, & redemption ] note;
The holy apostle intending to teach all men, the mean's of true rejoicing in the Lord, laye's his ground Herein, (showing thereby, that the ground of all found happiness, is in this particular) to wit, that [ christ is of God, made unto us, Wisdom, righteousness, sanctification, & redemption ] note;
& advantage of each of them, is in this, that he is made vnto vs, that is, made of God, our wisdome: our righteousnes. our sanctification. our redemption.
& advantage of each of them, is in this, that he is made unto us, that is, made of God, our Wisdom: our righteousness. our sanctification. our redemption.
many joy and boast in the Lord Iesus, but it is according to their owne vayne conceit, but the mā that will rejoyce warrātably, & as it is written, let him make this sure;
many joy and boast in the Lord Iesus, but it is according to their own vain conceit, but the man that will rejoice warrantably, & as it is written, let him make this sure;
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And the comfort, benefit, joy, and advantage herof will appeare to be more then we can speake, [ euen, ioy vnspeakable and glorious ] if we shall but speake of some few, of those infinite perticulers, wherin the happines of this our tnterest doth appeare;
And the Comfort, benefit, joy, and advantage hereof will appear to be more then we can speak, [ even, joy unspeakable and glorious ] if we shall but speak of Some few, of those infinite particulars, wherein the happiness of this our tnterest does appear;
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and we will make choise of such especially, as may most despight the diuell, who in nothing more, doth shew himself to be indeed a diuell & an aduersary to vs,
and we will make choice of such especially, as may most despite the Devil, who in nothing more, does show himself to be indeed a Devil & an adversary to us,
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as in all passages betwixt God and vs, soe most especially in these wherof we are now to treat, which are evident to every sincere christians experience in himself, and observation in others
as in all passages betwixt God and us, so most especially in these whereof we Are now to Treat, which Are evident to every sincere Christians experience in himself, and observation in Others
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The first, is in the very point we haue in hand, to wit, in prayer, wherin he never spare's to vexe, & torture our soules, with our alienation from God, vpbrayding vs that we are none of his, nor he any of ours;
The First, is in the very point we have in hand, to wit, in prayer, wherein he never spare's to vex, & torture our Souls, with our alienation from God, upbraiding us that we Are none of his, nor he any of ours;
and therfore what make we to call vpon him, to whome we can make no claime? and soe doth all he can, either to discourage vs from prayer, if it may be;
and Therefore what make we to call upon him, to whom we can make no claim? and so does all he can, either to discourage us from prayer, if it may be;
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Who ever went to God with this claime, that came without this comfort? Looke vpon some of the saints of God and see how they haue done, and goe and doe likewise, when good king Asa came to God in the great distresse,
Who ever went to God with this claim, that Come without this Comfort? Look upon Some of the Saints of God and see how they have done, and go and do likewise, when good King Asa Come to God in the great distress,
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and extraordinary danger, wherin he was, by reason of his many and mighty enemyes; note, how he fall's vpon God and faste'ns with his interest vrged once, jtterated againe,
and extraordinary danger, wherein he was, by reason of his many and mighty enemies; note, how he fall's upon God and faste'ns with his Interest urged once, jtterated again,
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The like may be noted in worthy Nehemiah, who besought the Lord for the Iewes of the captivity, he that readeth, let him consider how abūdantly he doth presse the Lord with his right in them,
The like may be noted in worthy Nehemiah, who besought the Lord for the Iewes of the captivity, he that readeth, let him Consider how abundantly he does press the Lord with his right in them,
& theirs in him, nothing is more ordinary in all his requests then this particuler [ heare the prayer of thy servant, Neh. 1.6. which I pray before thee for the children of Israel thy seruants: and againe [ Now these are thy people and thy servants and yet againe, [ let thine eare be open to the prayer of thy servant, and to the prayer of thy servants, wich desire to feare thy name.
& theirs in him, nothing is more ordinary in all his requests then this particular [ hear the prayer of thy servant, Neh 1.6. which I pray before thee for the children of Israel thy Servants: and again [ Now these Are thy people and thy Servants and yet again, [ let thine ear be open to the prayer of thy servant, and to the prayer of thy Servants, which desire to Fear thy name.
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Thus you see how he insisteth herevpon, as, vpon that which he did apprehend & perswade himself might be a maine motive with God to obtaine what he asked.
Thus you see how he insisteth hereupon, as, upon that which he did apprehend & persuade himself might be a main motive with God to obtain what he asked.
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It were most easy to produce the practise of many more, even of all the saints of God, who haue received the earnest of the spirit, and are sealed to be his,
It were most easy to produce the practice of many more, even of all the Saints of God, who have received the earnest of the Spirit, and Are sealed to be his,
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and in every request this shalbe added, and not omitted in any one, [ O my father if it be possible let this cup passe ] and the second time, ver. 42. ver. 44. [ O my father if this cup may not passe ] &c. and yet againe, the third time [ the same words ] saith the Evagelist, that is to say, words to the same purpose and of the same sence, though not of the same syllables, for we finde them something varied, by the other Evāgelists Marke, & Luke, as touching the letter.
and in every request this shall added, and not omitted in any one, [ Oh my father if it be possible let this cup pass ] and the second time, ver. 42. ver. 44. [ O my father if this cup may not pass ] etc. and yet again, the third time [ the same words ] Says the Evangelist, that is to say, words to the same purpose and of the same sense, though not of the same syllables, for we find them something varied, by the other Evangelists Mark, & Lycia, as touching the Letter.
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From thence let vs follow him to his crosse, and there we shall finde him in the same kinde calling vpon his father, [ my God my God ]; and this he did in his vtmost extreamity,
From thence let us follow him to his cross, and there we shall find him in the same kind calling upon his father, [ my God my God ]; and this he did in his utmost extremity,
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Nay, let vs not looke only on what he did in his owne practise, but what he doth comād vs to doe in ours, when he would teach his disciples (and with them all christians) so to pray that they might be happy after they had prayed, he will haue them begin with their interest, & say [ Our father ] &c:
Nay, let us not look only on what he did in his own practise, but what he does command us to do in ours, when he would teach his Disciples (and with them all Christians) so to pray that they might be happy After they had prayed, he will have them begin with their Interest, & say [ Our father ] etc.:
And it is well to be noted, that the apostle tell's vs that the same spirit that assure's vs we are the childrē of God, doth not only embolden vs (as was remembred before) to cry [ Abba father ] but in case it stand soe wit vs, that (through any extreamity of body,
And it is well to be noted, that the apostle tell's us that the same Spirit that assure's us we Are the children of God, does not only embolden us (as was remembered before) to cry [ Abba father ] but in case it stand so wit us, that (through any extremity of body,
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& tender harted christian,) I say, this spirit doth pray, and preferre, our requests for vs, our very assurance it self, will speake for vs, through we could not speake for our selues.
& tender hearted christian,) I say, this Spirit does pray, and prefer, our requests for us, our very assurance it self, will speak for us, through we could not speak for our selves.
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how Satan may otherwise entwitte vs, as long he cannot overturne our title. And the joy, and comfort of this consideration, will yet shyne more clearely vpon vs,
how Satan may otherwise entwitte us, as long he cannot overturn our title. And the joy, and Comfort of this consideration, will yet shine more clearly upon us,
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if we marke well how wicked men, when they come to speake to God doe not once offer to vtter one word of interest, but still come, with generall appellation, without any speciall,
if we mark well how wicked men, when they come to speak to God do not once offer to utter one word of Interest, but still come, with general appellation, without any special,
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all that they say is [ Lord, Lord, open vnto vs ] it may be, to blinde vs withall, they dare, (being themselues blinded by the God of this world ] presume,
all that they say is [ Lord, Lord, open unto us ] it may be, to blind us withal, they Dare, (being themselves blinded by the God of this world ] presume,
and be jmpudently overbolde, with the Lord, & call (or rather miscall ) him theirs, but when the great day shall come, wherin they shalbe detected and discerne their owne estates, standing before their judge, the mighty God,
and be jmpudently overbold, with the Lord, & call (or rather miscall) him theirs, but when the great day shall come, wherein they shall detected and discern their own estates, standing before their judge, the mighty God,
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Oh, that their soules could consider this, who thus forget both God, and themselues, and now (before men) fawne vpon him with prophane tongues and hypocriticall harts, speaking of him as of their sweete Iesus, and their deare sauior, whenas, (before his owne face) they dare not at all entitle him soe:
O, that their Souls could Consider this, who thus forget both God, and themselves, and now (before men) fawn upon him with profane tongues and hypocritical hearts, speaking of him as of their sweet Iesus, and their deer Saviour, whenas, (before his own face) they Dare not At all entitle him so:
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for pretending a title before men, and wanting it, when they appeare before himself. But of this, we shall haue better occasion, to speake more in our next vse.
for pretending a title before men, and wanting it, when they appear before himself. But of this, we shall have better occasion, to speak more in our next use.
In the meane time, this want of interest in them, is that which debarre's them of all present comfort, and brings them vnder Gods eternall curse, all their suplications be cast away first, and themselues also, at last, because they haue it not.
In the mean time, this want of Interest in them, is that which debarre's them of all present Comfort, and brings them under God's Eternal curse, all their supplications be cast away First, and themselves also, At last, Because they have it not.
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& through Christ, shall haue both their persons and petitions accepted of God, to whome they may goe with all solace and rejoycing of soule and spirit, notwithstanding many other miserable faylings,
& through christ, shall have both their Persons and petitions accepted of God, to whom they may go with all solace and rejoicing of soul and Spirit, notwithstanding many other miserable failings,
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And this is the first comfort that flow'es from our interest, that our prayers shall haue happy issue with him, who is our God, and whose we are, [ For his eyes are vpon the righteous,
And this is the First Comfort that flow'es from our Interest, that our Prayers shall have happy issue with him, who is our God, and whose we Are, [ For his eyes Are upon the righteous,
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And that is touching our afflictions, and miseries, in the mid'st wherof, (seeme they never soe insufferable) our interest in the Lord, will ease our soules,
And that is touching our afflictions, and misery's, in the midst whereof, (seem they never so insufferable) our Interest in the Lord, will ease our Souls,
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If we will hearken what the Lord God doth say in this case, beholde he vtter's his minde most freely, that wee may be free from all feare, in respect of any perills.
If we will harken what the Lord God does say in this case, behold he vtter's his mind most freely, that we may be free from all Fear, in respect of any perils.
Looke cap. 41. where he cheere's his people, and giue's them words of wonderfull hartening, saying, [ Feare not, be not dismaied, ] but vpon what ground? why even vpon this, which will beare them vp in all bitternes, [ for I am with thee, for I am thy God, I will helpe thee, I will strēgthē, I will vpholde thee, with theright hād of my righteousnes ] & againe [ feare not, for I the Lord thy God whill helpe thee ] and yet againe, [ feare not, ver. 13. thou worme (that is, were thy state never soe weake,
Look cap. 41. where he cheer's his people, and give's them words of wonderful heartening, saying, [ fear not, be not dismayed, ] but upon what ground? why even upon this, which will bear them up in all bitterness, [ for I am with thee, for I am thy God, I will help thee, I will strengthen, I will uphold thee, with theright hand of my righteousness ] & again [ Fear not, for I the Lord thy God whill help thee ] and yet again, [ Fear not, ver. 13. thou worm (that is, were thy state never so weak,
& despicable) I will helpe thee saith the Lord & thy redeemer. ] Againe, the 43. chapter begins with the same words of encouragement, [ feare not, ] but why? [ for I haue called & redeemed thee, thou art mine.
& despicable) I will help thee Says the Lord & thy redeemer. ] Again, the 43. chapter begins with the same words of encouragement, [ Fear not, ] but why? [ for I have called & redeemed thee, thou art mine.
if it be as extreame as fire and water (and they we say haue no mercy,) yet saith the Lord, feare not, I will goe with thee, when thou wadest through the greatest woes, that the world can yeelde:
if it be as extreme as fire and water (and they we say have no mercy,) yet Says the Lord, Fear not, I will go with thee, when thou wadest through the greatest woes, that the world can yield:
and gracious, he answers by repeating the same reason againe, that he had given before, [ for I am the Lord thy God, thy holy one of Israell thy Saviour ] &c:
and gracious, he answers by repeating the same reason again, that he had given before, [ for I am the Lord thy God, thy holy one of Israel thy Saviour ] etc.:
Loe here, how the Lord doth dwell vpon this argument to perfwade their perplexed spirits, how well it shalbe with them, even at the worst that can come vnto them.
Lo Here, how the Lord does dwell upon this argument to perfwade their perplexed spirits, how well it shall with them, even At the worst that can come unto them.
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Let vs heare his children speake, (whose language we shall sinde to be like their fathers ) and assoone as they tell vs their mindes herin, it will most readily appeare, that they apprehēded, the most speciall reason of their comfort and releife, to consist in the right, & clayme, which (in their miserablest condition) they could make vnto God.
Let us hear his children speak, (whose language we shall sinde to be like their Father's) and As soon as they tell us their minds Herein, it will most readily appear, that they apprehended, the most special reason of their Comfort and relief, to consist in the right, & claim, which (in their miserablest condition) they could make unto God.
in his sorrowes he shall haue consolation; in his dangers, preservation; supply, in his wants; safety, in his waies; and whatsoever may be meete for him, in any estate which may befall him.
in his sorrows he shall have consolation; in his dangers, preservation; supply, in his Wants; safety, in his ways; and whatsoever may be meet for him, in any estate which may befall him.
The same he speakes againe elswhere, and double's the declaration of his interest in God saying, [ Behold Lord, for I am thy servant, I am thy servant ] &c. And this he doth there, where he hath discourced of the heaviest afflictions, that ever befell him, shewing evidently, that if he had not beene soe neere, and deare, to the Lord as he was, he had sunke & perished, in those calamities which had now seized on him,
The same he speaks again elsewhere, and double's the declaration of his Interest in God saying, [ Behold Lord, for I am thy servant, I am thy servant ] etc. And this he does there, where he hath discourced of the Heaviest afflictions, that ever befell him, showing evidently, that if he had not been so near, and deer, to the Lord as he was, he had sunk & perished, in those calamities which had now seized on him,
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but seing he could (with good assurance) say he was Gods, that estate was to him recouerable, which to another (for wāt of this worthy comfort) had beene desperate & incurable.
but sing he could (with good assurance) say he was God's, that estate was to him recoverable, which to Another (for want of this worthy Comfort) had been desperate & incurable.
[ Doubtlesse (say they) thou art our father, though Abraham be ignorant of vs, and Israel know vs not, thou o Lord art our father, and our redeemer &c. ] and againe [ we are thine ] &c.
[ Doubtless (say they) thou art our father, though Abraham be ignorant of us, and Israel know us not, thou oh Lord art our father, and our redeemer etc. ] and again [ we Are thine ] etc.
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as both the title, and the whole tennor of the booke doth relate, (it being called [ the Lamentations ] from their lamentable condition therin described) we shall see them plunged, into the deepest,
as both the title, and the Whole tenor of the book does relate, (it being called [ the Lamentations ] from their lamentable condition therein described) we shall see them plunged, into the Deepest,
and deadlyest distresses, that it was possible for people to endure, howbeit, they could yet holde vp their heads and cheere vp their harts, with their title to the Lord, saying [ the Lord is my portion saith my soule, therefore I will hope in him ].
and deadliest Distresses, that it was possible for people to endure, howbeit, they could yet hold up their Heads and cheer up their hearts, with their title to the Lord, saying [ the Lord is my portion Says my soul, Therefore I will hope in him ].
and bitternes, therof) they are hopefull, harty, & cōfortable, because they can boldly say, that god is their portiō, & they are his people: nothing was left but this, this alone was enough, to lift them out of the desperate conceit of their owne estate.
and bitterness, thereof) they Are hopeful, hearty, & comfortable, Because they can boldly say, that god is their portion, & they Are his people: nothing was left but this, this alone was enough, to lift them out of the desperate conceit of their own estate.
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All externall, and visible signes, & tokens of Gods favour were gone, both temporall in regard of their land & the happines they had, in all the good things thereof & spirituall in regard of the temple & the holines of the things of God therin,
All external, and visible Signs, & tokens of God's favour were gone, both temporal in regard of their land & the happiness they had, in all the good things thereof & spiritual in regard of the temple & the holiness of the things of God therein,
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or portion in it thēselves, are copelled to confesse the comfort of it for others. Such is the cleare light & the quickening life of it, that even these, are dazeled with it,
or portion in it themselves, Are copelled to confess the Comfort of it for Others. Such is the clear Light & the quickening life of it, that even these, Are dazzled with it,
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& can doe no lesse, but freely acknow ledge the same, through that strong conuiction which doth enforce thē to beleeue it, & yet afford's thē no true comfort by it. Many a wicked man standes convinced of much truth, who can be comforted by none, nay the truth they know, is so farre from making them any way confortable, that it make's them more inexcusable. So was it in this point, with those two pagan kings Nebuchadnezzar, & Darius. Nebuchadnezzar had tyrānically throwne the three children into the fiery fornace, for refusing to worship his false God. The true God was resolved to rescue them, seing he saw their faith,
& can do no less, but freely acknow ledge the same, through that strong conviction which does enforce them to believe it, & yet afford's them not true Comfort by it. Many a wicked man Stands convinced of much truth, who can be comforted by none, nay the truth they know, is so Far from making them any Way comfortable, that it make's them more inexcusable. So was it in this point, with those two pagan Kings Nebuchadnezzar, & Darius. Nebuchadnezzar had tyramnically thrown the three children into the fiery furnace, for refusing to worship his false God. The true God was resolved to rescue them, sing he saw their faith,
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and affiāce in him to be so sound, & vnmoveable, (& note, that this their resolution of spirituall loyallty, was grounded on their interest they had in God),
and affiance in him to be so found, & Unmovable, (& note, that this their resolution of spiritual loyally, was grounded on their Interest they had in God),
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as they tell the king to his teeth [ our God is able to deliuer vs ] &c. & being freed from the fury of the king, & feircenes of the fire, he who cast thē in (evē this heathē tyrant) whē he saw their miraculous deliverāce by the mighty hand of God, cānot containe himself,
as they tell the King to his teeth [ our God is able to deliver us ] etc. & being freed from the fury of the King, & fierceness of the fire, he who cast them in (even this heathen tyrant) when he saw their miraculous deliverance by the mighty hand of God, cannot contain himself,
but must magnify both this their God, and those his seruāts, & that not only by words, but by a law and statute, made to that end, saing [ Blessed be the God of Shadrach, Meshach,
but must magnify both this their God, and those his Servants, & that not only by words, but by a law and statute, made to that end, saying [ Blessed be the God of Shadrach, Meshach,
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ver 28. ver. 29. & Abednego, who hath sent his Angell & deliuered his servants ] &c. [ Therefore I make a decree ] &c. The like to this is seene in the 6. chapter in Daniels case, against whome an vnjust & cruell act was got, that for his piety to the Lord, he must now be made a pray to the lions: well, the decree is grāted & irrevocably sealed, according to the māner of the Medes, & Persiās. The king assoone as he came to know how it was, was exceeding sorry for what he had done, & doth what he can to free Daniell, but whē he see's that it cānot be, he labour's to comfort him against that distresse, from which he could not deliver him, & what is it where with he doth endeavour to cheere him? a man would thinke it must (sure) be some extraordinary argument, that must encourage a man in this case:
for 28. ver. 29. & Abednego, who hath sent his Angel & Delivered his Servants ] etc. [ Therefore I make a Decree ] etc. The like to this is seen in the 6. chapter in Daniel's case, against whom an unjust & cruel act was god, that for his piety to the Lord, he must now be made a pray to the Lions: well, the Decree is granted & irrevocably sealed, according to the manner of the Medes, & Persiās. The King As soon as he Come to know how it was, was exceeding sorry for what he had done, & does what he can to free Daniell, but when he see's that it cannot be, he labour's to Comfort him against that distress, from which he could not deliver him, & what is it where with he does endeavour to cheer him? a man would think it must (sure) be Some extraordinary argument, that must encourage a man in this case:
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why it is even this, [ Thy God, whome thou servest, ver. 16. ver. 20. ver. 22. he will deliver thee ] and againe, [ O Daniell the seruant of the liuing God, thy God ] & withall note Daniells answer [ my God, hath sent his Angell ] &c. Thus this godles man, must give witnes to this gratious truth, & confesse that a mans right in the Lord, is able to beare him out against the greatest cruelty, that can be excercised vpon him.
why it is even this, [ Thy God, whom thou servest, for. 16. ver. 20. ver. 22. he will deliver thee ] and again, [ Oh Daniell the servant of the living God, thy God ] & withal note Daniells answer [ my God, hath sent his Angel ] etc. Thus this godless man, must give witness to this gracious truth, & confess that a men right in the Lord, is able to bear him out against the greatest cruelty, that can be exercised upon him.
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Nay, the Lord did not only make this man, but those beasts also, (the lyons) after a sort, to know, that they had a servant of his among them, whome they might not touch, a prophet to whome they must doe no harme.
Nay, the Lord did not only make this man, but those beasts also, (the lyons) After a sort, to know, that they had a servant of his among them, whom they might not touch, a Prophet to whom they must do no harm.
Thus we have abundant evidence hervnto, and we see this our second consolation is most cleare, that a man who hath the Lord to his freind, and is interessed into him, hath wherin to joy, [ though for a season he may be in heavines through many afflictions, ] as the apostle Peter speaketh:
Thus we have abundant evidence hereunto, and we see this our second consolation is most clear, that a man who hath the Lord to his friend, and is interested into him, hath wherein to joy, [ though for a season he may be in heaviness through many afflictions, ] as the apostle Peter speaks:
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when God speaketh it, and Godly men acknowledg it, and vngodly men cannot deny it, it must needes be a truth past all controlement, and of singuler good consequent, to the marvelous comfort of so many as have part in it.
when God speaks it, and Godly men acknowledge it, and ungodly men cannot deny it, it must needs be a truth passed all controlment, and of singular good consequent, to the marvelous Comfort of so many as have part in it.
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The third follow'es, and that farre exceed'es the two former, by how much the vertue of it, doth extēd it self to helpe vs against the venyme of our corruption.
The third follow'es, and that Far exceed'es the two former, by how much the virtue of it, does extend it self to help us against the venom of our corruption.
and therefore he is ever arguing from them, against vs, to anihilate our interest in our God, and labour's ever to proue, that we can haue no good title, being guilty of such great,
and Therefore he is ever arguing from them, against us, to annihilate our Interest in our God, and labour's ever to prove, that we can have no good title, being guilty of such great,
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When he tempteth vs to them, they are but naturall infirmities, but when he accuseth vs for them, they are notorious impieties, now we are foule, where before we were but frayle. And such evills as he can prevaile with vs to commit, he vrgeth against the comfort of our interect in him, against whome they are commited; and thinks he hath enough against vs, to proue vs none of Gods,
When he tempts us to them, they Are but natural infirmities, but when he Accuseth us for them, they Are notorious impieties, now we Are foul, where before we were but frail. And such evils as he can prevail with us to commit, he urges against the Comfort of our interect in him, against whom they Are committed; and thinks he hath enough against us, to prove us none of God's,
But touching our selues, no such consequence can follow, as Satan would inferre, to wit, that because we are sinners, therefore we are not saints; we are offendors, therefore not faithfull; we haue such,
But touching our selves, no such consequence can follow, as Satan would infer, to wit, that Because we Are Sinners, Therefore we Are not Saints; we Are offenders, Therefore not faithful; we have such,
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And this we will not only say, but shew, to be a truth both from that euidence of Gods word, (against which Satan may cauill, but the truth therof he shall never cancell), and from that happy experience, in such of his holy ones, as haue found that from his hand, which (to comfort our harts) they haue left vpon sacred record for ever.
And this we will not only say, but show, to be a truth both from that evidence of God's word, (against which Satan may cavil, but the truth thereof he shall never cancel), and from that happy experience, in such of his holy ones, as have found that from his hand, which (to Comfort our hearts) they have left upon sacred record for ever.
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but to encounter Satan when he would haue vs adde infidelity, to our jmpiety; and make our state desperate now, which was but distressed before. Nothing is more sure then this, that God never gaue any man any assurance of this good who doth therby abett himself in any euill: it is to arme vs against temptation, not to encrease corruption, that the Lord reavealeth this truth.
but to encounter Satan when he would have us add infidelity, to our jmpiety; and make our state desperate now, which was but distressed before. Nothing is more sure then this, that God never gave any man any assurance of this good who does thereby abet himself in any evil: it is to arm us against temptation, not to increase corruption, that the Lord reavealeth this truth.
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But let vs come to the point, our interest in our God, is good armour of prooffe, against the feircest assaults of Satan when he vpbraideth our sin against God, to oppose our consolation in God.
But let us come to the point, our Interest in our God, is good armour of prooffe, against the Fiercest assaults of Satan when he upbraideth our since against God, to oppose our consolation in God.
To doe thus, is the fruit of his mallice, but many a saint of God hath made better vse of their right and haue relieued their consciences, with that which hath beene wrested against them;
To do thus, is the fruit of his malice, but many a saint of God hath made better use of their right and have relieved their Consciences, with that which hath been wrested against them;
soe, as that a man would wonder whith what face, he should offer, or dare, to looke the Lord in the face, we finde nothing more encouraged him to goe, nothing carryed him but this, that yet the Lord was his; soe we perceiue by his owne words [ Deliuer me from blood &c O God, Ps. 51.14. who art the God of my salvation ] God was yet, his God, and that hartened him to seeke his pardon.
so, as that a man would wonder vuhith what face, he should offer, or Dare, to look the Lord in the face, we find nothing more encouraged him to go, nothing carried him but this, that yet the Lord was his; so we perceive by his own words [ Deliver me from blood etc. Oh God, Ps. 51.14. who art the God of my salvation ] God was yet, his God, and that heartened him to seek his pardon.
The same was the prophet Ionahs course, he was in as bad a case as a good man might be, standing guilty of grosse rebellion, against the Lords expresse comaund given vnto him,
The same was the Prophet Jonahs course, he was in as bade a case as a good man might be, standing guilty of gross rebellion, against the lords express command given unto him,
yet, at the worst he is the Lords, and can soe assure himself, (as we see he doth, once and againe,) in that prayer that he make's, where we are certified by the holy Ghost, that [ Ionah prayed vnto the Lord his God, out of the fishes belly ] and further, [ thou hast brought my life from the pit, o Lord my God.
yet, At the worst he is the lords, and can so assure himself, (as we see he does, once and again,) in that prayer that he make's, where we Are certified by the holy Ghost, that [ Jonah prayed unto the Lord his God, out of the Fish belly ] and further, [ thou hast brought my life from the pit, oh Lord my God.
] Beholde, though he had miserably fayled before God, yet his right in God fayled not, God doth acknowledg himselfe to be his; Ionah can challeng this interest, and pray therevpon and soe pray that the Lord is pleased both to heare, and to helpe, as we see he did, both in releasing him from his present affliction, and in receiving him into his former favour, and entrusting him (the second time) in that service, about which he had employed him, (and wherin the prophet had so wretchedly rebelled) before.
] Behold, though he had miserably failed before God, yet his right in God failed not, God does acknowledge himself to be his; Jonah can challenge this Interest, and pray thereupon and so pray that the Lord is pleased both to hear, and to help, as we see he did, both in releasing him from his present affliction, and in receiving him into his former favour, and entrusting him (the second time) in that service, about which he had employed him, (and wherein the Prophet had so wretchedly rebelled) before.
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The same may we see in the poore prodigall in the gospell, who is the image, and representation of vs all (euen of all the faith full that offende) what had he to pleade,
The same may we see in the poor prodigal in the gospel, who is the image, and representation of us all (even of all the faith full that offend) what had he to plead,
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or to put him into any hope, that he might returne, and be received againe into that house, from whence, he had (of his owne accorde) so foolishly departed;
or to put him into any hope, that he might return, and be received again into that house, from whence, he had (of his own accord) so foolishly departed;
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that, yet for all this, he from whome he feed, and against whome he did offend, was his father. This was that which cheered him against all his misery, and impiety, and that enabled him first to purpose his returne home,
that, yet for all this, he from whom he feed, and against whom he did offend, was his father. This was that which cheered him against all his misery, and impiety, and that enabled him First to purpose his return home,
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and what saith he, that might moue the Lord to commiserate them in this their calamitous condition? even this very thing, [ for they are thy people, and thine inheritance &c:
and what Says he, that might move the Lord to commiserate them in this their calamitous condition? even this very thing, [ for they Are thy people, and thine inheritance etc.:
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Now this being vniuersall, for all the people of God it giueth assurance from God to every one, who hath any assurance in God, that (notwithstanding their miscarriages) they are capable of his kindnes and favour.
Now this being universal, for all the people of God it gives assurance from God to every one, who hath any assurance in God, that (notwithstanding their miscarriages) they Are capable of his kindness and favour.
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And herof Nehemiah tooke good notice, whenas, (many a day after this) he living to see that fullfilled, which Salomon foresaw, and feared, betooke himself to God on the behalfe of the Jewes now having offended, and being captivated, and he remember's God of this prayer of Salomon, and this promise of his, and repeateth the covenant, wherin was contayned,
And hereof Nehemiah took good notice, whenas, (many a day After this) he living to see that Fulfilled, which Solomon foresaw, and feared, betook himself to God on the behalf of the Jews now having offended, and being captivated, and he remember's God of this prayer of Solomon, and this promise of his, and repeateth the Covenant, wherein was contained,
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and enclosed the interest betweene God and them, vrging him with his owne truth [ thou that keepest covenant and mercy ] &c. and with the peoples interest [ Now these are thy seruants, and thy people ] &c. and having thus faith fully dealt with God, God could not but deale most graciously with him, and them, as the sequell shewed.
and enclosed the Interest between God and them, urging him with his own truth [ thou that Keepest Covenant and mercy ] etc. and with the peoples Interest [ Now these Are thy Servants, and thy people ] etc. and having thus faith Fully dealt with God, God could not but deal most graciously with him, and them, as the sequel showed.
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and out of infinite and most gracious favour, to all his offending saints, surely, if we coulde see it as we ought, it would even swallow vs up into admiration and amazement; for such,
and out of infinite and most gracious favour, to all his offending Saints, surely, if we could see it as we ought, it would even swallow us up into admiration and amazement; for such,
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and soe inconceivable is his kindnes to his owne herin, that he doth not only encourage them to pray (for all their impiety) but doth also teach them how to entreat him,
and so inconceivable is his kindness to his own Herein, that he does not only encourage them to pray (for all their impiety) but does also teach them how to entreat him,
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and put's words into their mouthes that may prevayle vpon himself, telling them what they shall say when they come to supplicate before him, in this their sinfull state.
and put's words into their mouths that may prevail upon himself, telling them what they shall say when they come to supplicate before him, in this their sinful state.
So we finde in the Psalme, [ He shall cry vnto me, thou art my father, my God, and the rock of my salvation ] and then God shewe's what shall follow, to wit, that they shalbe partakers of all his mercy, though they have comitted much impiety, no evill that they have done against him, shall deprive them of any good, he intendeth to them.
So we find in the Psalm, [ He shall cry unto me, thou art my father, my God, and the rock of my salvation ] and then God show's what shall follow, to wit, that they shall partakers of all his mercy, though they have committed much impiety, no evil that they have done against him, shall deprive them of any good, he intends to them.
Doth not the Lord (herevpon) invite the backsliding I sraell, to returne and be received into grace againe? and doe not they come with these comfortable words [ Behold we come vnto thee, Ier. 3.22. for thou art the Lord our God. ]
Does not the Lord (hereupon) invite the backsliding I sraell, to return and be received into grace again? and do not they come with these comfortable words [ Behold we come unto thee, Jeremiah 3.22. for thou art the Lord our God. ]
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Is not Israell (and that when it was every way, an ill time with thē) hence hartened, to come home to God? [ O Israell returne vnto the Lord thy God ] are they not taught of God how to make their supplications before him,
Is not Israel (and that when it was every Way, an ill time with them) hence heartened, to come home to God? [ O Israel return unto the Lord thy God ] Are they not taught of God how to make their supplications before him,
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Oh, deare bretheren, that we could spend more then a few thoughts vpon this infinite mercy of our heavenly father, and well bethink vs of their blessednes that be his, even at their worst.
O, deer brethren, that we could spend more then a few thoughts upon this infinite mercy of our heavenly father, and well bethink us of their blessedness that be his, even At their worst.
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Let vs take some time to take these things into our consideration the true meditation wherof would melt and dissolue the soule of any that is not hell-hardened, & seared vp to eternal wrath;
Let us take Some time to take these things into our consideration the true meditation whereof would melt and dissolve the soul of any that is not hell-hardened, & seared up to Eternal wrath;
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that the Lord should make soe much of such as be his owne, that his interest in them, (& theirs in him) should soe overstand all their iniquity, that all his goodnes should euer stand with them.
that the Lord should make so much of such as be his own, that his Interest in them, (& theirs in him) should so overstand all their iniquity, that all his Goodness should ever stand with them.
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let vs call to minde and remember, and ponder well, that the Lord Iesus Christ, (our deare redeemer) layd claime to his father in the midst of his suffrings,
let us call to mind and Remember, and ponder well, that the Lord Iesus christ, (our deer redeemer) laid claim to his father in the midst of his sufferings,
when he stood in the steed, and state, of all elect sinners, and was now soe heavily crush't with his fathers jndignation, and the lawes curse and maleaiction the full weight (that is, the infinite fullnes) therof, lying vpon his righteous soule and body, that he could not containe,
when he stood in the steed, and state, of all elect Sinners, and was now so heavily crushed with his Father's jndignation, and the laws curse and maleaiction the full weight (that is, the infinite fullness) thereof, lying upon his righteous soul and body, that he could not contain,
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] Beholde, the sins of all the saints of God, and all the justice due vnto them, cannot cancell this claime betweene Christ and his father, it is still my God, my God, in the midst of inconceivable calamity:
] Behold, the Sins of all the Saints of God, and all the Justice due unto them, cannot cancel this claim between christ and his father, it is still my God, my God, in the midst of inconceivable calamity:
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to wit that, if all the sins of all the elect could not part God and him, much lesse can, all the sins of any one of the elect, doe it in themselues; if the guilt of millions of men, (and every man having many millions of sin, ) did not vndoe this knot of loue, betweene the Lord and his Christ, how can it be conceiued that the sins of any one can dissolue it, though they be exceeding many:
to wit that, if all the Sins of all the elect could not part God and him, much less can, all the Sins of any one of the elect, do it in themselves; if the guilt of millions of men, (and every man having many millions of since,) did not undo this knot of love, between the Lord and his christ, how can it be conceived that the Sins of any one can dissolve it, though they be exceeding many:
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considering that he was now vnder the law, and we (through his subjection there-vnto,) are free from the law, and vnder grace, as also, that his father frowned vpon him for our sake's,
considering that he was now under the law, and we (through his subjection thereunto,) Are free from the law, and under grace, as also, that his father frowned upon him for our sake's,
but for his, the lorde shynes vpon vs, as being satisfyed for those offences of ours, the deadly poyson, & dreadfull sling wherof, he felt on our behalf, that soe we might escape the same.
but for his, the lord shines upon us, as being satisfied for those offences of ours, the deadly poison, & dreadful sling whereof, he felt on our behalf, that so we might escape the same.
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how then can we feare any such force in our iniquities as to sever betwene the Lord and vs? seing now (notwitstanding our sins) we appeare [ spotles and blameles before him in loue ], and are as fully reconciled,
how then can we Fear any such force in our iniquities as to sever between the Lord and us? sing now (notwithstanding our Sins) we appear [ spotless and blameless before him in love ], and Are as Fully reconciled,
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our sins are not great, when Gods grace come's to measure them, or, when we compare them there with. Men doe not (much lesse doth God,) make the most, and speake the worst, of their freinds faylings, we take litle notice of their offences that are greatly in our favour, the Lord doth likewise, who promiseth to put away the sins of his saints as the windes doe a cloud or a fog,
our Sins Are not great, when God's grace come's to measure them, or, when we compare them there with. Men do not (much less does God,) make the most, and speak the worst, of their Friends failings, we take little notice of their offences that Are greatly in our favour, the Lord does likewise, who promises to put away the Sins of his Saints as the winds do a cloud or a fog,
There is no possibility, that any impiety of ours, should either make vs none of Gods, or God ( none of ours. None of Gods elect can commit that sin which should make them none of his.
There is no possibility, that any impiety of ours, should either make us none of God's, or God (none of ours. None of God's elect can commit that since which should make them none of his.
[ They that are borne of God (saith saint Iohn) doe not, 1. Ioh. 3.9. nor cannot comitt sin ] that is to say, they cannot sin soe, as by their sin commited, the Lord, and they should be parted, and all interest, fall betweene them.
[ They that Are born of God (Says saint John) do not, 1. John 3.9. nor cannot comitt since ] that is to say, they cannot sin so, as by their since committed, the Lord, and they should be parted, and all Interest, fallen between them.
If we looke how the Lord accounts of his childrens corruptions (after their calling) we shall see, that he doth beholde thē with a most mercifull eye,
If we look how the Lord accounts of his Children's corruptions (After their calling) we shall see, that he does behold them with a most merciful eye,
Our Lord Iesus Christ, who (as we heard even now) made his owne claime good, when he did beare all our evill, did also make it well to appeare, that the vertue therof is become ours, inasmuch,
Our Lord Iesus christ, who (as we herd even now) made his own claim good, when he did bear all our evil, did also make it well to appear, that the virtue thereof is become ours, inasmuch,
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Behold I ascend to my father, and to your father, to my God and to your God ] these were the first fruits of his favour, wherin (you see) they are called bretheren, of whome the last newes we heard, was [ that they all forsooke him and fled ] yet doth Christ lesus entitle himself to them, (being not ashamed to call them (and vs all) bretheren) and them, with himself to God calling him, my father your father, my God your God.
Behold I ascend to my father, and to your father, to my God and to your God ] these were the First fruits of his favour, wherein (you see) they Are called brethren, of whom the last news we herd, was [ that they all forsook him and fled ] yet does christ Jesus entitle himself to them, (being not ashamed to call them (and us all) brethren) and them, with himself to God calling him, my father your father, my God your God.
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Nay, even Peter is included in this number, and goe's for a brother, he is put in by name, by one Euangelest, least any man should imagine that his foule denyall should haue thrust him out.
Nay, even Peter is included in this number, and go's for a brother, he is put in by name, by one Euangelest, least any man should imagine that his foul denial should have thrust him out.
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Who is he then that dreame's? (or if any doe) whence is it that he is deluded? once to conceit, that there can be any such poysonfull power in the euills of Gods elect,
Who is he then that dream's? (or if any do) whence is it that he is deluded? once to conceit, that there can be any such poisonful power in the evils of God's elect,
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no, no, his kindnes is soe incomparably beyond any corruption in vs, that a foolish man might with as good reason feare, that one drop of water, were able to quench the whole element of fire, or, one sparke of fire, might dry,
no, no, his kindness is so incomparably beyond any corruption in us, that a foolish man might with as good reason Fear, that one drop of water, were able to quench the Whole element of fire, or, one spark of fire, might dry,
and drinke vp the whole Ocean of water, as that any transgression of ours, could cancell that incomprehensible compassion of his, by vertue wherof, we are (for ever) most firmly vnited to him.
and drink up the Whole Ocean of water, as that any Transgression of ours, could cancel that incomprehensible compassion of his, by virtue whereof, we Are (for ever) most firmly united to him.
For this cause appeared the son of God (saith Iohn) that he might loose the works of the diuell, ] and tye vs to our God againe, whose, we were once before, (but mutably) in our creation, that henceforth we might ever be his, (and that vmmoueably ) by redemption. And did Iesus Christ doe, and endure soe much, both in his life and death, and all to make vs fast to our best father by this blessed interest? and shall it now enter into any mans hart, that the perfection, power, and meritt of all this, shall perish, and be of none effect, through our corruption? Farre be it from any soule, to offer such indignity, to Christs meritts, and Gods loue to him,
For this cause appeared the son of God (Says John) that he might lose the works of the Devil, ] and tie us to our God again, whose, we were once before, (but mutably) in our creation, that henceforth we might ever be his, (and that vmmoueably) by redemption. And did Iesus christ do, and endure so much, both in his life and death, and all to make us fast to our best father by this blessed Interest? and shall it now enter into any men heart, that the perfection, power, and merit of all this, shall perish, and be of none Effect, through our corruption? far be it from any soul, to offer such indignity, to Christ merits, and God's love to him,
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or that we should soe transgresse, as to take away that farre neerer, and supernaturall conjunction, which is sealed by the blood of Christ, which blood of his, hath not only a reconciling vertue for our rebellions past,
or that we should so transgress, as to take away that Far nearer, and supernatural conjunction, which is sealed by the blood of christ, which blood of his, hath not only a reconciling virtue for our rebellions past,
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here may the soules of Gods saints ankor safely, and returne to their rest, as into that haven, wherin they shall neede to feare no wrack, or ruine in the least,
Here may the Souls of God's Saints anchor safely, and return to their rest, as into that Haven, wherein they shall need to Fear no wrack, or ruin in the least,
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but may expect most hopefull, and happy successe of all their heavy conflicts with, the divell, that Iesus Christ shall [ trample him vnder their feete shortly ] (as he doeth promise) and, raise vp them, to those heavenly advantages, which they shall enjoy with him their head; [ casting their sins into the bottome of the sea, ] that they may never reviue, or be recovered againe, to rise against vs;
but may expect most hopeful, and happy success of all their heavy conflicts with, the Devil, that Iesus christ shall [ trample him under their feet shortly ] (as he doth promise) and, raise up them, to those heavenly advantages, which they shall enjoy with him their head; [ casting their Sins into the bottom of the sea, ] that they may never revive, or be recovered again, to rise against us;
but remooving them as farre from himself, as they would have removed vs from him; that soe we might ever be joyned to the Lord, yea so inseparablie joynted into him, that we may be for ever and ever one with him, and soe be assured that we are his, and he ours, for ever and ever, in that vnrepealable covenant of life & peace, which he hath more deepely sealed in the blood of his son, then any guilt of our sin can cancell.
but removing them as Far from himself, as they would have removed us from him; that so we might ever be joined to the Lord, yea so inseparably jointed into him, that we may be for ever and ever one with him, and so be assured that we Are his, and he ours, for ever and ever, in that unrepealable Covenant of life & peace, which he hath more deeply sealed in the blood of his son, then any guilt of our since can cancel.
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Wherof to secure our soules let vs once for all (er'e we couclude this comfort) take good knowledge that such is his goodnes that rather thē our sins, shall make vs none of his, he hath made our sins, none of ours, laying them vpon [ that rock that is higher then we ] even vpon Christ [ who was made sin for vs & whose righteousnes is made ours, rather then (for want therof, ) we should not be his. So that now Christ is our sin, we are Gods righteousnes, how then can it be, God should not be our father? can those sins hinder whose property is altered, and they layd vpon another? No, no, it is enough for the sins of wicked men (whose sins are their owne,
Whereof to secure our Souls let us once for all (ere we couclude this Comfort) take good knowledge that such is his Goodness that rather them our Sins, shall make us none of his, he hath made our Sins, none of ours, laying them upon [ that rock that is higher then we ] even upon christ [ who was made since for us & whose righteousness is made ours, rather then (for want thereof,) we should not be his. So that now christ is our since, we Are God's righteousness, how then can it be, God should not be our father? can those Sins hinder whose property is altered, and they laid upon Another? No, no, it is enough for the Sins of wicked men (whose Sins Are their own,
and themselues none of Christ's) to barre them, from clayming any confortable interest in the Lord, the faylings of the saithfull are of no such force.
and themselves none of Christ's) to bar them, from claiming any comfortable Interest in the Lord, the failings of the saithfull Are of no such force.
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[ It is no more I (saye's Paul) but sin that dwelleth in me ] and if our sins may be sayd to be rone of ours, it is absolutely impossible but we should be Gods:
[ It is no more I (say's Paul) but since that dwells in me ] and if our Sins may be said to be rone of ours, it is absolutely impossible but we should be God's:
and so to be, how often doth the Lord in infinite mercy acknowledg vs, and shall not we in duty acknowledg him? shall we dare to neglect his loue, and deny his grace, soe freely and frequently offred unto vs. Farre be this fearfull evill, from all the faithfull.
and so to be, how often does the Lord in infinite mercy acknowledge us, and shall not we in duty acknowledge him? shall we Dare to neglect his love, and deny his grace, so freely and frequently offered unto us far be this fearful evil, from all the faithful.
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And now (in consideration of the premisses) let all the faithfull draw necre vnto him in faith, and he will draw neere vnto them in favour, & they shalbe his sons and daughters, and he their God, and father for ever.
And now (in consideration of the premises) let all the faithful draw necre unto him in faith, and he will draw near unto them in favour, & they shall his Sons and daughters, and he their God, and father for ever.
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to wit, all the good which we can receive either here, while we are vnder vanity and corruption, or that which the Lord doth further reserve for our possession in the glory of his owne kingdome,
to wit, all the good which we can receive either Here, while we Are under vanity and corruption, or that which the Lord does further reserve for our possession in the glory of his own Kingdom,
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It is a remarkeable thing, that throughout all Gods booke (which is the storehouse of his blessed promises vnto vs) all the mercy promised, and every promise wherin any happines is contayned, hath this seale: [ And I wilbe their God, and they shalbe my people.
It is a remarkable thing, that throughout all God's book (which is the storehouse of his blessed promises unto us) all the mercy promised, and every promise wherein any happiness is contained, hath this seal: [ And I will their God, and they shall my people.
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] Moses and the Prophets are full, and doe abound with this comfortable close of Gods covenant, of which covenant whatsoever the contents be, this is still the conclusion, and ratification; [ I wilbe theirs, they shalbe myne ] and that includeth the full confirmation of every favour, of what rate, or sort, soever it be.
] Moses and the prophets Are full, and do abound with this comfortable close of God's Covenant, of which Covenant whatsoever the contents be, this is still the conclusion, and ratification; [ I will theirs, they shall mine ] and that includeth the full confirmation of every favour, of what rate, or sort, soever it be.
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yet thus much I must say, (and it concerne's every sincere christian to consent vnto it with his hart,) that if we have any assurance either, of grace, or any other good thing, in present possession on earth.
yet thus much I must say, (and it concern's every sincere christian to consent unto it with his heart,) that if we have any assurance either, of grace, or any other good thing, in present possession on earth.
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the assurance we have, flowe's from the interest we have, none but they that are the Lords, shall partake of either, and they that are his, shall have both: soe saith David sweetly, [ The Lord will giue grace and glory,
the assurance we have, flow's from the Interest we have, none but they that Are the lords, shall partake of either, and they that Are his, shall have both: so Says David sweetly, [ The Lord will give grace and glory,
or the world, or life, or death, or things present, or things to come, ver. 23. all are yours, ] and whence is it, that all is soe surely ours? even hence [ and yee are Christ's ] this clause confirme's all that went before;
or the world, or life, or death, or things present, or things to come, ver. 23. all Are yours, ] and whence is it, that all is so surely ours? even hence [ and ye Are Christ's ] this clause confirm's all that went before;
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So then if a man would now sit him downe, and set himselfe to thinke of all the infinite fullnes, and vnspeakable plenty, and variety, of those good things which the Lord doth either giue on earth, or reserue in heaven, and having enlarged his hart, to comprehend as many of them as he could thinke might make him truly and fully happy, to the absolute joy,
So then if a man would now fit him down, and Set himself to think of all the infinite fullness, and unspeakable plenty, and variety, of those good things which the Lord does either give on earth, or reserve in heaven, and having enlarged his heart, to comprehend as many of them as he could think might make him truly and Fully happy, to the absolute joy,
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and contentment of his very soule, he should now further think, why? these things are to be had, many haue them already, many more shall haue them heareafter, how may I also come by them,
and contentment of his very soul, he should now further think, why? these things Are to be had, many have them already, many more shall have them hereafter, how may I also come by them,
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The holy ghost doth readily tell vs the way and meanes, which is, to become Christs, be you sure of that one thing, and all these things are sure to you. They that are his, shall have all these, and more,
The holy ghost does readily tell us the Way and means, which is, to become Christ, be you sure of that one thing, and all these things Are sure to you. They that Are his, shall have all these, and more,
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Angells are not able to expresse, what Gods saints shall inherit and posesse, when they come to the consummation of that their happines, which is prepared of God, purchased by Christ;
Angels Are not able to express, what God's Saints shall inherit and posesse, when they come to the consummation of that their happiness, which is prepared of God, purchased by christ;
by the power, and through the fauour of that God in Christ who at the last day shall call all his owne, with those sweete words [ Come ye• blessed (children) of my father, receiue the kingdome prepared for you &c. ] It was ordained,
by the power, and through the favour of that God in christ who At the last day shall call all his own, with those sweet words [ Come ye• blessed (children) of my father, receive the Kingdom prepared for you etc. ] It was ordained,
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I say some, and in some measure, because an absolute manifestation of them all, cannot be vndertaken by vs, or entertayned by you. Our assurance is euident, and we can declare it,
I say Some, and in Some measure, Because an absolute manifestation of them all, cannot be undertaken by us, or entertained by you. Our assurance is evident, and we can declare it,
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Howbeit I hope we have sayd enough, to make the comfort of this point cleare, that it is a most happy thing to have right in the Lord, & to know him to be ours, & our selues his. The which, seing none but the saints of God candoe, the benefit and joy herof remayneth only & wholy to them,
Howbeit I hope we have said enough, to make the Comfort of this point clear, that it is a most happy thing to have right in the Lord, & to know him to be ours, & our selves his. The which, sing none but the Saints of God candoe, the benefit and joy hereof remaineth only & wholly to them,
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These (as, we have heard) are the sweete consolations of this sauing truth, and in them, all and in euery of them, may the saints of God solace their soules, and refresh their spirtis to know themselues capable of such advantages, by the interest they have in the Lord their God, who hath founded his favours vpon this truth,
These (as, we have herd) Are the sweet consolations of this Saving truth, and in them, all and in every of them, may the Saints of God solace their Souls, and refresh their spirtis to know themselves capable of such advantages, by the Interest they have in the Lord their God, who hath founded his favours upon this truth,
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And thus much for the first use of this point, vnto the saints of God. Now we will set forward to the second, and that concerne's wicked and vngodly men:
And thus much for the First use of this point, unto the Saints of God. Now we will Set forward to the second, and that concern's wicked and ungodly men:
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whose impudency & presumption in entitleing themselues to God, is equall, (if not beyond) the infidelity, and feare, of the faithfull, who are so backward herin.
whose impudence & presumption in entitling themselves to God, is equal, (if not beyond) the infidelity, and Fear, of the faithful, who Are so backward Herein.
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that soe he might draw them both, vnder heauy jmpiety, the one to rob themselues in refusing their right, the other to rob God, and his children in seizing vpon that which the Lord intended only to his owne.
that so he might draw them both, under heavy jmpiety, the one to rob themselves in refusing their right, the other to rob God, and his children in seizing upon that which the Lord intended only to his own.
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The divell knowe's too well what he does, The haynous euill of vngodly men, in making claime to God. (oh, that themselues did know it well,) when he abetts jmpious persons either to conceit that God is theirs, or, to call him soe, it being such an jmpiety as scarce any is more insufferable or provoking,
The Devil know's too well what he does, The heinous evil of ungodly men, in making claim to God. (o, that themselves did know it well,) when he abets impious Persons either to conceit that God is theirs, or, to call him so, it being such an jmpiety as scarce any is more insufferable or provoking,
And this we will the rather endeauour, because I am perswaded many a wicked man, never jmagine's it sinfull, but think's he may safely (yea, that it is duty to) call God his father,
And this we will the rather endeavour, Because I am persuaded many a wicked man, never jmagine's it sinful, but think's he may safely (yea, that it is duty to) call God his father,
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and therfore in commiseration of their estate, and desire of their information and reformation, we will doe our best to make declaration of the monstrous impiety herof.
and Therefore in commiseration of their estate, and desire of their information and Reformation, we will do our best to make declaration of the monstrous impiety hereof.
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for why? it is a plaine putting of God into the diuells place For wheras he is avouched to be [ the God of this world ] (that is, of all those that are of the world) and by Christ he is called the [ father of all prophane & impious persons;
for why? it is a plain putting of God into the Devils place For whereas he is avouched to be [ the God of this world ] (that is, of all those that Are of the world) and by christ he is called the [ father of all profane & impious Persons;
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wheras, he hath revealed his wrath from heavē against them, and doth from his very soule abhorre them, as the base brood of Belzeebub, and the loathsome spawne of Satan by reason of their sin.
whereas, he hath revealed his wrath from heaven against them, and does from his very soul abhor them, as the base brood of Beelzebub, and the loathsome spawn of Satan by reason of their since.
Thus is the Lord thrust from his throne of glory, and his honour layd in the dust: and what an egregious abuse and abasement this is, we may measure by our owne,
Thus is the Lord thrust from his throne of glory, and his honour laid in the dust: and what an egregious abuse and abasement this is, we may measure by our own,
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Suppose some base varlet, the knowne bastard of some notorious strumpet, should thus fawne vpon a man of approved honesty and honour (admit, he were a Prince) and wheresoever he came, be still calling him his father, and laying challeng,
Suppose Some base varlet, the known bastard of Some notorious strumpet, should thus fawn upon a man of approved honesty and honour (admit, he were a Prince) and wheresoever he Come, be still calling him his father, and laying challenge,
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and clayme vnto him, were it not an infamy and an iniury not to be borne? would any man endure it that had power to punish it? were it not such a wound in a Princes good name,
and claim unto him, were it not an infamy and an injury not to be born? would any man endure it that had power to Punish it? were it not such a wound in a Princes good name,
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Surely the greatest patience vnder heaven, would be overcharged with this reproach, we cannot dreame that ever this fellow should be endured to make any request,
Surely the greatest patience under heaven, would be overcharged with this reproach, we cannot dream that ever this fellow should be endured to make any request,
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or if he did, that he might hope of any acceptation, but instead of being graciously answered, he might expect to be fearfully punished, for abusing him, whome he did soe beare himself vpon.
or if he did, that he might hope of any acceptation, but instead of being graciously answered, he might expect to be fearfully punished, for abusing him, whom he did so bear himself upon.
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and fame, is soe infinitely aboue ours, he being the king of glory, and king of saints, & the father (only) of his naturall son Christ, and of so many as in him, he adopteth to be his children by grace: let vs (I say) bethinke our selves, how this wilbe taken, that our father which is in heaven, should by Satans suggestion, and these mens appellation, become the father of all those infernall helhounds, and lyms of Satan, whome he (for the honour of his justice) hath cast into hell, to their perpetuall shame and contempt.
and fame, is so infinitely above ours, he being the King of glory, and King of Saints, & the father (only) of his natural son christ, and of so many as in him, he adopteth to be his children by grace: let us (I say) bethink our selves, how this will taken, that our father which is in heaven, should by Satan suggestion, and these men's appellation, become the father of all those infernal hellhounds, and lyms of Satan, whom he (for the honour of his Justice) hath cast into hell, to their perpetual shame and contempt.
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then by suborning vngodly men to call God father, for in setting them on (in this manner), to call God theirs, he make's them thereby seaven times more his owne, then they were before.
then by suborning ungodly men to call God father, for in setting them on (in this manner), to call God theirs, he make's them thereby seaven times more his own, then they were before.
For if God be the God of vngodly men, to whose right must Gods people belong? It is impossible that both should appertaine to one party, if therefore the wicked have God to be theirs, the interest of the saints, must needes be in Satan: and soe he is set vp,
For if God be the God of ungodly men, to whose right must God's people belong? It is impossible that both should appertain to one party, if Therefore the wicked have God to be theirs, the Interest of the Saints, must needs be in Satan: and so he is Set up,
and the most high made vile. The Diuell himself (and all that tooke part with him in that accursed practise) was banished heaven (as it is supposed) for aspiring into Gods place,
and the most high made vile. The devil himself (and all that took part with him in that accursed practice) was banished heaven (as it is supposed) for aspiring into God's place,
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And if heauens infinite justice were so exceeding neauy vpon him only for the attempt, what will it be vpon these for the act? Oh, that their soules could throughly consider this, who thus speake;
And if heavens infinite Justice were so exceeding neauy upon him only for the attempt, what will it be upon these for the act? O, that their Souls could thoroughly Consider this, who thus speak;
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Fourthly and lastly, to make vp the measure of this euill, or rather, to make it out of measure euill, let vs know that the Diuell himself, was never soe vile, as in this particuler to dare to entitle himself to God,
Fourthly and lastly, to make up the measure of this evil, or rather, to make it out of measure evil, let us know that the devil himself, was never so vile, as in this particular to Dare to entitle himself to God,
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Others interest he hath indeede acknowledged, as when he confessed Christ to be the son of God [ I know who thou art, Mar. 5.7. thou art Iesus the son of the liuing God ] and when he gave testimony to the Apostles [ these are the seruants of the most high God &c. ] but where did he ever challeng any right or make any claime of his owne, to call God his? is any man able to shew it? no sure;
Others Interest he hath indeed acknowledged, as when he confessed christ to be the son of God [ I know who thou art, Mar. 5.7. thou art Iesus the son of the living God ] and when he gave testimony to the Apostles [ these Are the Servants of the most high God etc. ] but where did he ever challenge any right or make any claim of his own, to call God his? is any man able to show it? no sure;
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And who can conceive the extent of that mans sin, or the damnation due to him for the same, whome the divell can draw to doe worse then he himself dare's doe. We may well thinke there is something in it, that Satan will not doe as you sinners doe, in this kinde.
And who can conceive the extent of that men since, or the damnation due to him for the same, whom the Devil can draw to do Worse then he himself dare's do. We may well think there is something in it, that Satan will not do as you Sinners do, in this kind.
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What may we thinke of it? or what may an jmpious wretch think of himself in it? when he shall see himself (in some sort) more sinfull then the authour of sin. It may be the divell do's not claime any right,
What may we think of it? or what may an impious wretch think of himself in it? when he shall see himself (in Some sort) more sinful then the author of since. It may be the Devil do's not claim any right,
and that it would make their state more vile, encreasing their sin to make it more haynous, and adding to their punishment, to make it more heavy; seing that (in their present estate of vngodlines) they are no more capable of this comfort then Satan is.
and that it would make their state more vile, increasing their sin to make it more heinous, and adding to their punishment, to make it more heavy; sing that (in their present estate of ungodliness) they Are no more capable of this Comfort then Satan is.
Pharaoh might be instanced for one, when he soe often called for Moses and Aron, to pray to the Lord for his deliverance from divers plagues, you never heare him say (no not once) pray to the Lord my God, but either [ to the Lord ] or [ to the Lord your God.
Pharaoh might be instanced for one, when he so often called for Moses and Aron, to pray to the Lord for his deliverance from diverse plagues, you never hear him say (no not once) pray to the Lord my God, but either [ to the Lord ] or [ to the Lord your God.
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and God executed justice vpon him for the same, by the drying vp of that cruell hand, which was stretched out to smite him whome the Lord sent to warne him of his sin:
and God executed Justice upon him for the same, by the drying up of that cruel hand, which was stretched out to smite him whom the Lord sent to warn him of his since:
jmmediately vpon the manifestation of that strange vengance vpon him, the godles wretch is enforced to intreat the man of God to be a suitor for him, that his hand might be restored vnto him,
jmmediately upon the manifestation of that strange vengeance upon him, the godless wretch is Enforced to entreat the man of God to be a suitor for him, that his hand might be restored unto him,
and confound, the prophane o'nes of our dayes, [ intreat now, the Lord thy God for me &c. ] he doe's not, he dare's not call him his God, yet you know he is branded of God for much jmpiety,
and confound, the profane o'nes of our days, [ entreat now, the Lord thy God for me etc. ] he doe's not, he dare's not call him his God, yet you know he is branded of God for much jmpiety,
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Beholde, these imps, of hell, (with many more, that it were most easy to multiply,) though in many things they were most abbominable, yet in this one they would not be soe execrable,
Behold, these imps, of hell, (with many more, that it were most easy to multiply,) though in many things they were most abominable, yet in this one they would not be so execrable,
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and to shun both it, and the vengeance due vnto it, and to seeke the face of the Lord vnfaynedly, that you may come out of this sin of calling him yours, and by grace be called effectually to become his. This may be done,
and to shun both it, and the vengeance due unto it, and to seek the face of the Lord unfeignedly, that you may come out of this since of calling him yours, and by grace be called effectually to become his. This may be done,
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while the day of grace yet shyneth, endeavour to it, before that day of the Lord come, (which is darknes and not light,) wherin they only shall finde grace with the Lord, who (before hand) can finde that grace in themselves, wherby they are made like vnto him,
while the day of grace yet shineth, endeavour to it, before that day of the Lord come, (which is darkness and not Light,) wherein they only shall find grace with the Lord, who (before hand) can find that grace in themselves, whereby they Are made like unto him,
The third followeth, and that concerneth all men for information in a point exceeding needfull and important, whereof it is now time that we take some good notice, considering what hath beene sayd of the happines of such as have it,
The third follows, and that concerns all men for information in a point exceeding needful and important, whereof it is now time that we take Some good notice, considering what hath been said of the happiness of such as have it,
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There are ceartaine infaillible marks whereby this interest is made manifest, and he that is without them is vndoubtedly (as yet) without any interest in the Lord.
There Are ceartaine infallible marks whereby this Interest is made manifest, and he that is without them is undoubtedly (as yet) without any Interest in the Lord.
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Let vs endeavour to make enquiry after them, that soe if we haue them we may joy, if not, yet (knowing what they are) we may seeke them where they are.
Let us endeavour to make enquiry After them, that so if we have them we may joy, if not, yet (knowing what they Are) we may seek them where they Are.
whether the Lord be his, and he the Lords or noe? let him then vnderstand, that where any such propriety is betweene God and man, the same cannot be hyd, but will breake out vpon him, in whome it is,
whither the Lord be his, and he the lords or no? let him then understand, that where any such propriety is between God and man, the same cannot be hid, but will break out upon him, in whom it is,
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For of this one thing we may not be ignorant, that the interest betweene God & his children, is not meerely tituler, as if to entitle him ours, were all:
For of this one thing we may not be ignorant, that the Interest between God & his children, is not merely tituler, as if to entitle him ours, were all:
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no, it is a true, reall, and powerfull interest, arising (touching the declaration therof) out of those things which he hath so wrought in vs, as by them we may well know he hath wrought vs into himself. It is his worke in vs wherby (alone) we are warranted to be his. But come we to vnderstand the particulers, what workes these are, that soe, by a wise discerning of them, we may not be deceiued in our owne estate and right. For it doth manifestly appeare, that the want of this search, hath occasioned much mistaking on either side, making both some of Gods saints (who haue this right) not to thinke soe,
no, it is a true, real, and powerful Interest, arising (touching the declaration thereof) out of those things which he hath so wrought in us, as by them we may well know he hath wrought us into himself. It is his work in us whereby (alone) we Are warranted to be his. But come we to understand the particulars, what works these Are, that so, by a wise discerning of them, we may not be deceived in our own estate and right. For it does manifestly appear, that the want of this search, hath occasioned much mistaking on either side, making both Some of God's Saints (who have this right) not to think so,
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Yet before we enter vpon any one of them, we are to know that they are all consisting of such things as he hath given vs. Whosoever is the Lords, hath something of his to shew,
Yet before we enter upon any one of them, we Are to know that they Are all consisting of such things as he hath given us Whosoever is the lords, hath something of his to show,
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or generall mercies, but such peculiar previledges as are preper to the elect alone, and (being see,) doe argue infaillibly that they are elected of the Lord, to be his precious and beloved ones.
or general Mercies, but such peculiar privileges as Are preper to the elect alone, and (being see,) do argue infallibly that they Are elected of the Lord, to be his precious and Beloved ones.
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The Lord himself proclaime's this to be a proper note and cognisance, of such as he will call his owne. So we finde by the apostle [ what communion hath light with darknes &c. ] that is to say, it hath none, neither indeede can have,
The Lord himself proclaime's this to be a proper note and cognisance, of such as he will call his own. So we find by the apostle [ what communion hath Light with darkness etc. ] that is to say, it hath none, neither indeed can have,
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and therevpon, he presseth further vpon them this duty, to the due performance wherof, he annexeth this happy propriety of being interessed into God saying [ wherefore come out from among them, ver. 17. and separate your selues ] (that is, from them only in their sin,
and thereupon, he Presseth further upon them this duty, to the due performance whereof, he annexeth this happy propriety of being interested into God saying [ Wherefore come out from among them, ver. 17. and separate your selves ] (that is, from them only in their since,
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every sicknes is not a pestilence, nor every sin in another man contagious to me) and then being thus separated, [ I will recetue you and you shalbe my sons and daughters saith the Lord God almighty ] your sincere and wise separation from the sins of these, that would make you guilty with themselves, shalbe vnto you an assured euidence, a ceartaine assurance, of your holy conjunction to me,
every sickness is not a pestilence, nor every since in Another man contagious to me) and then being thus separated, [ I will recetue you and you shall my Sons and daughters Says the Lord God almighty ] your sincere and wise separation from the Sins of these, that would make you guilty with themselves, shall unto you an assured evidence, a ceartaine assurance, of your holy conjunction to me,
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This (you see) is Gods cuidence, & the truth of this is very evident to every mans experience, no man can be ignorant of himself herin, which way his affection goe's, (and that way, sure, his actions will after) whether he doe like, and can brooke the corrupt company of vngodly persons,
This (you see) is God's cuidence, & the truth of this is very evident to every men experience, no man can be ignorant of himself Herein, which Way his affection go's, (and that Way, sure, his actions will After) whither he do like, and can brook the corrupt company of ungodly Persons,
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if he doe, he is yet none of Gods, let him not dare, but feare, to call God father, being one of the infernall fraternity of those vassalls of sin, who are sworne brothers in drunkenes, or any other jmpiety.
if he do, he is yet none of God's, let him not Dare, but Fear, to call God father, being one of the infernal fraternity of those vassals of since, who Are sworn Brother's in Drunkenness, or any other jmpiety.
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But the soule that hates the society of such persons, is beloved of him, & precious to him, no son or daughter more deare, (nay nothing soe deare) to a naturall father,
But the soul that hates the society of such Persons, is Beloved of him, & precious to him, no son or daughter more deer, (nay nothing so deer) to a natural father,
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By this segregation are Gods saints, knowne from the rest of the wofull world, who are suffred (& that in much justice) to lye in wickednes. The Apostle concluded this most clearely where he saith, [ we knew that we are of God.
By this segregation Are God's Saints, known from the rest of the woeful world, who Are suffered (& that in much Justice) to lie in wickedness. The Apostle concluded this most clearly where he Says, [ we knew that we Are of God.
& the whole world lyeth in wickednes ] note that he saith it is a knowne difference betweene those that are Gods, and those that are the worlds, that the one are called out, the other are let alone, to lye still in their wickednes.
& the Whole world lies in wickedness ] note that he Says it is a known difference between those that Are God's, and those that Are the world's, that the one Are called out, the other Are let alone, to lie still in their wickedness.
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Hence it is, that those whome God accounts to be of the charch, I meane of the true body of Christ, he calleth them a people called out, that is, put a part from all others to have fellowship with him, and such as are soe, are his, the rest (not thus selected) remayne in their wretched & sinfull state.
Hence it is, that those whom God accounts to be of the Church, I mean of the true body of christ, he calls them a people called out, that is, put a part from all Others to have fellowship with him, and such as Are so, Are his, the rest (not thus selected) remain in their wretched & sinful state.
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or ( as it were) choisely culled, and pick't out a godly man for himself if we will know our selves to pertaine to God, we must see our selves thus severed from the world, being weaned from wicked persons & practises, wōne in affection,
or (as it were) choicely culled, and picked out a godly man for himself if we will know our selves to pertain to God, we must see our selves thus severed from the world, being weaned from wicked Persons & practises, won in affection,
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For the Lord never worketh any one of these alone, and leave's vs soe, but addeth one singuler worke of his grace to another, reformation to separation; and this must needes be soe,
For the Lord never works any one of these alone, and leave's us so, but adds one singular work of his grace to Another, Reformation to separation; and this must needs be so,
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because we are not sincerely separted, till we be soundly reformed. Herevpon the Lord put's this as a principall condition of the ensealing of his covenant of life and peace with vs, that we both refrayne from euill,
Because we Are not sincerely separated, till we be soundly reformed. Hereupon the Lord put's this as a principal condition of the ensealing of his Covenant of life and peace with us, that we both refrain from evil,
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Let vs looke what (in one place of a multitude we might alledge) the Lord saith to this purpose, by the prophet Ieremiah. Jer 32.38 ver. 39. ver. 40. [ And I wilbe their God, and they shalbe my people;
Let us look what (in one place of a multitude we might allege) the Lord Says to this purpose, by the Prophet Jeremiah. Jer 32.38 ver. 39. ver. 40. [ And I will their God, and they shall my people;
but I will put my feare into their harts, and they shall neuer depart from me &c. Beholde here is the summe and abridgment, of Gods gracious covenant, with a mutuall (and most mercifull) offer of himself to be theirs, and acceptation of them to be his; but vpon what tearmes? even vpon those aforesayd, to wit, that they be posest with the feare of his majesty (and, the feare of the Lord is to hate euill, Pro. and to depart from it, as Salomon saith) and walke before him soe, as that they never turne back from him,
but I will put my Fear into their hearts, and they shall never depart from me etc. Behold Here is the sum and abridgment, of God's gracious Covenant, with a mutual (and most merciful) offer of himself to be theirs, and acceptation of them to be his; but upon what terms? even upon those aforesaid, to wit, that they be posest with the Fear of his majesty (and, the Fear of the Lord is to hate evil, Pro and to depart from it, as Solomon Says) and walk before him so, as that they never turn back from him,
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but goe on, constantly, and conscionably in a holy course of heavenly conversation before his majesty, in which reformed carriage of theirs he hath most lovingly promised, not only that he will not depart from them, but that they shall not depart from him; note:
but go on, constantly, and Conscionably in a holy course of heavenly Conversation before his majesty, in which reformed carriage of theirs he hath most lovingly promised, not only that he will not depart from them, but that they shall not depart from him; note:
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[ they shall neuer depart from me ] that is, they shalbe soe preserved by the power, and through the favour, of God, that though Satan, and their sin, doe their worst, yet they shall not leave the Lord, or fall from him;
[ they shall never depart from me ] that is, they shall so preserved by the power, and through the favour, of God, that though Satan, and their since, do their worst, yet they shall not leave the Lord, or fallen from him;
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yet (saith God) they shall not, doe they, or their sin, or the divell what they can. And this is a most confortable cordaill against those faint hart quaumes, which oftimes doe fill the harts of the saints with miserables feares:
yet (Says God) they shall not, do they, or their since, or the Devil what they can. And this is a most comfortable cordaill against those faint heart quaumes, which Oftimes do fill the hearts of the Saints with miserables fears:
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and the divell takes pleasure to affright them thus with such fearfull & perplexing thoughts: why but doe if you can, the Lord sayes you shall not depart from him;
and the Devil Takes pleasure to affright them thus with such fearful & perplexing thoughts: why but do if you can, the Lord Says you shall not depart from him;
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you are like a foolish childe in the armes of his father, carrying him over a riuer, who looke's downe and seing the water, crye's out, Oh I shall fall, I shall fall, whenas his father holde's him so fast, that he shall not fall though he should strive therevnto, there being more strength in the father to support,
you Are like a foolish child in the arms of his father, carrying him over a river, who look's down and sing the water, cry's out, O I shall fallen, I shall fallen, whenas his father holde's him so fast, that he shall not fallen though he should strive thereunto, there being more strength in the father to support,
Looke you to your reformation, let the Lord alone with your protection, if you be his, you neede not feare falling from him, and if he have given you conscience to amend your evill wayes ands works,
Look you to your Reformation, let the Lord alone with your protection, if you be his, you need not Fear falling from him, and if he have given you conscience to amend your evil ways ands works,
I shall not neede to call other prophets to give attestation to this truth, it is the generall voyce of them all, that as Israell had fallen from God by their rebellion, soe they should now be fully joyned to him by reformation. And all reason assents her vnto, inasmuch as we know till Adam (and we in him) was deformed, he was Gods,
I shall not need to call other Prophets to give attestation to this truth, it is the general voice of them all, that as Israel had fallen from God by their rebellion, so they should now be Fully joined to him by Reformation. And all reason assents her unto, inasmuch as we know till Adam (and we in him) was deformed, he was God's,
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seing it argueth that we are fast to God if we be reformed; and let them tremble to entitle themselues to the Lord, whose evill doth yet cleaue vnto them,
sing it argue that we Are fast to God if we be reformed; and let them tremble to entitle themselves to the Lord, whose evil does yet cleave unto them,
So we read [ what hast thou to doe to take my couenant in thy mouth, Psal. 50.19.17. seing thou hatest to be reformed? ] loe, the Lord saith they have nothing to doe with any holy thing (by right) who are not reformed.
So we read [ what hast thou to do to take my Covenant in thy Mouth, Psalm 50.19.17. sing thou Hatest to be reformed? ] lo, the Lord Says they have nothing to do with any holy thing (by right) who Are not reformed.
nay he tell's them they are so farre from having any title in him to be reputed the generatiō of the righteous, that he call's them (to their faces) a generatiō of vipers, such (as in their present estate) were vnder no posstbility of mercy,
nay he tell's them they Are so Far from having any title in him to be reputed the generation of the righteous, that he call's them (to their faces) a generation of vipers, such (as in their present estate) were under no posstbility of mercy,
And he who hath given it to every creature in some measure, hath retayned the insinitenes of it in himself beyond measure, and also communicated something of it,
And he who hath given it to every creature in Some measure, hath retained the insinitenes of it in himself beyond measure, and also communicated something of it,
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Now can nature be so sensible and tender where it hath an interest, and shall grace be sensles and silent? no, it is not possible that the Lord should be ours,
Now can nature be so sensible and tender where it hath an Interest, and shall grace be senseless and silent? no, it is not possible that the Lord should be ours,
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& we not loue him in our very soule, & that our bowells should not earne, yea burne in our bodies, to thinke of his blessed goodnes to vs. It is an absolute impossibility, to have no joyfull sence of his glory,
& we not love him in our very soul, & that our bowels should not earn, yea burn in our bodies, to think of his blessed Goodness to us It is an absolute impossibility, to have no joyful sense of his glory,
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and that his dishonor should not be greivous and bitter to vs. Had we the lively operation of his grace within vs, we could not heare his name blasphemed, his worship derided, his servants (our bretheren and fellow saints) abused, and sit still, and say nothing.
and that his dishonour should not be grievous and bitter to us Had we the lively operation of his grace within us, we could not hear his name blasphemed, his worship derided, his Servants (our brethren and fellow Saints) abused, and fit still, and say nothing.
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a freind, a father, yea a God of ours, the honor of whose name, and ordinances, & seruants, we will redeeme with the losse of all our dearest advantages.
a friend, a father, yea a God of ours, the honour of whose name, and ordinances, & Servants, we will Redeem with the loss of all our dearest advantages.
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and they that can be basely muzled and sit as if their mouthes were bung'd vp, at the blasphemies of these cursed miscreants, doe shew what strangers they are to God,
and they that can be basely muzzled and fit as if their mouths were bunged up, At the Blasphemies of these cursed miscreants, do show what Strangers they Are to God,
but if one come to tell vs of our owne, or any neare freindes of ours, that are vnder them, we instantly shew it by our greiuing, as we should also doe, by our gladnes, if any report of their good come vnto vs. And every man that see's vs either way moved, can quickly imagine there is something betweene vs and them,
but if one come to tell us of our own, or any near Friends of ours, that Are under them, we instantly show it by our grieving, as we should also do, by our gladness, if any report of their good come unto us And every man that see's us either Way moved, can quickly imagine there is something between us and them,
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So then they that want affection doe confute themselves, when they call God theirs, and are apparantly convinced to be voyd of true loue to his holy majesty, having only abundance of self-loue to themselves:
So then they that want affection do confute themselves, when they call God theirs, and Are apparently convinced to be void of true love to his holy majesty, having only abundance of Self-love to themselves:
then can they come and faynedly speake to him and call him father, but when he wants his glory and is vilefyed, they are mute and speechlesse to men, What is this,
then can they come and fainedly speak to him and call him father, but when he Wants his glory and is vilefyed, they Are mute and speechless to men, What is this,
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but to fawne vpon God, as our dogs doe vpon vs, only to get something for themselues, as being altogether sensible of their owne necessityes, but not at all of our injuryes.
but to fawn upon God, as our Dogs do upon us, only to get something for themselves, as being altogether sensible of their own necessities, but not At all of our injuries.
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Shame and blush (thou sinfull wretch) soe much as once to surmize, that thou hast any part or portion in him, of whose glory thou art soe sencelesse; know thy self to be none of his, seing thou canst digest his indignity with silence. Were it thy naturall father, or,
Shame and blush (thou sinful wretch) so much as once to surmise, that thou hast any part or portion in him, of whose glory thou art so senseless; know thy self to be none of his, sing thou Canst digest his indignity with silence. Were it thy natural father, or,
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But against him whome thou (sinfully) callest thy God, shall all violence, yea villanie, be offred by him, and endured by thee, without the least appearance of any detestation or distaste. What patience is that, which can seeme to be in a dead sleepe when the Lord of heaven is wounded,
But against him whom thou (sinfully) Callest thy God, shall all violence, yea villainy, be offered by him, and endured by thee, without the least appearance of any detestation or distaste. What patience is that, which can seem to be in a dead sleep when the Lord of heaven is wounded,
beholde a Iew is sensible of supposed blasphemy; can any man imagine thee to be a christian or have any part in Christ, who canst heare that which is reall and re-itterated blasphemy and take no notice of it? What sayd the sons of Jacob in defence of their carriage toward the Sichemites [ should they abuse our sister as a whoore? they thought nothing too much, to be done to them, who had soe shamefully handled their sister.
behold a Iew is sensible of supposed blasphemy; can any man imagine thee to be a christian or have any part in christ, who Canst hear that which is real and reiterated blasphemy and take no notice of it? What said the Sons of Jacob in defence of their carriage towards the Sichemites [ should they abuse our sister as a whore? they Thought nothing too much, to be done to them, who had so shamefully handled their sister.
And shall they abuse God thy father, and Christ thy sauiour, and pollute and prostitute their sacred honours, & thou make shew of no indignation? who can conceive thee to be any thing a kyn to them in any respect, that shall observe this? Noe it cannot be there should more interest, then there is affection, and that in such sencelesse sott's is none at all.
And shall they abuse God thy father, and christ thy Saviour, and pollute and prostitute their sacred honours, & thou make show of no Indignation? who can conceive thee to be any thing a kin to them in any respect, that shall observe this? Noah it cannot be there should more Interest, then there is affection, and that in such senseless sott's is none At all.
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Our prayers would be very patheticall, and our mindes and mouthes would speake to gether, and as feelingly would we speake to him, as an infant cryeth after his mother.
Our Prayers would be very pathetical, and our minds and mouths would speak to gether, and as feelingly would we speak to him, as an infant Cries After his mother.
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We know there is more then a litle difference betweene our speech to a meere stranger, and a most loving father, soe much there is, (or should be) as every man can quickly and easily perceive it by vs,,
We know there is more then a little difference between our speech to a mere stranger, and a most loving father, so much there is, (or should be) as every man can quickly and Easily perceive it by us,,
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and to speake vnto him, is too apparant, when as in the service they performe vnto him, there is not the least appearance of any right they have in him, men bring him (even millions of those men who call him theirs ) such leane, thinne, and withered sacrifises, consisting of nothing but bare words,
and to speak unto him, is too apparent, when as in the service they perform unto him, there is not the least appearance of any right they have in him, men bring him (even millions of those men who call him theirs) such lean, thin, and withered Sacrifices, consisting of nothing but bore words,
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and bound to judge with a righteous judgment, according to the rules of his word, or of their owne workes in other kindes) they must needes sentence themselves to be such,
and bound to judge with a righteous judgement, according to the rules of his word, or of their own works in other Kinds) they must needs sentence themselves to be such,
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Know therefore (in a word) that as the Apostle saith of words, soe we may say of affection in this particuler, by our affection we shalbe justified to be the Lords, (if we have it towards God,) and by our affection we shalbe condemned,
Know Therefore (in a word) that as the Apostle Says of words, so we may say of affection in this particular, by our affection we shall justified to be the lords, (if we have it towards God,) and by our affection we shall condemned,
Children are vsually soe like their parents, that when we take notice of the semblance betweene them, we vse to say, sure this childe must needes be such a mans,
Children Are usually so like their Parents, that when we take notice of the semblance between them, we use to say, sure this child must needs be such a men,
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The argument is more vndoubted, and demonstrative, betweene God and his children, then betweene men and theirs, for in nature it is not vniuersally and infaillibly true, that consimilitude doth argue consanguinity, strangers may be exceeding like one another.
The argument is more undoubted, and demonstrative, between God and his children, then between men and theirs, for in nature it is not universally and infallibly true, that consimilitude does argue consanguinity, Strangers may be exceeding like one Another.
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But in grace, betweene God and his, it is an absolute, and vncontroelable evidence of interest. Never any did beare his image, but the same was his owne. It is not more assured that a man-childe is the son of a man,
But in grace, between God and his, it is an absolute, and vncontroelable evidence of Interest. Never any did bear his image, but the same was his own. It is not more assured that a Manchild is the son of a man,
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Adam, (I meane the first Adam ) was the son of God by creation, and how like himself the Lord made him, may be collected both out of his resolution before his creation [ let vs make man in our image ] and by the act it self,
Adam, (I mean the First Adam) was the son of God by creation, and how like himself the Lord made him, may be collected both out of his resolution before his creation [ let us make man in our image ] and by the act it self,
when he endowed him with such singuler excellency of grace, as wherin he carryed the admirable impressions of his most glorious maker, in such holines, knowledge,
when he endowed him with such singular excellency of grace, as wherein he carried the admirable impressions of his most glorious maker, in such holiness, knowledge,
And while (but alas it was but a litle while) that Adam stood in these perfections of created grace, the Lord acknowledged him for his owne. But assoone as he lost these, his title was gone, he was now no more the Lords, but Satans that misled him.
And while (but alas it was but a little while) that Adam stood in these perfections of created grace, the Lord acknowledged him for his own. But As soon as he lost these, his title was gone, he was now no more the lords, but Satan that misled him.
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and inconceivable kinde of generation, and how did his sonship (when in times fullnes he was incarnate) shew it self? wherby was he knowne to be the true naturall son of the most high? why even by this, that he was so like his father, that,
and inconceivable kind of generation, and how did his sonship (when in times fullness he was incarnate) show it self? whereby was he known to be the true natural son of the most high? why even by this, that he was so like his father, that,
and will it be (in their measure) with all his sons and daughters by grace and regeneration. They must also be like vnto him, who (in his loue) hath begotten them anew, and to the end they may be soe, the holy ghost tell's vs we must have, now harts, new spirits, new affections, new mindes and dispositions, all new; according to that of the Apostle, [ If any man be in Christ, he is a new creature, or, (as the word importeth) a new creation, made all new, beholde J make all things a-new ] and againe, [ For in Christ Jesus neither circumcision avayleth any thing,
and will it be (in their measure) with all his Sons and daughters by grace and regeneration. They must also be like unto him, who (in his love) hath begotten them anew, and to the end they may be so, the holy ghost tell's us we must have, now hearts, new spirits, new affections, new minds and dispositions, all new; according to that of the Apostle, [ If any man be in christ, he is a new creature, or, (as the word imports) a new creation, made all new, behold J make all things anew ] and again, [ For in christ jesus neither circumcision availeth any thing,
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nor vncircumcision, but a new creature (or creation) ] and thus new we must be, that we may be like to Iesus Christ who in opposition to the old Adam, is called the [ new man ] by whome we must be cast into a new moulde to be made conformable to him.
nor uncircumcision, but a new creature (or creation) ] and thus new we must be, that we may be like to Iesus christ who in opposition to the old Adam, is called the [ new man ] by whom we must be cast into a new mould to be made conformable to him.
And therefore the apostle vrgeth our consimilitude to Christ, and newnes of life together, and inferreth them one vpon another, that wheresoever newnes of life is, there is a cleare conformity to Christ Iesus.
And Therefore the apostle urges our consimilitude to christ, and newness of life together, and infers them one upon Another, that wheresoever newness of life is, there is a clear conformity to christ Iesus.
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Nothing is more frequently called for at our hands, then that we should be holy as he is holy, mercifull as be is mercifull, perfect as he is perfect, followers or imitators of Christ, lyke mynded to him,
Nothing is more frequently called for At our hands, then that we should be holy as he is holy, merciful as be is merciful, perfect as he is perfect, followers or imitators of christ, like minded to him,
& learning of him all patience, kindnes, humility meekenes, and every saving grace, whereby it may appeare that [ we are made partakers of the divine nature ] in the cōmunicable qualities therof, & soe assuredly interessed into him of whose nature we doe partake.
& learning of him all patience, kindness, humility meekness, and every Saving grace, whereby it may appear that [ we Are made partakers of the divine nature ] in the communicable qualities thereof, & so assuredly interested into him of whose nature we do partake.
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That soe, as we have borne the image of the earthly Adam in sin and corruption, (and thereby made it too evident, that we are his children and heires of condemnation) soe also we should beare the image of the heavenly Adam, in holines & sanctification,
That so, as we have born the image of the earthly Adam in since and corruption, (and thereby made it too evident, that we Are his children and Heirs of condemnation) so also we should bear the image of the heavenly Adam, in holiness & sanctification,
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And that this image of his (to wit, our conformity to Christ) is an evidence infallible & vndoubted herof, is most cleare by that which the Apostle directly layeth downe and avoucheth when he telleth vs, that [ those whome the Lord did fore-know (to be his elect) them, Ro. 8.26. he did predestinate to be like the image of his sonne ] soe that we see how the depth of this profound doctrine of praedestination may be sounded, and soundly discerned (as touching the evidence of the same) by every man in himself,
And that this image of his (to wit, our conformity to christ) is an evidence infallible & undoubted hereof, is most clear by that which the Apostle directly Layeth down and avoucheth when he Telleth us, that [ those whom the Lord did foreknow (to be his elect) them, Ro. 8.26. he did predestinate to be like the image of his son ] so that we see how the depth of this profound Doctrine of Predestination may be sounded, and soundly discerned (as touching the evidence of the same) by every man in himself,
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Most true it is, that Gods praedestination is touching the doctrine therof in the causes and reasons of the same, (why some, and so few, should be ordayneth to happines,
Most true it is, that God's Predestination is touching the Doctrine thereof in the Causes and Reasons of the same, (why Some, and so few, should be ordaineth to happiness,
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but while he continueth in a cursed conformity to sin and corruption, and beares the likenes of the old Adam, or rather of the olde serpent, he may know he belong's not to Gods decree of election,
but while he Continueth in a cursed conformity to since and corruption, and bears the likeness of the old Adam, or rather of the old serpent, he may know he belong's not to God's Decree of election,
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because all such as appertaine therevnto, are as well predestinated to be gracious on earth, as to be glorious in heaven. These two were never parted yet, in any person whatsoever:
Because all such as appertain thereunto, Are as well predestinated to be gracious on earth, as to be glorious in heaven. These two were never parted yet, in any person whatsoever:
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Gods predestination of grace is as absolute as of glory, and the former must be the forerunner of the latter. But we will not digresse into any further discourse of this matter.
God's predestination of grace is as absolute as of glory, and the former must be the forerunner of the latter. But we will not digress into any further discourse of this matter.
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The point we have in hand is vndeniably true, and cannot be doubted off, that if we be like him, we are his: and he that is not, the same is none of his.
The point we have in hand is undeniably true, and cannot be doubted off, that if we be like him, we Are his: and he that is not, the same is none of his.
looke well vpon thy self, nay, into thy self, and let others looke vpon thee, what characters and impressions of God are to be seene, whose image and superscription thou carryest, in thy conscience before God, in thy conversation before men;
look well upon thy self, nay, into thy self, and let Others look upon thee, what characters and impressions of God Are to be seen, whose image and superscription thou carriest, in thy conscience before God, in thy Conversation before men;
But if those monstruous and diabolicall parts of impiety & prophanes appeare in thee, which are founde in swearers, drunkards, sabbath-breakers, couetous, idolatrous, vnjust or vncleane persons:
But if those monstruous and diabolical parts of impiety & profanes appear in thee, which Are found in swearers, drunkards, Sabbath breakers, covetous, idolatrous, unjust or unclean Persons:
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know, thou art as ceartainly the divells, as thou art conceitedly Gods Christ himself tell's thee soe, [ Yee are of your father the diuell ] there is no more reason such a one should call God his, then that a beast should be accounted the childe of a man. Every thing begett's,
know, thou art as ceartainly the Devils, as thou art conceitedly God's christ himself tell's thee so, [ Ye Are of your father the Devil ] there is no more reason such a one should call God his, then that a beast should be accounted the child of a man. Every thing begett's,
and bring's forth his like: all creatures that propagate, and procreate, produce evermore of their owne kinde, all plants that have life, and no sence; all beasts, that have life, and sence and no reason; all men which have both life, sence, and reason, this is the vniversall order,
and bring's forth his like: all creatures that propagate, and procreate, produce evermore of their own kind, all plants that have life, and no sense; all beasts, that have life, and sense and no reason; all men which have both life, sense, and reason, this is the universal order,
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and perpetuall ordinance of God for nature. And shall the almighty, (who hath all these perfections infinitely, and infinite more besides these) shall he only breede, and bring forth divelish monsters, children that heare no representation of him,
and perpetual Ordinance of God for nature. And shall the almighty, (who hath all these perfections infinitely, and infinite more beside these) shall he only breed, and bring forth devilish monsters, children that hear no representation of him,
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Who can beleeue a blasphemer, (or any of the fornamed offendors) when they say [ Our father ] nay it is wonder how they can beleeue themselues, were they not [ giuen ouer to strong delusions to beleeue lyes that they might be damned ] it were impossible they should not see how hydeously they did slander and vilefy him, who is God to be blessed for ever;
Who can believe a blasphemer, (or any of the forenamed offenders) when they say [ Our father ] nay it is wonder how they can believe themselves, were they not [ given over to strong delusions to believe lies that they might be damned ] it were impossible they should not see how hydeously they did slander and vilefy him, who is God to be blessed for ever;
Goe now (yee wicked wretches) and weepe, & mourne, for this, that being the base broode of Satan, and the hellish monsters of sin, yee have fathered your selves vpon him, whose soule doth loath you,
Go now (ye wicked wretches) and weep, & mourn, for this, that being the base brood of Satan, and the hellish monsters of since, ye have fathered your selves upon him, whose soul does loath you,
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who having the whole schoole of nature in all the works of God, and the vniversall and cleare current of his word to teach you this one lesson: That nothing produceth any thing,
who having the Whole school of nature in all the works of God, and the universal and clear current of his word to teach you this one Lesson: That nothing Produceth any thing,
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but that which is like it self: and yet you cannot learne to leave lying against the Lord, in laying a false claime vnto him, having nothing in you like vnto him.
but that which is like it self: and yet you cannot Learn to leave lying against the Lord, in laying a false claim unto him, having nothing in you like unto him.
and freely goe as to their father, who hath graciously begotten them, whenas they can carry with them the evidences of his holy image in them, in any measure of that true grace they have received from him.
and freely go as to their father, who hath graciously begotten them, whenas they can carry with them the evidences of his holy image in them, in any measure of that true grace they have received from him.
For this one thing we must carefully consider, (that we may not discomfort our owne soules) that it is not the likenes of quantity, or equality, but of quality only, that we urge vpon you,
For this one thing we must carefully Consider, (that we may not discomfort our own Souls) that it is not the likeness of quantity, or equality, but of quality only, that we urge upon you,
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Noe such matter: but only that there should be some measure of them, (& any measure doth argue the nature of a thing) the truth wherof, is also further discerned by the growth of the same.
No such matter: but only that there should be Some measure of them, (& any measure does argue the nature of a thing) the truth whereof, is also further discerned by the growth of the same.
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Now then if you can goe to God & shew him some beginnings of his owne graces, you are his. An infant the members and parts of whole body are exceeding litle and of no strength in respect of one that is a growne man, yet is knowne by those feeble hands,
Now then if you can go to God & show him Some beginnings of his own graces, you Are his. an infant the members and parts of Whole body Are exceeding little and of no strength in respect of one that is a grown man, yet is known by those feeble hands,
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because we have not much but litle, (yea very much too litle ) grace and piety in vs, that which we haue must joy vs, that which we want should humble vs, we may make our claime by the very least graine of true grace we have gotten,
Because we have not much but little, (yea very much too little) grace and piety in us, that which we have must joy us, that which we want should humble us, we may make our claim by the very lest grain of true grace we have got,
nor [ quench (but kindle) the smoaking flaxe, nor breake (but binde vp) the bruised reede, ] and why should we despaire of our estate, in that which he doth not despise? no, let vs vnfainedly blesse him for the first friuts of our interest in him,
nor [ quench (but kindle) the smoking flax, nor break (but bind up) the Bruised reed, ] and why should we despair of our estate, in that which he does not despise? no, let us unfeignedly bless him for the First friuts of our Interest in him,
The sift and last, (wherof we will treate at this time) is the Spirit of God. And this is the absolute assurance of our being his. Whosoever hath received the spirit of God, God hath received that man for his owne. This is affirmed fully by Iohn: who assureth vs that we are,
The sift and last, (whereof we will Treat At this time) is the Spirit of God. And this is the absolute assurance of our being his. Whosoever hath received the Spirit of God, God hath received that man for his own. This is affirmed Fully by John: who assureth us that we Are,
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nay [ that we may know we are his, by the spirit which he hath giuen vs ] and hervnto the Apostle attesteth, when he telleth vs that [ if any man haue not the spirit of Christ, the same is none of his.
nay [ that we may know we Are his, by the Spirit which he hath given us ] and hereunto the Apostle attesteth, when he Telleth us that [ if any man have not the Spirit of christ, the same is none of his.
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] This is further evident by such particulers as whervnto this spirit (thus given) is compared, to wit, to [ a scale, and an earnest penny ], and both these (as all men know) doe assure men of their right in any thing that is conditioned for, betweene man and man.
] This is further evident by such particulars as whereunto this Spirit (thus given) is compared, to wit, to [ a scale, and an earnest penny ], and both these (as all men know) do assure men of their right in any thing that is conditioned for, between man and man.
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And the Lord in discovering his spirit vnto vs vnder these tearmes, doth thereby giue vs to vnderstand that it hath a conveying power and an assuring property to giue vs reall and vndoubted interest in himself,
And the Lord in discovering his Spirit unto us under these terms, does thereby give us to understand that it hath a conveying power and an assuring property to give us real and undoubted Interest in himself,
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& all such good things as from him, are to be given to vs. Hence it is also that this spirit is sayd to enable vs by vncontroleable testimony to avouch, that we are the sons of God,
& all such good things as from him, Are to be given to us Hence it is also that this Spirit is said to enable us by Uncontrollable testimony to avouch, that we Are the Sons of God,
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First therfore, the spirit of God where it is effectually received soe, as that by it we may know that we are Gods, is, that by it we are asisted to offer vp spirituall sacrifices to God, to pray in the spirit,
First Therefore, the Spirit of God where it is effectually received so, as that by it we may know that we Are God's, is, that by it we Are assisted to offer up spiritual Sacrifices to God, to pray in the Spirit,
or by the power therof speaking in vs, vnto him, who gaue this his spirit to vs. These prayers (that they may be knowne to be spirituall ) most consist of such matter as this spirit (by the light therof shyning in vs) doth suggest and for their manner, they must be vttered (whether by voyce,
or by the power thereof speaking in us, unto him, who gave this his Spirit to us These Prayers (that they may be known to be spiritual) most consist of such matter as this Spirit (by the Light thereof shining in us) does suggest and for their manner, they must be uttered (whither by voice,
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For that spirit will assure, and convince every one who hath it, that the euent of all our petitions is good because every answer given vnto vs, is evermore the fruit of the infinite wisdome, and loue of God vnto vs both which being (as they are) combyned in all the issues of our supplications, we cannot conceive (by any thing that this spirit begetteth in vs) but that it is best for vs, which way soeever it be,
For that Spirit will assure, and convince every one who hath it, that the event of all our petitions is good Because every answer given unto us, is evermore the fruit of the infinite Wisdom, and love of God unto us both which being (as they Are) combined in all the issues of our supplications, we cannot conceive (by any thing that this Spirit begetteth in us) but that it is best for us, which Way soeever it be,
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if we speed it is good, if we speed not, it is as good, saith the spirit in vs, (though our foolish flesh doth not think soe) because God jmployeth the same wisdome and loue to deny vs now, as he did at other times to give vs our desires.
if we speed it is good, if we speed not, it is as good, Says the Spirit in us, (though our foolish Flesh does not think so) Because God jmployeth the same Wisdom and love to deny us now, as he did At other times to give us our Desires.
And they that have thus received the spirit in this duty of prayer, may by the presence, and power of it workeing in this manner in them, be assured they have right in God, who himself is a spirit, & doth thus send his spirit into the harts of all his elect.
And they that have thus received the Spirit in this duty of prayer, may by the presence, and power of it working in this manner in them, be assured they have right in God, who himself is a Spirit, & does thus send his Spirit into the hearts of all his elect.
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Secondly, the same spirit which doth thus furnish vs to pray for any good, doth also minister to vs, resolution and endeavour to doe all the good we are re-required vnto, by God.
Secondly, the same Spirit which does thus furnish us to pray for any good, does also minister to us, resolution and endeavour to do all the good we Are re-required unto, by God.
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It teacheth men how to practise, as well as how to pray: and make's men as willing to obey Gods precepts, as they are, that the Lord should answer ther prayers. And when once a man ha's gotten a hart thus resolved, vpon vniuersall and constant obedience to the Lord,
It Teaches men how to practise, as well as how to pray: and make's men as willing to obey God's Precepts, as they Are, that the Lord should answer there Prayers. And when once a man ha got a heart thus resolved, upon universal and constant Obedience to the Lord,
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[ Blessed are they that doe his commandements, that they may haue right to, (or that their right may be in) the tree of life &c. ] which tree of life, is Iesus Christ, the Lord of life. Is it not plaine here, that they who doe the commandements (that is, doe their vtmost to doe them ) have right in Iesus Christ, and may truly say he is theirs, and that they are his, by right. And this may yet more clearly appeare,
[ Blessed Are they that do his Commandments, that they may have right to, (or that their right may be in) the tree of life etc. ] which tree of life, is Iesus christ, the Lord of life. Is it not plain Here, that they who do the Commandments (that is, do their utmost to do them) have right in Iesus christ, and may truly say he is theirs, and that they Are his, by right. And this may yet more clearly appear,
In the praeface to the commandements, this is praemized to provoke their subjection to the whole law, [ I am the Lord thy God ] and againe, [ I am the Lord your God, yee shall (therefore) doe my judgments and keepe my ordinances ] and this was the reason of the peoples resolution in Ioshuas time [ For the Lord is our God &c:
In the preface to the Commandments, this is praemized to provoke their subjection to the Whole law, [ I am the Lord thy God ] and again, [ I am the Lord your God, ye shall (Therefore) do my Judgments and keep my ordinances ] and this was the reason of the peoples resolution in Joshuas time [ For the Lord is our God etc.:
He then, that hath received in himself a setled resolution, that he ought, and a sincere desire, joyned with endeavour, that he might, walke in all the commandements of God, the same is the Lords; God will graciously acknowledg him, he may comfortably lay clayme to God.
He then, that hath received in himself a settled resolution, that he ought, and a sincere desire, joined with endeavour, that he might, walk in all the Commandments of God, the same is the lords; God will graciously acknowledge him, he may comfortably lay claim to God.
Thirdly, as to doe all good, soe to suffer all evill of punishment or persecution and to resist all evill of sin, and corruption, is a sure signe of the spirits residence in vs,
Thirdly, as to do all good, so to suffer all evil of punishment or persecution and to resist all evil of since, and corruption, is a sure Signen of the spirits residence in us,
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Every one will judg that ceartainly he must be very neere to a man, who can neither be entised by any alurement, nor constrayned by any enforcement, to displease him,
Every one will judge that ceartainly he must be very near to a man, who can neither be enticed by any allurement, nor constrained by any enforcement, to displease him,
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but such who have received the same as their earnest penny and seale that they are the Lords. And these three (among many others which we might speake of) are sufficient assurances vnto vs, that we have received this spirit, which spirit doth assure vs that we are the children of God.
but such who have received the same as their earnest penny and seal that they Are the lords. And these three (among many Others which we might speak of) Are sufficient assurances unto us, that we have received this Spirit, which Spirit does assure us that we Are the children of God.
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And thus we see the signes of our interect in the Lord our God, whervpon we have the more largely, and somewhat the longer insisted because it is much materiall to every man to know well and be stedfastly setled, in the assured evidence,
And thus we see the Signs of our interect in the Lord our God, whereupon we have the more largely, and somewhat the longer insisted Because it is much material to every man to know well and be steadfastly settled, in the assured evidence,
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And therin let every one in the feare of God (and as he tender's the favour of God ) deale soundely, and vnpartially with his owne soule &, sift himself as in the sight of God, before whome, he must appeare one day,
And therein let every one in the Fear of God (and as he tender's the favour of God) deal soundly, and unpartially with his own soul &, sift himself as in the sighed of God, before whom, he must appear one day,
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and be judged acording to this word which hath (from him) beene spoken herin. He that cannot discerne them in himself, let him haste to the Lord, of whome they may be had,
and be judged according to this word which hath (from him) been spoken Herein. He that cannot discern them in himself, let him haste to the Lord, of whom they may be had,
& cease clayming any right in the Lord, till he have obtayned them, and begin to greiue in his owne soule, for that he hath beene soe seduced all this while,
& cease claiming any right in the Lord, till he have obtained them, and begin to grieve in his own soul, for that he hath been so seduced all this while,
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thus boldely to abuse the Lord, being none of his, not thinking themselves a litle judebted to his patience, who hath rejourned that justice (which even for this sin) might long since have seized vpon them and sent them to Satan whose vassalls all such are,
thus boldly to abuse the Lord, being none of his, not thinking themselves a little judebted to his patience, who hath rejourned that Justice (which even for this since) might long since have seized upon them and sent them to Satan whose vassals all such Are,
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And to them that have obtained & received them, who doe see them in themselues, and can shew them to others; wherevnto come's all this that we have sayd,
And to them that have obtained & received them, who do see them in themselves, and can show them to Others; whereunto come's all this that we have said,
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but vnto their wonderfull consolation, the confirmation wherof, flowe's naturally from the possession of these peculiar loue-tokens, which the Lord giveth to none,
but unto their wonderful consolation, the confirmation whereof, flow's naturally from the possession of these peculiar love-tokens, which the Lord gives to none,
but to such, as to whome he giveth himself, that they that have them, might also know, that they have him. And what a happines that is, who can imagine? for what can a man have more, to make him most happy? he that rightly knowe's what God is, may give some guesse at the absolute,
but to such, as to whom he gives himself, that they that have them, might also know, that they have him. And what a happiness that is, who can imagine? for what can a man have more, to make him most happy? he that rightly know's what God is, may give Some guess At the absolute,
and vnspeakable advantages of that man, who hath right in the Lord, and from the glimpse of them (for that is all that can be gotten in this life, their infinite fulnes is reserved till we come to glory) may learne to give some prayse (even with his soule) vnto him,
and unspeakable advantages of that man, who hath right in the Lord, and from the glimpse of them (for that is all that can be got in this life, their infinite fullness is reserved till we come to glory) may Learn to give Some praise (even with his soul) unto him,
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Who shall not laude him, and loue him for this? that when we were soe wicked that we would not be his, but gaue, or solde our selves to Satan, he will,
Who shall not laud him, and love him for this? that when we were so wicked that we would not be his, but gave, or sold our selves to Satan, he will,
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yet, be soe loving that he will give himself to be ours, and redeeme and purchase vs againe (though it cost deare) to become his. Oh, that we could magnify him according to this mercy, but it being beyond measure, we are not able to attaine to such a strayne of thankfullnes,
yet, be so loving that he will give himself to be ours, and Redeem and purchase us again (though it cost deer) to become his. O, that we could magnify him according to this mercy, but it being beyond measure, we Are not able to attain to such a strain of thankfulness,
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The saints of God haue abounded in times past, and both blessed God because he is the God of his people & blessed those people who are the people of God.
The Saints of God have abounded in times past, and both blessed God Because he is the God of his people & blessed those people who Are the people of God.
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Soe we finde [ Blessed is that nation whose ] God is the Lord, and the people that he hath chosen for his inheritance; and the same in another psalme (yea in many other psalmes ) is repeated,
So we find [ Blessed is that Nation whose ] God is the Lord, and the people that he hath chosen for his inheritance; and the same in Another psalm (yea in many other psalms) is repeated,
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And in the name of all the saints he speake's [ all thy workes shall praise thee o Lord, Psa. 118.28. and thy Saints shall blesse thee ]. And for his owne part, [ Thou art my god and J will praise thee, thou art my God and I will exalt thee ].
And in the name of all the Saints he speak's [ all thy works shall praise thee oh Lord, Psa. 118.28. and thy Saints shall bless thee ]. And for his own part, [ Thou art my god and J will praise thee, thou art my God and I will exalt thee ].
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And last of all, on the behalf of all lands, [ Enter into his gates with thanksgiving and into his courts with praise, be thankefull unto him and speake good of his name ] and why? even for this, that [ we are his people, and the sheepe of his tasture.
And last of all, on the behalf of all Lands, [ Enter into his gates with thanksgiving and into his Courts with praise, be thankful unto him and speak good of his name ] and why? even for this, that [ we Are his people, and the sheep of his tasture.
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for it is both a singuler jnducement to moue the Lord to shew vs mercy, and it is also an excellent sheild against Satans fury. The Lord cannot witholde his favours from his owne,
for it is both a singular jnducement to move the Lord to show us mercy, and it is also an excellent shield against Satan fury. The Lord cannot withhold his favours from his own,
and give our enemy aduantage against vs. If herin we acquite our selves well, and can follow the Lord with this fruit of his loue, his hart is open to vs for good,
and give our enemy advantage against us If Herein we acquit our selves well, and can follow the Lord with this fruit of his love, his heart is open to us for good,
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Whensoever we speak to him, let him heare of vs, as of those that have right in him. Whatsoever we beg, let this be remembred, [ I am thine ] for this hath beene vrged by all the people of God,
Whensoever we speak to him, let him hear of us, as of those that have right in him. Whatsoever we beg, let this be remembered, [ I am thine ] for this hath been urged by all the people of God,
And soe for all other comforts of any kinde whatsoever, this was ever vrged, as we might abundantly instance in Moyses, in Dauid, in Eliah: Iehosophat: Hezekiah, and many more, who many a time pressed God with it.
And so for all other comforts of any kind whatsoever, this was ever urged, as we might abundantly instance in Moses, in David, in Elijah: Iehosophat: Hezekiah, and many more, who many a time pressed God with it.
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Yea (which is well worth our nothing) God himself hath often rendered this, as that which hath (as it were) wrought vpon himself to respect them in his grace,
Yea (which is well worth our nothing) God himself hath often rendered this, as that which hath (as it were) wrought upon himself to respect them in his grace,
That one may serve for all, which we finde by the prophet [ But thou Israell art my seruant, Is. 41.8. ver. 9. Iacob whome I haue chosen, the seede of Abraham my freind &c. Thou art my seruant, I haue chosen thee and not cast thee away.
That one may serve for all, which we find by the Prophet [ But thou Israel art my servant, Is. 41.8. ver. 9. Iacob whom I have chosen, the seed of Abraham my friend etc. Thou art my servant, I have chosen thee and not cast thee away.
] And if the Lord himself doe make this vse of it to magnify his owne grace to vs, we may cōfortably plead it before him to prevaile with him therewith;
] And if the Lord himself do make this use of it to magnify his own grace to us, we may comfortably plead it before him to prevail with him therewith;
we may be well assured that, that which he makes an argument of magnifying his mercy on vs, would be of excellent vse and force, to pleade before him to moue him to manifest the same mercy to vs. Let vs not then in any wise be sparing herin, we cannot be too bolde, nor too abundant, the Lord like's that prayer, and loue's that suitor the better, that is most full of it.
we may be well assured that, that which he makes an argument of magnifying his mercy on us, would be of excellent use and force, to plead before him to move him to manifest the same mercy to us Let us not then in any wise be sparing Herein, we cannot be too bold, nor too abundant, the Lord like's that prayer, and love's that suitor the better, that is most full of it.
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And therefore (to conclude and shut vp this point) be it now our perpetuall care and endeavour to doe according to the tennor of that truth we have heard in this our first instruction arising from this interest so stissly pleaded by this blessed Patriarch, in that he enter's thus into his petition, with these words [ O God of my father Abraham,
And Therefore (to conclude and shut up this point) be it now our perpetual care and endeavour to do according to the tenor of that truth we have herd in this our First instruction arising from this Interest so stissly pleaded by this blessed Patriarch, in that he enter's thus into his petition, with these words [ O God of my father Abraham,
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and God of my father Isaac: &c. Shewing clearely that he that would have his prayers enter into heaven, and be entertayned with God, must goe in this way, with them.
and God of my father Isaac: etc. Showing clearly that he that would have his Prayers enter into heaven, and be entertained with God, must go in this Way, with them.
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Having done with his first encouragmēt, we proceede to the consideration of his secōd, as it lieth in the text following [ Thou Lord which saidest vnto me;
Having done with his First encouragement, we proceed to the consideration of his secōd, as it lies in the text following [ Thou Lord which Said unto me;
The former to wit, his warrant he divides into two particulers: 1. a precept: Returne into thy countrey &c 2. a promise and I will deale well with thee.
The former to wit, his warrant he divides into two particulars: 1. a precept: Return into thy country etc. 2. a promise and I will deal well with thee.
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From both which, we might well note vnto you (in the next place) this worthy lesson, that VVhatsoever we doe without warrant from God, is wickedly done.
From both which, we might well note unto you (in the next place) this worthy Lesson, that Whatsoever we do without warrant from God, is wickedly done.
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as Iacobs taking of it home & applying of it to himself, in that he saith [ Thou Lord who saydest vnto me ] From which practise of his, we may obserue,
as Iacobs taking of it home & applying of it to himself, in that he Says [ Thou Lord who Said unto me ] From which practice of his, we may observe,
Looke what sacred truth the Lord hath left recorded for vs, and either in any generall speciall, or particuler rule of his word revealed to vs, as tending to our particuler estate, the same soe farre as it toucheth vs in any thing that doth,
Look what sacred truth the Lord hath left recorded for us, and either in any general special, or particular Rule of his word revealed to us, as tending to our particular estate, the same so Far as it touches us in any thing that does,
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or may concerne vs, the Lord looke's we should lay it to our harts, and appropriate it to our selves as our owne. Every true christian is bounde to apply every part of Gods truth to himself evermore making that his owne, which is mean't to him.
or may concern us, the Lord look's we should lay it to our hearts, and Appropriate it to our selves as our own. Every true christian is bound to apply every part of God's truth to himself evermore making that his own, which is meant to him.
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We heard before, how God had spoken vnto him, about this busines of his removall into his countrey, here now, we have himself not only relating what God said to him herin,
We herd before, how God had spoken unto him, about this business of his removal into his country, Here now, we have himself not only relating what God said to him Herein,
now that he is to goe to heaven for direction and comfort in the same, in speaking to God, he speakes that which God spake to him [ thou Lord who sayd vnto me &c. ] he cleave's fast vnto that which he heard from God,
now that he is to go to heaven for direction and Comfort in the same, in speaking to God, he speaks that which God spoke to him [ thou Lord who said unto me etc. ] he cleave's fast unto that which he herd from God,
and let's God heare of it from him againe, he claymes Gods kindnes, builde's vpon his precept and promise as vpon a foundation of direction, consolation and assurance, sufficiently able to beare him out against all opposition what-soever.
and let's God hear of it from him again, he claims God's kindness, builde's upon his precept and promise as upon a Foundation of direction, consolation and assurance, sufficiently able to bear him out against all opposition whatsoever.
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and to register it in this his blessed booke, that it may remayne written for all ages to come for his approbation, for our imitation, that we might follow him who hath gone before vs herin,
and to register it in this his blessed book, that it may remain written for all ages to come for his approbation, for our imitation, that we might follow him who hath gone before us Herein,
and not only know, what Iacob hath done but what the God of Iacob require's of vs from this light of his truth, both to know & to doe, in any such cases as may ever become ours, in any passage betweene the Lord and vs.
and not only know, what Iacob hath done but what the God of Iacob require's of us from this Light of his truth, both to know & to do, in any such cases as may ever become ours, in any passage between the Lord and us
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In a word, what he here did, is therefore written and related, that we might goe and doe likewise, walking in the same path which this true survant of God hath troden out before vs, which if we shall endeavour conscionably to doe,
In a word, what he Here did, is Therefore written and related, that we might go and do likewise, walking in the same path which this true survant of God hath trodden out before us, which if we shall endeavour Conscionably to do,
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Consider seriously what he saith by Moses [ And these words which I commandeth thee shalbe in thy hart ] And thou shalt teach them to thy children &c. Dent. 6.6. ver. 7.8.
Consider seriously what he Says by Moses [ And these words which I commands thee shall in thy heart ] And thou shalt teach them to thy children etc. Dent. 6.6. ver. 7.8.
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] Now what meanes all this? what may all these injunctions intend which are set downe here, and itterated elswhere? Surely there is something in it, that we must have them so engrauen, that our mindes may posesse them, our mouthes may publish them, at home and abroade, by day, and by night, at bed and borde, to our posterity daily, to others occasionally, can all this be for formall discourse, or supersiciall accquaintance with the word of God? no sure, there is more meant then this, come's to (which alone is nothing) the Lords minde is, that we should have speciall familarity with his word,
] Now what means all this? what may all these injunctions intend which Are Set down Here, and iterated elsewhere? Surely there is something in it, that we must have them so engraved, that our minds may posesse them, our mouths may publish them, At home and abroad, by day, and by night, At Bed and board, to our posterity daily, to Others occasionally, can all this be for formal discourse, or supersiciall acquaintance with the word of God? no sure, there is more meant then this, come's to (which alone is nothing) the lords mind is, that we should have special familiarity with his word,
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and be in continuall meditation, and practise therof, (signified by the binding of it on our hands and eyes) all these particulers that are named here, are to perswade vs to that one principall truth, that we teach, to wit, that we must take home all the holy truth of God into our soules.
and be in continual meditation, and practise thereof, (signified by the binding of it on our hands and eyes) all these particulars that Are nam Here, Are to persuade us to that one principal truth, that we teach, to wit, that we must take home all the holy truth of God into our Souls.
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From the law we may passe to the Prophets, but as we goe we will see what Solomon saith to it, which if we doe, we shall heare of many heavenly sayings to this purpose both in his Proverbs, and his booke called the Preacher.
From the law we may pass to the prophets, but as we go we will see what Solomon Says to it, which if we do, we shall hear of many heavenly sayings to this purpose both in his Proverbs, and his book called the Preacher.
As first, where he exhorteth men to [ receiue Gods words, and to hide his commandements, Pro. 2.1. ver. 2. to encline their eare, & apply their harts to knowledg and vnderstanding.
As First, where he exhorteth men to [ receive God's words, and to hide his Commandments, Pro 2.1. ver. 2. to incline their ear, & apply their hearts to knowledge and understanding.
] And againe, that men should [ not forget the Law of God, cap. 3 1. but let their harts keepe his commandements ] and yet againe, that we ought to endeavour that [ our harts doe retaine God words, ] and that [ we embrace them, and in noe wise, ver. 8. let them goe ] he is much vpon this matter,
] And again, that men should [ not forget the Law of God, cap. 3 1. but let their hearts keep his Commandments ] and yet again, that we ought to endeavour that [ our hearts do retain God words, ] and that [ we embrace them, and in no wise, ver. 8. let them go ] he is much upon this matter,
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Thus we see Solomons minde, and know well what it is, and now let vs aske the Prophets, and they wil soone tell vs theirs, (for Moses and the Prophets, and all the men of God, are all in one tune for this truth) it hath beene evermore their manner to come to men with Gods message,
Thus we see Solomons mind, and know well what it is, and now let us ask the prophets, and they will soon tell us theirs, (for Moses and the prophets, and all the men of God, Are all in one tune for this truth) it hath been evermore their manner to come to men with God's message,
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and to their heads, delivering the minde of God to the mightiest of them, as it were easy to instance in innumerable examples, not only of these more generall prophecies, that concerne peoples and nations, but in those most speciall which were indiuidually directed against Princes, Potentates, & the great one's of the earth,
and to their Heads, delivering the mind of God to the Mightiest of them, as it were easy to instance in innumerable Examples, not only of these more general prophecies, that concern peoples and Nations, but in those most special which were individually directed against Princes, Potentates, & the great one's of the earth,
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as the king of Iudah, Israell, Babell, Egipt, Nineveh, &c. & the like, every of which with many more, were spoken too, to their faces, in those particulers wherin the Lord did intend they should know his minde.
as the King of Iudah, Israel, Babel, Egypt, Nineveh, etc. & the like, every of which with many more, were spoken too, to their faces, in those particulars wherein the Lord did intend they should know his mind.
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Christ sometimes spake plainely and spake noe parable, as where he saith [ Blessed are they that heare the word of God and keepe it ] sometimes (and more then once) in divers parables he is againe vpon it as in the parable of the seede, which must be layd deepe,
christ sometime spoke plainly and spoke no parable, as where he Says [ Blessed Are they that hear the word of God and keep it ] sometime (and more then once) in diverse parables he is again upon it as in the parable of the seed, which must be laid deep,
Peter would haue vs [ receive the word as new borne babes receiue milke ] which is not only eaten & swallowed, but concocted and digested and becometh nutrimentall, and is converted into the substance of their bodies.
Peter would have us [ receive the word as new born babes receive milk ] which is not only eaten & swallowed, but concocted and digested and Becometh nutrimental, and is converted into the substance of their bodies.
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And now having all these witnesses, what can we have more, or what neede we soe much, to confirme a truth so cleare? here (you see) is the vniver sall assent,
And now having all these Witnesses, what can we have more, or what need we so much, to confirm a truth so clear? Here (you see) is the vniver shall assent,
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and concurrence of all Gods servants, yea, and of his sonne too every one that spake by his spirits inspratiō, spake more or lesse, to this truthes confirmation.
and concurrence of all God's Servants, yea, and of his son too every one that spoke by his spirits inspration, spoke more or less, to this truths confirmation.
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It is a wise mans part, not only to know what he must doe, but also to vnderstand why, that the reason of his duty may be discerned of him, as well as the jnjunction.
It is a wise men part, not only to know what he must do, but also to understand why, that the reason of his duty may be discerned of him, as well as the jnjunction.
And if we apply our selves to consider, wherefore we must apply Gods truth in this manner, we shall soone perceive, that it is a thing consorting with cleare,
And if we apply our selves to Consider, Wherefore we must apply God's truth in this manner, we shall soon perceive, that it is a thing consorting with clear,
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First, our application of Gods worde, was (in regarde of vs) the mayne end of his publishing the same vnto vs, he reuealed it that we might recetue it, it was left written to us, that it should be written in vs. Doth not God himself give vs this as a reason in plaine tearmes, and that by more then one or two, of those whome he sent to deliver his minde.
First, our application of God's word, was (in regard of us) the main end of his publishing the same unto us, he revealed it that we might recetue it, it was left written to us, that it should be written in us Does not God himself give us this as a reason in plain terms, and that by more then one or two, of those whom he sent to deliver his mind.
and appertaineth (by his appointment) to vs. VVhat saith Paul, to the Romans, and (in them) to all Christians, Ro. 15.4. [ Whatsoeuer is written is written for our instruction, that we through patience and comfort of the scriptures might haue hope.
and appertaineth (by his appointment) to us What Says Paul, to the Roman, and (in them) to all Christians, Ro. 15.4. [ Whatsoever is written is written for our instruction, that we through patience and Comfort of the Scriptures might have hope.
Now if soe it be, that this was a principall parte of the Lords minde and meaninge, to leaue his word with vs that it might cleaue to us, and we lay it close to hart,
Now if so it be, that this was a principal part of the lords mind and meaning, to leave his word with us that it might cleave to us, and we lay it close to heart,
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and soe (as much as in vs lyeth) jmpiously frustrate, the gracious intendemēt of our most loving God, which if wilfully we shall doe, what can be a more wicked act? what can bring a more wo full effect? may we not most justly expect that the punishment of such an jmpiety wil be vnspeakable to vtter, insufferable to endure.
and so (as much as in us lies) jmpiously frustrate, the gracious intendment of our most loving God, which if wilfully we shall do, what can be a more wicked act? what can bring a more woe full Effect? may we not most justly expect that the punishment of such an jmpiety will be unspeakable to utter, insufferable to endure.
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the gospell of peace: &c. And to a multitude more of such things as these are, all which, are nothing but only in their application, all the vse and benefit of each of these consisteth wholy therin: common sence will say so much to vs. For, what is rayne, soe long as it hangs in the cloudes, and fal'ls not into the dry & thirsty earth, which many times yawnes and gapes for it beforeit come? what is foode, while it is in the bakers shop, or butchers shambles, or in our kitchin, or on our table, or in our mouthes, if we receive it not into our bodyes? what is physike to vs,
the gospel of peace: etc. And to a multitude more of such things as these Are, all which, Are nothing but only in their application, all the use and benefit of each of these Consisteth wholly therein: Common sense will say so much to us For, what is rain, so long as it hangs in the Clouds, and fal'ls not into the dry & thirsty earth, which many times yawns and gapes for it beforeit come? what is food, while it is in the bakers shop, or butchers shambles, or in our kitchen, or on our table, or in our mouths, if we receive it not into our bodies? what is physic to us,
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while it remayneth only described in the physitians bill, or enclosed in the apothecaryes boxe, or in our owne hande or any where els vnapplyed, if it be owtward;
while it remaineth only described in the Physicians bill, or enclosed in the apothecaries box, or in our own hand or any where Else unapplied, if it be outward;
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or vnreceiued if it be inward? what is armour or munition, while it is in the armorers shop, or in our owne sheath, or taken into our owne hand & not drawne out for our defence.
or unreceived if it be inward? what is armour or munition, while it is in the armourers shop, or in our own sheath, or taken into our own hand & not drawn out for our defence.
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without application. The earth must drinke in the raine, the foode and physike must be taken in, the armour must be gyrt on, and then shall we be bettered by it,
without application. The earth must drink in the rain, the food and physic must be taken in, the armour must be gyrt on, and then shall we be bettered by it,
Now the Lord in his wisdome, suiting his word vnto these resemblances, which are such as we (euen in our weaknes) may easily vnderstand to be wholy lost, in case we lay them not home, doth therin by plaine reason teach vs this point of religion, that as these earthly and naturall creatures and comforts, soe also his owne eternall and heavenly word, will not,
Now the Lord in his Wisdom, suiting his word unto these resemblances, which Are such as we (even in our weakness) may Easily understand to be wholly lost, in case we lay them not home, does therein by plain reason teach us this point of Religion, that as these earthly and natural creatures and comforts, so also his own Eternal and heavenly word, will not,
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nor cannot doe vs any good, vnlesse we make the same vse of it to our soules as we would doe of these things for our bodies. And it is not to be acknowledged as a meane favour to vs, considering our wonderfull incapacity of vnderstanding, that it pleaseth him thus in pitty our frailty, to cloath these divine and celestiall things in such temporall comparatiues as are familiar with vs,
nor cannot do us any good, unless we make the same use of it to our Souls as we would do of these things for our bodies. And it is not to be acknowledged as a mean favour to us, considering our wonderful incapacity of understanding, that it Pleases him thus in pity our frailty, to cloth these divine and celestial things in such temporal comparatives as Are familiar with us,
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For we can sooner ken a holy thing in a sensible habite borrowed from art, or nature, then in his owne. This the Lord saw in us, and therefore he put's his owne spirituall things into such similitudes as wherin we can best see them. And this is our second Reason.
For we can sooner ken a holy thing in a sensible habit borrowed from art, or nature, then in his own. This the Lord saw in us, and Therefore he put's his own spiritual things into such Similitudes as wherein we can best see them. And this is our second Reason.
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or alledge more, (which were most easy to doe) but because we shall haue fitter occasion to make use of them in one of the uses of the point, whervnto we will now come and lay them in the same order that the vses of the former point did, towit, 1. to Gods people. 2. to wicked men. 3. to all men.
or allege more, (which were most easy to do) but Because we shall have fitter occasion to make use of them in one of the uses of the point, whereunto we will now come and lay them in the same order that the uses of the former point did, towit, 1. to God's people. 2. to wicked men. 3. to all men.
And first, for the people of God, we must from this point of doctrine send them a double portion: namely, one of singuler consolation, with (I am sure) they desire; and another of just reprehension, which they doe (as assuredly) deserue. And the worst, they shall have first, that soe when they have beene well chidden, for their aversnes, we may afterwards cheere and joy them, in their piety and holines.
And First, for the people of God, we must from this point of Doctrine send them a double portion: namely, one of singular consolation, with (I am sure) they desire; and Another of just reprehension, which they do (as assuredly) deserve. And the worst, they shall have First, that so when they have been well chidden, for their averseness, we may afterwards cheer and joy them, in their piety and holiness.
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All physitians of the body, doe first purge the peccant humors, and then give cordialls; in like manner must we doe with our spirituall patients in this particuler,
All Physicians of the body, doe First purge the peccant humours, and then give cordials; in like manner must we do with our spiritual patients in this particular,
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and therefore we must endeavour to deale the more throughly, that we may make them most healthy, wherin (by too much experience) we finde them soe exceeding foule and faulty.
and Therefore we must endeavour to deal the more thoroughly, that we may make them most healthy, wherein (by too much experience) we find them so exceeding foul and faulty.
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And how farre even the faithfull may be deservedly and, tartely spoken to, will evidently appeare to him that observeth their grosse irregularity in this sweete point of Gods saving truth, wherin it is heavy to see,
And how Far even the faithful may be deservedly and, tartely spoken to, will evidently appear to him that observeth their gross irregularity in this sweet point of God's Saving truth, wherein it is heavy to see,
but sure it is, that the Diuell it is, that make's them soe froward and affrightfull, that they doe not, (and they pleade they dare not) take home Gods holy truth to their harts,
but sure it is, that the devil it is, that make's them so froward and affrightful, that they do not, (and they plead they Dare not) take home God's holy truth to their hearts,
but forbeare it as forbidden fruit, fearing to taste, touch, or handle any of that which the Lord in infinite favour jntendeth to them, being that which doth clearly concerne their states, and would, (would they be so wise as to apply it,) assuredly comfort their harts.
but forbear it as forbidden fruit, fearing to taste, touch, or handle any of that which the Lord in infinite favour jntendeth to them, being that which does clearly concern their states, and would, (would they be so wise as to apply it,) assuredly Comfort their hearts.
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Nay, Satan is so mighty in them herin, and doth soe strongly posesse, and strangly perswade them, that they doe not only not accept, or entertaine, but doe shun, decline, and auoyde, the words of grace,
Nay, Satan is so mighty in them Herein, and does so strongly posesse, and strangely persuade them, that they do not only not accept, or entertain, but do shun, decline, and avoid, the words of grace,
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and send vs away with sensles exemption, and alienation of all that the Lord meaneth in mercy to them, saying of themselves as Iehu to wicked Iehoram, 2 king 9.22.
and send us away with senseless exemption, and alienation of all that the Lord means in mercy to them, saying of themselves as Iehu to wicked Jehoram, 2 King 9.22.
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[ what hast thou to doe with peace ] or as the wicked Iewes to Iudas [ what is that to vs? ] Thus are we put off, and thy put out, of the possibility of any of this comfort when we (or rather the Lord by vs) speake's peace vnto them, what have I to doe with peace? if we open Gods good treasure vnto them,
[ what hast thou to do with peace ] or as the wicked Iewes to Iudas [ what is that to us? ] Thus Are we put off, and thy put out, of the possibility of any of this Comfort when we (or rather the Lord by us) speak's peace unto them, what have I to do with peace? if we open God's good treasure unto them,
and endeavour to convay the riches of Gods truth vnto their poore distressed harts, then, what is that to me? They will graunt all we say to be true in it self, as it is Gods word and give full,
and endeavour to convey the riches of God's truth unto their poor distressed hearts, then, what is that to me? They will grant all we say to be true in it self, as it is God's word and give full,
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and free assent to the same, but if you offer to bring it home to them, it is none of theirs, not true of them, they have a superseadeas for it from Satan, to make it all voide,
and free assent to the same, but if you offer to bring it home to them, it is none of theirs, not true of them, they have a superseadeas for it from Satan, to make it all void,
and of none effect in their particuler, the property is altered if it come to be their case, that which we speake is all true but it is much mistaken if it be brought home to their harts and states,
and of none Effect in their particular, the property is altered if it come to be their case, that which we speak is all true but it is much mistaken if it be brought home to their hearts and states,
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but have an eare open to every infernall suggestion, and shut against Gods owne sure consolations: refusing those sweetest words of grace which might (if they did receive them) make them truly happy.
but have an ear open to every infernal suggestion, and shut against God's own sure consolations: refusing those Sweetest words of grace which might (if they did receive them) make them truly happy.
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A practise, of such peevishnes and jmpiety, as must needes be very hatefull and displeasing to God, very hurtfull and pernicious to those that are faulty in it,
A practice, of such peevishness and jmpiety, as must needs be very hateful and displeasing to God, very hurtful and pernicious to those that Are faulty in it,
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To that loue wherby we are accepted into the number of those who are capable of them, which is not the case of every one, (no, it is noe common thing) but proper to the Lords owne sheepe to feede here,
To that love whereby we Are accepted into the number of those who Are capable of them, which is not the case of every one, (no, it is no Common thing) but proper to the lords own sheep to feed Here,
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to have them still about vs, as the ornaments we weare to adorne vs, or the weapons that defend vs? is it not the minde of God (doe not we know it to be soe?) that he would have the soules of his saints to be the harbour receptacle, & storehouse of all commodity and advantage spirituall, that comes from heaven?
to have them still about us, as the Ornament we wear to adorn us, or the weapons that defend us? is it not the mind of God (doe not we know it to be so?) that he would have the Souls of his Saints to be the harbour receptacle, & storehouse of all commodity and advantage spiritual, that comes from heaven?
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And as it opposeth both his love, and his law, (two wofull things to be withstood) soe also, goe's it against the holy practise of all those his most beloved one's, whose examples ought to have beene our instructions & encouragments herein, whose faith we should have followed, considering what was the end of their conversatiō;
And as it Opposeth both his love, and his law, (two woeful things to be withstood) so also, go's it against the holy practise of all those his most Beloved one's, whose Examples ought to have been our instructions & encouragements herein, whose faith we should have followed, considering what was the end of their Conversation;
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their forwardnes (in this particuler) shame's your sloath, their holy violēce your base cowardice, & grosse negligence, Doe but looke vpon some few practices & set them before you for your further conviction; O yee of litle faith.
their forwardness (in this particular) shame's your sloth, their holy violence your base cowardice, & gross negligence, Do but look upon Some few practices & Set them before you for your further conviction; Oh ye of little faith.
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and the people to the ancient promises of God made long before, & is an earnest suitor to the Lord, to make that good vpon them, which in his goodnes he had many yeares agone promised to them.
and the people to the ancient promises of God made long before, & is an earnest suitor to the Lord, to make that good upon them, which in his Goodness he had many Years ago promised to them.
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as we might see in many Psalmes, but if we survey but some particulers of that one, wherin he aboundeth, we shall see cause of wonder and admiration to see the odds betweene his faith,
as we might see in many Psalms, but if we survey but Some particulars of that one, wherein he Aboundeth, we shall see cause of wonder and admiration to see the odds between his faith,
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] Sometimes, he proclaimes the sweetnes of them to his taste (and that he could not if he had not taken them neere) [ oh how sweete vnto me are thy words &c. ] And lastly, (not to be too tedious in instancing) he doth lay a downeright clayme vnto them,
] Sometime, he proclaims the sweetness of them to his taste (and that he could not if he had not taken them near) [ o how sweet unto me Are thy words etc. ] And lastly, (not to be too tedious in instancing) he does lay a downright claim unto them,
as his owne land intayled to him, and never to be taken from him [ Thy testimonies haue I claymed as myne heritage for euer, ver. 111. for thy are the joy of my hart.
as his own land intailed to him, and never to be taken from him [ Thy testimonies have I claimed as mine heritage for ever, ver. 111. for thy Are the joy of my heart.
And now is it a small thing that this threefolde corde should be soe lightly broken, wherwith the Lord would binde his people to this practise? shall himself, his law, and his holy ones, be all so slighted of vs? Have we soe many worthy jnducement to draw vs on,
And now is it a small thing that this threefold cord should be so lightly broken, wherewith the Lord would bind his people to this practice? shall himself, his law, and his holy ones, be all so slighted of us? Have we so many worthy jnducement to draw us on,
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Oh deare Christians, whervnto will this come? what shall we say vnto you? how shall we intreat you? let vs demaund the apostles question, [ shall we come among you with a rod or with the spirit of meeknes ] when we have to doe with you for this fault? well, I know we must be wonderfull wary, when we have to doe with wounded consciences, we will not be too tart with the Lords tender lambes, but endeavour (since reprooffe must have place here) to mixe reprehension and commiseration together, inasmuch as we have to doe with afflicted soules, and humbled spirits which speake not according to the truth, in a setled resolution, but according to the distraction and terror of some present temptation, wherwith their adversary the divell doth so feircely assault,
O deer Christians, whereunto will this come? what shall we say unto you? how shall we entreat you? let us demand the Apostles question, [ shall we come among you with a rod or with the Spirit of meekness ] when we have to do with you for this fault? well, I know we must be wonderful wary, when we have to do with wounded Consciences, we will not be too tart with the lords tender Lambs, but endeavour (since reprooffe must have place Here) to mix reprehension and commiseration together, inasmuch as we have to do with afflicted Souls, and humbled spirits which speak not according to the truth, in a settled resolution, but according to the distraction and terror of Some present temptation, wherewith their adversary the Devil does so fiercely assault,
and having captivated the power of Gods spirit in them (for the present) he make's them speake according to his owne; & the truth is, that the people of God (in their perplexity) are the divels parhots and by him made to vtter that evill, which (many times) he knowe's not well, how to vent otherwise.
and having captivated the power of God's Spirit in them (for the present) he make's them speak according to his own; & the truth is, that the people of God (in their perplexity) Are the Devils parhots and by him made to utter that evil, which (many times) he know's not well, how to vent otherwise.
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or knowne of it, but rather layes it vpon God, and provokes many a distracted saint (that is not himself), to surmize, that it is no small jmpiety against God to appropriate the promises.
or known of it, but rather lays it upon God, and provokes many a distracted saint (that is not himself), to surmise, that it is no small jmpiety against God to Appropriate the promises.
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as may make them apparantly knowne to be infernall, & therefore in no wise to be beleeved but alwayes abborted. Among many other, two (to my obseruation) are most vsuall,
as may make them apparently known to be infernal, & Therefore in no wise to be believed but always abborted. Among many other, two (to my observation) Are most usual,
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but doe (in some sort forsake their owne mercy. He suggesteth into the dejected soules of these afflicted saints to make their harts the more fearfull 1. that the promises of God are not assigned to them by name, how then can they have any interest in them? 2. that they are soe vnworthy of them, in regard of their wickednes, that they dare not owne them or have any thing to doe with them.
but do (in Some sort forsake their own mercy. He suggests into the dejected Souls of these afflicted Saints to make their hearts the more fearful 1. that the promises of God Are not assigned to them by name, how then can they have any Interest in them? 2. that they Are so unworthy of them, in regard of their wickedness, that they Dare not own them or have any thing to do with them.
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But you that thus speake, according to temptation now speake according to truth, and shame the divell the father of lyes, who suborne's these fruitles things against you, to rob you of the riches of Gods vnspeakable grace:
But you that thus speak, according to temptation now speak according to truth, and shame the Devil the father of lies, who suborne's these fruitless things against you, to rob you of the riches of God's unspeakable grace:
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and wherin others are by name interessed: You tell vs that you finde these good words in Gods booke and doe nothing doubt of the truth of them, no question but the Lords minde was, that Abraham, David, and those other whose names are recorded with these comfortable sayings, should rejoice in them (and if their harts did not leape at them they were too blame) seing these consolations were directed personally to them:
and wherein Others Are by name interested: You tell us that you find these good words in God's book and do nothing doubt of the truth of them, no question but the lords mind was, that Abraham, David, and those other whose names Are recorded with these comfortable sayings, should rejoice in them (and if their hearts did not leap At them they were too blame) sing these consolations were directed personally to them:
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But what a poore, and pittifull plea, this is, how idle and empty of all good evidence to proue any thing either directly or by consequence (to this present point,
But what a poor, and pitiful plea, this is, how idle and empty of all good evidence to prove any thing either directly or by consequence (to this present point,
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Only, here by the way, (before we set vpon it) we may discerne a subtilty of Satan wherby he doth notoriously abuse you, as once in another case (he did) divers others. For when as there was some question made of Pauls doctrine;
Only, Here by the Way, (before we Set upon it) we may discern a subtlety of Satan whereby he does notoriously abuse you, as once in Another case (he did) diverse Others. For when as there was Some question made of Paul's Doctrine;
even of the foundation Iesus Christ, and the truth of the Gospel, but the divell deluded that Gallio, (as now he doth many a man) to thinke slightly of the great things of God:
even of the Foundation Iesus christ, and the truth of the Gospel, but the Devil deluded that Gallio, (as now he does many a man) to think slightly of the great things of God:
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to a wicked man the mayne truth of God shalbe a matter of no weight, and to a childe of God that which hath no weight at all in it, shall overbeare the mayne truth of God,
to a wicked man the main truth of God shall a matter of no weight, and to a child of God that which hath no weight At all in it, shall overbear the main truth of God,
as wicked Gallio was, in that which he thought to be soe. And that they may be soe we will now lay open the nakednes of this matter of names in particuler,
as wicked Gallio was, in that which he Thought to be so. And that they may be so we will now lay open the nakedness of this matter of names in particular,
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First, it thwarteth, & manifestly overturneth Gods most wise and gracious manner of speaking by his spirit throught out the scriptures in this point of the application of his heavenly truth.
First, it thwarteth, & manifestly overturneth God's most wise and gracious manner of speaking by his Spirit brought out the Scriptures in this point of the application of his heavenly truth.
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VVhen any diuine truth of his is reuealed, it is soe vttered, as it may most plainely appeare, that he did intende and meane the application of the matter and substance therof (except in some personall circumstance) as well to every true Christian not named,
When any divine truth of his is revealed, it is so uttered, as it may most plainly appear, that he did intend and mean the application of the matter and substance thereof (except in Some personal circumstance) as well to every true Christian not nam,
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how the people of God speake here of a thing long since past, a mercy shewed to their fore-fathers yet the benefit and favour is acknowledged to God and he magnified for it as if it had bene done to them selues;
how the people of God speak Here of a thing long since past, a mercy showed to their Forefathers yet the benefit and favour is acknowledged to God and he magnified for it as if it had be done to them selves;
there did we rejoyce ]. Another like vnto this we finde in the prophet Hosea where that which is intreated off, is spoken personally of Iacob (to wit, of his wrestling with God) but the people of God in that time, take it home and apply it vnto themselves, soe the words inferre.
there did we rejoice ]. another like unto this we find in the Prophet Hosea where that which is entreated off, is spoken personally of Iacob (to wit, of his wrestling with God) but the people of God in that time, take it home and apply it unto themselves, so the words infer.
he founde him in Bethel, there he spake with vs. The gracious, & consolatory words, given by Christ (called here the angel as being the angel, of the covenant) to Iacob touching his prevailing with God,
he found him in Bethel, there he spoke with us The gracious, & consolatory words, given by christ (called Here the angel as being the angel, of the Covenant) to Iacob touching his prevailing with God,
Our Lord Iesus Christ is cleare in this case, when he doth apply those very words of God as spoken to the Iewes that then were, which were vttered to their progenitors many a yeare before [ Haue yee not read that which was spoken to you by God, mat. 22.31.32. I am the God of Abrah•m, &c ] see, he aske's them why they did not make vse of this as spoken to themselues, which yet by voice from God was sayd to Moses out of the middest of the bush that burned but consumed not.
Our Lord Iesus christ is clear in this case, when he does apply those very words of God as spoken to the Iewes that then were, which were uttered to their progenitors many a year before [ Have ye not read that which was spoken to you by God, Mathew. 22.31.32. I am the God of Abrah•m, etc. ] see, he ask's them why they did not make use of this as spoken to themselves, which yet by voice from God was said to Moses out of the midst of the bush that burned but consumed not.
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if you have read what was spoken to Moses (in this matter) and imagine that God meant it to no more but him, you erre, it is an erroneous reading of Gods word,
if you have read what was spoken to Moses (in this matter) and imagine that God meant it to no more but him, you err, it is an erroneous reading of God's word,
witnes that we sinde by Paul in those two places which (among many others) are excellent and very remarkeable to this purpose, in his epistle to the Hebrewes. First, in the twelft chapter [ have yea forgotten the consolation,
witness that we sinde by Paul in those two places which (among many Others) Are excellent and very remarkable to this purpose, in his epistle to the Hebrews. First, in the twelft chapter [ have yea forgotten the consolation,
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yet by the Apostle you may see it is sayd to be spoken to those Hebrewes to whome he wrought at this time, which was not a few yeares after Solomons dayes.
yet by the Apostle you may see it is said to be spoken to those Hebrews to whom he wrought At this time, which was not a few Years After Solomons days.
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though God might speake to Solomon as to his son, or Solomon from God in the singuler number [ my son ] yet know, he meant this saying to more then Solomon or those that lived in Solomons time;
though God might speak to Solomon as to his son, or Solomon from God in the singular number [ my son ] yet know, he meant this saying to more then Solomon or those that lived in Solomons time;
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Secondly, in the next chapter (to wit the thirteenth) he hath another admirable application of a saying very sweete and exceeding comfortable, which was long before Solomons dayes spoken to Ioshua, to harten and encourage him to goe about that great busines of bringing the people of God into Cannaan (the land which was promised to them) & their for fathers which being a worke very difficult and full of danger, the Lord to cheere him vp, and set him on, tell's him [ he withe with him, & that he will not fatle nor forsake him, ] but goe with him, and stand by him.
Secondly, in the next chapter (to wit the thirteenth) he hath Another admirable application of a saying very sweet and exceeding comfortable, which was long before Solomons days spoken to Ioshua, to harten and encourage him to go about that great business of bringing the people of God into Canaan (the land which was promised to them) & their for Father's which being a work very difficult and full of danger, the Lord to cheer him up, and Set him on, tell's him [ he with with him, & that he will not fatle nor forsake him, ] but go with him, and stand by him.
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This very speach the Apostle would haue these Hebrewes to beleeue, as if it had beene spoken to every one of them as particulerly, as it was to Ioshua, and therefore saith [ Let your conversation be without covetousnes for it is written J will not faile thee nor forsake thee ] and inferreth herevpon to them with himself. [ So that we may boldly say &c ] you as boldly as I, and I and you as boldely as Ioshua, may say, that the Lord is our helper, and that he will not faile us, nor forsake us, it is as true to all Christians as ever it was to him; we, as well as he, may build our comfort vpon it,
This very speech the Apostle would have these Hebrews to believe, as if it had been spoken to every one of them as particularly, as it was to Ioshua, and Therefore Says [ Let your Conversation be without covetousness for it is written J will not fail thee nor forsake thee ] and infers hereupon to them with himself. [ So that we may boldly say etc. ] you as boldly as I, and I and you as boldly as Ioshua, may say, that the Lord is our helper, and that he will not fail us, nor forsake us, it is as true to all Christians as ever it was to him; we, as well as he, may built our Comfort upon it,
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but to serue their owne turne, and to cavill withall) for when they came to wrangle with Christ about the resurrection, they could alledge and pretend a law of Moses, written to the Iewes of olde time,
but to serve their own turn, and to cavil withal) for when they Come to wrangle with christ about the resurrection, they could allege and pretend a law of Moses, written to the Iewes of old time,
Now seing we have so many to witnes this vnto vs, both out of the olde testament, & out of the new, & not only the good, but the bad also, can doe thus,
Now sing we have so many to witness this unto us, both out of the old Testament, & out of the new, & not only the good, but the bad also, can do thus,
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And yet againe That the blessing of Abraham might come vpon the Gentiles &c ] loe, the Gentiles who are intended are sure of as good a blessing as Abraham who is named, you could haue beene no happier,
And yet again That the blessing of Abraham might come upon the Gentiles etc. ] lo, the Gentiles who Are intended Are sure of as good a blessing as Abraham who is nam, you could have been no Happier,
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if God had appeared to you as he did to Abraham, and blessed you as he did him, for his blessing shalbe yours. Oh that they which are soe name-sick, could consider this,
if God had appeared to you as he did to Abraham, and blessed you as he did him, for his blessing shall yours. O that they which Are so name-sick, could Consider this,
when they often sigh, & say within themselues, had I beene in Abrahams state, had the Lord spoken to me, and blessed me, as he did him, I had beene happy: why;
when they often sighs, & say within themselves, had I been in Abrahams state, had the Lord spoken to me, and blessed me, as he did him, I had been happy: why;
the damage of the one if it be not payd, the advantage of the other if it be received, doth extende and redounde to the heires, excecutors, administrators, and the successors of these, to all generations, the childrens children,
the damage of the one if it be not paid, the advantage of the other if it be received, does extend and redound to the Heirs, Executors, administrators, and the Successors of these, to all generations, the Children's children,
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and their childrens children may rue the non-payment of a bande, and a mans posterity through many ages, may rejoice in the possession of such a portion of land or money,
and their Children's children may rue the nonpayment of a band, and a men posterity through many ages, may rejoice in the possession of such a portion of land or money,
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as may be bequeathed to them. Thousands may feele the good or evill fruit of that which some one or two are named vnto: and the right of those who surviue and succeede as heires &c. to the parties who are either debtors or legaters, is every way the same,
as may be bequeathed to them. Thousands may feel the good or evil fruit of that which Some one or two Are nam unto: and the right of those who survive and succeed as Heirs etc. to the parties who Are either debtors or legaters, is every Way the same,
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And the law of nations is as open, and the equity therof as apparant, & justice may be claymed (in any case of cleare equity) as well by any mans successors, as by a mans self, it being intended to all the subjects of a kingdome, and their posterity for ever.
And the law of Nations is as open, and the equity thereof as apparent, & Justice may be claimed (in any case of clear equity) as well by any men Successors, as by a men self, it being intended to all the subject's of a Kingdom, and their posterity for ever.
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let vs consider wisely, what may accrew vnto vs by the law of the everliving God, who being justice it self, cannot make a law, which should be either at all vnjust, or in the least, lesse just then ours,
let us Consider wisely, what may accrue unto us by the law of the everliving God, who being Justice it self, cannot make a law, which should be either At all unjust, or in the least, less just then ours,
and that by this law of God we may recover our comforts abundantly in Iesus Christ, in whome all the faithfull are made by grace, such as may boldely appropriate the truth of all Gods goodnes to themselues.
and that by this law of God we may recover our comforts abundantly in Iesus christ, in whom all the faithful Are made by grace, such as may boldly Appropriate the truth of all God's Goodness to themselves.
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Are not all the people of God heires, evē heires of all his most precious promises? I am sure they are soe called more then once, or twise by the apostle in divers of his epistles.
are not all the people of God Heirs, even Heirs of all his most precious promises? I am sure they Are so called more then once, or twice by the apostle in diverse of his Epistles.
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To the Romans. Ro. 9.8. [ the children of Promise are counted for the seede, ] to the Galathians [ now we are children of promise, Gal. 4.28. Gal. 3.29. as Isaac was ] and againe in the same Epistle yee are Abrahams seede & heires according to promise ] & in his epistle to the Hebrewes he doth both affirme it, and itterate it [ God being willing to shew more abundantly to the heires of promise ] And in another chapter they are so called againe.
To the Romans. Ro. 9.8. [ the children of Promise Are counted for the seed, ] to the Galatians [ now we Are children of promise, Gal. 4.28. Gal. 3.29. as Isaac was ] and again in the same Epistle ye Are Abrahams seed & Heirs according to promise ] & in his epistle to the Hebrews he does both affirm it, and itterate it [ God being willing to show more abundantly to the Heirs of promise ] And in Another chapter they Are so called again.
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for in the conclusion of that chapter which is a very treasury of most sweete consolations, this is added as the seale of them all, to all that are the Lords [ This is the heritage of the Lords seruants &c. ] Thus it is cleare that we are heires of the promises,
for in the conclusion of that chapter which is a very treasury of most sweet consolations, this is added as the seal of them all, to all that Are the lords [ This is the heritage of the lords Servants etc. ] Thus it is clear that we Are Heirs of the promises,
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and that the promises are our inheritance. And by the way, this one thing we may note as a most comfortable difference betweene God and men in this case, that whereas some one childe, (the eldest) is the heire, and carrye's away the inheritance, & the rest have but petty portions; we are to know for our joy, that all the Lords children are heires, yea coheires and that not only with one another,
and that the promises Are our inheritance. And by the Way, this one thing we may note as a most comfortable difference between God and men in this case, that whereas Some one child, (the eldest) is the heir, and carrye's away the inheritance, & the rest have but Petty portions; we Are to know for our joy, that all the lords children Are Heirs, yea coheirs and that not only with one Another,
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Againe as the scripture doth call vs heires, soe, doth it also account vs as the executors, Ioh. 17.10. successors, and assignes of the promises aforesaid:
Again as the scripture does call us Heirs, so, does it also account us as the Executors, John 17.10. Successors, and assigns of the promises aforesaid:
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] Are not these (and many more such sayings in the scriptures) sufficient assignements to secure and satisfy the soules of Gods saints in the sweetnes of this truth? to say they be not, is to blame God; and if they be,
] are not these (and many more such sayings in the Scriptures) sufficient assignments to secure and satisfy the Souls of God's Saints in the sweetness of this truth? to say they be not, is to blame God; and if they be,
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Were it not a silly and a shamefull thing for any to come in opē court, (being summoned thither to receive his debt, or his legacy ) and to refuse to have any thing to doe with either, vpon this jdle allegation;
Were it not a silly and a shameful thing for any to come in open court, (being summoned thither to receive his debt, or his legacy) and to refuse to have any thing to do with either, upon this jdle allegation;
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and say he were worthy to be beg'd, for a foole, that would thus foolishly refuse his owne right, and benefit, which is as absolutely his, who is an heire, excecutor, or assigne of him who is named,
and say he were worthy to be begged, for a fool, that would thus foolishly refuse his own right, and benefit, which is as absolutely his, who is an heir, excecutor, or assign of him who is nam,
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& cast off our propriety in the things pertainig to both, vpon this simple, and sinfull shift, which he sugesteth, whereby he cuningly mak'es vs rob both God and our owne soules; God of the honor of his loue & favour;
& cast off our propriety in the things pertainig to both, upon this simple, and sinful shift, which he sugesteth, whereby he cunningly mak'es us rob both God and our own Souls; God of the honour of his love & favour;
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our owne soules of the most worthy comforts and advantages, & those most gracious legacyes which are given and assigned to vs, by the last will and testament of the Lord Iesus.
our own Souls of the most worthy comforts and advantages, & those most gracious legacies which Are given and assigned to us, by the last will and Testament of the Lord Iesus.
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who when they haue hope of any such temporall advantage, doe all they can to proue themselves to be the partyes to whome it appertaineth, labouring by all might and mayne to make it appeare, that they are the heires or legators in such a case, that soe the comodity may come to them:
who when they have hope of any such temporal advantage, do all they can to prove themselves to be the parties to whom it appertaineth, labouring by all might and main to make it appear, that they Are the Heirs or legators in such a case, that so the commodity may come to them:
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sparing no paines, no expence, to search the kings roles, the church regiesters, and all kinde of written evidences, by any of which, it may in the least appeare, that they are the men who must enjoy this money, or legacy.
sparing no pains, no expense, to search the Kings roles, the Church regiesters, and all kind of written evidences, by any of which, it may in the least appear, that they Are the men who must enjoy this money, or legacy.
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This should be our course, it would become vs well to doe thus, why should not we in this manner bestirre our selues to make good these good things to vs? especially whenas it is a matter soe easy for a man to proue himself the heire of promise, the son or daughter of Abraham, and that as truly (in regard of all good things from God) as Isaac was,
This should be our course, it would become us well to do thus, why should not we in this manner Bestir our selves to make good these good things to us? especially whenas it is a matter so easy for a man to prove himself the heir of promise, the son or daughter of Abraham, and that as truly (in regard of all good things from God) as Isaac was,
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as was noted even now to wit, by our faith [ So then they which be of the Faith of Abraham are blessed with faithful Abraham ] and blessed as children of Abraham as is plainely avouched and notifyed before, [ know yee that they that are of Faith are the children of Abraham ].
as was noted even now to wit, by our faith [ So then they which be of the Faith of Abraham Are blessed with faithful Abraham ] and blessed as children of Abraham as is plainly avouched and notified before, [ know ye that they that Are of Faith Are the children of Abraham ].
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Goe then, and enquire after this one evidence, (which being received in any true measure from God) gives you as absolute assurance of all good, as ever Abraham had.
Go then, and inquire After this one evidence, (which being received in any true measure from God) gives you as absolute assurance of all good, as ever Abraham had.
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If you haue his faith you haue his right, to all comforts both here, and in heaven. I say if you have his Faith, I say not so much faith, but such faith, as he had;
If you have his faith you have his right, to all comforts both Here, and in heaven. I say if you have his Faith, I say not so much faith, but such faith, as he had;
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Our faith, (even the least measure given vs in the soundnes and truth therof), doth avouch vs not only the children of Abraham but of God too, as the apostle addeth [ we are all the sons of God by faith in Iesus Christ ].
Our faith, (even the least measure given us in the soundness and truth thereof), does avouch us not only the children of Abraham but of God too, as the apostle adds [ we Are all the Sons of God by faith in Iesus christ ].
Let vs not then thus fondely pretend any thing against our selves, but give our harts soundly to contende for that which may bring true benefit vnto vs. To be the successors of the saints in grace and holines, is as good as to be named. Christ argue's the Iewes (because they granted themselves the children of them that slew the Prophets) to be guilty of the blood of the Prophets,
Let us not then thus fondly pretend any thing against our selves, but give our hearts soundly to contend for that which may bring true benefit unto us To be the Successors of the Saints in grace and holiness, is as good as to be nam. christ argue's the Iewes (Because they granted themselves the children of them that slew the prophets) to be guilty of the blood of the prophets,
and laye's it vpon them in these tearmes [ That vpon you may come all the blood which was shed from the blood of righteous Abell, to the blood of Zacharias &c. whome yee slew &c. ] Now the same evidence that may convince a wicked man, may comfort a childe of God, to wit, that he is a childe, a successor in grace to the saints,
and laye's it upon them in these terms [ That upon you may come all the blood which was shed from the blood of righteous Abel, to the blood of Zacharias etc. whom ye slew etc. ] Now the same evidence that may convince a wicked man, may Comfort a child of God, to wit, that he is a child, a successor in grace to the Saints,
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And would not this inference be mōstrous, & vnspeakably blasphemous that we (that are Gods childrē) should devise argumēts against Gods word, the jmmutability whereof is so oftē avouched every where, that heauen & earth must passe before one jot or title may fall therof:
And would not this Inference be monstrous, & unspeakably blasphemous that we (that Are God's children) should devise Arguments against God's word, the jmmutability whereof is so often avouched every where, that heaven & earth must pass before one jot or title may fallen thereof:
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what neede the divell more advantage, he hath now enough to worke the vtter subversion of all religion, seing (out of the mouthes of religions persons) he can gather conclusiōs to proue the scripture (which is the ground of religion) not to be (as once it was) of any power authority, force, and vertue but rather like some ban• that is cācelled, some lease or deede expired, making Gods truth as momentany, fading and mortall,
what need the Devil more advantage, he hath now enough to work the utter subversion of all Religion, sing (out of the mouths of Religions Persons) he can gather conclusions to prove the scripture (which is the ground of Religion) not to be (as once it was) of any power Authority, force, and virtue but rather like Some ban• that is canceled, Some lease or deed expired, making God's truth as momentany, fading and Mortal,
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as the men were to whome it was spoken, wheras we are to know, that God speakes contrarily, that albeit, [ all flest be grasse, yet the word of the Lord endureth for ever as being like the Lord himself who spake it, eternall and vnchangeable.
as the men were to whom it was spoken, whereas we Are to know, that God speaks contrarily, that albeit, [ all flest be grass, yet the word of the Lord Endureth for ever as being like the Lord himself who spoke it, Eternal and unchangeable.
for, if none haue right in the scriptures but they that are named, there is now no booke of God, no revealed will of his, no scripture, no rules of any religion extant: the life of all is tyed to the length of their dayes to whome it was spoken,
for, if none have right in the Scriptures but they that Are nam, there is now no book of God, no revealed will of his, no scripture, no rules of any Religion extant: the life of all is tied to the length of their days to whom it was spoken,
And thus every godles wretch may now lift vp his head & tryumph, that there is no curbe for his corruption, no bridle for his rebellion, he hath what he would haue;
And thus every godless wretch may now lift up his head & triumph, that there is no curb for his corruption, no bridle for his rebellion, he hath what he would have;
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and more hellish) by this reason of those that in this particuler are thus vnreasonable, the Lord must make as many Bibles as there be ages and generations of men,
and more hellish) by this reason of those that in this particular Are thus unreasonable, the Lord must make as many Bibles as there be ages and generations of men,
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We must expect new editions of the scripture daily, wherin every one may read his owne part and know it to be his owne by his proper name annexed thervnto.
We must expect new editions of the scripture daily, wherein every one may read his own part and know it to be his own by his proper name annexed thereunto.
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Yea long before our dayes, even in all the ages of the olde and new testament, should many Bibles have beene extant, besides that one, which concerned but a few Patriarcks Prophets, and Apostles, whereas the multitude of beleevers was very great besides these, we may safely thinke the Lord had many people, beside these principall and extraordinary persons, who were especially spoken to.
Yea long before our days, even in all the ages of the old and new Testament, should many Bibles have been extant, beside that one, which concerned but a few Patriarchs prophets, and Apostles, whereas the multitude of believers was very great beside these, we may safely think the Lord had many people, beside these principal and extraordinary Persons, who were especially spoken to.
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Now then, seing the Lord in his wisdome never saw it meete to pen, and publish more then one Bible, & that noe people of God, in any time or state of the church did,
Now then, sing the Lord in his Wisdom never saw it meet to pen, and publish more then one bible, & that no people of God, in any time or state of the Church did,
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or could ever challēg more, how grosse & egregiously sinfull, & sencelesse are these, who vtter that, which if (in this perticuler of names wherof we now speake) it might be justified, must condemne all Gods people of folly, and God himself of injury. God must be vnjust to witholde his will, they must be vnwise, not to call for that which they might as well know, did concerne themselves as Abraham, Dauid, or any other, whose name is soe often mentioned and recorded in this.
or could ever challenge more, how gross & egregiously sinful, & senseless Are these, who utter that, which if (in this particular of names whereof we now speak) it might be justified, must condemn all God's people of folly, and God himself of injury. God must be unjust to withhold his will, they must be unwise, not to call for that which they might as well know, did concern themselves as Abraham, David, or any other, whose name is so often mentioned and recorded in this.
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Let vs be sorrowfull for what is past, and silent for heareafter, and know that the truth of the scripture standes not vpon mens names, but vpon Gods owne nature, who for his owne names sake, (though our names be not there) will fulfill it vnto vs in every tittle of that saving truth, which by faith we can apprehend.
Let us be sorrowful for what is past, and silent for hereafter, and know that the truth of the scripture Stands not upon men's names, but upon God's own nature, who for his own names sake, (though our names be not there) will fulfil it unto us in every tittle of that Saving truth, which by faith we can apprehend.
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Fourthly: this conceit of names concludes all the comfort of a Christian to depend vpon his nameing wheras (intruth) that of it self can evince no comfort at all:
Fourthly: this conceit of names concludes all the Comfort of a Christian to depend upon his naming whereas (in) that of it self can evince no Comfort At all:
and therof we may be soone perswaded, if we consider these two things. 1. that, many are named, who are never comforted in Gods booke. 2. that, the only comfort of a childe of God is to haue his name written in another booke to wit, that booke of life.
and thereof we may be soon persuaded, if we Consider these two things. 1. that, many Are nam, who Are never comforted in God's book. 2. that, the only Comfort of a child of God is to have his name written in Another book to wit, that book of life.
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& haue their names left for everlasting reproach and infamy, that all ages and generations of men to the worlds end, might know what monstrous hypocrttes they were on earth, what miserable reprobates they are in hell.
& have their names left for everlasting reproach and infamy, that all ages and generations of men to the world's end, might know what monstrous hypocrttes they were on earth, what miserable Reprobates they Are in hell.
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but that which may joy them indeede, is the assurance of their names being written in the booke of life, many may have names in the Bible, who have none in that booke, but whosoever hath his name written there, is sure of all comforts that are revealed and promised here.
but that which may joy them indeed, is the assurance of their names being written in the book of life, many may have names in the bible, who have none in that book, but whosoever hath his name written there, is sure of all comforts that Are revealed and promised Here.
Hence it was that our sauiour gave that Item to his disciples who returning from the excecution of their commission, were almost ouerjoyed with the happy successe they founde,
Hence it was that our Saviour gave that Item to his Disciples who returning from the execution of their commission, were almost overjoyed with the happy success they found,
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and came to Christ with most glad harts, [ Master, Luk 10 9. even the divells are subdued to us ] well sayes he, that is some matter to joy in, you may be glad of that,
and Come to christ with most glad hearts, [ Master, Luk 10 9. even the Devils Are subdued to us ] well Says he, that is Some matter to joy in, you may be glad of that,
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as being such wherin none but Gods elect have any part, [ Rejoyce (saith he) in this, that your names are written in the booke of life ] in the other, reprobates may rejoyce as well as you,
as being such wherein none but God's elect have any part, [ Rejoice (Says he) in this, that your names Are written in the book of life ] in the other, Reprobates may rejoice as well as you,
none but the faithfull can have it, and none of the faithfull but have it. So saith the spirit, [ they that overcome, Ren. 3.5. their names are written, and shall not be blotted out of the lambes booke of life, ] and [ every one wohse name was not founde written in the booke of life, was cast into the lake of fire and brimstone ] but [ they whose names were found there, might enter into that holy, cap. 21.27. and most glorious city. ]
none but the faithful can have it, and none of the faithful but have it. So Says the Spirit, [ they that overcome, Ren. 3.5. their names Are written, and shall not be blotted out of the Lambs book of life, ] and [ every one wohse name was not found written in the book of life, was cast into the lake of fire and brimstone ] but [ they whose names were found there, might enter into that holy, cap. 21.27. and most glorious City. ]
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So then we see plainly, by these particulers, that these two things will follow, to wit, 1. that a mā may have his name writtē in the Bible, & yet not in heauen, as many hypocrits and reprobates haue;
So then we see plainly, by these particulars, that these two things will follow, to wit, 1. that a man may have his name written in the bible, & yet not in heaven, as many Hypocrites and Reprobates have;
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And if these two propositions be true and vnreproueable (as we see they are) what validity can be founde in these fonde conceites of ours? what consequence of comfort or discomfort is is to any man whether he be named in this booke of God or noe? Let vs surcease to mention this which cannot profsit vs, and make sure of the other, which is such a sure evidence of our salvation.
And if these two propositions be true and unreprovable (as we see they Are) what validity can be found in these fond conceits of ours? what consequence of Comfort or discomfort is is to any man whither he be nam in this book of God or no? Let us surcease to mention this which cannot profsit us, and make sure of the other, which is such a sure evidence of our salvation.
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is it not therefore sure that they shall, because they are not named? by this reason all papists must be notorious heretikes as some of their holy fathers have beene, who have shewed thēselves damned hell hounds in denying as evident truth as this.
is it not Therefore sure that they shall, Because they Are not nam? by this reason all Papists must be notorious Heretics as Some of their holy Father's have been, who have showed themselves damned hell hounds in denying as evident truth as this.
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But our purpose is not to refute them now, but to reprove you, who confirme and harden them in this their falshood & heresy by the like allegations of the same things for your selves.
But our purpose is not to refute them now, but to reprove you, who confirm and harden them in this their falsehood & heresy by the like allegations of the same things for your selves.
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Doe but thinke what dishonour the Lord hath, what disadvantage his truth hath hereby, that his aduersarys who speake soe blasphemously, can alledge, that they speake no other then his owne children doe (even the sincerest of them) who live,
Doe but think what dishonour the Lord hath, what disadvantage his truth hath hereby, that his aduersarys who speak so blasphemously, can allege, that they speak no other then his own children do (even the Sincerest of them) who live,
The sixt and last is, that this allegation doth also abett prophanes as well as popery. It is the manner of the most impious and ignorant persons that live, to throw out these or the like interrogatoryes vnto vs,
The sixt and last is, that this allegation does also abet profanes as well as popery. It is the manner of the most impious and ignorant Persons that live, to throw out these or the like interrogatories unto us,
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When we have convinced them of their sin, and Gods curse due thervnto, and that soe plainely by the power and evidence of the scripture, that there is noe denyall or evasion to be made,
When we have convinced them of their since, and God's curse due thereunto, and that so plainly by the power and evidence of the scripture, that there is no denial or evasion to be made,
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then as their last refuse, in defence of the sin, & defiance of the reprooffe due vnto it, they fly to this [ where is this or that written of you or of me,
then as their last refuse, in defence of the since, & defiance of the reprooffe due unto it, they fly to this [ where is this or that written of you or of me,
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& soe with this accursed enquiry they insult against God, his truth, his ministers, and make themselues wholy incapable of reformation going on, in all vngodlines with a high hand,
& so with this accursed enquiry they insult against God, his truth, his Ministers, and make themselves wholly incapable of Reformation going on, in all ungodliness with a high hand,
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And this, they either doe, or may say, they haue learned of these pure and scrupulous persons, who made a marveilous shew they would (in no wise) sin against God,
And this, they either do, or may say, they have learned of these pure and scrupulous Persons, who made a marvelous show they would (in no wise) since against God,
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and no good at all? shall any who feare the Lord vnfaynedly, harten proqhane persons, and strengthen their handes against him, and his word, who cast of the care of both soe desperately? And this is our sixt and last evidence against this first pretence.
and no good At all? shall any who Fear the Lord unfeignedly, harten proqhane Persons, and strengthen their hands against him, and his word, who cast of the care of both so desperately? And this is our sixt and last evidence against this First pretence.
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I might prosecute this particuler much more plentifully, but I will not, hopeing that, that which is sayd will hunt it out of their harts, who see the sin and jmpiety of it, which thus farre we haue endeavoured to discover, that we might once learne,
I might prosecute this particular much more plentifully, but I will not, hoping that, that which is said will hunt it out of their hearts, who see the since and jmpiety of it, which thus Far we have endeavoured to discover, that we might once Learn,
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for ever to abandon and abhorre to speake after Satan. If in the laying out of this, any haue thought me too long, let him know, that the evill is exceeding grosse, and hath (you see) soe much jmpiety in it, that too much cannot be spoken against it.
for ever to abandon and abhor to speak After Satan. If in the laying out of this, any have Thought me too long, let him know, that the evil is exceeding gross, and hath (you see) so much jmpiety in it, that too much cannot be spoken against it.
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the divell, the pope and the prophane, they gaine abundantly, al take their advantage• against God, from the mouthes of his owne people, the inferences and consequences of whose pretence in this thing doe produce in finite euills, as you have heard in the particulers aboue mentioned, wherevnto we will adde no more now,
the Devil, the pope and the profane, they gain abundantly, all take their advantage• against God, from the mouths of his own people, the inferences and consequences of whose pretence in this thing do produce in finite evils, as you have herd in the particulars above mentioned, whereunto we will add no more now,
but proceede to the examination of that which they further pretend, in the second place. And that is their vnworthines of the promises, and favours of God promised.
but proceed to the examination of that which they further pretend, in the second place. And that is their unworthiness of the promises, and favours of God promised.
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Oh, say they (whē we presse them to apply the good words of God ) we are no way worthy of these comforts and kindnesses and therefore may not imagine them to be ours.
O, say they (when we press them to apply the good words of God) we Are no Way worthy of these comforts and Kindnesses and Therefore may not imagine them to be ours.
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Well, be it graunted, we will most willingly yeelde it, that you are not (nor cannot be in your self) worthy, nothing is more true, it were extreame pride, and vnspeakeable presumption for any man to conceit, there were any worth in him at all, by which he might merit,
Well, be it granted, we will most willingly yield it, that you Are not (nor cannot be in your self) worthy, nothing is more true, it were extreme pride, and unspeakable presumption for any man to conceit, there were any worth in him At all, by which he might merit,
But what of all this? what followes hence? or what is it you would couclude here vpon? Is this it, that you have no worthines, therefore you can have no comfort, you have no desert, therefore you have no right, to the favours of God? Know then, that these inferences are as injurious to God,
But what of all this? what follows hence? or what is it you would couclude Here upon? Is this it, that you have no worthiness, Therefore you can have no Comfort, you have no desert, Therefore you have no right, to the favours of God? Know then, that these inferences Are as injurious to God,
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That you are not worthy is vndeniable, but that therefore you may not medle is damnable: the antecedent is Gods, the consequent is the divells, who drawes evill out of good,
That you Are not worthy is undeniable, but that Therefore you may not meddle is damnable: the antecedent is God's, the consequent is the Devils, who draws evil out of good,
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And dare you yoake Gods true propositions, & the diuells false conclusions, together? It seemes you dare, because you doe; but because we are perswaded that your dar•ing and doing (& the impiety of both) doe proceede from Satans vehement temptation, working (as in the former) vpon your ignorance; infidenlity, and want of informatten; we will therefore doe our best to instruct you herin,
And Dare you yoke God's true propositions, & the Devils false conclusions, together? It seems you Dare, Because you do; but Because we Are persuaded that your dar•ing and doing (& the impiety of both) do proceed from Satan vehement temptation, working (as in the former) upon your ignorance; infidenlity, and want of informatten; we will Therefore do our best to instruct you Herein,
for if you well advise concerning them, it will manisestly appeare, that the evill of this second pretence is no whit inferiour, to that which we haue detected in the first.
for if you well Advice Concerning them, it will manifestly appear, that the evil of this second pretence is no whit inferior, to that which we have detected in the First.
Thus these two Satanticall conceits doe cut one anothers throates, any man may jmagine they are not of God, I ceause they agree not with one another, it is for the father of lyes thus to confute,
Thus these two Satanticall conceits do Cut one another's throats, any man may jmagine they Are not of God, I ceause they agree not with one Another, it is for the father of lies thus to confute,
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That which was vrged before did (as we haue shewed) nullify Gods truth to all except such as were named, this which is pretended now, doth make their title voyd too;
That which was urged before did (as we have showed) nullify God's truth to all except such as were nam, this which is pretended now, does make their title void too;
soe that, what the first pretence did leaue but to few, this second doth take from all, and now no Patriarch, Prophet, or Apostle, is in better case (by this allegation) then one of vs;
so that, what the First pretence did leave but to few, this second does take from all, and now no Patriarch, Prophet, or Apostle, is in better case (by this allegation) then one of us;
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for vnlesse they have worth in them, they can have no warrant to apply the comforts of God soe that now (even these holy men) are as sarre to seeke of their consolation (for want of worthines) as wee weere for want of names.
for unless they have worth in them, they can have no warrant to apply the comforts of God so that now (even these holy men) Are as sarre to seek of their consolation (for want of worthiness) as we were for want of names.
That the best of them was not worthy, I thinke you beleeve, & it is evident they were not, by their owne acknowledgment, they that have had most grace from God have beene most abased in their owne eyes,
That the best of them was not worthy, I think you believe, & it is evident they were not, by their own acknowledgment, they that have had most grace from God have been most abased in their own eyes,
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The man we have soe often named, and of whome our text doth intreat, even Iacob who here doth (as you see) soe comfortably entitle himself vnto these promises of God, and so powerfully apply them;
The man we have so often nam, and of whom our text does entreat, even Iacob who Here does (as you see) so comfortably entitle himself unto these promises of God, and so powerfully apply them;
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he in the next verse to our text renounceth all worthines and freely confesseth, he is lesse (in worthynes) then the least of all Gods mercyes, not worthy of any one, noe not of the least of any of them;
he in the next verse to our text Renounceth all worthiness and freely Confesses, he is less (in worthiness) then the least of all God's Mercies, not worthy of any one, no not of the least of any of them;
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Yet you see, he (& many more whome we have notifyed) did take home the truth of God with warrāt enough from God though they founde no worthines therof in themselves.
Yet you see, he (& many more whom we have notified) did take home the truth of God with warrant enough from God though they found no worthiness thereof in themselves.
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Now then, seing (you see) whervnto this come's that what is pleaded in this, doth devoure and make voyde what was vrged in the other, and that these two cannot by any meanes agree with one another, you haue good reason to agree to neither,
Now then, sing (you see) whereunto this come's that what is pleaded in this, does devour and make void what was urged in the other, and that these two cannot by any means agree with one Another, you have good reason to agree to neither,
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as if what we apprehended of our selves were all in all, & what the Lord thought of vs were nothing at all: whereas the truth is, that it must goe with vs,
as if what we apprehended of our selves were all in all, & what the Lord Thought of us were nothing At all: whereas the truth is, that it must go with us,
If our owne conceites of our owne estates might rule the roaste, and beare all before it, what sure grounde of any safety could we have in any thing, being subject to such grosse aberration in all our apprehensions;
If our own conceits of our own estates might Rule the roast, and bear all before it, what sure ground of any safety could we have in any thing, being Subject to such gross aberration in all our apprehensions;
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for, through the force of temptation we are diuersly (and for the must part erroneously ) opinionated of our selves, sometimes too presumptuously, as Dauid [ when he thought he should neuer have beene mooued:
for, through the force of temptation we Are diversely (and for the must part erroneously) opinionated of our selves, sometime too presumptuously, as David [ when he Thought he should never have been moved:
] sometimes to dejectedly, as Ionas [ when he gave himselfe quite ouer for a cast away ] our ignorance and Satans mallice, working with it, make's vs many times proud and praeposterous, many times slavish & 〈 ◊ 〉-base, ever amisse, never in the right, for our owne estates:
] sometime to dejectedly, as Ionas [ when he gave himself quite over for a cast away ] our ignorance and Satan malice, working with it, make's us many times proud and preposterous, many times slavish & 〈 ◊ 〉-base, ever amiss, never in the right, for our own estates:
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therefore there is nothing to be gathered from this false ground of what we imagine, seing the Lord (who knowes our thoughts long before they come into our harts) hath tolde vs that the imaginations of our harts are evill continually.
Therefore there is nothing to be gathered from this false ground of what we imagine, sing the Lord (who knows our thoughts long before they come into our hearts) hath told us that the Imaginations of our hearts Are evil continually.
as when God commandeth, and his spirit enlighteneth vs to see our vnworthines, and to thinke meanely of our selves as we ought to doe in regard of our sins desert, we may not hence collect any such conclusion as we would here inferre.
as when God commands, and his Spirit Enlighteneth us to see our unworthiness, and to think meanly of our selves as we ought to do in regard of our Sins desert, we may not hence collect any such conclusion as we would Here infer.
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and make's that false. We being then so subject to this twofolde miscarriage, either of false opinion, or false conclusion (by him suggested (vpon our true perswasion,) let it be farre from vs, to frame or enforce any thing concerning our finall condition, vpon what we thinke for the present.
and make's that false. We being then so Subject to this twofold miscarriage, either of false opinion, or false conclusion (by him suggested (upon our true persuasion,) let it be Far from us, to frame or enforce any thing Concerning our final condition, upon what we think for the present.
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God never built any thing at all that belonges either to our present state of grace, or our eternall state of glory vpon this hay, stubble, & chaffe of our apprehensions.
God never built any thing At all that belongs either to our present state of grace, or our Eternal state of glory upon this hay, stubble, & chaff of our apprehensions.
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He cannot erre or be misguided touching vs, being the most righteous judge both of Angells and men, the elect and reprobate of both, as he sayes all is, and soe it must be for ever and ever.
He cannot err or be misguided touching us, being the most righteous judge both of Angels and men, the elect and Reprobate of both, as he Says all is, and so it must be for ever and ever.
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Hence it is that the Lord sendes the Iewes word that [ his thoughts are not as their thoughts ] as if he should say, it matters not what you thinke; what I thinke, is the thing you must depend vpon:
Hence it is that the Lord sends the Iewes word that [ his thoughts Are not as their thoughts ] as if he should say, it matters not what you think; what I think, is the thing you must depend upon:
and that he explanes vnto them in the very next verse, where he affirmeth his thoughts to exceede theirs [ as farre as the heavens sur passe the carth, ] which are every way much more high and excellent.
and that he explains unto them in the very next verse, where he Affirmeth his thoughts to exceed theirs [ as Far as the heavens sur pass the Carth, ] which Are every Way much more high and excellent.
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So God relleth his people by his prophet Ieremiah. Ier. 29.11 [ I know the thoughts that I have thought concerning you (saith the Lord) thoughts of peace and not of evill to give you and expected end ] Ioe according to his thoughts soe is it vnto vs, by his thinking thus of vs, we attaine an expected end.
So God relleth his people by his Prophet Jeremiah. Jeremiah 29.11 [ I know the thoughts that I have Thought Concerning you (Says the Lord) thoughts of peace and not of evil to give you and expected end ] Joe according to his thoughts so is it unto us, by his thinking thus of us, we attain an expected end.
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and if we could thinke ill of our selves without any further such ill consequence concluded thervpon, it were well with vs, and a sure signe that God thought well of us, as we might instance in many particulers vpon whome it hath well appeared, that Gods thoughts of them have not beene as their owne have beene.
and if we could think ill of our selves without any further such ill consequence concluded thereupon, it were well with us, and a sure Signen that God Thought well of us, as we might instance in many particulars upon whom it hath well appeared, that God's thoughts of them have not been as their own have been.
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He doth freely confesse his foule offences past, his blasphemy against God, his tyranny against his saints, &c. And in regard of these we may conceive that he thought himself for ever vtterly vnworthy to intermedle in that holy ministration of the Apostleship,
He does freely confess his foul offences passed, his blasphemy against God, his tyranny against his Saints, etc. And in regard of these we may conceive that he Thought himself for ever utterly unworthy to intermeddle in that holy ministration of the Apostleship,
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and much lesse worthy of any interest in Gods kingdome of glory, but did he thence (as you doe) conclude that he should never receive any consolation because he was vnworthy;
and much less worthy of any Interest in God's Kingdom of glory, but did he thence (as you do) conclude that he should never receive any consolation Because he was unworthy;
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yet no reason, that he should (therefore) esteeme himself incapable of Gods favour, he settle's his soule and rests his hart as vpon a rock, on that which the God of heaven did conceive of him,
yet no reason, that he should (Therefore) esteem himself incapable of God's favour, he settle's his soul and rests his heart as upon a rock, on that which the God of heaven did conceive of him,
All the thoughts of his owne worthlessnes could not debarre his blessednes, but Gods accounting of him worthy, made him blessed. And this is our second evidence against this pretence.
All the thoughts of his own worthlessnes could not debar his blessedness, but God's accounting of him worthy, made him blessed. And this is our second evidence against this pretence.
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Doe we not vnderstand thus much plainely, by that which the Lord saith, when he putts the case with Dauid and his posterity (including & intending all his children with them in their generations) that suppose, or admit that on their part, all might be ill, in regard of their rebellion and vnfaithfullnes against him,
Do we not understand thus much plainly, by that which the Lord Says, when he putts the case with David and his posterity (including & intending all his children with them in their generations) that suppose, or admit that on their part, all might be ill, in regard of their rebellion and unfaithfulness against him,
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but my faithfullnes shall remayne, my covenant shall not be broken, I will not alter the word that is gone out of my lips &c. with very much more there added and enlarged by the Lord, of purpose to confirme this truth, that he wilbe glorifyed in the fruit of his owne grace, without any worth of ours at all, that he may be honoured of vs in his most worthy excellency, of compassion and favour so freely,
but my Faitfulness shall remain, my Covenant shall not be broken, I will not altar the word that is gone out of my lips etc. with very much more there added and enlarged by the Lord, of purpose to confirm this truth, that he will glorified in the fruit of his own grace, without any worth of ours At all, that he may be honoured of us in his most worthy excellency, of compassion and favour so freely,
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or give over, but to rise and goe to his father with all expedition, in hope to finde some favour and compassion and to say to him, [ I am not worthy to be called thy son ] Loe, he was so farre from building any thing vpon his worthynes, or to cast himself downe by want therof, that he will plead he is not worthy,
or give over, but to rise and go to his father with all expedition, in hope to find Some favour and compassion and to say to him, [ I am not worthy to be called thy son ] Lo, he was so Far from building any thing upon his worthiness, or to cast himself down by want thereof, that he will plead he is not worthy,
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and that is every where pressed by the Apostle vpon Gods people He is faithfull who hath promised ] God is faith full who will stablieh you ] and the like in many places;
and that is every where pressed by the Apostle upon God's people He is faithful who hath promised ] God is faith full who will stablieh you ] and the like in many places;
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yet he abideth faith full, he cannot deny himself ] note here, how the Apostle pleadeth Gods faithfullnes, against our fayling and vnfaithfullnes, and would haue vs know, that though on our part there should be want of faith, yet on his there neither is,
yet he Abideth faith full, he cannot deny himself ] note Here, how the Apostle pleads God's Faitfulness, against our failing and unfaithfulness, and would have us know, that though on our part there should be want of faith, yet on his there neither is,
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though our graces want weight and measure, yet his grace is the same, to wit, infinite and aboue measure: the meaning is not though we had no faith at all, or did not at all beleeve,
though our graces want weight and measure, yet his grace is the same, to wit, infinite and above measure: the meaning is not though we had no faith At all, or did not At all believe,
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but only to his owne, who having got a graine of faith doe beleeve, yet wanting much more then they hauc, doe not beleeve as they would or should, and to those the Apostle saith, let them be of good cheere,
but only to his own, who having god a grain of faith do believe, yet wanting much more then they have, do not believe as they would or should, and to those the Apostle Says, let them be of good cheer,
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soe doth it clearely exclude all jmpious persons who beleeve not at all, for vnto these cannot God deny himself (in this sence) because he never acknowledged them,
so does it clearly exclude all impious Persons who believe not At all, for unto these cannot God deny himself (in this sense) Because he never acknowledged them,
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Besides, we may further see, what a silly plea this matter of vnworthynes is, whenas they who alledge it to this ende, doe make the favour and loue of God farre inferiour to mans. It is not ordinary with men that die, to bequeath money, to give legacyes, and to cast kindnesses vpon very abject,
Beside, we may further see, what a silly plea this matter of unworthiness is, whenas they who allege it to this end, do make the favour and love of God Far inferior to men. It is not ordinary with men that die, to Bequeath money, to give legacies, and to cast Kindnesses upon very abject,
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and reject all, because they were not worthy of that which was given, and to deny the receit because they had no desert? sure I thinke no age can yeeld an instance of any such egregious folly:
and reject all, Because they were not worthy of that which was given, and to deny the receipt Because they had no desert? sure I think no age can yield an instance of any such egregious folly:
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And shall we (as by this our allegation we doe) make our God lesse loving, lesse liberall then man? shall they give to infants, who could deserue nothing, to poore men, who have deserved nothing, to vile persons who haue deserved no such thing? and shall the Lords hand be shorter then ours? Againe shall all these accept and take home what is given them,
And shall we (as by this our allegation we do) make our God less loving, less liberal then man? shall they give to Infants, who could deserve nothing, to poor men, who have deserved nothing, to vile Persons who have deserved no such thing? and shall the lords hand be shorter then ours? Again shall all these accept and take home what is given them,
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and not vrge any thing of their owne to depriue themselves of it? & shall we offer that to God which was never offered by any to men? and be more fooles and jdiotts for our soules then ever any were for their bodyes? what shame, what sin, were this to vs before God,
and not urge any thing of their own to deprive themselves of it? & shall we offer that to God which was never offered by any to men? and be more Fools and jdiotts for our Souls then ever any were for their bodies? what shame, what since, were this to us before God,
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The jujury and dishonour of God is not a litle herin, the Lord will looke you should doe him right (as you haue thus haynously wronged him ) by repentance for what is past,
The jujury and dishonour of God is not a little Herein, the Lord will look you should do him right (as you have thus haynously wronged him) by Repentance for what is past,
Let this then, carry vs to him whose bounty is soe great to those, that haue not any thing of their owne to clayme it by. Poore, and vnworthy persons doe flock to the dores and swarme about the habitations of those that are knowne to be open-harted, and of a liberall minde and hand. Let vs doe in like manner:
Let this then, carry us to him whose bounty is so great to those, that have not any thing of their own to claim it by. Poor, and unworthy Persons do flock to the doors and swarm about the habitations of those that Are known to be open-harted, and of a liberal mind and hand. Let us do in like manner:
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Goe we also to our God, whose hart is loving and whose hand is free, giving the best things in most abundant manner and vpbrayding no man with any thing.
Go we also to our God, whose heart is loving and whose hand is free, giving the best things in most abundant manner and upbraiding no man with any thing.
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neither let vs, but run we to him, and receive we of him, what he of his owne grace shall please to cast vpon vs, without any consideration of any thing at all in vs.
neither let us, but run we to him, and receive we of him, what he of his own grace shall please to cast upon us, without any consideration of any thing At all in us
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As for the consiquence of this our vnworthynes which doth (as it is thus pleaded) vnavoydably imply that our worthynes is the thing by which we may challeng the application, & posession, of Gods faithfull promises;
As for the consiquence of this our unworthiness which does (as it is thus pleaded) avoidable imply that our worthiness is the thing by which we may challenge the application, & possession, of God's faithful promises;
I say nothing but this one thing, (which I which all that feare the Lord wisely to consider) namely, that as I know from their soules they hate to thinke of any merit of their owne, knowing it to be a thing the Lord doth abhorre;
I say nothing but this one thing, (which I which all that Fear the Lord wisely to Consider) namely, that as I know from their Souls they hate to think of any merit of their own, knowing it to be a thing the Lord does abhor;
as seeme to savour of marveillous humility, whervnto when they give place they stand (by direct and vndeniable consequence) guilty of monstrous spirituall pride and much other jmptety.
as seem to savour of marveillous humility, whereunto when they give place they stand (by Direct and undeniable consequence) guilty of monstrous spiritual pride and much other jmptety.
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These snares of the divell they are taken in, before they be aware, or know where they are, and being once toyled and entangled in them, it is no small trouble to themselves,
These snares of the Devil they Are taken in, before they be aware, or know where they Are, and being once toiled and entangled in them, it is no small trouble to themselves,
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and to grate vpon them with that impiety in the consequent, wherof they never once dreamed in the antecedent, as (I dare say) in this particuler, that will follow from that their tongue utters, which their hart abhorr's: let vs not follow our enemy then, who is soe mischeivous, but run, vncessantly after our good God, for he is abundantly gracious. And this is our 3. Evidence against this second pretence.
and to grate upon them with that impiety in the consequent, whereof they never once dreamed in the antecedent, as (I Dare say) in this particular, that will follow from that their tongue utters, which their heart abhor's: let us not follow our enemy then, who is so mischievous, but run, uncessantly After our good God, for he is abundantly gracious. And this is our 3. Evidence against this second pretence.
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when we are to taste of the goodnes of God for our selves, where had we beene? what had beene our case? no man can deny but he might as justly, and truly, have avouched that he was vnworthy of any euill, as the worst of vs is of any good; he did no more deserue his fathers indignation which he had through vs,
when we Are to taste of the Goodness of God for our selves, where had we been? what had been our case? no man can deny but he might as justly, and truly, have avouched that he was unworthy of any evil, as the worst of us is of any good; he did no more deserve his Father's Indignation which he had through us,
Now if he should have cast off all vpon this plea, and vrged God his father with his innocenty, holines, and all those other excellencyes which did abound in him;
Now if he should have cast off all upon this plea, and urged God his father with his innocenty, holiness, and all those other excellencies which did abound in him;
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and so claymed the equity of the law, that [ the soule that sinned should die, ] and he being no way worthy of any evill should escape all. Where should we have appeared? had we beene ever able to stand before the face of God? or to holde vp our heads, with any hope of a happy estate?
and so claimed the equity of the law, that [ the soul that sinned should die, ] and he being no Way worthy of any evil should escape all. Where should we have appeared? had we been ever able to stand before the face of God? or to hold up our Heads, with any hope of a happy estate?
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But we see our saviour, (notwithstanding he might well say, he was worthy of none of all that evill which was inflicted vpon him,) yet he applyeth and taketh home to himself, all that truth of God which (to this end) the prophetts had so plentifully fore-tolde of him.
But we see our Saviour, (notwithstanding he might well say, he was worthy of none of all that evil which was inflicted upon him,) yet he Applieth and Takes home to himself, all that truth of God which (to this end) the Prophets had so plentifully foretold of him.
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Among many other evidences herof, we may take notice of that one, which is related to be done by himself to those two who went to Emaus, [ he began at Moses,
Among many other evidences hereof, we may take notice of that one, which is related to be done by himself to those two who went to Emaus, [ he began At Moses,
and all the Prophets and expounded vnto them, in all the scriptures, the things that did concerne himself, ver. 44. ] and againe [ These are the words which I sayd vnto you &c, that all things must be fulfilled which were written of me, in the Law of Moses,
and all the prophets and expounded unto them, in all the Scriptures, the things that did concern himself, ver. 44. ] and again [ These Are the words which I said unto you etc., that all things must be fulfilled which were written of me, in the Law of Moses,
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] Was not here a worthy patterne of application of all that God had reveiled of him, who (in himself) was vtterly vnworthy to taste one drop of that bitter cup, the whole wherof, in all the venyme dregs, & lees, he drunke vp for vs. Now if the Lord Iesus would,
] Was not Here a worthy pattern of application of all that God had revealed of him, who (in himself) was utterly unworthy to taste one drop of that bitter cup, the Whole whereof, in all the venom dregs, & lees, he drunk up for us Now if the Lord Iesus would,
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and did apply (though he deserued none ) all the euill that was foretolde cōcerning him throughout the scriptures, should not we doe the like for all our good? shall we (who would be christiās) so grosly degenerate from Iesus Christ? Nay rather let vs goe search the scriptures too,
and did apply (though he deserved none) all the evil that was foretold Concerning him throughout the Scriptures, should not we do the like for all our good? shall we (who would be Christians) so grossly degenerate from Iesus christ? Nay rather let us go search the Scriptures too,
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and diligently persuse, the law, the prophets, and the gospell also, and whatsoever is written in any of them for our comfort and peace, let vs apply it.
and diligently persuse, the law, the Prophets, and the gospel also, and whatsoever is written in any of them for our Comfort and peace, let us apply it.
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If Christ had not done it in his particuler, it had beene woe with us: if we doe it in our owne, it cannot but be well with us, for why? (as we are in Christ) there is nothing written but it is happy to vs, wherof we may be soone perswaded if we remenber, that all the evill was (on our behalfe) applyed to him, all the good remaynes (for his sake) to be made good to us; besides the holy ghost assures vs that [ whatsoeuer is written, Ro. 15.4. is written that we through patience, &c might haue comfort and hope in the seriptures ] whatsoever is not comfortable Christ hath taken it, whatsoever is, he hath left for vs to take to our selues. And this is our.
If christ had not done it in his particular, it had been woe with us: if we do it in our own, it cannot but be well with us, for why? (as we Are in christ) there is nothing written but it is happy to us, whereof we may be soon persuaded if we remenber, that all the evil was (on our behalf) applied to him, all the good remains (for his sake) to be made good to us; beside the holy ghost assures us that [ whatsoever is written, Ro. 15.4. is written that we through patience, etc. might have Comfort and hope in the Scriptures ] whatsoever is not comfortable christ hath taken it, whatsoever is, he hath left for us to take to our selves. And this is our.
What remayneth now, but that all that loue the Lord, & desire to be beloved of him, should put on all constant resolution, & contend stoutly aginst all temptation, giving no place to the divell or any instigation of his, touching the application of the truth of God.
What remaineth now, but that all that love the Lord, & desire to be Beloved of him, should put on all constant resolution, & contend stoutly against all temptation, giving no place to the Devil or any instigation of his, touching the application of the truth of God.
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and that the Lord hath beene soe slenderly beleeved of vs. Our insidelity hath done the Lord wōderfull dishonour, we haue ill shewed our selves children of such a father, whenas like froward infants we haue refused the sweetnes he hath provided for vs,
and that the Lord hath been so slenderly believed of us Our infidelity hath done the Lord wonderful dishonour, we have ill showed our selves children of such a father, whenas like froward Infants we have refused the sweetness he hath provided for us,
We must soundly repent of this refractary carriage, or els we may live, to cry for that which now we will not have. It were our part and duty rather to pant after the truth of God,
We must soundly Repent of this refractory carriage, or Else we may live, to cry for that which now we will not have. It were our part and duty rather to pant After the truth of God,
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and to faint for want of it, then thus frowardly to put it from vs, when it is so lovingly proffered to vs. We litle know, what we doe, in refusing to receive his gracious truth;
and to faint for want of it, then thus frowardly to put it from us, when it is so lovingly proffered to us We little know, what we do, in refusing to receive his gracious truth;
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And if we will thus doe, and endeavour hervnto, we shall soone see what inconceivable consolations the Lord hath reserued for vs in those promises, he hath revealed to vs. If this reproffe worke kindely, to purge out this evill, we may then give you some taste of the good the Lord hath in store for you.
And if we will thus do, and endeavour hereunto, we shall soon see what inconceivable consolations the Lord hath reserved for us in those promises, he hath revealed to us If this reproffe work kindly, to purge out this evil, we may then give you Some taste of the good the Lord hath in store for you.
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and further, & for ever, hearken to our God, we shall see what more he hath to say to his people in the second place from the truth of the doctrine which we have propounded.
and further, & for ever, harken to our God, we shall see what more he hath to say to his people in the second place from the truth of the Doctrine which we have propounded.
And all that is sayd by God touching his people is only good, for if it be an absolute and infaillible truth that every one ought to apply that truth of God which God speaketh to him,
And all that is said by God touching his people is only good, for if it be an absolute and infallible truth that every one ought to apply that truth of God which God speaks to him,
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then may all the Lords saints know for a surety, that all the sacred, blessed, and sweete sayings of God contayned in his booke, are now become their owne, the Lord intende's they should apply, and enjoy them.
then may all the lords Saints know for a surety, that all the sacred, blessed, and sweet sayings of God contained in his book, Are now become their own, the Lord intende's they should apply, and enjoy them.
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and solely, meant to the soules of his children, he sptake it of purpose that they might take it, it was reuealed by him, that it might be receiued by them.
and solely, meant to the Souls of his children, he sptake it of purpose that they might take it, it was revealed by him, that it might be received by them.
or eternall happines, but it is meant, and sent by God to them, and from him, they have it, sometimes immediately from his owne mouth [ I will hearken what the Lord God will say for he will speake peace to his people & to his saints &c. Psal. 83.8. Luk. 2.10.
or Eternal happiness, but it is meant, and sent by God to them, and from him, they have it, sometime immediately from his own Mouth [ I will harken what the Lord God will say for he will speak peace to his people & to his Saints etc. Psalm 83.8. Luk. 2.10.
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] sometimes by the ministrey of Angells [ Beholde we bring you glad tydings of great joy &c. ] The Lord hath nothing to say on his churches, & childrens behalf, but (when thy speake to him) to [ answer them with good words, & comfortable words, Zach. 1.13.
] sometime by the Ministry of Angels [ Behold we bring you glad tidings of great joy etc. ] The Lord hath nothing to say on his Churches, & Children's behalf, but (when thy speak to him) to [ answer them with good words, & comfortable words, Zach 1.13.
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] as the prophet Zachariah tell's vs. Whatsoever is found any where, that savours of any saving efficacy, or excellency, it is appropriated to them by the Lord himself who is the sole authour,
] as the Prophet Zachariah tell's us Whatsoever is found any where, that savours of any Saving efficacy, or excellency, it is appropriated to them by the Lord himself who is the sole author,
He sets open the fountaine of grace and compassion to the house of David his servants, and to their only vse, benesit and behooffe is it reserved, such only may drinke of the water therof,
He sets open the fountain of grace and compassion to the house of David his Servants, and to their only use, Benefit and behooffe is it reserved, such only may drink of the water thereof,
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All the consolations of God are theirs, God himself sayes it both by his prophet. I, euen I, am he that comforteth ] and by his apostle [ blessed be God the father of all mercy,
All the consolations of God Are theirs, God himself Says it both by his Prophet. I, even I, am he that comforts ] and by his apostle [ blessed be God the father of all mercy,
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and God of all consolation who comforteth us in all our tribulation &c ] nay, he gives so much that if they will receive it, their consolations may abounde, not only in themselves,
and God of all consolation who comforts us in all our tribulation etc. ] nay, he gives so much that if they will receive it, their consolations may abound, not only in themselves,
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speake comfortably to Ierusalem, cry unto her that her jniquity is pardoned, her warfare is accomplished &c ] Behold how freely, & how fully the Lord speake's,
speak comfortably to Ierusalem, cry unto her that her jniquity is pardoned, her warfare is accomplished etc. ] Behold how freely, & how Fully the Lord speak's,
how he doubles his comforts, [ Comfort yee, comfort yee ] and jtterates his words, [ Speake comfortably, cry vnto their ] and this (saith the prophet) [ will your God say:
how he doubles his comforts, [ Comfort ye, Comfort ye ] and jtterates his words, [ Speak comfortably, cry unto their ] and this (Says the Prophet) [ will your God say:
] it may be (nay it is sure) the divell•, and the world will say otherwise to you, & thus to others, it is their manner miserably to misapply all that God saith;
] it may be (nay it is sure) the divell•, and the world will say otherwise to you, & thus to Others, it is their manner miserably to misapply all that God Says;
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He drawes out the breasts of his consolations to them, but shuts vp his bosome to all others, not a drop of this milke is for any mans mouth but his owne babes,
He draws out the breasts of his consolations to them, but shuts up his bosom to all Others, not a drop of this milk is for any men Mouth but his own babes,
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And when yee shall see this, your hart shall rejoyce, and your bones shall flourish & the hand of the Lord shalbe knowne towards his servants &c. ] Thus, in this most comfortable metaphor doth the Lord make knowne his mercy and favour,
And when ye shall see this, your heart shall rejoice, and your bones shall flourish & the hand of the Lord shall known towards his Servants etc. ] Thus, in this most comfortable metaphor does the Lord make known his mercy and favour,
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To the Lords people the streame runs full, but there is nothing for strangers, no current come's to them, the Lord opens it only to his beloved, to all others it is shut up, and they shut out from having any thing to doe with any drop of it:
To the lords people the stream runs full, but there is nothing for Strangers, no current come's to them, the Lord Opens it only to his Beloved, to all Others it is shut up, and they shut out from having any thing to do with any drop of it:
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They shalbe [ filled as with marrow & fatnes, Psal. 63. •. ] and shall drinke of the rivers of his house, (and they you know) containe nothing but water of life.
They shall [ filled as with marrow & fatness, Psalm 63. •. ] and shall drink of the Rivers of his house, (and they you know) contain nothing but water of life.
If any thing sweete, yea more sweete then the hony and the hony combe we may feede freely vpon it, without surfet, for it was all ordayned for vs. If any thing may be more advantage then the most fine golde,
If any thing sweet, yea more sweet then the honey and the honey comb we may feed freely upon it, without surfeit, for it was all ordained for us If any thing may be more advantage then the most fine gold,
What should I say more? yet who can say enough of this particuler? seing the Lord himself hath sayd more then all the world can vtter touching this matter, to the end that his saints might have abundāt cōsolatiōs measured vnto them, filled vp to the brym, pressed downe & runing over;
What should I say more? yet who can say enough of this particular? sing the Lord himself hath said more then all the world can utter touching this matter, to the end that his Saints might have abundant consolations measured unto them, filled up to the brim, pressed down & runing over;
I doe most vndoubtedly assure my self, and durst vndertake to avouch that there are in Gods booke more then a million, of celestiall beatitudes, either literally expressed,
I do most undoubtedly assure my self, and durst undertake to avouch that there Are in God's book more then a million, of celestial Beatitudes, either literally expressed,
and fasten vpon, that their soules might speake as comfortably, and as considently, to, and of themselves, from God, as Isaac sayd to Esaw (when he cryed out for a blessing and could not catch it) [ I have blessed him, and he shalbe blessed.
and fasten upon, that their Souls might speak as comfortably, and as confidently, to, and of themselves, from God, as Isaac said to Esau (when he cried out for a blessing and could not catch it) [ I have blessed him, and he shall blessed.
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] If the Lord have a mynt, nay he hath more, for his word is like a most rich myne, of the best mettall, all the treasure therof, with the feild wherin it is hid, is ours, the purchase is made, the price is payd;
] If the Lord have a mint, nay he hath more, for his word is like a most rich mine, of the best mettle, all the treasure thereof, with the field wherein it is hid, is ours, the purchase is made, the price is paid;
beholde it is bought (with all the admirable advantages therof) for those that are the beloved of God, to whome it is see simple for ever, in a most cleare,
behold it is bought (with all the admirable advantages thereof) for those that Are the Beloved of God, to whom it is see simple for ever, in a most clear,
and carry the fruit home to our selves? shall we suffer others to encroach and gather it from vs? or let it lye there vngathered at all? if we doe either of these, we cannot answer our grosse ingratitude to God, our egregious injury to our selves, seing we willfully deprive,
and carry the fruit home to our selves? shall we suffer Others to encroach and gather it from us? or let it lie there ungathered At all? if we do either of these, we cannot answer our gross ingratitude to God, our egregious injury to our selves, sing we wilfully deprive,
I hope then seing these things are soe, (and more then these too, are, not only so, as we say, but better then we can speake ) there is peace and consolation to the saints,
I hope then sing these things Are so, (and more then these too, Are, not only so, as we say, but better then we can speak) there is peace and consolation to the Saints,
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What is written and expressed in the scriptures for good in regard of their state of grace that shall they have (so farre as they can be any way capable therof) in present posession: And what is further written, to give vs some glimpse,
What is written and expressed in the Scriptures for good in regard of their state of grace that shall they have (so Far as they can be any Way capable thereof) in present possession: And what is further written, to give us Some glimpse,
and guesse, of that blessednes which is infinitely aboue all that can be written or spoken, that shall you be sure to receive at the hands of God when you come to heaven.
and guess, of that blessedness which is infinitely above all that can be written or spoken, that shall you be sure to receive At the hands of God when you come to heaven.
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And all they whose faith was famous, and their names are left vpon that recorde which can never be razed in that 11. to the Hebrewes did beleeve the promises before they received them.
And all they whose faith was famous, and their names Are left upon that record which can never be razed in that 11. to the Hebrews did believe the promises before they received them.
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why should not they sing for joy, for whome all these songs of joy, are endyted of God and by him (as it were tuned ) of purpose with wonderfull variety,
why should not they sing for joy, for whom all these songs of joy, Are endited of God and by him (as it were tuned) of purpose with wonderful variety,
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and calamityes spirituall, wherwith Satan doth so annoy and perplexe vs, And shall all this be in vayne vnto vs? what? shall the voyce of God be in vayne? the voyce of God I say, who is such a father, such a mother to vs,
and calamities spiritual, wherewith Satan does so annoy and perplex us, And shall all this be in vain unto us? what? shall the voice of God be in vain? the voice of God I say, who is such a father, such a mother to us,
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& yee have not daunced? ] shall we be so stupid, and sensles, dead, and blockish to the true God, as those jdole false Gods are to such as serve them, [ who have eyes & see not, eares & heare not, hands & handle not, feete & walke not, ] but remayne altogether incapable of sence and motion? shall the singuler loue of our God finde such a sinfull issue in vs?
& ye have not danced? ] shall we be so stupid, and senseless, dead, and blockish to the true God, as those jdole false God's Are to such as serve them, [ who have eyes & see not, ears & hear not, hands & handle not, feet & walk not, ] but remain altogether incapable of sense and motion? shall the singular love of our God find such a sinful issue in us?
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and lay vp that most loving speech of God [ Are not my words good to him that walketh vprightly? ] Yea ceartainly, all the words of God are good, to all that are good in his reputation and acceptance.
and lay up that most loving speech of God [ are not my words good to him that walks uprightly? ] Yea ceartainly, all the words of God Are good, to all that Are good in his reputation and acceptance.
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this his wine and oyle, is good to glad your harts, and to make you to have a cheerefull countenance nay (which is an invalable benefit) a cheerefull conscience. Open your mouthes wyde yea,
this his wine and oil, is good to glad your hearts, and to make you to have a cheerful countenance nay (which is an invalable benefit) a cheerful conscience. Open your mouths wide yea,
extende, dilate, enlarge your hart to the vttermost, there can be no just feare of want of grace in him, all the doubt is, that you will want place to receive it;
extend, dilate, enlarge your heart to the uttermost, there can be no just Fear of want of grace in him, all the doubt is, that you will want place to receive it;
even till it overflow, as David tell's vs he did vnto him, when he confessed that [ his cup did run did over, ] and the apostle, when he also acknowledgeth further, that the Lord [ can doe unto us exceeding abundantly aboue all that we can aske, or thinke;
even till it overflow, as David tell's us he did unto him, when he confessed that [ his cup did run did over, ] and the apostle, when he also acknowledgeth further, that the Lord [ can do unto us exceeding abundantly above all that we can ask, or think;
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] and both these sayings doe shew apparantly, that the Lord hath more to giue, them we can either aske, or receive. We cannot want so much as he can spare, nor beg soe much as we may have.
] and both these sayings do show apparently, that the Lord hath more to give, them we can either ask, or receive. We cannot want so much as he can spare, nor beg so much as we may have.
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Well, and worthily might the Psalmist say [ yee are the blessed of the Lord ] who can deeme you lesse, that see's all the blessednes that is written in Gods booke,
Well, and worthily might the Psalmist say [ ye Are the blessed of the Lord ] who can deem you less, that see's all the blessedness that is written in God's book,
that is the next way to be rid of him, if we resolutely resist him. And let vs strive now and ever to cleaue to our God, who can comfort, and doe vs good:
that is the next Way to be rid of him, if we resolutely resist him. And let us strive now and ever to cleave to our God, who can Comfort, and do us good:
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his voyce hath sweetnes and vertue in it, as well to worke good in us, as to speake good to us, it is all one to him, to give vs good things, as to give vs good words. If he say it, it is done;
his voice hath sweetness and virtue in it, as well to work good in us, as to speak good to us, it is all one to him, to give us good things, as to give us good words. If he say it, it is done;
Craue we pardon for our perversnes past, and power against it fortime to come, that nothing may for ever heareafter hinder the sounde application of Gods saving truth vnto vs.
Crave we pardon for our perverseness past, and power against it fortime to come, that nothing may for ever hereafter hinder the sound application of God's Saving truth unto us
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And thus we have now at length finished our first vse, which concerneth both the righteous reprehension, and the gracious consolation of the saints of God, who have now had the double portion we promised them.
And thus we have now At length finished our First use, which concerns both the righteous reprehension, and the gracious consolation of the Saints of God, who have now had the double portion we promised them.
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We are now to put on to the second use of the same, to wit, that, which cometh to wicked men, from the consideration of this instruction, of the application of Gods truth.
We Are now to put on to the second use of the same, to wit, that, which comes to wicked men, from the consideration of this instruction, of the application of God's truth.
Which being a duty wherevnto all men are bounde, they also are enwrapped within the cordes of this doctrine, and tyed to take home that part of Gods holy truth which doth concerne themselves.
Which being a duty whereunto all men Are bound, they also Are enwrapped within the cords of this Doctrine, and tied to take home that part of God's holy truth which does concern themselves.
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And if thus they doe, as it is their duty, (and their not doing of it, wil draw downe heavy vengeance vpon them) then, will their misery and feare, flow apace vpon them,
And if thus they do, as it is their duty, (and their not doing of it, will draw down heavy vengeance upon them) then, will their misery and Fear, flow apace upon them,
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nor, to withstand the rage and violence therof but it will seize them, in spight of all their cursed security and presumption, whereby they often put their evill farre from them.
nor, to withstand the rage and violence thereof but it will seize them, in spite of all their cursed security and presumption, whereby they often put their evil Far from them.
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Nay whether they doe take it home or noe, it will take, yea overtake, yea and overturne them too, according to Gods owne fearfull threatning by Moses [ All these curses shall come vpon thee, and overtake thee, Deut. 28.15. till thou be destroyed. ]
Nay whither they do take it home or no, it will take, yea overtake, yea and overturn them too, according to God's own fearful threatening by Moses [ All these curses shall come upon thee, and overtake thee, Deuteronomy 28.15. till thou be destroyed. ]
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So that a wicked mans evill is every way, open before him, assured to him, let him turne himself which way he will, he is in an ill case, if he apply not Gods truth, he incurres double danger, for the Lord will both plague him for disobedience to this doctrine, and the truth of God in the terror therof, wil apply it self, and fasten vpon him whether he will or noe: and if he doe according as God hath sayd in the lesson before named,
So that a wicked men evil is every Way, open before him, assured to him, let him turn himself which Way he will, he is in an ill case, if he apply not God's truth, he incurs double danger, for the Lord will both plague him for disobedience to this Doctrine, and the truth of God in the terror thereof, will apply it self, and fasten upon him whither he will or no: and if he do according as God hath said in the Lesson before nam,
but to speake as the truth is, and as they shall feele from God in case they continue in their jmpiety and prophanes, he doth not only intend them no good, but he intendes them nothing but evill, and all evill of every kinde, which is writtē, all the curses, comminations, heavy sentences, wofull sayings, all miserable & misceivous messages, either of present justice, or future vengeance;
but to speak as the truth is, and as they shall feel from God in case they continue in their jmpiety and profanes, he does not only intend them no good, but he intends them nothing but evil, and all evil of every kind, which is written, all the curses, comminations, heavy sentences, woeful sayings, all miserable & misceivous messages, either of present Justice, or future vengeance;
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whatsoever it be that the wisdome of God hath revealed from heaven, or the justice of God hath reserved to be executed, either here on earth in part of payment, in temporall curses,
whatsoever it be that the Wisdom of God hath revealed from heaven, or the Justice of God hath reserved to be executed, either Here on earth in part of payment, in temporal curses,
all this, in every jot and tittle therof, is theirs, and they must drinke off this whole cup, of the Lords wrath and enraged jndignation, to the bottome, in all the bitternes of the same.
all this, in every jot and tittle thereof, is theirs, and they must drink off this Whole cup, of the lords wrath and enraged jndignation, to the bottom, in all the bitterness of the same.
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But because Gods booke is so laden & fraught with dreadfull threatnings, hence (now I thinke of it) may a man give a great guesse at the cause & reason,
But Because God's book is so laden & fraught with dreadful threatenings, hence (now I think of it) may a man give a great guess At the cause & reason,
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why vngodly persons have no delight or pleasure to reade the scriptures, but preferre every vaine pāphlet before those divine words which were inspired by Gods spirit; a filthy play booke invented by the divell,
why ungodly Persons have no delight or pleasure to read the Scriptures, but prefer every vain pamphlet before those divine words which were inspired by God's Spirit; a filthy play book invented by the Devil,
and why is this? why is it thus? surely a more eminent reason of this jmpiety cannot be rendred then this, that, the Lords booke boade's them no good, every word is a woe vnto them;
and why is this? why is it thus? surely a more eminent reason of this jmpiety cannot be rendered then this, that, the lords book boade's them no good, every word is a woe unto them;
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& therefore they take no more pleasure therin, then a fellon, traytor, murtherer or some other malefactor doth, to reade those lawes or statutes which declare the sentence due to such offences,
& Therefore they take no more pleasure therein, then a felon, traitor, murderer or Some other Malefactor does, to read those laws or statutes which declare the sentence due to such offences,
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or dreadfull is prepared of the Lord and full mixed for you, and by you it must be drunke out, to the very dregs, that you in this kinde of application of it, may either be purged to your true and timely reformation, or poysoned to your eternall destruction.
or dreadful is prepared of the Lord and full mixed for you, and by you it must be drunk out, to the very dregs, that you in this kind of application of it, may either be purged to your true and timely Reformation, or poisoned to your Eternal destruction.
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Never once dreame of thrusting off these things from your selves, you cannot shift off that which the Lord will fasten vpon you what he sett's on, none can shake off: beleeve it, beleeve it, there's noe shunning of that which the Lord saye's, you must either heare it,
Never once dream of thrusting off these things from your selves, you cannot shift off that which the Lord will fasten upon you what he set's on, none can shake off: believe it, believe it, there's no shunning of that which the Lord say's, you must either hear it,
He that will heare his owne, may soe be wrought vpon, as that he shall not beare it, it may worke vpon him that repentance to salvation which is never to be repented off.
He that will hear his own, may so be wrought upon, as that he shall not bear it, it may work upon him that Repentance to salvation which is never to be repented off.
But he that doth either refuse to heare, or heareth without fruit, let him know, that he is the man that must beare, those curses, which he either heareth not at all,
But he that does either refuse to hear, or hears without fruit, let him know, that he is the man that must bear, those curses, which he either hears not At all,
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or not as he ought; as it were most easy to manifest in the most miserable experience of many a wretch, who turning away his eare from the Lords message, the Lord hath turned the heavy contents of the same loose vpon himself;
or not as he ought; as it were most easy to manifest in the most miserable experience of many a wretch, who turning away his ear from the lords message, the Lord hath turned the heavy contents of the same lose upon himself;
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It hath too palpably appeared to be the manner of the most wicked men (and I know not whether any thing may be a more manifest eare-marke of an jmpious and vngodly person) to be extreamely jmpatient when the truth of God hath beene plainely tolde them;
It hath too palpably appeared to be the manner of the most wicked men (and I know not whither any thing may be a more manifest earmark of an impious and ungodly person) to be extremely jmpatient when the truth of God hath been plainly told them;
these are of the number of those wretches which were foretolde by the Apostle, that [ endure not wholesome doctrine, ] that which soundes not sweetely, and is not melodious, is no meate or musike for them, they are so farre from application, that they will not give God audience, but either wilfully withdraw themselves from the house of God where it is spoken,
these Are of the number of those wretches which were foretold by the Apostle, that [ endure not wholesome Doctrine, ] that which sounds not sweetly, and is not melodious, is no meat or music for them, they Are so Far from application, that they will not give God audience, but either wilfully withdraw themselves from the house of God where it is spoken,
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or being present, bewray that damned humor of hellish perversnes and impatience against the Lord and his messenger, which hath beene found in that godles Ieroboam, and divers such branded rebells: and for which (amonge other their impietyes) the Lord hath left them recorded vnto vs as the fearefull and rejected objects, of his justice and fury.
or being present, bewray that damned humour of hellish perverseness and impatience against the Lord and his Messenger, which hath been found in that godless Jeroboam, and diverse such branded rebels: and for which (among other their impieties) the Lord hath left them recorded unto us as the fearful and rejected objects, of his Justice and fury.
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It's a heavy signe men meane to live and dye in their sinnes, when once they refuse application of the word, inasmuch as even the application of Gods truth, is the life of all instruction, the death of all corruption;
It's a heavy Signen men mean to live and die in their Sins, when once they refuse application of the word, inasmuch as even the application of God's truth, is the life of all instruction, the death of all corruption;
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I know not a more apparant token of a man whome the Lord is resolved everlastingly to reject, then when he hath given him over to a wrangling disposition,
I know not a more apparent token of a man whom the Lord is resolved everlastingly to reject, then when he hath given him over to a wrangling disposition,
Oh, that you could consider this, who goe out of Gods house with that hellish resolution that (in another case) Dagons preists did, not to tread vpon the threshold therof any more in haste, noe you will not come to church to be soe bayted, and yet who can doe lesse then bayte you, that come to the temple of the Lord,
O, that you could Consider this, who go out of God's house with that hellish resolution that (in Another case) Dagons Priests did, not to tread upon the threshold thereof any more in haste, no you will not come to Church to be so baited, and yet who can do less then bait you, that come to the temple of the Lord,
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as Beares to the stake, as beggars to the stocks. But consider I pray you, you that soe abhorre application, how wofull your estate is, that must be bayted if you come,
as Bears to the stake, as beggars to the stocks. But Consider I pray you, you that so abhor application, how woeful your estate is, that must be baited if you come,
as [ vessels of wrath prepared to destructiō, ] & you shall soone finde those to be the principall castawayes, vpon whome the word of God hath beene castaway, who have either not heard it,
as [ vessels of wrath prepared to destruction, ] & you shall soon find those to be the principal castaways, upon whom the word of God hath been castaway, who have either not herd it,
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and Ieroboam before named, and Ahab, and Ihojakim, and Elyes sons, and a multitude more of most wofull and accursed miscreants, whose want of application of the word of God vnto them, was one eminent evidence of their just perdition.
and Jeroboam before nam, and Ahab, and Ihojakim, and Ely's Sons, and a multitude more of most woeful and accursed miscreants, whose want of application of the word of God unto them, was one eminent evidence of their just perdition.
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Remember what God saith to you by his prophet [ woe be to him that striveth with his maker ] woe, I say to him that spurnes against the needefull manifestation of that misery whervnto his sin hath made him subject before his maker.
remember what God Says to you by his Prophet [ woe be to him that striveth with his maker ] woe, I say to him that spurns against the needful manifestation of that misery whereunto his since hath made him Subject before his maker.
and to arraigne him for his offence, to give them surly answers, vnseemely, reproachfull and reviling speeches, to such a one the jaylor is more straight, and layes more jrons vpon him;
and to arraign him for his offence, to give them surly answers, unseemly, reproachful and reviling Speeches, to such a one the jailor is more straight, and lays more jrons upon him;
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And can any man jmagine that that is not hydeous in Gods eyes, which is haynous in mans? Is it not his course to double his curses vpon such as struggle to avoyde and decline the declaration and application of them? shall they not suffer for their obstiancy & impatiency as well as for other any impiety? yea assuredly they shall and let them know, that where they adde one evill to another, the Lord wil adde to their, punishment and multiply it out of measure, as they doe their sin.
And can any man jmagine that that is not hideous in God's eyes, which is heinous in men? Is it not his course to double his curses upon such as struggle to avoid and decline the declaration and application of them? shall they not suffer for their obstiancy & impatiency as well as for other any impiety? yea assuredly they shall and let them know, that where they add one evil to Another, the Lord will add to their, punishment and multiply it out of measure, as they do their since.
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or by open refusall and jmpious renuntiation of what the Lord speaketh, a thing wherof the Iewes were most grosly guilty, and for which, they were abhorred of God;
or by open refusal and impious renunciation of what the Lord speaks, a thing whereof the Iewes were most grossly guilty, and for which, they were abhorred of God;
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& wynde out your selfe, from taking such particuler notice of Gods threatnings against your sin, and your selfe, as he requireth and your iniquity deserveth;
& wind out your self, from taking such particular notice of God's threatenings against your since, and your self, as he requires and your iniquity deserveth;
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how read you in the sift booke of Moses called Deuteronomie; read there, & striue to understand what you reade, and out of your vnderstanding of it ponder that saying and lay it vp in your harts:
how read you in the sift book of Moses called Deuteronomy; read there, & strive to understand what you read, and out of your understanding of it ponder that saying and lay it up in your hearts:
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There you shall heare God speaking thus touching the point we haue now in hand: [ Least there should be among you any roote that beareth gall and worme wood;
There you shall hear God speaking thus touching the point we have now in hand: [ lest there should be among you any root that bears Gall and worm wood;
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and it come to passe that when he heareth the words of this curse, that he blesse himself in his hart and say, I shall haue peace though I walke in the imagination of my owne hart, ver. 20. to adde drunkenesse to thirst;
and it come to pass that when he hears the words of this curse, that he bless himself in his heart and say, I shall have peace though I walk in the imagination of my own heart, ver. 20. to add Drunkenness to thirst;
The Lord will not spare that man, but the anger of the Lord, and his iealousy shall smoake against him & all the curses that are written in this booke shall lye vpon him, ver. 21. & the Lord shall blot out his name from vnder heaven.
The Lord will not spare that man, but the anger of the Lord, and his jealousy shall smoke against him & all the curses that Are written in this book shall lie upon him, ver. 21. & the Lord shall blot out his name from under heaven.
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And the Lord shall separate him vnto evill out of all the tribes of Israell according to all the curses of the covenant &c. ver. 21. So that the generation to come shall say when they see these plagues &c.
And the Lord shall separate him unto evil out of all the tribes of Israel according to all the curses of the Covenant etc. for. 21. So that the generation to come shall say when they see these plagues etc.
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and that we may the better discerne his meaning, we may bretfely abridge all that these words doe import, into two particulers. 1. how haynous a thing it is in Gods sight sinfully to shift off the saving truth of God from our selves. 2. how heavy the hand of God wilbe in the extreame & extraordinary punishment of him that doth soe.
and that we may the better discern his meaning, we may bretfely abridge all that these words do import, into two particulars. 1. how heinous a thing it is in God's sighed sinfully to shift off the Saving truth of God from our selves. 2. how heavy the hand of God will in the extreme & extraordinary punishment of him that does so.
The act is exceedingly amplified, and aggravated, if we doe well consider the particulers of the text, wherin we finde it branched and blazed out, to be an evill consisting of many evills, a very composition of many impietyes, and much corruption.
The act is exceedingly amplified, and aggravated, if we do well Consider the particulars of the text, wherein we find it branched and blazed out, to be an evil consisting of many evils, a very composition of many impieties, and much corruption.
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even a giving him, the lye to his face, when any man shall dare to say [ I shall have peace though &c. ] Is not this extreame impudency, thus to out face the Lord of heaven in his owne truth? to tell him (as it were) to his teeth, that we shall have peace,
even a giving him, the lie to his face, when any man shall Dare to say [ I shall have peace though etc. ] Is not this extreme impudence, thus to out face the Lord of heaven in his own truth? to tell him (as it were) to his teeth, that we shall have peace,
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whē he saith resolutely we shall have none in any vngodly way are we nor vndertakers against the wisdome power, and justice, of God, by all which, that which he hath here vttered against this sin, shalbe assuredly executed vpon the sinner? shall we offer to say [ I shall have peace ] when the Lord, who is only wise, allmighty, and most just, saith we shall not? is not this to make the world beleeve, that we thinke our selves able well enough, to secure our selves against him,
when he Says resolutely we shall have none in any ungodly Way Are we nor undertakers against the Wisdom power, and Justice, of God, by all which, that which he hath Here uttered against this since, shall assuredly executed upon the sinner? shall we offer to say [ I shall have peace ] when the Lord, who is only wise, almighty, and most just, Says we shall not? is not this to make the world believe, that we think our selves able well enough, to secure our selves against him,
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Secondly, it is a proude exalting of our selves aboue the Lord & a trusting vpon our owne vayne lying and blasphemous words [ blessing our selves ] and giving no creddit to his most stable and immutable words of truth;
Secondly, it is a proud exalting of our selves above the Lord & a trusting upon our own vain lying and blasphemous words [ blessing our selves ] and giving no credit to his most stable and immutable words of truth;
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Thirdly, it is an encreasing of sin, we adde one evill to another, and soe lade our soules with more and more impiety, augmenting our evill before the Lord,
Thirdly, it is an increasing of since, we add one evil to Another, and so lade our Souls with more and more impiety, augmenting our evil before the Lord,
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All these three amplifications of this impious and hellish act, are apparant in the text and thus much sin doth he commit, that applyeth not, but putteth off the sacred word,
All these three amplifications of this impious and hellish act, Are apparent in the text and thus much since does he commit, that Applieth not, but putteth off the sacred word,
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Negatiuely in that one wofull sentence [ The Lord will not spare, ] or, [ the Lord will not be mercifull to that man ] a truth clearely contradictory to the conceit of these accursed miscreants, who are soe be sotted, that they can beleeve nor apprehend, nothing in the Lord but mercy, and soe make him a notorious monster therin,
Negatively in that one woeful sentence [ The Lord will not spare, ] or, [ the Lord will not be merciful to that man ] a truth clearly contradictory to the conceit of these accursed miscreants, who Are so be sotted, that they can believe nor apprehend, nothing in the Lord but mercy, and so make him a notorious monster therein,
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and smoake against him, and jealousy is jmplacaple rage, such as will heape vpon an offendor 3. [ all the curses written in Gods booke ] none, no not one, to be avoyded or escaped:
and smoke against him, and jealousy is jmplacaple rage, such as will heap upon an Offender 3. [ all the curses written in God's book ] none, no not one, to be avoided or escaped:
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He shall have no mercy from God, but all the misery that may be, he shalbe the vnhappy object of Gods heavy anger, of his fearfull jealousy, of all his curses, vnto which the Lord shall soe set him apart and pick him out, that he shalbe the wonderment of all succeeding times.
He shall have no mercy from God, but all the misery that may be, he shall the unhappy Object of God's heavy anger, of his fearful jealousy, of all his curses, unto which the Lord shall so Set him apart and pick him out, that he shall the wonderment of all succeeding times.
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This is the Lord doome vpō him, who fawneth vpō himself in his prophanes, and flyeth (as much as in him lyeth) and wil not heare of the justice of God, revealed in his word, against his wickednes,
This is the Lord doom upon him, who fawns upon himself in his profanes, and flies (as much as in him lies) and will not hear of the Justice of God, revealed in his word, against his wickedness,
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an jmpious spirit, to throw away what the Lord saith to vs, Doe not provoke him to jealousy, we are not able to deale with him, he is stronger then we;
an impious Spirit, to throw away what the Lord Says to us, Do not provoke him to jealousy, we Are not able to deal with him, he is Stronger then we;
For why? consider I pray you, what good can be in him, what evill can be out of him, who rejecteth what God saith? it is not possible he should haue any good, who will none of that word, which is the only ground of all good to vs,
For why? Consider I pray you, what good can be in him, what evil can be out of him, who rejecteth what God Says? it is not possible he should have any good, who will none of that word, which is the only ground of all good to us,
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neither is any euill jmpossible, but all most easy to be fastened vpon the man, who forsaketh the sole and soueraigne meanes of his good. That man must needes heare Satan, that heareth not God,
neither is any evil jmpossible, but all most easy to be fastened upon the man, who Forsaketh the sole and sovereign means of his good. That man must needs hear Satan, that hears not God,
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though that he saith, should seeme heauy to vs. The worst he speaketh is to make vs good, and to further our best estate. He doth wish us well in the most wofull sentences he vtters against vs. Let him that hath an eare to heare, heare what the Lord saith, which if we will doe, we shall many time heare him complaine against his people,
though that he Says, should seem heavy to us The worst he speaks is to make us good, and to further our best estate. He does wish us well in the most woeful sentences he utters against us Let him that hath an ear to hear, hear what the Lord Says, which if we will do, we shall many time hear him complain against his people,
And when he wished, and meant them all good, he saith [ Oh that my people would haue heard ] then (saith he) I would haue comforted them, and crush't their enemyes;
And when he wished, and meant them all good, he Says [ O that my people would have herd ] then (Says he) I would have comforted them, and crushed their enemies;
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but he complayneth mournefully against them [ but my people would not heart &c, therefore I gaue them up to the hardnes of their owne harts, ] that they might be perverted by their owne counsells,
but he Complaineth mournfully against them [ but my people would not heart etc., Therefore I gave them up to the hardness of their own hearts, ] that they might be perverted by their own Counsels,
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and soe come to sinall confusion through this perversenes. Seing then this sin makes the Lord to giue ouer men, now let every man that woull not be giuen ouer of God, giue ouer this sin, and for ever resolve to lay home the Lords truth to himself, that it may liue in us, and we may liue in it, and by it, before the Lord:
and so come to sinall confusion through this perverseness. Sing then this since makes the Lord to give over men, now let every man that woull not be given over of God, give over this since, and for ever resolve to lay home the lords truth to himself, that it may live in us, and we may live in it, and by it, before the Lord:
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Put we on that resolution vnfaynedly, which the Iewes in Jeremies time did dissemblingly professe when they sayd [ The Lord be a true and faithfull witnes betweene thee and us if we doe not according to all things for which the Lord shall send thee to us, ver. 6. VVhether it be good or evill, we will obey the voyce of the Lord th•y Good &c. ] Let our deedes be as good,
Put we on that resolution unfeignedly, which the Iewes in Jeremies time did dissemblingly profess when they said [ The Lord be a true and faithful witness between thee and us if we do not according to all things for which the Lord shall send thee to us, ver. 6. Whether it be good or evil, we will obey the voice of the Lord th•y Good etc. ] Let our Deeds be as good,
We goe on now to the third and last use, and that concerneth all men, both saints and sinners, holy and prophane, one or others, it is matter of information to them all, and to every of them, to betake themselves forthwith to doe, according to this truth of God, which now we have made manifest vnto you to know.
We go on now to the third and last use, and that concerns all men, both Saints and Sinners, holy and profane, one or Others, it is matter of information to them all, and to every of them, to betake themselves forthwith to do, according to this truth of God, which now we have made manifest unto you to know.
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Gods people had neede of some provocations, and vngodly persons had neede of some spurres herevnto, both are too backward (as we haue largely heard) let vs doe our best to further them both herevnto.
God's people had need of Some provocations, and ungodly Persons had need of Some spurs hereunto, both Are too backward (as we have largely herd) let us do our best to further them both hereunto.
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A few we will presse in particuler, by which it will appeare (vpon serious consideration) how it stants them vpon to apply that now, which till now, they haue soe groyssly neglected and let alone.
A few we will press in particular, by which it will appear (upon serious consideration) how it stants them upon to apply that now, which till now, they have so groyssly neglected and let alone.
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First therefore, I pray you consider and vnderstand that if you doe not apply the promises of God, you nullify and frustrate them, you make them vtterly voyde of all truth and vertue.
First Therefore, I pray you Consider and understand that if you do not apply the promises of God, you nullify and frustrate them, you make them utterly void of all truth and virtue.
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he call's them precious promises because it should be knowne, they are not commen meate for every man but foode only for the faithfull whome he hath chosen to be a precious and peculiar people to himself.
he call's them precious promises Because it should be known, they Are not come meat for every man but food only for the faithful whom he hath chosen to be a precious and peculiar people to himself.
Now if this were his minde and meaning, whervnto shall these promises serue if you receive them not? to whome shall they goe, if you take them not home? if thus the case stand, that wicked men must not haue them, and you will not, what shall become of them? to whome, or to what shall they appertaine? what may be the vse or benefit of them? It is not Gods minde to give them to sinners, it is not yours to take them to your selves, what shall they doe? when they are vsefull to neither, are they not voyde to both? and soe become as a cancell'd writing; wherin no man hath right, wherof no man can have good. Oh that you could lay this to hart,
Now if this were his mind and meaning, whereunto shall these promises serve if you receive them not? to whom shall they go, if you take them not home? if thus the case stand, that wicked men must not have them, and you will not, what shall become of them? to whom, or to what shall they appertain? what may be the use or benefit of them? It is not God's mind to give them to Sinners, it is not yours to take them to your selves, what shall they do? when they Are useful to neither, Are they not void to both? and so become as a canceled writing; wherein no man hath right, whereof no man can have good. O that you could lay this to heart,
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and from which whosever doth detract, or diminish in the least, the Lord will diminish of his happines (that is, abolish him from all hope of being happy) and encrease his curses vpon him? This is the first evill of your refusall;
and from which whosever does detract, or diminish in the least, the Lord will diminish of his happiness (that is, Abolah him from all hope of being happy) and increase his curses upon him? This is the First evil of your refusal;
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and will pull you into such horrible impiety, and also pull such heavy plagues vpon you, But, this is not all, it is but the first, and not the worst, of some other, that follow as infailliblely vpon this practise, as this doth.
and will pull you into such horrible impiety, and also pull such heavy plagues upon you, But, this is not all, it is but the First, and not the worst, of Some other, that follow as infailliblely upon this practice, as this does.
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Secondly then, consider that your refusall to take the promises of God vnto you doth not only actually make them voyd to you (being a great part of Gods gracious truth) but, (which is yet more sinfull and •••••full) it doth occasionally make all the rest of the scripture voyde which concerneth wicked men, and soe the whole truth of God (a thing which I tremble to vtter, ) I say, the whole truth of God, is frustrate and through vs become nothing, or as a thing of nought, by our sinfull refusall of our part.
Secondly then, Consider that your refusal to take the promises of God unto you does not only actually make them void to you (being a great part of God's gracious truth) but, (which is yet more sinful and •••••full) it does occasionally make all the rest of the scripture void which concerns wicked men, and so the Whole truth of God (a thing which I tremble to utter,) I say, the Whole truth of God, is frustrate and through us become nothing, or as a thing of nought, by our sinful refusal of our part.
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And this wilbe as palpably evident as the former, if you take knowledge that the divell who drawe's you to deny your portion, doth (by you) draw others to doe the same,
And this will as palpably evident as the former, if you take knowledge that the Devil who draw's you to deny your portion, does (by you) draw Others to do the same,
why (saith the godles wretch) should I tremble or trouble my self with these words of God that concerne me, when you are not conforted at all, with those that belong to you? what, are his threatnings more true to me, then his promises are to you? must I yeelde to the one,
why (Says the godless wretch) should I tremble or trouble my self with these words of God that concern me, when you Are not comforted At all, with those that belong to you? what, Are his threatenings more true to me, then his promises Are to you? must I yield to the one,
and you resist the other? Goe first & learne your owne lesson by hart, and when I see that you take your portion to hart, I will thinke the more of mine;
and you resist the other? Go First & Learn your own Lesson by heart, and when I see that you take your portion to heart, I will think the more of mine;
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till then, I haue as litle reason to be disquieted, as you haue to be comforted: I will never beleeve that one peice of Gods word is truer then another, or that any part of it, is more true to me, then some part of it is to you. And therefore till I see you affected with that which is spoken to you, I neither care nor feare what you can say to me.
till then, I have as little reason to be disquieted, as you have to be comforted: I will never believe that one piece of God's word is truer then Another, or that any part of it, is more true to me, then Some part of it is to you. And Therefore till I see you affected with that which is spoken to you, I neither care nor Fear what you can say to me.
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What wofull worke is here? what heavy disadvantage is taken against you? what hellish damage is done to the living God in his eternall truth? Before you made voyd the promises; now wicked men (by you) doe make voyde the threatnings, and soe betweene both, no part of scripture hath any power in it.
What woeful work is Here? what heavy disadvantage is taken against you? what hellish damage is done to the living God in his Eternal truth? Before you made void the promises; now wicked men (by you) do make void the threatenings, and so between both, no part of scripture hath any power in it.
Shall the divell and his lyms thus trample vpon, and abuse Gods booke and will you be their leaders thervnto? shall your evill practise be pleaded to justify theirs? shall the Lord speake in vaine to them,
Shall the Devil and his lyms thus trample upon, and abuse God's book and will you be their leaders thereunto? shall your evil practice be pleaded to justify theirs? shall the Lord speak in vain to them,
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because you will not beleeve him? Can you thinke this to be a smal offence, nay rather can you conceive how great it is? you shall doe well to deliberate vpon it, that you may discerne and detest it.
Because you will not believe him? Can you think this to be a small offence, nay rather can you conceive how great it is? you shall do well to deliberate upon it, that you may discern and detest it.
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See, how it disables you to speake a word in season to any, either good or bad you must bunge vp your mouth in silence, or speake with shame to others till the Lord open your hart to beleeve him your self.
See, how it disables you to speak a word in season to any, either good or bad you must bunge up your Mouth in silence, or speak with shame to Others till the Lord open your heart to believe him your self.
so you are bound from all aledging of it to any till you can assent to it in your owne hart. And what a world of wickednes is here? O yee that are the saints of the living God see to it, see I say wherto your perversues come's, that it hath neitther end nor measure either in your selves, or any others.
so you Are bound from all alleging of it to any till you can assent to it in your own heart. And what a world of wickedness is Here? O ye that Are the Saints of the living God see to it, see I say whereto your perversues come's, that it hath neitther end nor measure either in your selves, or any Others.
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Let this move and make you to take home yours, that you may be the fitter and better able to give others theirs, or at the least, it may be their owne sin alone,
Let this move and make you to take home yours, that you may be the fitter and better able to give Others theirs, or At the least, it may be their own since alone,
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Thirdly then, remember that your refusall of Gods truth in his promises, may provoke the Lord against you yet further in another respect, and that is this:
Thirdly then, Remember that your refusal of God's truth in his promises, may provoke the Lord against you yet further in Another respect, and that is this:
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that the Lord in his justice and wrath will suffer those that will not have his promises and the comfort of them now, shall live to finde a wofull want of them;
that the Lord in his Justice and wrath will suffer those that will not have his promises and the Comfort of them now, shall live to find a woeful want of them;
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Now their hart is shut against his hand, then shall his hand be shut vp against their harts. No counsell, command, precept, or perswasion of God, would prevaile with them to receive them;
Now their heart is shut against his hand, then shall his hand be shut up against their hearts. No counsel, command, precept, or persuasion of God, would prevail with them to receive them;
the soules of many of his sons & daughters can say it with much sorrow and more shame. Shame because they might haue beene happier and would not sorrow because now they would be happier then they are and cannot.
the Souls of many of his Sons & daughters can say it with much sorrow and more shame. Shame Because they might have been Happier and would not sorrow Because now they would be Happier then they Are and cannot.
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I shall not neede to produce perticuler examples of any in Gods booke, Iob, and David and others, who in this particuler being somwhat pettish, & much out of the way sometimes, could tell vs the truth of this by deare experience; time was when they loathed this celestiall manna, and their soules refused comfort, and they were deadly sick of this spirituall frett; But not long after, they longed for that which they would not meddle withall before. I know there are more then a good many, (even of those that be good) that haue failed in this sin,
I shall not need to produce particular Examples of any in God's book, Job, and David and Others, who in this particular being somewhat pettish, & much out of the Way sometime, could tell us the truth of this by deer experience; time was when they loathed this celestial manna, and their Souls refused Comfort, and they were deadly sick of this spiritual fret; But not long After, they longed for that which they would not meddle withal before. I know there Are more then a good many, (even of those that be good) that have failed in this since,
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The many and mournefull teares of more then a few, have tolde vs, how they have wept much, for those favours which in time past they, esteemed nothing.
The many and mournful tears of more then a few, have told us, how they have wept much, for those favours which in time passed they, esteemed nothing.
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How righteous a thing is it with the Lord to with holde that from us, which we would not take from him? As then any christian desire's to avoyd this fearfull sin,
How righteous a thing is it with the Lord to with hold that from us, which we would not take from him? As then any christian desire's to avoid this fearful since,
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least his wrath breake out, and that to the breaking of your harts, both for the giult of your sin in refusing, and the greife of your soule in wanting that consolation which might have abounded in you, What ingratitude can be grosser then this, that Gods kindnes should not be regarded,
lest his wrath break out, and that to the breaking of your hearts, both for the giult of your since in refusing, and the grief of your soul in wanting that consolation which might have abounded in you, What ingratitude can be grosser then this, that God's kindness should not be regarded,
or received of vs, when as it is for our greatest good, and the least of it wholy vndeserved of vs. His grace and mercy in tendering is vnspeakable, by that we may measure the greatnes of our sin in rejecting, The truth is, that as his goodnes is beyond measure in the one,
or received of us, when as it is for our greatest good, and the least of it wholly undeserved of us His grace and mercy in tendering is unspeakable, by that we may measure the greatness of our since in rejecting, The truth is, that as his Goodness is beyond measure in the one,
and let vs even force our harts to entertaine what the Lord in infinite favour & loue doth so graciously cast vpon vs. Remember we that this our sin doth keepe many a soule long without comfort,
and let us even force our hearts to entertain what the Lord in infinite favour & love does so graciously cast upon us remember we that this our since does keep many a soul long without Comfort,
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But the grace of God in giving it at last, doth not take away, or extenvate our egregious impiety in refusing it at first. But let vs yet proceede to a fourth motive.
But the grace of God in giving it At last, does not take away, or extenvate our egregious impiety in refusing it At First. But let us yet proceed to a fourth motive.
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Fourthly then, let it be further considered, how notably the divell doth abuse us, and how notoriously we (being thus abused by him) doe dishonor & greiue God.
Fourthly then, let it be further considered, how notably the Devil does abuse us, and how notoriously we (being thus abused by him) do dishonour & grieve God.
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Both these doe appeare in this one thing, wherin he prevailes with vs, namely, to make many a childe of God to misapply the curses, terrors, & threatings of God against themselves, which God himself never intended should trouble them,
Both these do appear in this one thing, wherein he prevails with us, namely, to make many a child of God to misapply the curses, terrors, & threatings of God against themselves, which God himself never intended should trouble them,
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Is not this to be ruled by Satan in that which is evil, and to rebell against God in that which is good? Is not this, not only not to apply the scripture which belongs to vs,
Is not this to be ruled by Satan in that which is evil, and to rebel against God in that which is good? Is not this, not only not to apply the scripture which belongs to us,
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but also to pervert that which belongs not to vs, in misapplying of it? Is not this to let all the world see that the God of this world, can doe more with vs,
but also to pervert that which belongs not to us, in misapplying of it? Is not this to let all the world see that the God of this world, can do more with us,
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and in vs, then the God of heaven? Is not this to curse where the Lord curseth not (wherin we are worse then Balaam) and to make sad that hart, which the Lord would not haue made sad? Is not this to be open enemyes to our owne soules,
and in us, then the God of heaven? Is not this to curse where the Lord Curseth not (wherein we Are Worse then balaam) and to make sad that heart, which the Lord would not have made sad? Is not this to be open enemies to our own Souls,
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This that we see in it, and say vnto you, is apparant, but it is the least part of that which the God of heaven could aggravate against vs if he should come to scan the length and breadth, and height of this offence, it would exceede all dimension, and draw vs (in the severity of divine justice) vnder everlasting damnation.
This that we see in it, and say unto you, is apparent, but it is the least part of that which the God of heaven could aggravate against us if he should come to scan the length and breadth, and height of this offence, it would exceed all dimension, and draw us (in the severity of divine Justice) under everlasting damnation.
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And will we thus sin when we haue received knowledge of this truth? and heape so many jnpietyes one vpon another in this miserable manner? will the Lord endure it,
And will we thus sin when we have received knowledge of this truth? and heap so many jnpietyes one upon Another in this miserable manner? will the Lord endure it,
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and that it is not a litle kindnes that we are borne with, in an evill of this extent and quality; well let vs thinke it enough, nay too much, that we have beene faulty,
and that it is not a little kindness that we Are born with, in an evil of this extent and quality; well let us think it enough, nay too much, that we have been faulty,
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and smite our owne blinde and rebellious harts, who have beene lead into, and made to lye downe vnder such a heavy, (yea hellish) loade of transgression without any vnderstanding of the state of the sin,
and smite our own blind and rebellious hearts, who have been led into, and made to lie down under such a heavy, (yea hellish) load of Transgression without any understanding of the state of the since,
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Fiftly then, be it alsoo further remembred and well marked of vs, that our adversary the divell doth vs yet more mischeife then this, by making vs to put away Gods precious promises from vs;
Fifty then, be it also further remembered and well marked of us, that our adversary the Devil does us yet more mischief then this, by making us to put away God's precious promises from us;
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First in regard of wicked men, in drawing vs to doe thus he make's vs worse then many of the most vngodly that Gods booke doth mention, whome we finde to have applyed,
First in regard of wicked men, in drawing us to do thus he make's us Worse then many of the most ungodly that God's book does mention, whom we find to have applied,
did he refuse to apply any of those perticulers which were spokē to him, either before his sin comitted or after? did he not give God the hearing of all that he sayd, (though it is too true that much of it never did him any good),
did he refuse to apply any of those particulars which were spoken to him, either before his since committed or After? did he not give God the hearing of all that he said, (though it is too true that much of it never did him any good),
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nay did he not vnderstād all those fearfull comminations of himself which the Lord breathed out against his barbarous fact? and soe take them as intended to himself,
nay did he not understand all those fearful comminations of himself which the Lord breathed out against his barbarous fact? and so take them as intended to himself,
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as that his hart was wounded with them, and he cryed out desperately because of the doome which was passed vpon him? The whole current of the story shewe's he acknowledged all to be his, that was sayd to him,
as that his heart was wounded with them, and he cried out desperately Because of the doom which was passed upon him? The Whole current of the story show's he acknowledged all to be his, that was said to him,
doth it appeare that he cast off any thing spoken by Gods prophet to this purpose? nay the contrary is cleare, that he did conceiue God meant all to him and soe he tooke it as the sequell shewe's.
does it appear that he cast off any thing spoken by God's Prophet to this purpose? nay the contrary is clear, that he did conceive God meant all to him and so he took it as the sequel show's.
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Impious Ahab, that vngodly person who was soe foule both injdolatry, jniustice, and cruelty, who was noted for a slaue of Satan [ one that had solde himself to worke wickednes ] when he was to receiue his sentence for these sins from Eliah, (howsoever before he had storm'd and raged in his madd sit ) yet now he hearkeneth to the message of God,
Impious Ahab, that ungodly person who was so foul both injdolatry, jniustice, and cruelty, who was noted for a slave of Satan [ one that had sold himself to work wickedness ] when he was to receive his sentence for these Sins from Elijah, (howsoever before he had stormed and raged in his mad fit) yet now he harkeneth to the message of God,
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and that in such manner, that he makes a sorry shift to be humbled after a sort, and cryes and is something deiected, the speech of the man of God sticks by him, he cannot, he doth not shun it.
and that in such manner, that he makes a sorry shift to be humbled After a sort, and cries and is something dejected, the speech of the man of God sticks by him, he cannot, he does not shun it.
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and have not attayned such a straine of sin as to betake themselves to a vniversall and perpetuall denyall of all that the Lord hath spoken to them? and shall we be worse then these wicked ones? shall Satan leade vs to more jmpiety (in this particuler) then he brought them who were his vassals? shall they be honester men herein then we? who would not blush and be abasht, to see such prophane and forlorne servants of sin, to overgoe the saints and servants of the living God, in this one point of goodnes.
and have not attained such a strain of since as to betake themselves to a universal and perpetual denial of all that the Lord hath spoken to them? and shall we be Worse then these wicked ones? shall Satan lead us to more jmpiety (in this particular) then he brought them who were his vassals? shall they be Honester men herein then we? who would not blush and be abashed, to see such profane and forlorn Servants of since, to overgo the Saints and Servants of the living God, in this one point of Goodness.
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Shall a Cain quake and carry himself as a man soe deeply affected with the word of God? and shall an Ahab, and a Saul, and such others (as are sealed vp to eternall shame and contempt) doe the same? And shall Saints be behinde these Sinners, and refuse to apply their part of the Lords truth,
Shall a Cain quake and carry himself as a man so deeply affected with the word of God? and shall an Ahab, and a Saul, and such Others (as Are sealed up to Eternal shame and contempt) do the same? And shall Saints be behind these Sinners, and refuse to apply their part of the lords truth,
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when such infernall vassalls have done it? shall the divell bring these before the Lord to vpbrayd him to his face, that he ha's some reprobates who will doe more in this point of duty,
when such infernal vassals have done it? shall the Devil bring these before the Lord to upbraid him to his face, that he ha Some Reprobates who will do more in this point of duty,
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then some that goe for his children, and are accounted holy and religions? and that he can prevaile with some of his lym's to give creddit to Gods divine truth even for their evill, when many of his owne holy ones, doe refuse to entertaine the truth therof some for their good?
then Some that go for his children, and Are accounted holy and Religions? and that he can prevail with Some of his lym's to give credit to God's divine truth even for their evil, when many of his own holy ones, do refuse to entertain the truth thereof Some for their good?
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Oh, what shall our God loose, and what shall Satan gaine, when it shall come herevnto, that the divell shall plead this advantage too truly? what may we expect who put weapons into his hands to fight against the Lord, whose honor (herin) he will not spare to his vtmost, to endamage & abuse, that he may enforce him (in just reveng of this insufferable indignity done thervnto) to fight against vs, with the sharpest engine's of his justice.
O, what shall our God lose, and what shall Satan gain, when it shall come hereunto, that the Devil shall plead this advantage too truly? what may we expect who put weapons into his hands to fight against the Lord, whose honour (Herein) he will not spare to his utmost, to endamage & abuse, that he may enforce him (in just revenge of this insufferable indignity done thereunto) to fight against us, with the Sharpest engine's of his Justice.
To others, how readily (though abusively ) did he apply those words of the holy ghost in the Psalme to our our Lord Iesus Christ [ it is written, Mat. 4.6. he shall give his Angells charge over thee, and in their bands they shall beare thee vp &c:
To Others, how readily (though abusively) did he apply those words of the holy ghost in the Psalm to our our Lord Iesus christ [ it is written, Mathew 4.6. he shall give his Angels charge over thee, and in their bans they shall bear thee up etc.:
The like herevnto he did also apply vnto Saul, when he tolde him that [ the Lord hath done even as he spake by my hand ] when he counterfeited the person of Samuell, and did his best, to transforme himself into a true Prophet; perswading Saul that the word was now fulfilled vpon him, which God had formerly threatned to him, to wit, that [ the Lord had rent the kingdome from him and given it to one better then himself.
The like hereunto he did also apply unto Saul, when he told him that [ the Lord hath done even as he spoke by my hand ] when he counterfeited the person of Samuel, and did his best, to transform himself into a true Prophet; persuading Saul that the word was now fulfilled upon him, which God had formerly threatened to him, to wit, that [ the Lord had rend the Kingdom from him and given it to one better then himself.
Neither indeede (to doe him right, and to give him his due, though he be a divell) hath he beene backward to take home Gods truth to himself, as it were most easy to make apparent in many perticulers.
Neither indeed (to do him right, and to give him his due, though he be a Devil) hath he been backward to take home God's truth to himself, as it were most easy to make apparent in many particulars.
That one may be in stead of all, which we finde vttered by himself, when Christ came to disposesse him of the man who was so extraordinarily vexed by him [ why art thou come to torment me before the time? ]
That one may be in stead of all, which we find uttered by himself, when christ Come to disposxess him of the man who was so extraordinarily vexed by him [ why art thou come to torment me before the time? ]
and doth apply the same both to others, and to himself and that (as we see) in the worst sence, to wit, of that torment wherevnto he is reserved at the last day, which he beleeveth,
and does apply the same both to Others, and to himself and that (as we see) in the worst sense, to wit, of that torment whereunto he is reserved At the last day, which he Believeth,
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and seriously surmize with our selves what the Lord will say to our soules (and what we shall answer to him) on this consideration that the very divell himself,
and seriously surmise with our selves what the Lord will say to our Souls (and what we shall answer to him) on this consideration that the very Devil himself,
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How, or with what faces shall we stand before him, when he shall vpbrayd vs with both these? shall we not see cause to fall grovelong on our faces before him,
How, or with what faces shall we stand before him, when he shall upbraid us with both these? shall we not see cause to fallen grovelong on our faces before him,
and our selves found lighter then they before the Lord, in this thing? what soule would not blush, what conscience would not bleede, to beholde this thing? yea but to present it before it self in imagination,
and our selves found lighter then they before the Lord, in this thing? what soul would not blush, what conscience would not bleed, to behold this thing? yea but to present it before it self in imagination,
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or meditation, which thing I advise every Christian (culpable herof) advisely to doe, that the same may never be actually presented by the Lord before them.
or meditation, which thing I Advice every Christian (culpable hereof) advisely to do, that the same may never be actually presented by the Lord before them.
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If any thing may take place vpon vs, let this (aboue all) provoke vs. Say with your selves (when the temptor come's to carry your harts from receiving the truth of God) now thou comest to abuse me infinitely, to make me worse then thy self to bring me vnder the guilt of that, wherin thou wilt plead that thou art more righteous then I,
If any thing may take place upon us, let this (above all) provoke us Say with your selves (when the Tempter come's to carry your hearts from receiving the truth of God) now thou Comest to abuse me infinitely, to make me Worse then thy self to bring me under the guilt of that, wherein thou wilt plead that thou art more righteous then I,
and pressed each motive soe largely, to the end, that (if Lord might please) we might see an end of this heavy euill in the holy ones of God, which is a thing to be prayed for vncessantly of all saints, that soe the Lord might once have the glory, and we the good of his truth,
and pressed each motive so largely, to the end, that (if Lord might please) we might see an end of this heavy evil in the holy ones of God, which is a thing to be prayed for uncessantly of all Saints, that so the Lord might once have the glory, and we the good of his truth,
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Thus having done with the saints of God for this matter, we are now to see if we can move, vngodly men, to doe their duty to God in this point of application.
Thus having done with the Saints of God for this matter, we Are now to see if we can move, ungodly men, to do their duty to God in this point of application.
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but as caruers; not as merchants to this this most rich and beneficiall mart, but as broakers; they are evermore wholy for other men, no body for themselues in this blessed busines.
but as carvers; not as merchant's to this this most rich and beneficial mars, but as brokers; they Are evermore wholly for other men, no body for themselves in this blessed business.
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Thus they can soone dispose of all that is delivered and finde roome for it in other mens consciences, and conversations, as for themselves, they conceive nothing to concerne them,
Thus they can soon dispose of all that is Delivered and find room for it in other men's Consciences, and conversations, as for themselves, they conceive nothing to concern them,
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or to lay theevish hands vpon some of Gods sacred promises wherby they may be (in the divells, and their construction therof, abetted in some sinfull course.
or to lay thievish hands upon Some of God's sacred promises whereby they may be (in the Devils, and their construction thereof, abetted in Some sinful course.
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Now to touch these, and to teach them better what they have to doe, (as their duty) in this particuler, we neede not say much, because much of that which hath beene spoken to Gods people (in this case) doth concerne wicked men also,
Now to touch these, and to teach them better what they have to do, (as their duty) in this particular, we need not say much, Because much of that which hath been spoken to God's people (in this case) does concern wicked men also,
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Howbeit we must breifely give these vngodly ones something to vnderstand from God for their owne parts, in this point, that (if it may be) they may also be brought to better practise.
Howbeit we must briefly give these ungodly ones something to understand from God for their own parts, in this point, that (if it may be) they may also be brought to better practice.
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First then, let them know, that not to apply any thing at all to themselves is a most wofull thing and an evill of strang extent, both in regard of injury to God, and jmpiety in themselves.
First then, let them know, that not to apply any thing At all to themselves is a most woeful thing and an evil of strange extent, both in regard of injury to God, and jmpiety in themselves.
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and breathed into man by his owne celestiall spirit, shalbe all in vayne, when such holy and powerfull words as his are, full of divine vertue and heavenly influence, shalbe frustrate, voyd and of none effect,
and breathed into man by his own celestial Spirit, shall all in vain, when such holy and powerful words as his Are, full of divine virtue and heavenly influence, shall frustrate, void and of none Effect,
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least they light of the glorious gospell should shine vnto them ] see here, they that lay not Gods truth to hart, are only such as are lost, that is, cast away & let goe of God into the jawes of Satan, as Iudas is sayd to be the lost child of perdition. And to the same purpose long since spake the Prophet Isaiah; & Christ after him, where he saith that mens harts are hardened, and their vnderstandings darkened, that hearing they may heare and not perceiue (any of Gods truth to be good for themselves,) and this spirituall obstruction in the judgment, is an infaillible argument of Gods purpose to confound the soule and body of a man for ever and ever;
lest they Light of the glorious gospel should shine unto them ] see Here, they that lay not God's truth to heart, Are only such as Are lost, that is, cast away & let go of God into the Jaws of Satan, as Iudas is said to be the lost child of perdition. And to the same purpose long since spoke the Prophet Isaiah; & christ After him, where he Says that men's hearts Are hardened, and their understandings darkened, that hearing they may hear and not perceive (any of God's truth to be good for themselves,) and this spiritual obstruction in the judgement, is an infallible argument of God's purpose to confound the soul and body of a man for ever and ever;
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Nay, which is more, (and I desire may be well marked) it is impossible that any but reprobates should heare Gods word without all application. For why? if the Lord give not a man a hart to receiue the word of his grace, it is most ceartaine that the Lord hath not a hart to receiue that man into grace.
Nay, which is more, (and I desire may be well marked) it is impossible that any but Reprobates should hear God's word without all application. For why? if the Lord give not a man a heart to receive the word of his grace, it is most ceartaine that the Lord hath not a heart to receive that man into grace.
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Were it not easy to instance Elyes sons whose not taking home to hart their fathers counsell from God is sayd to be the evidence of their destruction;
Were it not easy to instance Ely's Sons whose not taking home to heart their Father's counsel from God is said to be the evidence of their destruction;
Thirdly, let all vngodly men know, that in that which they doe apply now and then, to wit, such promises as sometimes they snatch at, when they heare any thing that doth (as they corruptly conceive) humor and please them, I say let them know that herin, they wrong both the Lord his children. and themselues.
Thirdly, let all ungodly men know, that in that which they do apply now and then, to wit, such promises as sometime they snatch At, when they hear any thing that does (as they corruptly conceive) humour and please them, I say let them know that Herein, they wrong both the Lord his children. and themselves.
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His children are injured, in that their bread is taken from them by these dogs. The blessed promises are their bread, and no meate for any that are vngodly;
His children Are injured, in that their bred is taken from them by these Dogs. The blessed promises Are their bred, and no meat for any that Are ungodly;
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and therefore for a wicked men to seize on them, is but but the part of an vnmannerly curr who catche's that from his masters hand for himself which he meant his childe should have.
and Therefore for a wicked men to seize on them, is but but the part of an unmannerly cur who catche's that from his Masters hand for himself which he meant his child should have.
But the most and worst evill is their owne, and that appeareth in this, that these promises of God thus vsurped by them, are (in Gods justice) poysoned to them,
But the most and worst evil is their own, and that appears in this, that these promises of God thus usurped by them, Are (in God's Justice) poisoned to them,
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and making vtterly voyd (to their vtmost power) all that part of the holy booke of God, which doth consist of curses, terrors, and comminations; for seing (as was sayd before of the promises, in reprooffe of the people of God) that Gods meane's not his children should have them, and vngodly men (to whome they are meant by God) doe not meane to take them;
and making utterly void (to their utmost power) all that part of the holy book of God, which does consist of curses, terrors, and comminations; for sing (as was said before of the promises, in reprooffe of the people of God) that God's mean's not his children should have them, and ungodly men (to whom they Are meant by God) do not mean to take them;
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are they not left voyd, as serving for none, as good for nothing; Besides how many sins are wrapped vp in thy refusall of these threatnings (O thou wicked man;) consider & soe is there not infidelity, that thou belevest not they belong to thee? and he that beleeveth not is condemned already.
Are they not left void, as serving for none, as good for nothing; Beside how many Sins Are wrapped up in thy refusal of these threatenings (Oh thou wicked man;) Consider & so is there not infidelity, that thou Believest not they belong to thee? and he that Believeth not is condemned already.
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Is their not grosse ignorance, that thou knowest not the state of thy hart to require this physike? and hath not God sworne, that ignorant persons shall never come to heaven? [ They have not knowne my wayes,
Is their not gross ignorance, that thou Knowest not the state of thy heart to require this physic? and hath not God sworn, that ignorant Persons shall never come to heaven? [ They have not known my ways,
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] Nay what impiety is there not, in this neglect to take notice of that which, the Lord would fasten vpon you for your humilitation, and soe (consequently) for your saluation, if you would receive the same.
] Nay what impiety is there not, in this neglect to take notice of that which, the Lord would fasten upon you for your Humiliation, and so (consequently) for your salvation, if you would receive the same.
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And doe you not (in thus doing) forsake your owne mercy, and force Gods justice vpon your owne soules? How happy were it, you could see your vnhappines herin.
And do you not (in thus doing) forsake your own mercy, and force God's Justice upon your own Souls? How happy were it, you could see your unhappiness Herein.
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Thus you have your motives (such as we can give vnto you) to perswade your better care, and circumspection touching your selves and your soules estate before the great God of heaven by whome you must be adjudged at the last and great day of his glorious appearance.
Thus you have your motives (such as we can give unto you) to persuade your better care, and circumspection touching your selves and your Souls estate before the great God of heaven by whom you must be adjudged At the last and great day of his glorious appearance.
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Gather these few motives into your myndes, and ponder well and throughly vpon them, thinke how it is in each perticuler, and in them all together; let them take place vpon you, give no more place to the divell, that Gods heavenly word should have no place in you.
Gather these few motives into your minds, and ponder well and thoroughly upon them, think how it is in each particular, and in them all together; let them take place upon you, give no more place to the Devil, that God's heavenly word should have no place in you.
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If therefore (after all that is sayd) you remaine (as before) closed, & stopt up; that the truth of God cannot enter, know for a surety from the God of truth that heauen is shut against you, hell only is open to you,
If Therefore (After all that is said) you remain (as before) closed, & stopped up; that the truth of God cannot enter, know for a surety from the God of truth that heaven is shut against you, hell only is open to you,
But if you will returne and repent he will leave a blessing behinde him, there is mercy with him for you here, there is glory with him for you in heaven.
But if you will return and Repent he will leave a blessing behind him, there is mercy with him for you Here, there is glory with him for you in heaven.
Now if any childe of God, or any other, would know vpon what tearmes they might be bold to apply the promises of grace, let them looke back into the signes of their interest into Christ layd open in the former point pag. 55. &c. and they will also serve for sound warrant herevnto;
Now if any child of God, or any other, would know upon what terms they might be bold to apply the promises of grace, let them look back into the Signs of their Interest into christ laid open in the former point page. 55. etc. and they will also serve for found warrant hereunto;
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NOw from the application of the things God spake vnto Iacob wee are by due order to proceede to the things that were spoken to him which he doth apply vnto himself,
NOw from the application of the things God spoke unto Iacob we Are by due order to proceed to the things that were spoken to him which he does apply unto himself,
I might take them a sunder and handle them severally (and I did intende it) but because time will not suffer me to doe soe, I will gripe them togeather,
I might take them a sunder and handle them severally (and I did intend it) but Because time will not suffer me to do so, I will gripe them together,
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God himself shall tell vs the truth of this point from heaven, and avouch and seale it vnto vs by his owne most sacred word to Iacob: which words (we see) Iacob doth plead before the Lord,
God himself shall tell us the truth of this point from heaven, and avouch and seal it unto us by his own most sacred word to Iacob: which words (we see) Iacob does plead before the Lord,
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and doth actually accomplish them vpon him (as in all other cases he had done before) soe in this particuler now in hande, wherin though he feared nothing more then hard,
and does actually accomplish them upon him (as in all other cases he had done before) so in this particular now in hand, wherein though he feared nothing more then hard,
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and rigourous dealing, cruell, and tyrannicall carriage, yet being willing to doe as God bade him, he sounde nothing lesse, but in stead therof, he had all loving intreatie,
and rigorous dealing, cruel, and tyrannical carriage, yet being willing to do as God bade him, he sound nothing less, but in stead thereof, he had all loving intreaty,
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but it was thus from the beginning, and began to be experimentally true, as the first man that ever God made & gave a law vnto for doing his will, can well and soundly certify vs, that well doing, & well-being went ever togeather.
but it was thus from the beginning, and began to be experimentally true, as the First man that ever God made & gave a law unto for doing his will, can well and soundly certify us, that well doing, & wellbeing went ever together.
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How much present happines, comfort, & welfare was provided for Adam, in the state of his innocency and obedience? it had beene happy for him, and vs, had he continued in his subjection to the law of his maker, [ doe this & liue.
How much present happiness, Comfort, & welfare was provided for Adam, in the state of his innocency and Obedience? it had been happy for him, and us, had he continued in his subjection to the law of his maker, [ do this & live.
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] How well was he in his paradice; wherin, what he was in his person by created nature and grace, what he had for his portion, in things naturall and spirituall, wee can give some guesse out of the records of sacred writtings,
] How well was he in his paradise; wherein, what he was in his person by created nature and grace, what he had for his portion, in things natural and spiritual, we can give Some guess out of the records of sacred writings,
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but what he should have beene (had he continued his obedience without transgression) when from earth he should have beene translated to heavens happines, that we cannot once conceave,
but what he should have been (had he continued his Obedience without Transgression) when from earth he should have been translated to heavens happiness, that we cannot once conceive,
But in what he was, and should further have beene in what he had, and should further have enjoyed, we see enough to assure vs of this truth sufficiently.
But in what he was, and should further have been in what he had, and should further have enjoyed, we see enough to assure us of this truth sufficiently.
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Nay, that we may yet see the vnmoveable goodnes of God, that he is still of the same minde, though we are not the same men, & though we fayle in our obediēce, he faile's not in his kindnes. Beholde he is God, & changeth not, immutable in favour, constant in his compassions, a sure freinde to a faithfull man, a well-willer to a well-doer, still and ever:
Nay, that we may yet see the Unmovable Goodness of God, that he is still of the same mind, though we Are not the same men, & though we fail in our Obedience, he fail's not in his kindness. Behold he is God, & changes not, immutable in favour, constant in his compassions, a sure friend to a faithful man, a well-willer to a well-doer, still and ever:
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The Lord bidd's him goe out of his countrey and leaue all behinde him (as now he will have Iacob returne into his, and take all with him ) and now let vs looke vpon the condition and tearmes of his obedience, what is promised to him in the text,
The Lord bid's him go out of his country and leave all behind him (as now he will have Iacob return into his, and take all with him) and now let us look upon the condition and terms of his Obedience, what is promised to him in the text,
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& thine exceeding great reward ] & was not all this performed to him in truth? was not God as good as his word with advantage? yes, that he was, as we all know.
& thine exceeding great reward ] & was not all this performed to him in truth? was not God as good as his word with advantage? yes, that he was, as we all know.
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True it is, never any was put to greater matter of obedience, and it is as true, that never any was crowned with more precious favours and abundant mercyes from God:
True it is, never any was put to greater matter of Obedience, and it is as true, that never any was crowned with more precious favours and abundant Mercies from God:
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We reade of the faith of Abraham wherin he was so famous that he is enstyled [ the father of the faithfull ] and Abraham is honoured not onely in his graces, before men,
We read of the faith of Abraham wherein he was so famous that he is enstyled [ the father of the faithful ] and Abraham is honoured not only in his graces, before men,
but also in his extraordinary prerogatives receaved from God, he being called the freinde of God (which honourable appellation was not (by name) given to any in all the olde testament, but,
but also in his extraordinary prerogatives received from God, he being called the friend of God (which honourable appellation was not (by name) given to any in all the old Testament, but,
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yet it is vouchsafed to all the faithfull by Christ in the new [ I call you no more seruants but freinds ] and againe, [ yee are me freinds if yee doe whatsoever I command you ]) and the blessednes we have by Christ, is entituled the blessing of Abraham, that the blessing of Abraham might come vpon the Gentiles &c.
yet it is vouchsafed to all the faithful by christ in the new [ I call you no more Servants but Friends ] and again, [ ye Are me Friends if ye do whatsoever I command you ]) and the blessedness we have by christ, is entitled the blessing of Abraham, that the blessing of Abraham might come upon the Gentiles etc.
as we may finde in all and every of them, that nothing is more frequent then the promises of his grace annexed to the promise of our obedience; still the Lord fasten's and tye's the one too the other every where.
as we may find in all and every of them, that nothing is more frequent then the promises of his grace annexed to the promise of our Obedience; still the Lord fasten's and tie's the one too the other every where.
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Moses is most abundant in many places in this particuler, almost in every chapter of Deuteronomie, no one thing is so often itterated as this, Take heede & doe according to all that I command you, that it may be well with you,
Moses is most abundant in many places in this particular, almost in every chapter of Deuteronomy, no one thing is so often iterated as this, Take heed & doe according to all that I command you, that it may be well with you,
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And to the end we might be sure of all absolute assurance of all this good, in thus doing the Lord doth (as it were) put vs into possession of the same saing [ And all these blessings shall come vpon thee, cap. 28.2.
And to the end we might be sure of all absolute assurance of all this good, in thus doing the Lord does (as it were) put us into possession of the same saying [ And all these blessings shall come upon thee, cap. 28.2.
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Say yee it shalbe well with the righteous saith Isaiah. I wil doe thus, and thus (saith God by Ieremiah ) for the wealth of them and their children, speaking of his covenant of grace.
Say ye it shall well with the righteous Says Isaiah. I will do thus, and thus (Says God by Jeremiah) for the wealth of them and their children, speaking of his Covenant of grace.
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All these good words of God, were worth litle, and men should have small mynde, to bende themselves to the best obedience of their harts, and lives, to please the Lord in all things,
All these good words of God, were worth little, and men should have small mind, to bend themselves to the best Obedience of their hearts, and lives, to please the Lord in all things,
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] So the Saints complaine in Jobs and Davids dayes, how well wicked men fared (in all respects) being the servants of sin and Satan, wondering exceedingly how and why it should be, or could be soe.
] So the Saints complain in Jobs and Davids days, how well wicked men fared (in all respects) being the Servants of since and Satan, wondering exceedingly how and why it should be, or could be so.
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Now because the Divell (who although in no sense indeede he can be; and yet, to the blinded sence of sinfull men, he seeme's to be ) a better master then the Lord;
Now Because the devil (who although in no sense indeed he can be; and yet, to the blinded sense of sinful men, he seem's to be) a better master then the Lord;
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even for a most true proverbe, yea principle [ no service to the King of Kings, ] which thing he wil soe evidence and make good, that not only his owne shall see it, but wicked men shall assent to it, and be forced to say verily there is a reward for the righteous.
even for a most true proverb, yea principle [ no service to the King of Kings, ] which thing he will so evidence and make good, that not only his own shall see it, but wicked men shall assent to it, and be forced to say verily there is a reward for the righteous.
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] of things present, and future: now how can this be true, in case our doctrine were false? & if it have the promise of both, sure it shalbe well with them indeede, and they cannot but be well dealt with all, who wilbe ordered by God.
] of things present, and future: now how can this be true, in case our Doctrine were false? & if it have the promise of both, sure it shall well with them indeed, and they cannot but be well dealt with all, who will ordered by God.
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But if he should not deale well with his owne, he should nullify, and anihilate all his truth, and faithfullnes. all his mercie, and kindnes. all his love, and goodnes.
But if he should not deal well with his own, he should nullify, and annihilate all his truth, and Faitfulness. all his mercy, and kindness. all his love, and Goodness.
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The glory of his righteousnes, and honour of his holynes were gone, his owne saints had nothing to settle and rest their soules and harts vpon, nothing at all to trust to: Besides what occasion would the slaves of Satan, and vassalls of sin take, to vpbrayde vs that we serve a master that will doe vs good, as farre as good wordes will goe, and no further.
The glory of his righteousness, and honour of his holiness were gone, his own Saints had nothing to settle and rest their Souls and hearts upon, nothing At all to trust to: Beside what occasion would the slaves of Satan, and vassals of since take, to upbraid us that we serve a master that will do us good, as Far as good words will go, and no further.
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Two things are principally obiected, first the hard measure, and vnhappy condition of Gods saints. Secondly the wellfare, & prosperity of vngodly persons.
Two things Are principally objected, First the hard measure, and unhappy condition of God's Saints. Secondly the welfare, & Prosperity of ungodly Persons.
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The other being Loyall, and obedient subjects, ever ready to doe his will to the vtmost, are in the worst case of any other mē, none so perplexed within, none so persecuted without, as they: scarce any are in so bad a case, none in worse.
The other being Loyal, and obedient subject's, ever ready to do his will to the utmost, Are in the worst case of any other men, none so perplexed within, none so persecuted without, as they: scarce any Are in so bad a case, none in Worse.
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and (at once) confute, yea confounde; every such absurd, and infernall argumentation, as may make any insurection against the maiestie of the most high, to abate any mans hart or heate in goodnes,
and (At once) confute, yea confound; every such absurd, and infernal argumentation, as may make any insurrection against the majesty of the most high, to abate any men heart or heat in Goodness,
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So againe, [ as our sufferings abound for Christ, so shall our consolations abound much more by Christ ] And yet againe, the Apostle saith, that the saints [ rejoice with joy vnspeakeable & glorious,
So again, [ as our sufferings abound for christ, so shall our consolations abound much more by christ ] And yet again, the Apostle Says, that the Saints [ rejoice with joy unspeakable & glorious,
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though they be in heavines through many afflictions ] And yet once more Saint Iohn in his relevation tell's vs, what Gods Angel tolde him, therfore they are in the presence of God, day & night &c.
though they be in heaviness through many afflictions ] And yet once more Saint John in his relevation tell's us, what God's Angel told him, Therefore they Are in the presence of God, day & night etc.
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Thirdly, that all this evill which Gods saints finde here, is not indeede evill, but the outside of it, the onely appearance therof, not the substance; so sayth the Apostle,
Thirdly, that all this evil which God's Saints find Here, is not indeed evil, but the outside of it, the only appearance thereof, not the substance; so say the Apostle,
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Nay (which is yet more) we may be assured that all those things that be accounted soe evill by men, are in Gods intention truly good; and soe shalbe to vs in the issue,
Nay (which is yet more) we may be assured that all those things that be accounted so evil by men, Are in God's intention truly good; and so shall to us in the issue,
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but will giue it vs (it may be even in these two sometimes) but howsoeuer in things spirituall, and eternall, and these are the things wherin he deals well with vs indeede; other favors are both too common, and too meane, to be the reputed either the best fruits of his favor,
but will give it us (it may be even in these two sometime) but howsoever in things spiritual, and Eternal, and these Are the things wherein he deals well with us indeed; other favors Are both too Common, and too mean, to be the reputed either the best fruits of his favour,
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You see how the son of his loue, our Lord Christ fared in these owtward & earthly respects, should any thing be concluded against him vppon this grounde and if not against Christ why, against Christians?
You see how the son of his love, our Lord christ fared in these outward & earthly respects, should any thing be concluded against him upon this ground and if not against christ why, against Christians?
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Thus wee see that every way wee are satisfyed in this branch of the obiection: And it matters nothing now, what construction men make of any thing done (by men) to the Saints of God, the question is only of that which God himself doth,
Thus we see that every Way we Are satisfied in this branch of the objection: And it matters nothing now, what construction men make of any thing done (by men) to the Saints of God, the question is only of that which God himself does,
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and therefore who can grudge them any good they can catch here? or thinke much at any temporall contentments they attaine? considering, that after they are gone hence, they must never hope or looke for more, no not for on drop, or dram of any delight,
and Therefore who can grudge them any good they can catch Here? or think much At any temporal contentment's they attain? considering, that After they Are gone hence, they must never hope or look for more, no not for on drop, or dram of any delight,
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] This world is all the heil Gods people shall have, here they meete with all the miseryes they shall ever feele, all their weeping & wayling is in this earth:
] This world is all the heil God's people shall have, Here they meet with all the miseries they shall ever feel, all their weeping & wailing is in this earth:
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and desire) all, and every whitt of it, is throwne vpon them by the Lord, in his justice and indignation, and they have it and keepe it meerly as a mischeife vnto them, to further their fearfull and finall confusion.
and desire) all, and every whit of it, is thrown upon them by the Lord, in his Justice and Indignation, and they have it and keep it merely as a mischief unto them, to further their fearful and final confusion.
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And the same saith the prophet Isajah (as we heard before) when he tell's vs, that the Lord would have them made fatt, it is only for slaughter, that they might not be saued, but cast away, and comdemned for ever.
And the same Says the Prophet Isaiah (as we herd before) when he tell's us, that the Lord would have them made fat, it is only for slaughter, that they might not be saved, but cast away, and condemned for ever.
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Thirdly, no good thing any wicked enjoye's in this world (be it, he had never such abundance of all good things) can truly, & properly be called good to him, but all such particulers as he doth posesse, (though they may be good blessings in themselves) yet to them, they are no better nor no other,
Thirdly, no good thing any wicked enjoy's in this world (be it, he had never such abundance of all good things) can truly, & properly be called good to him, but all such particulars as he does posesse, (though they may be good blessings in themselves) yet to them, they Are no better nor no other,
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This doth Moses most manifestly witnes and declare when he tell's all the world from God, that all rebellious and disobedient persons, who are not ruled by the law of the Lord shalbe accursed in every respect both in what they are:
This does Moses most manifestly witness and declare when he tell's all the world from God, that all rebellious and disobedient Persons, who Are not ruled by the law of the Lord shall accursed in every respect both in what they Are:
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that albeit they had blessings, yet as blessings they had them not, but in the nature and state of curses. And is it not a most hydeous and heavy judgment, that a man should have blessings and be without the blessednes of them,
that albeit they had blessings, yet as blessings they had them not, but in the nature and state of curses. And is it not a most hideous and heavy judgement, that a man should have blessings and be without the blessedness of them,
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but I see those sinners (as they call, and account them) thriue better then themselves, or any of their disciples, that are soe eager after other religious matters.
but I see those Sinners (as they call, and account them) thrive better then themselves, or any of their Disciples, that Are so eager After other religious matters.
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and measure of their sins, and make the weight of them absolutely in supportable, and the vengance of God, due vnto them infinitely insufferable. This is all (when it is wel summ'd vp) that a wicked mans blessings come to, to harden his harte, to heape to his sin, to helpe on Gods speedy indignation, and his owne swift damnation.
and measure of their Sins, and make the weight of them absolutely in supportable, and the vengeance of God, due unto them infinitely insufferable. This is all (when it is well summed up) that a wicked men blessings come to, to harden his heart, to heap to his since, to help on God's speedy Indignation, and his own swift damnation.
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& cleared, we are now to passe vnto the vses of the same which are such as concerne all sorts of persons, good and bad, holy and prophane joyntely and severally.
& cleared, we Are now to pass unto the uses of the same which Are such as concern all sorts of Persons, good and bad, holy and profane joyntely and severally.
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And first, it is exceeding comfortable to all Gods saintes, that have receaued such harts from God that they doe and can submitt themselves freely to the Lords wisdome, and guidance in every thing.
And First, it is exceeding comfortable to all God's Saints, that have received such hearts from God that they doe and can submit themselves freely to the lords Wisdom, and guidance in every thing.
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Never any lost by this master, that ever did any of his worke, and was ruled by him therin, noe he hath ever shewed himselfe to be the best master to appoint the best worke. to allow the best wages.
Never any lost by this master, that ever did any of his work, and was ruled by him therein, no he hath ever showed himself to be the best master to appoint the best work. to allow the best wages.
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For why? such as have beene the servants of this Lord, have ever had good pay for the performance of any thing, where about they have beene employed for him.
For why? such as have been the Servants of this Lord, have ever had good pay for the performance of any thing, where about they have been employed for him.
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Ioseph whose rare fidelity, and piety, patience, humility, and honesty, was recompenced with wonderfull, and (I dare say, on his parte vnexpected ) prosperity, doubtles he never once did dreame to be the second in the kingdome, the greatest Peere and next in place to the King himself, assuredly he looked for no such issue of exaltation,
Ioseph whose rare Fidis, and piety, patience, humility, and honesty, was recompensed with wonderful, and (I Dare say, on his part unexpected) Prosperity, doubtless he never once did dream to be the second in the Kingdom, the greatest Peer and next in place to the King himself, assuredly he looked for no such issue of exaltation,
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and being faithfull in that which was lesse, was put in trust over that which was greater, even the greatest power vnder heaven, to be the soveraine prince of Gods owne people.
and being faithful in that which was less, was put in trust over that which was greater, even the greatest power under heaven, to be the sovereign Prince of God's own people.
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Mary who abiding, and mourning at the sepulcher, and desiring but to finde the dead body of Christ, there founde him aliue, & speaking most graciously to her, soe that she was made the first happy messenger, of his most glorious and triumphant resurrection.
Marry who abiding, and mourning At the sepulcher, and desiring but to find the dead body of christ, there found him alive, & speaking most graciously to her, so that she was made the First happy Messenger, of his most glorious and triumphant resurrection.
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& doth assure vs thoroughly, that to him that worketh shalbe given reward, beyond all, not only more then can be desired, but more then can be imagined, mans hart cannot conceiue how happy he shalbe in this matter, that the doth sincerly serue his God:
& does assure us thoroughly, that to him that works shall given reward, beyond all, not only more then can be desired, but more then can be imagined, men heart cannot conceive how happy he shall in this matter, that the does sincerely serve his God:
& eternall life, ] note, no lesse then all this, and [ I will deale wel with thee ], and is not this good dealing for wel-doing? If it be not, what is,
& Eternal life, ] note, no less then all this, and [ I will deal well with thee ], and is not this good dealing for welldoing? If it be not, what is,
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or can be? if it be, who can but be comforted and cheered that hath got a hart to doe well, according to Gods will, seing such a hart is attended with such happines as wee haue seene.
or can be? if it be, who can but be comforted and cheered that hath god a heart to do well, according to God's will, sing such a heart is attended with such happiness as we have seen.
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even the divell, is praedominant, & powerfull, to carrie them to every corrupt and finfull practise against his law, his loue, his whole reuealed will, such (I meane) as not being subdued vnto him, rebells against him,
even the Devil, is predominant, & powerful, to carry them to every corrupt and finfull practice against his law, his love, his Whole revealed will, such (I mean) as not being subdued unto him, rebels against him,
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Those (I meane) whome the world may rule, the divell may rule, who to each other in any vanity or jmpiety, are at as much command as the Centurions servants were to him, (as he tolde Christ) to come and goe and doe, they being ready to come, to goe, to doe, or not doe, this or that;
Those (I mean) whom the world may Rule, the Devil may Rule, who to each other in any vanity or jmpiety, Are At as much command as the Centurions Servants were to him, (as he told christ) to come and go and do, they being ready to come, to go, to do, or not do, this or that;
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howbeit the losse of that is not all their sorrow, but the least part of that heavy condition which shall ceartainly befall them noe, noe, over & aboue, the absence of the sweete joy and consolation of the saints, they have assurance of miserie and vengeance, compleatly opposite to our happines,
howbeit the loss of that is not all their sorrow, but the least part of that heavy condition which shall ceartainly befall them Noah, no, over & above, the absence of the sweet joy and consolation of the Saints, they have assurance of misery and vengeance, completely opposite to our happiness,
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nay when he cannot but, be sure he will deale not gratiously, but righteously, not mercifully, but miserably with vs, according to the strict, and exquisite tearmes of absolute justice,
nay when he cannot but, be sure he will deal not graciously, but righteously, not mercifully, but miserably with us, according to the strict, and exquisite terms of absolute Justice,
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And doth not the same Apostle conclude the quite cōtrary to vngodly one's, to that which wee noted out of the same chap. saying [ Tribulation & anguish shalbe vpon every soule that doth evill ]
And does not the same Apostle conclude the quite contrary to ungodly one's, to that which we noted out of the same chap. saying [ Tribulation & anguish shall upon every soul that does evil ]
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how dealt he with them? fire and brimstone came from heauen vpon ther bodies, & their soules were cast into the lake of fire and brimstone, that burneth for ever in hell. The olde worlde was also most wicked and rebellious against the Lord, Noah coulde haue no audience from God among them;
how dealt he with them? fire and brimstone Come from heaven upon their bodies, & their Souls were cast into the lake of fire and brimstone, that burns for ever in hell. The old world was also most wicked and rebellious against the Lord, Noah could have no audience from God among them;
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how dealt the Lord with them? why he drowned their bodies, besides what may be conceiued of their soules, though I will not affirme they were all eternally rejected.
how dealt the Lord with them? why he drowned their bodies, beside what may be conceived of their Souls, though I will not affirm they were all eternally rejected.
And what should I neede to produce particular persons, when wee have the whole worlde to witnesse it? I could name, Pharaoh, Saul, Ahab, and many other accursed caytiffes,
And what should I need to produce particular Persons, when we have the Whole world to witness it? I could name, Pharaoh, Saul, Ahab, and many other accursed caitiffs,
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and most miserable miscreants, who would not doe as the Lord would have them, but followed the prophanes and stubbornes of their owne vile spirits, and the Lord measured vnto them in instice, as he did to his owne in mercy, even strange and vnexpected justice, such (I assure my self) as they never look't for,
and most miserable miscreants, who would not do as the Lord would have them, but followed the profanes and stubborns of their own vile spirits, and the Lord measured unto them in Justice, as he did to his own in mercy, even strange and unexpected Justice, such (I assure my self) as they never looked for,
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A third vse of this point enforceth the truth of the same vpon vs, that we should now learne to be resolute in our judgments, and powerfull in our practise herein, that both may fully accord in vs,
A third use of this point enforceth the truth of the same upon us, that we should now Learn to be resolute in our Judgments, and powerful in our practise herein, that both may Fully accord in us,
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for neither the faint are reputed faithfull, nor the faithfull, faint. Hence the holy ghoste exhorteth [ Feare none of those things which thou shalt suffer,
for neither the faint Are reputed faithful, nor the faithful, faint. Hence the holy ghost exhorteth [ fear none of those things which thou shalt suffer,
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that once we could be setled in this minde, that the Lord should have vs at his beck, and but say the worde, and we would doe the deede, without all dispute, or any delay;
that once we could be settled in this mind, that the Lord should have us At his beck, and but say the word, and we would do the deed, without all dispute, or any Delay;
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and that not the least of our jmaginatiōs should dare to stirre, or offer to make any insurrection, against the high pleasure of his most holy majesty.
and that not the least of our jmaginations should Dare to stir, or offer to make any insurrection, against the high pleasure of his most holy majesty.
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Agabus had foretolde his martyrdome, and shewed it by a signe himself with Pauls girdle, both before Pauls face, and (as it seemeth by the sequell) in the sight of many other of the saints; who being wonderfully affected at it, doe earnestly entreat him (seing he had this fayre warning ) to doe his best to escape, and shun it.
Agabus had foretold his martyrdom, and showed it by a Signen himself with Paul's girdle, both before Paul's face, and (as it seems by the sequel) in the sighed of many other of the Saints; who being wonderfully affected At it, do earnestly entreat him (sing he had this fair warning) to do his best to escape, and shun it.
But what was the answer of Paul to them? why (in summe) this, that seing he saw it was the minde of God, that thus it should be, he was ready, and resolute, to vndergoe it, no feares of his owne, no teares of others, (who loved him entyrely ) could doe any thing;
But what was the answer of Paul to them? why (in sum) this, that sing he saw it was the mind of God, that thus it should be, he was ready, and resolute, to undergo it, no fears of his own, no tears of Others, (who loved him entirely) could do any thing;
if we have not harts, that the Lord may command to the death, it wilbe heavy with vs, his justice will abandon vs to death eternall, if for the honour of his truth, we will not vndergoe a temporall. Let vs then (in no wise) forget our part, to doe well, and the Lord will not (nay he cannot) forget his promise, to deale well, if nothing doe hinder vs in the one, nothing shall hinder him in the other.
if we have not hearts, that the Lord may command to the death, it will heavy with us, his Justice will abandon us to death Eternal, if for the honour of his truth, we will not undergo a temporal. Let us then (in no wise) forget our part, to do well, and the Lord will not (nay he cannot) forget his promise, to deal well, if nothing do hinder us in the one, nothing shall hinder him in the other.
And to animate and harten vs herevnto, that with cheerfulnes (and without fearfullnes ) we may willingly vndergoe the hardest taske, that the Lord shall please to set vs about:
And to animate and harten us hereunto, that with cheerfulness (and without fearfullnes) we may willingly undergo the Hardest task, that the Lord shall please to Set us about:
let vs but cast our thoughts a litle, vpō the oddes and advantage, accrewing vnto vs by this course, The difference is not small, betweene our doing well before God,
let us but cast our thoughts a little, upon the odds and advantage, accrueing unto us by this course, The difference is not small, between our doing well before God,
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Looke what difference there is betweene God & vs, in all goodnes and excellency, wherin we cannot but confesse, he doth (every way) infinitely, and jmmeasurably exceede vs;
Look what difference there is between God & us, in all Goodness and excellency, wherein we cannot but confess, he does (every Way) infinitely, and jmmeasurably exceed us;
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but to informe you in the point of obediēce to the Lord, vpon the blessed hope of his heavenly promises of your best welfare, to be accomplished vpon you.
but to inform you in the point of Obedience to the Lord, upon the blessed hope of his heavenly promises of your best welfare, to be accomplished upon you.
It is the lesson wherin the Lord himself instructed Adam, as being the abridged modell of his whole minde, [ Doe this and liue ] and thence the Apostle call's our obedience to God, [ obedience to life ].
It is the Lesson wherein the Lord himself instructed Adam, as being the abridged model of his Whole mind, [ Do this and live ] and thence the Apostle call's our Obedience to God, [ Obedience to life ].
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for what he require's is not only good in act before him, but better in issue for vs. [ VVe were created to good works that we should walke in them ] saith the holy ghoste.
for what he require's is not only good in act before him, but better in issue for us [ We were created to good works that we should walk in them ] Says the holy ghost.
Nay, doe we not daily pray that his will may be done of vs, [ Thy will be done &c ]? And if to be ruled by God, were the end of our creation, and the ayme of our petitions; as also considering (as we have seene) that in thus doing we shall receiue endles felicity and consolation:
Nay, do we not daily pray that his will may be done of us, [ Thy will be done etc. ]? And if to be ruled by God, were the end of our creation, and the aim of our petitions; as also considering (as we have seen) that in thus doing we shall receive endless felicity and consolation:
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O deare christians; let vs (even in our soules) endeavour our vtmost herevnto, let the almighty evermore master and manage, our harts and liues, to rule, and overule both, according to the good pleasure of his will, that we may approove our selues to be vpright practitioners of the power of this truth:
Oh deer Christians; let us (even in our Souls) endeavour our utmost hereunto, let the almighty evermore master and manage, our hearts and lives, to Rule, and overule both, according to the good pleasure of his will, that we may approve our selves to be upright practitioners of the power of this truth:
and my practise before you, & my prayers for you, have all jointely, and severally, done their best, from time to time, (as the Lord hath enabled me) since I first came among you,
and my practise before you, & my Prayers for you, have all jointely, and severally, done their best, from time to time, (as the Lord hath enabled me) since I First Come among you,
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Since which time (that I may with your patience, & pardon, tune this my last string to that sweetest straine, both touching you, and my self ) and make cleare declaration,
Since which time (that I may with your patience, & pardon, tune this my last string to that Sweetest strain, both touching you, and my self) and make clear declaration,
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Strange loue, among strangers, much like that which hath beene spoken off, but most like that which God (who is loue) hath freely shewed to vs, (without merit) when we were strangers (and enemies also) to him.
Strange love, among Strangers, much like that which hath been spoken off, but most like that which God (who is love) hath freely showed to us, (without merit) when we were Strangers (and enemies also) to him.
Touching the latter, to wit, my Continuance with you (since this my Entrance) I will also take vp the same Apostles words [ you know from the first day that I came,
Touching the latter, to wit, my Continuance with you (since this my Entrance) I will also take up the same Apostles words [ you know from the First day that I Come,
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as might be safely jmitable to you all, that you might follow me with a right foote, in that happy way, wherin the holy Ghost doth advise vs to [ make straight pathes vnto our feete, ] that we might run the way of Gods commandements.
as might be safely jmitable to you all, that you might follow me with a right foot, in that happy Way, wherein the holy Ghost does Advice us to [ make straight paths unto our feet, ] that we might run the Way of God's Commandments.
but through weaknes, or want of due watchfullnes, I know I have erred, & trodden a-wry, being sometimes wyde, & sometimes short, of that, we should striue vnto.
but through weakness, or want of due watchfulness, I know I have erred, & trodden awry, being sometime wide, & sometime short, of that, we should strive unto.
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that there can be no possibility of our perpetuall vprightnes, before men, (who are our fellow offendors, ) how much lesse before the Lord, whose eyes are soe peircing,
that there can be no possibility of our perpetual uprightness, before men, (who Are our fellow offenders,) how much less before the Lord, whose eyes Are so piercing,
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& to affirme a possibility of not erring in either, is blasphemously to derogate from the Lords owne excellency, who alone is able to challenge the whole world, to taxe, or attaint him, in any (yea the least appearance) of any evill whatsoever.
& to affirm a possibility of not erring in either, is blasphemously to derogate from the lords own excellency, who alone is able to challenge the Whole world, to Tax, or attaint him, in any (yea the least appearance) of any evil whatsoever.
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For my speech, when God hath given vs occasion of private discource, as, by your most kinde and ordinary invitations of me to your ordinaryes, we found many opportunityes when we [ did eate our bread together with cheerefullnes ] you are my witnesses, that I have tempered my talke to the time, to the persons present, and matter presented.
For my speech, when God hath given us occasion of private discource, as, by your most kind and ordinary invitations of me to your ordinaries, we found many opportunities when we [ did eat our bred together with cheerfulness ] you Are my Witnesses, that I have tempered my talk to the time, to the Persons present, and matter presented.
whether in positiue diuinity, to explane and confirme a proposition: or in textuall, to interpret words or phrases: or in polemicall, to decide a controversy:
whither in positive divinity, to explain and confirm a proposition: or in textual, to interpret words or phrases: or in polemical, to decide a controversy:
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or in scholasticall, to vnsolde a nice distinction: or in case-divinity to releive a conscience; or lastly, in that which is mysticall, to vnty knotts, and reveale obscurities: In each of these something we have had (sometimes) to doe,
or in scholastical, to unsold a Nicaenae distinction: or in case-divinity to relieve a conscience; or lastly, in that which is mystical, to untie knots, and reveal Obscurities: In each of these something we have had (sometime) to do,
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If our discourse were humane, then as (for your edification before) soe for your delight now, you will beare me recorde, that I have done my best to speake to your contentment, in any kinde of learning, wherewith I have beene accquainted,
If our discourse were humane, then as (for your edification before) so for your delight now, you will bear me record, that I have done my best to speak to your contentment, in any kind of learning, wherewith I have been acquainted,
whether in any of the arts, or in history, or in poesy, or in mythologie, in every of which (especially in the last) I have taken many occasions to report vnto you, such things as I have taken notice off, out of the Iewish Rabbines, and Thalmud, and out of the Popes legend, wherin are contayned millions of matters, wherof, many are blasphemous, many ridiculous, many monstrous, many frivolous, & almost all, so foulely fabulous, and incapable of truth,
whither in any of the arts, or in history, or in poesy, or in mythology, in every of which (especially in the last) I have taken many occasions to report unto you, such things as I have taken notice off, out of the Jewish Rabbis, and Thalmud, and out of the Popes legend, wherein Are contained millions of matters, whereof, many Are blasphemous, many ridiculous, many monstrous, many frivolous, & almost all, so foully fabulous, and incapable of truth,
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or creddit, that the bookes might well be entituled a very fardle of fables, and falshoodes (taking their denomination from the farre greater part) inasmuch as they swarme with such incedible narrations,
or credit, that the books might well be entitled a very Firkin of fables, and falsehoods (taking their denomination from the Far greater part) inasmuch as they swarm with such incedible narrations,
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These I have frequently, and abundantly related in your hearing, not that you should beleue, but abhorre, the storyes and thinke with commiseration of those miserable soules, both Iewes and Papists, who are led,
These I have frequently, and abundantly related in your hearing, not that you should believe, but abhor, the stories and think with commiseration of those miserable Souls, both Iewes and Papists, who Are led,
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As also that we might (hence) be the more moved, to magnify the great name of our good God, who hath not dealt soe with vs, that we should beleeue lyes, but be nourished with his owne word of truth, which is his power to our salvation,
As also that we might (hence) be the more moved, to magnify the great name of our good God, who hath not dealt so with us, that we should believe lies, but be nourished with his own word of truth, which is his power to our salvation,
If any were soe weake as once to conceit, these things (or any the like, reported out of other writers) were spoken for truth, he or they, must ever know, that what we relate out of our reading, must evermore carry creddit, according to the authors, not the relators creddit.
If any were so weak as once to conceit, these things (or any the like, reported out of other writers) were spoken for truth, he or they, must ever know, that what we relate out of our reading, must evermore carry credit, according to the Authors, not the relators credit.
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It was a good rule and well given to all men by one, [ bene loquuta, quae sapienter audita ] those things are well spoken, which are wisely taken. Discretion in hearing, doth minister much delight to vs in speaking.
It was a good Rule and well given to all men by one, [ be loquuta, Quae Sapienter audita ] those things Are well spoken, which Are wisely taken. Discretion in hearing, does minister much delight to us in speaking.
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and conference together, soe when the Lord hath givē me any occasion of private and secret passage with any of you, by way of counsell or admonitton, in any case of conscience, I cannot say,
and conference together, so when the Lord hath given me any occasion of private and secret passage with any of you, by Way of counsel or admonitton, in any case of conscience, I cannot say,
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but my (or rather, Gods ) words, have found such entertainement and acceptance, as I can safely & truly report, and leave vpon perpetuall recorde, to the praise of this place, the peace and happines of those persons, the commendation of your society, the consolation of all that may succeede me in this ministery, who may hereby conceive comfortably,
but my (or rather, God's) words, have found such entertainment and acceptance, as I can safely & truly report, and leave upon perpetual record, to the praise of this place, the peace and happiness of those Persons, the commendation of your society, the consolation of all that may succeed me in this Ministry, who may hereby conceive comfortably,
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and how farre I have actually endeavoured it, this publike place, (I hope) doth witnes in part, out of which, I have not failed to teach you, all that I could (in my best vnderstanding) judge profitable for you;
and how Far I have actually endeavoured it, this public place, (I hope) does witness in part, out of which, I have not failed to teach you, all that I could (in my best understanding) judge profitable for you;
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I have shewed the whole counsell of God, so farre as it pleased him to send it to my knowledge; I have not (willingly) purloyned, or witholden, any part of his truth that might concerne either.
I have showed the Whole counsel of God, so Far as it pleased him to send it to my knowledge; I have not (willingly) purloined, or witholden, any part of his truth that might concern either.
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And all this in singlenes of hart, in sincerity, (howbeit in much infirmity ) without partiality, & flattery (which may be called high treason, in a Preacher),
And all this in singleness of heart, in sincerity, (howbeit in much infirmity) without partiality, & flattery (which may be called high treason, in a Preacher),
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Besides, that private inspection, which (as I was able) I carried with a wakefull eye vpon you, in particuler, that not one of you might wander, or be lost, for want of looking to.
Beside, that private inspection, which (as I was able) I carried with a wakeful eye upon you, in particular, that not one of you might wander, or be lost, for want of looking to.
as thus much I may truly avouch before the Lord, to his praise, & your approbation, that I have never vndertakē to lay seige to any jmpiety, which had overun all, or the most part, as a common enemy, but the Lord was the conquerour, and you yeelded your selves to be subdued to him,
as thus much I may truly avouch before the Lord, to his praise, & your approbation, that I have never undertaken to lay siege to any jmpiety, which had overun all, or the most part, as a Common enemy, but the Lord was the conqueror, and you yielded your selves to be subdued to him,
It were easy for me (if it were expedient for you) to instance some few perticulers, which as the first fruits of my labours, I saw reformed among you,
It were easy for me (if it were expedient for you) to instance Some few particulars, which as the First fruits of my labours, I saw reformed among you,
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as I did apprehend my self to be, when you (like the Apostles hearers) began thus, to crowne my labours, with the timely earnest, of such an amendement;
as I did apprehend my self to be, when you (like the Apostles hearers) began thus, to crown my labours, with the timely earnest, of such an amendment;
though we may not goe both together, as my soule desired, yet (if we faile not to meete the Lord) we cannot (by his grace) but meete together, in the glory of that kingdome, which he hath promised, to all that persevere in vprightnes before him.
though we may not go both together, as my soul desired, yet (if we fail not to meet the Lord) we cannot (by his grace) but meet together, in the glory of that Kingdom, which he hath promised, to all that persevere in uprightness before him.
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The God of heaven knoweth, that I did so prize your worthy society (in these spirituall respects) that I could have abundantly joyed to have beene [ your servant for Iesus sake, ] all my dayes;
The God of heaven Knoweth, that I did so prize your worthy society (in these spiritual respects) that I could have abundantly joyed to have been [ your servant for Iesus sake, ] all my days;
Who can be insensible of the separation of these, betweene whome, the conjunction is soe neere? surely none but he alone, can support me against the sorrow therof, who hath promised to gather all his owne, in such an inconceivable kinde of conjunction as shall make vs everlastingly one, both with one another, and with himself, and our saviour, where he wilbe our father and our king, & we (through his Christ) shalbe his children, and kings too, to raigne with him to all eternity,
Who can be insensible of the separation of these, between whom, the conjunction is so near? surely none but he alone, can support me against the sorrow thereof, who hath promised to gather all his own, in such an inconceivable kind of conjunction as shall make us everlastingly one, both with one Another, and with himself, and our Saviour, where he will our father and our King, & we (through his christ) shall his children, and Kings too, to Reign with him to all eternity,
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Thus, have I beene with yow, in my poore duties: but in all that I haue sayd, you (and all men) must ever except my infirmityes, which are not few, and my manifolde frailtyes;
Thus, have I been with you, in my poor duties: but in all that I have said, you (and all men) must ever except my infirmities, which Are not few, and my manifold frailties;
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or vn-obserued. We are men, (sayd Paul, & Barnabas, when the sottish people would have worshipped them as Gods) subject to the same passions that you are.
or unobserved. We Are men, (said Paul, & Barnabas, when the sottish people would have worshipped them as God's) Subject to the same passion that you Are.
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[ Elias (a man of admired graces) was a man subject to the same passions that we are ], sayd the Apostle Iames. Beholde neither Prophets, nor Apostles, but have weaknesses, with their graces, and doe expresse their inperfections, with their best actions. How much lesse may we hope,
[ Elias (a man of admired graces) was a man Subject to the same passion that we Are ], said the Apostle James Behold neither prophets, nor Apostles, but have Weaknesses, with their graces, and do express their inperfections, with their best actions. How much less may we hope,
free? nay how can you wonder at our farre greater faylings, when as you know vs to be of farre lesser graces; if their extraordinary measure and power of Gods spirit, were accompained with ordinary corruption, should our extraordinary miscarriages seeme strange,
free? nay how can you wonder At our Far greater failings, when as you know us to be of Far lesser graces; if their extraordinary measure and power of God's Spirit, were accompanied with ordinary corruption, should our extraordinary miscarriages seem strange,
if these men who draw soe neere vnto God, who spend their liues (as it were) in heaven, whose liues are, (or ought to be) nothing but a continuall conference,
if these men who draw so near unto God, who spend their lives (as it were) in heaven, whose lives Are, (or ought to be) nothing but a continual conference,
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you wilbe the more compassionate over vs, the more circumspect over your owne wayes, & soe the Lord shall have honour in vs both, & you will learne to doe to vs, as he doth to all his, [ accept vs according to that which we haue, not according to that we haue not ] not despising our ministrey, because of our infirmity, but rather, seing the Lord doth entrust vs over you, you should yeelde your selves vnto vs,
you will the more compassionate over us, the more circumspect over your own ways, & so the Lord shall have honour in us both, & you will Learn to do to us, as he does to all his, [ accept us according to that which we have, not according to that we have not ] not despising our Ministry, Because of our infirmity, but rather, sing the Lord does entrust us over you, you should yield your selves unto us,
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and greatest wound of our soules, that we can be no more like our Lord, & master, who hath entrusted vs, nor more sitt for the performance of his pleasure:
and greatest wound of our Souls, that we can be no more like our Lord, & master, who hath Entrusted us, nor more sit for the performance of his pleasure:
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Now how you haue beene with me, I wish I had ability to declare according to myne owne desire, and your desert. The fore-named favors of my first and second election;
Now how you have been with me, I wish I had ability to declare according to mine own desire, and your desert. The forenamed favors of my First and second election;
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the many sweete encouragements I had from you in my ministration, that I might cheerefully serue the Lord in the gospell of his son, during the time I was to abide among you:
the many sweet encouragements I had from you in my ministration, that I might cheerfully serve the Lord in the gospel of his son, during the time I was to abide among you:
your gladnes of my continuance thus long, and the desires you have shewed of my longer abode, had it beene the Lords pleasure, (or in your power ) that soe it should have beene:
your gladness of my Continuance thus long, and the Desires you have showed of my longer Abided, had it been the lords pleasure, (or in your power) that so it should have been:
I must say of you in the time past, as Iacob sayd in my text for the future, and I cannot but acknowledge and avow, that you have performed that to me, which was promised to him:
I must say of you in the time past, as Iacob said in my text for the future, and I cannot but acknowledge and avow, that you have performed that to me, which was promised to him:
but you have I founde like the Lorde, who giveth over-measure of kidnes, beyond justice, & merit. And this hath abundantly appeared aboue all, in that double, yea treble, testimony of your respect to me;
but you have I found like the Lord, who gives overmeasure of kidnes, beyond Justice, & merit. And this hath abundantly appeared above all, in that double, yea triple, testimony of your respect to me;
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to wit, in that honour you vouch safed me, to become an vnworthy member, of your most worthy body; as also in that liberall support you gave me, at my departure, which was such as I founde no meane prop to my poore estate, which was then falling into a consumption, and is not ••ed to this day;
to wit, in that honour you vouch safed me, to become an unworthy member, of your most worthy body; as also in that liberal support you gave me, At my departure, which was such as I found not mean prop to my poor estate, which was then falling into a consumption, and is not ••ed to this day;
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yet, I doe here before the Lord and you, truly witnes and testify, that I doe not nor dare not nor cannot, soe over loue, either my self, or all the wealth vnder heaven,
yet, I do Here before the Lord and you, truly witness and testify, that I do not nor Dare not nor cannot, so over love, either my self, or all the wealth under heaven,
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but that I coulde have accounted my harte, and state, incomparably more comfortable in your service, then in your kinanes, in your spirituall, then in mine owne temporall advantage:
but that I could have accounted my heart, and state, incomparably more comfortable in your service, then in your kinanes, in your spiritual, then in mine own temporal advantage:
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or enforces me out; I desire to looke only, vpon the hand of God in all things, (as I taught you all to do doe, not long since) & the greatest heavines of my hart is this, that he seeth me not worthy, or fit to abide in it,
or inforces me out; I desire to look only, upon the hand of God in all things, (as I taught you all to do do, not long since) & the greatest heaviness of my heart is this, that he sees me not worthy, or fit to abide in it,
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my soules desire is, and hath beene, that the Lord might have his will, aboue myne, and that his good pleasure, might ever be predominant, and overule all my desires. Let vs all labour to beleeue that, that is (and must be) our best estate, which come's vpon vs from him [ who is God to be blessed for ever, ] who manifesteth,
my Souls desire is, and hath been, that the Lord might have his will, above mine, and that his good pleasure, might ever be predominant, and overule all my Desires. Let us all labour to believe that, that is (and must be) our best estate, which come's upon us from him [ who is God to be blessed for ever, ] who manifesteth,
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Faith will thus judge, and determine, though our flesh, would fasten other perswasions vpon vs. And (thus considered) I dare not but conceit my remoouall to be better then my resting here, howbeit nature doth distaste it,
Faith will thus judge, and determine, though our Flesh, would fasten other persuasions upon us And (thus considered) I Dare not but conceit my removal to be better then my resting Here, howbeit nature does distaste it,
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as a thing exceeding bitter. Grace can make that truly good, which corruption apprehendeth to be a heavy evill. And when once sanctification hoth conquered coruption,
as a thing exceeding bitter. Grace can make that truly good, which corruption apprehendeth to be a heavy evil. And when once sanctification hoth conquered corruption,
and got the vpper hand, and that the Lord hath taken the scales of ignorrant, and erroneous judgment, from myne eyes, that I may see himself clearely in this thing, I know I cannot but be comforted, with joy vnspeakable & glorious.
and god the upper hand, and that the Lord hath taken the scales of ignorrant, and erroneous judgement, from mine eyes, that I may see himself clearly in this thing, I know I cannot but be comforted, with joy unspeakable & glorious.
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and (if we will strive to looke vnto him as we ought) the lustre and beames, of his most blessed countenance, will breake through all these foggs and mist of our naturall perturbations, which appeare abundantly in the mournefull teares, wherwith now we doe so sorrowfully salute one another, which,
and (if we will strive to look unto him as we ought) the lustre and beams, of his most blessed countenance, will break through all these fogs and missed of our natural perturbations, which appear abundantly in the mournful tears, wherewith now we do so sorrowfully salute one Another, which,
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I cannot but deepely symphathize with your sorrow, yet can I not but joy againe, to beholde your deare regard of me, expressed in these affection•te significations.
I cannot but deeply symphathize with your sorrow, yet can I not but joy again, to behold your deer regard of me, expressed in these affection•te significations.
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as I signifyed to you all, the last Lords day, when we did all feast with the Prince of peace, that it might appeare, we parted as the children of peace, in his blessing and love, whose bread & wine of blessing, we did louingly eate & drinke together.
as I signified to you all, the last lords day, when we did all feast with the Prince of peace, that it might appear, we parted as the children of peace, in his blessing and love, whose bred & wine of blessing, we did lovingly eat & drink together.
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Be faithfull in your employments, the Lord can send you home with his blessing in abundance, though you might at first come over this Iorden, but with your staffe, or but some slender support, & portion, in externall things.
Be faithful in your employments, the Lord can send you home with his blessing in abundance, though you might At First come over this Jordan, but with your staff, or but Some slender support, & portion, in external things.
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My soule doth wish every one of you Iacobs wealth, but with Iacobs faith, his prosperity, with his piety, the Lord make you equall to him in greatnes, & goodnes also.
My soul does wish every one of you Iacobs wealth, but with Iacobs faith, his Prosperity, with his piety, the Lord make you equal to him in greatness, & Goodness also.
Yea the God of, Abraham, Isaac, & Jacob dee you all good, & bestow his best benedictiōs vpō your Society, that the body therof, may ever inherit her ancient honors and aduantages, and the members may share, not only these common comforts,
Yea the God of, Abraham, Isaac, & Jacob dee you all good, & bestow his best benedictions upon your Society, that the body thereof, may ever inherit her ancient honours and advantages, and the members may share, not only these Common comforts,
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but in the prosperity of soule & body together, if the Lord divide these, and doe give abundance, only to the owtward man, this is his heavy justice, these are your vnhappy riches.
but in the Prosperity of soul & body together, if the Lord divide these, and do give abundance, only to the outward man, this is his heavy Justice, these Are your unhappy riches.
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Therefore am I (and ever shalbe) a harty wellwiller, to the wellbeing of both; Gods law doth command, & your loue hath bounde me, to be an vncessant suitor for this double mercy, & if (accordingly) I be not,
Therefore am I (and ever shall) a hearty wellwiller, to the wellbeing of both; God's law does command, & your love hath bound me, to be an uncessant suitor for this double mercy, & if (accordingly) I be not,
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As christians, I leave you to Iesus Christ both your Lord, and myne, he abide with you, his graces abound in you, his holy spirit be your comforter on earth, your conductor to heaven.
As Christians, I leave you to Iesus christ both your Lord, and mine, he abide with you, his graces abound in you, his holy Spirit be your comforter on earth, your conductor to heaven.
I cannot make an end, or give over the multiplication of my soules wishes, of your soules and bodyes good; I am full of matter, and my spirit within me constraines me to goe on;
I cannot make an end, or give over the multiplication of my Souls wishes, of your Souls and bodies good; I am full of matter, and my Spirit within me constrains me to go on;
but dolour can keepe no decorum, it is an ill orator, and (you see) affection drowne's both matter and methode; yet I must conquer my felfe and end vnwillingly, and soe I endeavour ( spite of my longing hart, to wish longer ) desiring only this one thing that, what good, this time will not permitt me to vtter, the Lord of his goodnes may please to expresse vpon you all, for ever.
but dolour can keep no decorum, it is an ill orator, and (you see) affection drown's both matter and method; yet I must conquer my self and end unwillingly, and so I endeavour (spite of my longing heart, to wish longer) desiring only this one thing that, what good, this time will not permit me to utter, the Lord of his Goodness may please to express upon you all, for ever.
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More then these, I cannot pray for, and I doe and will pray, that you may never enjoy lesse, from the hands of the living God, who giveth abundantly, and vpraydeth no man, who sincerely, seeketh his face,
More then these, I cannot pray for, and I do and will pray, that you may never enjoy less, from the hands of the living God, who gives abundantly, and vpraydeth no man, who sincerely, seeks his face,
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And soe, now (deare Christians (f••hers, bretheren, sisters, from the greatest to the meanest, my faithfull & affectionate hort, bidds you all farewell: you are all beloved of me, and my love desireth, you may every one be blessed of God with me. That as,
And so, now (deer Christians (f••hers, brethren, Sisters, from the greatest to the Meanest, my faithful & affectionate hort, bids you all farewell: you Are all Beloved of me, and my love Desires, you may every one be blessed of God with me. That as,
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O let our cheise care be that we may be sure (beforehand) that we shall change it for a heavenly: I say beforehand, because the Lord make's few comfortable exchanges with man, at the last day or houre of his dissolution, or ot last day of the worlds consummation. We never read but of one (the good theife) that sped well at such a time.
Oh let our cheise care be that we may be sure (beforehand) that we shall change it for a heavenly: I say beforehand, Because the Lord make's few comfortable exchanges with man, At the last day or hour of his dissolution, or It last day of the world's consummation. We never read but of one (the good thief) that sped well At such a time.
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I am sure there is none that ought to suppose, or once sarmize, that himself shalbe the second man, that shall reape the like measure of extraordinary favour.
I am sure there is none that ought to suppose, or once sarmize, that himself shall the second man, that shall reap the like measure of extraordinary favour.
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But I am now resolued to master my selfe wholely, and to end instantly, & (not to detayne you longer) my last salutations shalbe in the gracious words of the holy Ghost, inspired, into Paul, when he was to take his leaue of the Ephesians:
But I am now resolved to master my self wholly, and to end instantly, & (not to detain you longer) my last salutations shall in the gracious words of the holy Ghost, inspired, into Paul, when he was to take his leave of the Ephesians:
make you perfect in every good worke, to doe his will, working in you that which is pleasing in his sight, through Iesus Christ, to whome (by vs all) be glorie, & honour, for ever & ever.
make you perfect in every good work, to do his will, working in you that which is pleasing in his sighed, through Iesus christ, to whom (by us all) be glory, & honour, for ever & ever.
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Finally, I end in all the divine and heavenly deprecations, and blessings of all Patriarchs, Prophets, and Apostles, yea of Iesus Christ himself (vttered in the dayes of his flesh,
Finally, I end in all the divine and heavenly deprecations, and blessings of all Patriarchs, prophets, and Apostles, yea of Iesus christ himself (uttered in the days of his Flesh,
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while he dwelt among vs) which I wish the Lord may assigne, and make ouer to you, that you may feele them, in the full fruit and consolation, of every particular petition, contayned in them all, and your soules be filled with the sweetnes of them, [ as with marrow and fattnes ], and in their fullnes, you may rejoyce with joy vnspeakeable & glorious.
while he dwelled among us) which I wish the Lord may assign, and make over to you, that you may feel them, in the full fruit and consolation, of every particular petition, contained in them all, and your Souls be filled with the sweetness of them, [ as with marrow and fatness ], and in their fullness, you may rejoice with joy unspeakable & glorious.
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And now I will constraine my self silence, and muzle my overflowing minde and mouth, shutting vp all, with sincere suplication of all good, to you all, from our God, who is all in all.
And now I will constrain my self silence, and muzle my overflowing mind and Mouth, shutting up all, with sincere supplication of all good, to you all, from our God, who is all in all.
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And to glorify and honor this God, let vs for ever joyne our endeovours, & at present joyne our prayers to him, because we know he [ is able to doe vnto vs, exceeding abundantly aboue all, that we can aske or thinke ] All yee that loue the Lord doe this, all true harts, all vpright spirits, confoederate, combine, conjoyne herin, that with one mynde,
And to Glorify and honour this God, let us for ever join our endeovours, & At present join our Prayers to him, Because we know he [ is able to do unto us, exceeding abundantly above all, that we can ask or think ] All ye that love the Lord do this, all true hearts, all upright spirits, confoederate, combine, conjoin Herein, that with one mind,
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So shall it assuredly come to passe, that God, who is loue, and who is life it self, shall turne all. our heavines, into Hallelujahs. our mortality, into life. our misery, into glory.
So shall it assuredly come to pass, that God, who is love, and who is life it self, shall turn all. our heaviness, into Hallelujahs. our mortality, into life. our misery, into glory.
