The saints aduantage or The welfare of the faithfull, in the worst times A sermon, preached at the Hage the 18. of May, 1623. before the most high, and mighty princesse, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By Iohn Wing, an vnworthy minister of the gospel and pastor to the English Church at Flishing in Zealand.
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THE SAINTS ADVANTAGE Or The welfare of the Faithfull, in the worst times. In a Sermon On Heb. 11.26. — Esteeming the reproach of Christ greater riches then the treasures in Egypt.
THE SAINTS ADVANTAGE Or The welfare of the Faithful, in the worst times. In a Sermon On Hebrew 11.26. — Esteeming the reproach of christ greater riches then the treasures in Egypt.
IT is not much materiall vnto vs, neither will it be worth our time and labour, to looke after the Writer of this Epistle, seing as it is past question that the H. Ghost was the Author of the same.
IT is not much material unto us, neither will it be worth our time and labour, to look After the Writer of this Epistle, sing as it is passed question that the H. Ghost was the Author of the same.
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And therefore we will not trouble our selues or you, with any needeles and fruitles search, what man of God it might be that penned it, seing we are throughly perswaded that God himself inspired it;
And Therefore we will not trouble our selves or you, with any needless and fruitless search, what man of God it might be that penned it, sing we Are thoroughly persuaded that God himself inspired it;
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The which, since the Lord in great wisdome hath concealed, how can we without grosse folly endeavour to discover it? he having thought good to hyde it, it must be thought evill in vs to make enquirie after it. What;
The which, since the Lord in great Wisdom hath concealed, how can we without gross folly endeavour to discover it? he having Thought good to hide it, it must be Thought evil in us to make enquiry After it. What;
if withall we may not be certifyed (by name) which of the Secretaries of State did write it? would not all the world censure it for vnreasonable absurdity, absurd incivility,
if withal we may not be certified (by name) which of the Secretary's of State did write it? would not all the world censure it for unreasonable absurdity, absurd incivility,
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yea, and for most vncivill, and insufferable insolency, if a man should stand vpon these tearmes with his betters, and thus refuse the meanes of his welfare? were not such a one well worthy to be woful,
yea, and for most vncivill, and insufferable insolency, if a man should stand upon these terms with his betters, and thus refuse the means of his welfare? were not such a one well worthy to be woeful,
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for want of that which he so vnworthily refused? And if thus it be, in these temporall occurrents, which can concerne but our presēt externall advantage, it must of necessity be so much the more evill,
for want of that which he so unworthily refused? And if thus it be, in these temporal occurrents, which can concern but our present external advantage, it must of necessity be so much the more evil,
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and in those passages, which both in their owne nature, and in their consequence to vs, doe infinitely and incomparablely exceede, all the benefitts of this present life,
and in those passages, which both in their own nature, and in their consequence to us, do infinitely and incomparably exceed, all the benefits of this present life,
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Had any jmportant point of holy niformation depended vpon the notice of Pen-man of this part of scripture, we should assuredly have knowne who he had beene,
Had any jmportant point of holy niformation depended upon the notice of Penman of this part of scripture, we should assuredly have known who he had been,
for we have great reason to beleeue that our good God would not haue witholden any good thing from vs, we may therefore well cōclude that no thing could be gotten by it, seing the most wise God will not let vs know it;
for we have great reason to believe that our good God would not have witholden any good thing from us, we may Therefore well conclude that no thing could be got by it, sing the most wise God will not let us know it;
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& worthy parts, have toyled in this tituler, (I had almost sayd, triviall ) busines, disputed betweene Papist and Papist, betweene Protestant and Papist, yea, betweene Protestant and Protestant, as if it were a matter of more then words or names (as Gallio sayd) and of some mighty consequence,
& worthy parts, have toiled in this tituler, (I had almost said, trivial) business, disputed between Papist and Papist, between Protestant and Papist, yea, between Protestant and Protestant, as if it were a matter of more then words or names (as Gallio said) and of Some mighty consequence,
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or conclusion of this Epistle cap. 13.25. being the same which Paul saith he saluted his freinds, and shutt vp all his Epistles withall: 3 The authority of the Apostle Peter writing (as is thought) to the Hebrewes saying, 2 Pet. 3.15.16. that Paul had written to them, & seemeth to point at this Epistle, because of the obscurity & difficulty of divers things therein:
or conclusion of this Epistle cap. 13.25. being the same which Paul Says he saluted his Friends, and shut up all his Epistles withal: 3 The Authority of the Apostle Peter writing (as is Thought) to the Hebrews saying, 2 Pet. 3.15.16. that Paul had written to them, & seems to point At this Epistle, Because of the obscurity & difficulty of diverse things therein:
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& together with these, divers other observable things are instanced, and vrged in the body of the Epistle, (too long for vs now to relate) which make much probability that Paul wrote it.
& together with these, diverse other observable things Are instanced, and urged in the body of the Epistle, (too long for us now to relate) which make much probability that Paul wrote it.
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and they plead: 1 That his name is not to it, whereas Pauls manner was to set his name to all that are vndoubtedly his: 2 That, he who wrote this Epistle seemeth not to haue had the matter thereof jmmediately from God (which Paul evermore had) but mediately from some other, who heard it from Christ, as the words cap. 2.1.2.3. doe jmport:
and they plead: 1 That his name is not to it, whereas Paul's manner was to Set his name to all that Are undoubtedly his: 2 That, he who wrote this Epistle seems not to have had the matter thereof jmmediately from God (which Paul evermore had) but mediately from Some other, who herd it from christ, as the words cap. 2.1.2.3. do jmport:
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And this vnnecessary controversy hath cost much time, & paines, even among men of great learning & godlines, who yet I am perswaded, cannot but know, that neither the Inscriptions, nor Subscriptions of these Epistles which haue beene written by severall Apostles, are,
And this unnecessary controversy hath cost much time, & pains, even among men of great learning & godliness, who yet I am persuaded, cannot but know, that neither the Inscriptions, nor Subscriptions of these Epistles which have been written by several Apostles, Are,
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or can in any good reason be accounted Scripture, considering how many just exceptions may be alledged against sundry of both sorts, to make them mistrusted,
or can in any good reason be accounted Scripture, considering how many just exceptions may be alleged against sundry of both sorts, to make them Mistrusted,
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How is it then that men lay out their money for that which is not bread? and take such paines for things that cannot proffit? Summe vp all the Items vrged of either side, what will the Totall amount vnto,
How is it then that men lay out their money for that which is not bred? and take such pains for things that cannot profit? Sum up all the Items urged of either side, what will the Total amount unto,
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or the wiser in the way to heaven for the certanity hereof? or on the negatiue that it was none of Pauls, but that Luke (as some thinke) or Barnabas, or Clement (as others conceiue) did pen it, what holynes or happines is woonne,
or the Wiser in the Way to heaven for the certanity hereof? or on the negative that it was none of Paul's, but that Lycia (as Some think) or Barnabas, or Clement (as Others conceive) did pen it, what holiness or happiness is woonne,
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and all names, and call it as we finde it, [ the Epistle to the Hebrewes ] which title or inscription, being indifferent to either side, we will rest in the same as it is, without further contention or inquisition, seing either Pauls, or any other name noted before, may be probabely put in, and yet safely left out, let vs take it without any at all,
and all names, and call it as we find it, [ the Epistle to the Hebrews ] which title or inscription, being indifferent to either side, we will rest in the same as it is, without further contention or inquisition, sing either Paul's, or any other name noted before, may be probably put in, and yet safely left out, let us take it without any At all,
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And that we may the better come to comprehend what the will and mynd of the Lord is therein, it shalbe good to goe back a litle, to looke vpon the generall state of the whole chapter,
And that we may the better come to comprehend what the will and mind of the Lord is therein, it shall good to go back a little, to look upon the general state of the Whole chapter,
And what is this chapter (being well considered) but a kinde of summary or abridgment, of the olde Testament in that part therof especially, which is historicall, and contayneth the discovery of things done in matter of fact, by those most famous worthyes of the Lord, the eminency of whose faith,
And what is this chapter (being well considered) but a kind of summary or abridgment, of the old Testament in that part thereof especially, which is historical, and Containeth the discovery of things done in matter of fact, by those most famous worthies of the Lord, the eminency of whose faith,
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but must and shall remayne to the blessed memoriall of those just men, the tryall of whose faith having beene more precious then gold, shalbe found vnto (the Lords,
but must and shall remain to the blessed memorial of those just men, the trial of whose faith having been more precious then gold, shall found unto (the lords,
Of which worthyes (both men and women) we haue here a particuler catalogue, many of them being (by name) personally expressed, from the beginning of the chapter to the 33. verse: and others apparantly included (though not named) from thence to the end.
Of which worthies (both men and women) we have Here a particular catalogue, many of them being (by name) personally expressed, from the beginning of the chapter to the 33. verse: and Others apparently included (though not nam) from thence to the end.
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And in this catalogue it pleaseth the holy Ghost to keepe an excellent decorum, in an orderly and methodicall distribution of the persons, according to the times wherein they lived,
And in this catalogue it Pleases the holy Ghost to keep an excellent decorum, in an orderly and methodical distribution of the Persons, according to the times wherein they lived,
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It beginneth with righteous Abell ver. 4. who lived not long after the creation (being the second from Adam ) and goeth on from him to Enoch the seaventh from Adam (as Iude call's him:) and from Enoch to Noah, and soe finisheth the first famous period of the world, from the Creation, to the Flood; and begin's the second from the flood to Abraham, and the rest of those peerelesse Patriarchs, who lived after the Flood, and before the Law till Moses; who overliving them all, did finish the second famous period from the Flood to the giving of the Law, and made entrance into the third, from Moses & the Law given, to the time of the Iudges: and soe from thence-forward to the change of the civill government of the Iewes, from Iudges to Kings: and vnder their Kings, both during the time of their setled and peaceable state,
It begins with righteous Abel ver. 4. who lived not long After the creation (being the second from Adam) and Goes on from him to Enoch the Seventh from Adam (as Iude call's him:) and from Enoch to Noah, and so finisheth the First famous Period of the world, from the Creation, to the Flood; and begin's the second from the flood to Abraham, and the rest of those peerless Patriarchs, who lived After the Flood, and before the Law till Moses; who overliving them all, did finish the second famous Period from the Flood to the giving of the Law, and made Entrance into the third, from Moses & the Law given, to the time of the Judges: and so from thenceforward to the change of the civil government of the Iewes, from Judges to Kings: and under their Kings, both during the time of their settled and peaceable state,
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and also thence, vnto those interrupted and miserable dayes where-in captivity prevayled; both at the first, in part to their disturbance once, and againe for a time;
and also thence, unto those interrupted and miserable days wherein captivity prevailed; both At the First, in part to their disturbance once, and again for a time;
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and at the last to the totall and finall, downefall and overthrow of that nation, as touching any visible face either of a civill, or an ecclesiasticall estate.
and At the last to the total and final, downfall and overthrow of that Nation, as touching any visible face either of a civil, or an ecclesiastical estate.
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The further efficacy wherein his faith shyned, after he had left Egypt altogether, & was gone thence with Gods people, is evident in such relation as is made therof, ver. 28.29.
The further efficacy wherein his faith shined, After he had left Egypt altogether, & was gone thence with God's people, is evident in such Relation as is made thereof, ver. 28.29.
Our text is a part of the former power of his faith, while he was yet in Egypt, wherein, (and that while he was yet a great Peere, among these Pagans ) the Lord mightily,
Our text is a part of the former power of his faith, while he was yet in Egypt, wherein, (and that while he was yet a great Peer, among these Pagans) the Lord mightily,
and extraordinarily, wrought in him jmmediately by himself, without all ordinary meanes (that man can jmagine) this great grace of Faith, which by a holy kinde of heavenly and divine violence, enforced him to these 3. things which lye in these 3. verses.
and extraordinarily, wrought in him jmmediately by himself, without all ordinary means (that man can jmagine) this great grace of Faith, which by a holy kind of heavenly and divine violence, Enforced him to these 3. things which lie in these 3. Verses.
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although he had long enjoyed them, and they were many and great, at present, and might (possibly) haue beene much greater afterward, through the hope of his further rising by meanes of the favour of Pharachs daughter, yet faith make's no thing of these mighty things,
although he had long enjoyed them, and they were many and great, At present, and might (possibly) have been much greater afterwards, through the hope of his further rising by means of the favour of Pharachs daughter, yet faith make's not thing of these mighty things,
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2. To chuse (in stead of this rejected honour and royalty) the miserable and most afflicted state of the people of God, who were in the greatest slavery,
2. To choose (in stead of this rejected honour and royalty) the miserable and most afflicted state of the people of God, who were in the greatest slavery,
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And this third is the only thing, where with we haue to doe, yet before we enter vpon it in particuler, we haue one observable thing to note in the generall, to wit;
And this third is the only thing, where with we have to do, yet before we enter upon it in particular, we have one observable thing to note in the general, to wit;
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The same might be sayd of Ioseph, of Esther, and many other, whose graces haue yeelded rare & wonderfull fruit, because they sprung from more then an ordinary roote. The more jmmediate any mans graces are from God, the more admirable are the manifestations of those graces before God.
The same might be said of Ioseph, of Esther, and many other, whose graces have yielded rare & wonderful fruit, Because they sprung from more then an ordinary root. The more jmmediate any men graces Are from God, the more admirable Are the manifestations of those graces before God.
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let vs therefore set forward to this third effect of Moses faith in the words of the 26. ver: (contayning the estimation of his sayd acts) and in them, we haue to consider 3. things.
let us Therefore Set forward to this third Effect of Moses faith in the words of the 26. ver: (containing the estimation of his said acts) and in them, we have to Consider 3. things.
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2. The things esteemed, to wit, the reproach of Christ, and the riches of Egypt, and these being ballanced by faith, and layd one, against the other, the former is found to be much better, and farre beyond the latter.
2. The things esteemed, to wit, the reproach of christ, and the riches of Egypt, and these being balanced by faith, and laid one, against the other, the former is found to be much better, and Far beyond the latter.
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or ambiguity, but all being easy and open to the meanest capacity: we will therefore hasten to the matter of instruction which they doe administer vnto vs.
or ambiguity, but all being easy and open to the Meanest capacity: we will Therefore hasten to the matter of instruction which they do administer unto us
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It is no marvell that the holy Ghost opposeth faith, and sence, and that the Apostle saith, [ we walke by faith, and not by sight ] for they looked not on things that were seene,
It is no marvel that the holy Ghost Opposeth faith, and sense, and that the Apostle Says, [ we walk by faith, and not by sighed ] for they looked not on things that were seen,
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as the word signifyes:) and could well brooke to haue themselues accounted the base ofscouring of all things, through the excellency of faith that was in them.
as the word signifies:) and could well brook to have themselves accounted the base offscouring of all things, through the excellency of faith that was in them.
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and carryes the hart of man into high contempt of the things which before he had in highest esteeme, scorning in the least, to stoope to the greatest and most glorious lure, that can be offred of the things that are below,
and carries the heart of man into high contempt of the things which before he had in highest esteem, scorning in the least, to stoop to the greatest and most glorious lure, that can be offered of the things that Are below,
For the better vnderstanding and beleeving of which point, because at first sight, it may seeme a strang Paradexe, and a proposition jmpossible to be true;
For the better understanding and believing of which point, Because At First sighed, it may seem a strange Paradise, and a proposition jmpossible to be true;
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that, looke what the world (that is, the men of the worlde) doe esteeme and judge (on the one part) to be the meanest and most miserable state of any good man:
that, look what the world (that is, the men of the world) do esteem and judge (on the one part) to be the Meanest and most miserable state of any good man:
and also what they themselues doe againe conceive (on the other part) to be their owne most happy and comfortable condition, that (on either part) we intend in this our instruction.
and also what they themselves do again conceive (on the other part) to be their own most happy and comfortable condition, that (on either part) we intend in this our instruction.
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And thus our meaning being explayned, the matter remayneth now to be proved. The full confirmation wherof, will soone arise out of the due consideration of our text,
And thus our meaning being explained, the matter remaineth now to be proved. The full confirmation whereof, will soon arise out of the due consideration of our text,
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First, how he was brought into the favour of Pharaoh, to wit, by a strange and extraordinary providence of God, disposing his parents there to hyde him, where the daughter of Pharaoh must discover him,
First, how he was brought into the favour of Pharaoh, to wit, by a strange and extraordinary providence of God, disposing his Parents there to hide him, where the daughter of Pharaoh must discover him,
and in disposing her hart (having found him) to commiserate the miserable and helples condition of this forlorne and desolate infant, whome his owne father and mother durst not owne,
and in disposing her heart (having found him) to commiserate the miserable and helpless condition of this forlorn and desolate infant, whom his own father and mother durst not own,
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Secondly, being thus adopted by her, and nursed, (by his owne mother as the almighty did order and manage it) she tooke further care and order for his education soe,
Secondly, being thus adopted by her, and nursed, (by his own mother as the almighty did order and manage it) she took further care and order for his education so,
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why else, are the treasures of Egypt (on Moses part) opposed to the reproach of Christ? it may be he was Lord Treasurer of Egypt. (who can tell the contrary?)
why Else, Are the treasures of Egypt (on Moses part) opposed to the reproach of christ? it may be he was Lord Treasurer of Egypt. (who can tell the contrary?)
Fiftly, having thus long enjoyed all this favour, he was free to holde it still if he would, no man doth basely vndermyne him by suborning Pharaoh against him,
Fifty, having thus long enjoyed all this favour, he was free to hold it still if he would, no man does basely undermine him by suborning Pharaoh against him,
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because he left soe much honour, and ease, and wealth, willingly to come to calamity t'were pitty (would Pharaoh say) but he should haue enough of it that was soe willing to it,
Because he left so much honour, and ease, and wealth, willingly to come to calamity It were pity (would Pharaoh say) but he should have enough of it that was so willing to it,
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These few (with some others moe, that might be instanced) being layd together on a heape, doe make vp mighty evidence in the eye of carnall reason to condemne Moses of manifest folly in forsaking his present state,
These few (with Some Others more, that might be instanced) being laid together on a heap, do make up mighty evidence in the eye of carnal reason to condemn Moses of manifest folly in forsaking his present state,
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But bring them all (& all that can be pleaded to the same purpose) & let faith looke vpon them, that which was a beame before, is not soe much as a moath now,
But bring them all (& all that can be pleaded to the same purpose) & let faith look upon them, that which was a beam before, is not so much as a moath now,
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nor every of these alone, nor all of them together, could doe any thing with Moses, but he is resolute, (by faith) to forgoe the best estate the earth could yeed him, that he might partake with the worst,
nor every of these alone, nor all of them together, could do any thing with Moses, but he is resolute, (by faith) to forgo the best estate the earth could yede him, that he might partake with the worst,
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and refuse the other, being not forced (by flesh and blood) to either, that soe the power of faith might fully & freely expresse it selfe in both, against all apprehensions, and objections of man whatsoever.
and refuse the other, being not forced (by Flesh and blood) to either, that so the power of faith might Fully & freely express it self in both, against all apprehensions, and objections of man whatsoever.
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And why should not we fully assent to the truth herof, seing God hath gone before vs in discovering and this man of God in doing, the same? especially seing besides Moses practise, Gods approbation, doth warrant vs;
And why should not we Fully assent to the truth hereof, sing God hath gone before us in discovering and this man of God in doing, the same? especially sing beside Moses practice, God's approbation, does warrant us;
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as (by God) are well reported of vnto vs, as this man is, who hath a most savoury name, in the middest of this sacred catalogue, wherein soe many saints of rare note, are recorded into vs,
as (by God) Are well reported of unto us, as this man is, who hath a most savoury name, in the midst of this sacred catalogue, wherein so many Saints of rare note, Are recorded into us,
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So that, that which is here written of this man, doth ratisy the matter we haue in hand, his practise (thus considered as we haue sayd) is plenary proofe of our point;
So that, that which is Here written of this man, does ratisy the matter we have in hand, his practice (thus considered as we have said) is plenary proof of our point;
it had beene apparant vanity, and gyddynes, not any power, or truth of godlines in him, of he had not done thus by Gods direction, who by his spirit informed his mynde,
it had been apparent vanity, and gyddynes, not any power, or truth of godliness in him, of he had not done thus by God's direction, who by his Spirit informed his mind,
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otherwise, it might haue well beene thought, he was more brayne-sick then obedient, and beene lead from this glory, to that misery, by frenzy, rather then by faith. But faith made glorious things vile,
otherwise, it might have well been Thought, he was more brainsick then obedient, and been led from this glory, to that misery, by frenzy, rather then by faith. But faith made glorious things vile,
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and vile things glorious vnto him, and soe he left the better state which was (jndeede) the worse, and chose the worse, which was (jndeede) the better, that all men might learne to know the lawfullnes of his carriage herein,
and vile things glorious unto him, and so he left the better state which was (jndeede) the Worse, and chosen the Worse, which was (jndeede) the better, that all men might Learn to know the lawfulness of his carriage herein,
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then to dwell in his owne free land, and to haue soe great abundance as he had of all good things? yet he must leaue all this fee-simple, and whatsoever he had vpon it, to goe he knowes not whither, only this he knowes, that whither soe ever it is, he hath not a foote of ground,
then to dwell in his own free land, and to have so great abundance as he had of all good things? yet he must leave all this fee-simple, and whatsoever he had upon it, to go he knows not whither, only this he knows, that whither so ever it is, he hath not a foot of ground,
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had he not knowne the worst place and state God called him vnto, to haue beene incomparably better then the best God called him from; he had never stirred his foote;
had he not known the worst place and state God called him unto, to have been incomparably better then the best God called him from; he had never stirred his foot;
but being convinced of this truth, and mooved of God, he went willingly out, as one that knew well, the worst that he could goe vnto to witnes his obedience as a child of God, would proue more happy to him,
but being convinced of this truth, and moved of God, he went willingly out, as one that knew well, the worst that he could go unto to witness his Obedience as a child of God, would prove more happy to him,
I doe freely professe when first I apprehended it in my hart, it appeared like a strang Paradoxe to my self, a point, incapable of truth, jmpossible to be beleeved;
I do freely profess when First I apprehended it in my heart, it appeared like a strange Paradox to my self, a point, incapable of truth, jmpossible to be believed;
And the reasons inducing vs herevnto, doe arise out of the due consideration, of a double conclusion, which we will propound and proue vnto you, that you may carry them in mynde evermore,
And the Reasons inducing us hereunto, do arise out of the due consideration, of a double conclusion, which we will propound and prove unto you, that you may carry them in mind evermore,
as golden & most precious remembrances, worthy to be engraven deepely and perpetually, in our harts, that neither Satan, nor the world, might ever raze them out,
as golden & most precious remembrances, worthy to be engraven deeply and perpetually, in our hearts, that neither Satan, nor the world, might ever raze them out,
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Therefore it must needes be best to him. Nothing here is so much as questionable; for sence sayes the first proposition is true, that what come's soe, come's well.
Therefore it must needs be best to him. Nothing Here is so much as questionable; for sense Says the First proposition is true, that what come's so, come's well.
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And the word of God in the evidence thereof, and the worke of God in the experience thereof, vpon all his afflicted one's, saith the second is as true;
And the word of God in the evidence thereof, and the work of God in the experience thereof, upon all his afflicted one's, Says the second is as true;
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and the Apostle putt's the second out of doubt, where he saith [ All things, (and there he comprehend's the worst things the world can yeeld) worke together for the best:
and the Apostle putt's the second out of doubt, where he Says [ All things, (and there he comprehend's the worst things the world can yield) work together for the best:
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That estate which doth soe harden mans hart, that he becometh thereby least capable of mercy, and most lyable to justice, (and soe furthereth his vtmost confusion,
That estate which does so harden men heart, that he Becometh thereby least capable of mercy, and most liable to Justice, (and so furthereth his utmost confusion,
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for can any man soe much as once doubt at all, whether the meanest good estate be to be preferred to the greatest that is evill? or demurre whether he should chuse of the two, (if he were put to it) a poore and perplexed condition which may helpe him to heaven,
for can any man so much as once doubt At all, whither the Meanest good estate be to be preferred to the greatest that is evil? or demur whither he should choose of the two, (if he were put to it) a poor and perplexed condition which may help him to heaven,
Why then, the worst of the one being soe good, and the best of the other soe bad, we cannot but yeeld to our doctrine, being overcome by vndeniable evidence both of example, in him that hath tryed both estates by his owne experience;
Why then, the worst of the one being so good, and the best of the other so bad, we cannot but yield to our Doctrine, being overcome by undeniable evidence both of Exampl, in him that hath tried both estates by his own experience;
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or God, who hath magnifyed Moses in that which he hath done, to be truly faithfull, our myndes must be throughly setled in the assured perswasion of what we haue soe plainely propounded,
or God, who hath magnified Moses in that which he hath done, to be truly faithful, our minds must be thoroughly settled in the assured persuasion of what we have so plainly propounded,
and declare our faith, by being put to the practise of this truth, to see whether we will soe esteeme the reproach of Christ, and the persecution of the saints, that we will giue over and abandon, the riches of the earth,
and declare our faith, by being put to the practice of this truth, to see whither we will so esteem the reproach of christ, and the persecution of the Saints, that we will give over and abandon, the riches of the earth,
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and the pleasures of sin, to embrace the bitternes of those that are beloved of God, before the sweetest delicates of those who are abhorred of him.
and the pleasures of since, to embrace the bitterness of those that Are Beloved of God, before the Sweetest delicates of those who Are abhorred of him.
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We should doe well then to doe (as the wise man saith all wise men doe) to wit, [ lay vp knowledg ] even the knowledg of this particuler, to bring it into practise, that our good works suitable to it, may make good, this word of God which hath shewed it to vs,
We should do well then to doe (as the wise man Says all wise men do) to wit, [ lay up knowledge ] even the knowledge of this particular, to bring it into practice, that our good works suitable to it, may make good, this word of God which hath showed it to us,
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Let vs then in the first place consider of what vse it is to Gods owne people, and what fruit of comfort his blessed and beloved ones, doe receiue from the sacred truth which we haue sowen,
Let us then in the First place Consider of what use it is to God's own people, and what fruit of Comfort his blessed and Beloved ones, do receive from the sacred truth which we have sown,
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how wyde you were from the truth of your estate, for, whereas you thinke (now you are at worst) it's scarce possible that any body should be soe bad, this truth will tell you,
how wide you were from the truth of your estate, for, whereas you think (now you Are At worst) it's scarce possible that any body should be so bad, this truth will tell you,
And indeede soe much the more sweete and heavenly is the benefit of this doctrine, by how much it expell's the deadly venyme and poyson, of one of the most heavy and hellish temptations that doth vsually sursprize the soule of them that are affected and humbled of God.
And indeed so much the more sweet and heavenly is the benefit of this Doctrine, by how much it expel's the deadly venom and poison, of one of the most heavy and hellish temptations that does usually sursprize the soul of them that Are affected and humbled of God.
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The stoutest of Gods army haue shrunke shrewdly, and well neere fainted through frailty, a man would wonder to see such mighty champions soe miserably dishartened,
The Stoutest of God's army have shrunk shrewdly, and well near fainted through frailty, a man would wonder to see such mighty champions so miserably disheartened,
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and discontented, when they haue taken notice how themselues haue beene afflicted, and other (most vngodly persons) exempted from the evills wherewith they haue beene heavily laden so long.
and discontented, when they have taken notice how themselves have been afflicted, and other (most ungodly Persons) exempted from the evils wherewith they have been heavily laden so long.
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Neither was this temptation for a litle time, nor did it, (during the time it helde him) trouble him a litle, but it stuck long by him, and bitt by the bone;
Neither was this temptation for a little time, nor did it, (during the time it held him) trouble him a little, but it stuck long by him, and bit by the bone;
insomuch that he could not either easily, or quickly, come to settle himself into better, or sounder thoughts, that he might stay himself vpon the truth.
insomuch that he could not either Easily, or quickly, come to settle himself into better, or sounder thoughts, that he might stay himself upon the truth.
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or not well advised of this truth we teach from God, who hath avouched vnto vs (as we haue heard) that the worst estate of his owne people, is incomparably beyond the best prosperity of wicked persons? Had David learned this lesson well, all this labour,
or not well advised of this truth we teach from God, who hath avouched unto us (as we have herd) that the worst estate of his own people, is incomparably beyond the best Prosperity of wicked Persons? Had David learned this Lesson well, all this labour,
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and danger, had beene spared, and he had beene well able, to haue waded happily through the deepest temporary vnhappines, the world could haue brought vpon him.
and danger, had been spared, and he had been well able, to have waded happily through the Deepest temporary unhappiness, the world could have brought upon him.
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his owne mouth shall say how he was amazed, and put to a pittifull non-plus, when he considered, the course of Gods dispensation of these owtward favours.
his own Mouth shall say how he was amazed, and put to a pitiful nonplus, when he considered, the course of God's Dispensation of these outward favours.
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hereat, he was at his witts end with wondring, and though he confe'st he durst not enter into disputation with God, yet he is bold to aske him the question,
hereat, he was At his wits end with wondering, and though he confe'st he durst not enter into disputation with God, yet he is bold to ask him the question,
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and entreat him to tell him, how, and why, they are in peace, and are planted, and doe prosper, that transgresse rebelliously? whereas with him (and other of Gods holy one's) it was nothing soe,
and entreat him to tell him, how, and why, they Are in peace, and Are planted, and do prosper, that transgress rebelliously? whereas with him (and other of God's holy one's) it was nothing so,
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And how came it to passe that a Prophet of God, of surpassing sanctity and holynes, of extrrordinary vnderstanding and knowledg, a man mighty in grace, of an jmpregnable spirit, was thus battered and beaten downe with this weapon? why surely,
And how Come it to pass that a Prophet of God, of surpassing sanctity and holiness, of extrrordinary understanding and knowledge, a man mighty in grace, of an jmpregnable Spirit, was thus battered and beaten down with this weapon? why surely,
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for ought we can see, the only reason was because he had not yet girt on the powerfull sheild of this precious truth, to saue him harmeles of the dreadfull dynt of that poysoned sword wherewith he hath hurt soe many holy saints of the living God;
for ought we can see, the only reason was Because he had not yet girded on the powerful shield of this precious truth, to save him harmless of the dreadful dint of that poisoned sword wherewith he hath hurt so many holy Saints of the living God;
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nor beene occasion of any doubt, or demurre in his mynde, himself had beene soone satiffyed, satan had beene soone confuted, all, on all sides had beene so well resolved, that either there would haue beene a quick end,
nor been occasion of any doubt, or demur in his mind, himself had been soon satiffyed, satan had been soon confuted, all, on all sides had been so well resolved, that either there would have been a quick end,
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but it is needles to multiply more that haue beene soe assaulted, for we want not, (if we looke well about vs) those that at this day, are in like manner tempted, the temptor having tryed this bayte and found it to ensnare so many, make's vse of it still,
but it is needles to multiply more that have been so assaulted, for we want not, (if we look well about us) those that At this day, Are in like manner tempted, the Tempter having tried this bait and found it to ensnare so many, make's use of it still,
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happing to make them weary of the way of God, and to encline to his course? what (saith he to a persecuted and afflicted Christian ) is this the God you thus magnify,
happing to make them weary of the Way of God, and to incline to his course? what (Says he to a persecuted and afflicted Christian) is this the God you thus magnify,
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for infinite wisdome, power, providence, kindnes, loue, mercy and favour, that in all these he is admirable, yea incomprehensible? and are you those redeemed,
for infinite Wisdom, power, providence, kindness, love, mercy and favour, that in all these he is admirable, yea incomprehensible? and Are you those redeemed,
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and beloved one's, for whome all this (and I know not what more) is reserved? are you his sons, daughters, his deare spouse, yea, neere as his owne members? i'st possible, he should be thus good,
and Beloved one's, for whom all this (and I know not what more) is reserved? Are you his Sons, daughters, his deer spouse, yea, near as his own members? Is't possible, he should be thus good,
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and neglect's, to enjoy the common mercyes which you want? How can this stand either with his mercy, or your piety? with his good promises or your godly practises? it cannot be but either he must not be the God you make account off;
and neglect's, to enjoy the Common Mercies which you want? How can this stand either with his mercy, or your piety? with his good promises or your godly practises? it cannot be but either he must not be the God you make account off;
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were he such a God, or you such men as is supposed, it would be otherwise then it is, both with you and with these wicked one's; they should haue lesse prosperity,
were he such a God, or you such men as is supposed, it would be otherwise then it is, both with you and with these wicked one's; they should have less Prosperity,
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and you more happines, you should be in better condition, and they in worse. And if once he haue but brought vs to make question either of Gods goodnes,
and you more happiness, you should be in better condition, and they in Worse. And if once he have but brought us to make question either of God's Goodness,
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or our owne, he hath enough, to make vs wholy miserable, in suspecting both the goodnes of Gods nature, and of our owne grace, because he well knowe's the Lord cannot endure,
or our own, he hath enough, to make us wholly miserable, in suspecting both the Goodness of God's nature, and of our own grace, Because he well know's the Lord cannot endure,
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but doth abhorre, both his owne, and his childrens state to be mistrusted, inasmuch as (befides, the detestable dishonour offred to his owne most glorious majesty, to be brought vnder the distrust and jealousy of his creature,
but does abhor, both his own, and his Children's state to be Mistrusted, inasmuch as (besides, the detestable dishonour offered to his own most glorious majesty, to be brought under the distrust and jealousy of his creature,
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as if those who by the word of God seeme to be his best beloved, (in regard of the many glorious things that are spoken of them) should (by his worke) appreare to be most neglected, (in regard of the many greivous things that lye vpon them),
as if those who by the word of God seem to be his best Beloved, (in regard of the many glorious things that Are spoken of them) should (by his work) appreare to be most neglected, (in regard of the many grievous things that lie upon them),
and on the other side, such as are laden with many terrible threatnings in the scriptures, should confute all that is therein denounced against them, by the perpetuall experience of a prosperious condition for the greatest part of their dayes.
and on the other side, such as Are laden with many terrible threatenings in the Scriptures, should confute all that is therein denounced against them, by the perpetual experience of a prosperious condition for the greatest part of their days.
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and doing their best to perswade him, that it was an absolute jmpossibility, and a thing simply incompatible Both with Gods justice and mercy, And with Iobs religion, and piety.
and doing their best to persuade him, that it was an absolute jmpossibility, and a thing simply incompatible Both with God's Justice and mercy, And with Jobs Religion, and piety.
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That he who was (by Gods owne mouth once and againe) commended to be the best, (one of them) in the world for goodnes, should become the wofull spectacle of the whole world for extraordinary evill of affliction and distresse.
That he who was (by God's own Mouth once and again) commended to be the best, (one of them) in the world for Goodness, should become the woeful spectacle of the Whole world for extraordinary evil of affliction and distress.
hence he call's them miserable comforters, and Physitians of noe value, and comfort's himself with that assurance which his soule did finde in the vndoubted evidence of his eternall happines, which the eye of his faith could clearely,
hence he call's them miserable Comforters, and Physicians of no valve, and comfort's himself with that assurance which his soul did find in the undoubted evidence of his Eternal happiness, which the eye of his faith could clearly,
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noe, nothing is more deceivable, and lesse to be trusted, then the visible condition of any man, in respect of his temporalityes, which may flow, yea overflow, to the most prophane,
no, nothing is more deceivable, and less to be trusted, then the visible condition of any man, in respect of his temporalities, which may flow, yea overflow, to the most profane,
And were our vnderstandings soe enlightened herein, that we could be stedfastly setled in the infallible perswasion herof, this prevayling plea of the temptor, would prooue a meere nullity, a very vanity,
And were our understandings so enlightened herein, that we could be steadfastly settled in the infallible persuasion hereof, this prevailing plea of the Tempter, would prove a mere nullity, a very vanity,
and forsake a better, to approue, our obedience, then to dwell in the tents, and enjoy the delights of the vngodly, vpon such tearmes, as ordinarily their tenure is taken,
and forsake a better, to approve, our Obedience, then to dwell in the tents, and enjoy the delights of the ungodly, upon such terms, as ordinarily their tenure is taken,
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Let no mans temporall condition then, be the least occasion to call his spirituall, or eternall state into question, be it farre from every faithfull man to judge according to such owtward and vnceartaine appearance, God never built his goodnes to vs,
Let no men temporal condition then, be the least occasion to call his spiritual, or Eternal state into question, be it Far from every faithful man to judge according to such outward and vnceartaine appearance, God never built his Goodness to us,
nor our happines before him, vpon such sand, which will swell, and sincke, vpon the shift of every wynd, and surges of every tyde, the foundation of his loue is more firme and vnmooveable.
nor our happiness before him, upon such sand, which will swell, and sink, upon the shift of every wind, and surges of every tIED, the Foundation of his love is more firm and vnmooveable.
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and solace our soules herein, knowing that the true weight of this most worthy truth, will overpoyze and beare downe all temporary affliction that hangeth on,
and solace our Souls herein, knowing that the true weight of this most worthy truth, will overpoyze and bear down all temporary affliction that hangs on,
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if he will dispute the case; ( truth is able giue error some advantage, and yet conquer too) well, what will he herevpon inferre? what shalbe his forced and infernall conclusion of this our free concession? why this that Gods people are in worse case then wicked wen;
if he will dispute the case; (truth is able give error Some advantage, and yet conquer too) well, what will he hereupon infer? what shall his forced and infernal conclusion of this our free concession? why this that God's people Are in Worse case then wicked wen;
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well, be it soe, and what of that? say, they are, will any thing follow to their true discomfort, whose soules the Lord would not haue made sad? if any thing more then this, let the divell say his worst, and produce,
well, be it so, and what of that? say, they Are, will any thing follow to their true discomfort, whose Souls the Lord would not have made sad? if any thing more then this, let the Devil say his worst, and produce,
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and theirs better then ours, yet God hath given vs to know, that in spirituall and heavenly consideration our worst is better then their best, and this proposition we doe,
and theirs better then ours, yet God hath given us to know, that in spiritual and heavenly consideration our worst is better then their best, and this proposition we do,
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and their peace, by any sound evidence, but that which wilbe Glorious to the Lord, Ioyous to his people, Greivous to the vngodly, and Mischeivous to the divell himself,
and their peace, by any found evidence, but that which will Glorious to the Lord, Joyous to his people, Grievous to the ungodly, and Mischievous to the Devil himself,
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and every child of God (who hath this hope) to be more then a conquerour through Christ, who hath loved them, and in his loue made thus much knowne vnto them, to make them most harty, in their hardest estate.
and every child of God (who hath this hope) to be more then a conqueror through christ, who hath loved them, and in his love made thus much known unto them, to make them most hearty, in their Hardest estate.
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and seing he perceive's that we now vnderstand this truth, what hope hath he to make vs by any meanes miserable, seing we can beleeue that we are more happy then any of his can be, in our greatest misery.
and sing he perceive's that we now understand this truth, what hope hath he to make us by any means miserable, sing we can believe that we Are more happy then any of his can be, in our greatest misery.
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vnto those particuler instances of all kinds of evill wherevnto we are incident, and we shall finde true cause tryumphantly to out-face him in every of them, from one to another,
unto those particular instances of all Kinds of evil whereunto we Are incident, and we shall find true cause triumphantly to outface him in every of them, from one to Another,
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the other had but rags (and scarce them) to cover him, and desired but the offall or reliques of the rich mans table to refresh his hungry body, and to fill his empty belly. Now, (I pray you) which of these two, was in the better case,
the other had but rags (and scarce them) to cover him, and desired but the offal or Relics of the rich men table to refresh his hungry body, and to fill his empty belly. Now, (I pray you) which of these two, was in the better case,
and that which was here but parabolically propounded, vnder these two persons, wilbe found really true betweene any two in the world, in their condition.
and that which was Here but parabolically propounded, under these two Persons, will found really true between any two in the world, in their condition.
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[ Better is a litle (saith David, first, and Salomon once & againe) that the righteous hath, then the plenty & store of a wicked man, nay, of many wicked mē. ] Our least doth much exceede their most, in every respect whether of money, meats, apparrell, or watsoever.
[ Better is a little (Says David, First, and Solomon once & again) that the righteous hath, then the plenty & store of a wicked man, nay, of many wicked men. ] Our lest does much exceed their most, in every respect whither of money, Meats, apparel, or whatsoever.
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then to be caged vp, and kept in) that we might know, that our God can make that restraint more happy to his, then another mans enlargement can be to him.
then to be caged up, and kept in) that we might know, that our God can make that restraint more happy to his, then Another men enlargement can be to him.
I make no question but the captivity of Gods people shalbe found to be a condition more truly comfortable, thē another mans eminency, yea soveraignity, though he were the King of that countrey wherein they are kept in bondage.
I make no question but the captivity of God's people shall found to be a condition more truly comfortable, them Another men eminency, yea sovereignty, though he were the King of that country wherein they Are kept in bondage.
Daniell ) was the captive, the other was the King, let any man say (who hath considered what is sayd of them both) which of the two he would chuse to be.
Daniell) was the captive, the other was the King, let any man say (who hath considered what is said of them both) which of the two he would choose to be.
Surely, if the odd's had not beene extraordinary, in the comparison, and proportion of these estates, Moses had made no good match, in leaving to be a Courtier to become a Captive; but he well knew that the meanest and most oppressed Israelite in Egypt, was more happy then that mighty Monarch, that kept them vnder.
Surely, if the odd's had not been extraordinary, in the comparison, and proportion of these estates, Moses had made no good match, in leaving to be a Courtier to become a Captive; but he well knew that the Meanest and most oppressed Israelite in Egypt, was more happy then that mighty Monarch, that kept them under.
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Againe, is not our persecution better then their pleasure? and are not our very distresses, beyond their delights? I thinke the three children in the fiery fornace, will soone satisfy vs for that, for they were in more comfortable plight in the midst of these feircest flames, thē he was who cast them in;
Again, is not our persecution better then their pleasure? and Are not our very Distresses, beyond their delights? I think the three children in the fiery furnace, will soon satisfy us for that, for they were in more comfortable plighted in the midst of these Fiercest flames, them he was who cast them in;
and that the tyrant himself is forced to confesse, & also maketh decrees to confirme the same vnto others, that out of his mouth, all men may know the power and favour of the Lord to his owne, in sweetening their extreamest bitternes;
and that the tyrant himself is forced to confess, & also makes decrees to confirm the same unto Others, that out of his Mouth, all men may know the power and favour of the Lord to his own, in sweetening their Extremest bitterness;
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God hath many precious comforts for the persecuted, but nothing but curses and plagues for persecutors. The very infamy and reproach, of such as suffer for the truth, doth surpasse the honour and reputation of those that cast contempt vpon them;
God hath many precious comforts for the persecuted, but nothing but curses and plagues for persecutors. The very infamy and reproach, of such as suffer for the truth, does surpass the honour and reputation of those that cast contempt upon them;
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How many pages of his sacred booke are perfumed, with the odour of their sweete names, who haue beene disgraced for God? and how many stories doe record the rotten, and stincking memory of their oppressors? the one goe for glorious martyrs, the other for egregious and defamed malefactors. And this made some who mockt the Apostles at the first, when they had afterward better bethought themselues, they left mocking,
How many pages of his sacred book Are perfumed, with the odour of their sweet names, who have been disgraced for God? and how many stories do record the rotten, and stinking memory of their Oppressors's? the one go for glorious Martyrs, the other for egregious and defamed malefactors. And this made Some who mocked the Apostles At the First, when they had afterwards better bethought themselves, they left mocking,
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and they had no reason thus to doe, had they not knowne that it had beene more excellent to haue beene an infamous Christian, then an honorable infidell.
and they had no reason thus to do, had they not known that it had been more excellent to have been an infamous Christian, then an honourable infidel.
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But passing over all these, and supposing the worst that can come, (if the worst doe come to the worst ) if men must resist to blood, and that Death must end all the foresayd afflictions, of poverty jmprisonement, captivity, persecution, infamy,
But passing over all these, and supposing the worst that can come, (if the worst do come to the worst) if men must resist to blood, and that Death must end all the foresaid afflictions, of poverty jmprisonement, captivity, persecution, infamy,
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Is not our Death, better then their life? yea, God hath sayd it, as it may appeare in that which he hath enforced from the mouth of a most wicked man to witnes it.
Is not our Death, better then their life? yea, God hath said it, as it may appear in that which he hath Enforced from the Mouth of a most wicked man to witness it.
his wish shewe's enough to make this good with advantage, how earnestly doth he vtter it? [ Let my soule dye the death of the Righteous, let my last end be like vnto his ] and no man in common sence can wish any thing but that which either is indeede, (or in his apprehension) for his owne welfare.
his wish show's enough to make this good with advantage, how earnestly does he utter it? [ Let my soul die the death of the Righteous, let my last end be like unto his ] and no man in Common sense can wish any thing but that which either is indeed, (or in his apprehension) for his own welfare.
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Moreover how many singuler respects are there wherein, the death of Gods childe is to be preferred to the life of a wicked man? Our death is precious, Their life is vile, Our death desiderable, Their life abhominable.
Moreover how many singular respects Are there wherein, the death of God's child is to be preferred to the life of a wicked man? Our death is precious, Their life is vile, Our death desiderable, Their life abominable.
Thus in the last enemy which is death, we overgoe the vngodly, and are, (or ought to be) soe farre from changing liues with them, that we will not giue our death (which is the worst that can befall vs in this world) for their life, which is the only darling they desire beyond all other, to enjoy vpon the earth.
Thus in the last enemy which is death, we overgo the ungodly, and Are, (or ought to be) so Far from changing lives with them, that we will not give our death (which is the worst that can befall us in this world) for their life, which is the only darling they desire beyond all other, to enjoy upon the earth.
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And soe we haue seene in all these particulers severally, how the odd's is ours in all respects, there's more to be got by our greatest evills, then by all their best good, instance where you will, it's evident, in every thing which can be named, or conceited.
And so we have seen in all these particulars severally, how the odd's is ours in all respects, there's more to be god by our greatest evils, then by all their best good, instance where you will, it's evident, in every thing which can be nam, or conceited.
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And we will giue you sufficient security for the truth herof, in one that is beyond all exception, to wit, Iesus Christ, who was a man of sorrowes, a mirrour of miseryes, in whome all kinde of calamity did combyne,
And we will give you sufficient security for the truth hereof, in one that is beyond all exception, to wit, Iesus christ, who was a man of sorrows, a mirror of miseries, in whom all kind of calamity did combyne,
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It would be too tedious to particulate those severall passions which he felt, neither indeede is it more possible for vs to declare them, then to endure them: How was he handled,
It would be too tedious to particulate those several passion which he felt, neither indeed is it more possible for us to declare them, then to endure them: How was he handled,
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and whatsoever could be done to his jgnominy, and misery, follow him from thence to his Crosse, and thinke what he endured there, in sight of all men, besides the vnseene sufferings of his soule,
and whatsoever could be done to his jgnominy, and misery, follow him from thence to his Cross, and think what he endured there, in sighed of all men, beside the unseen sufferings of his soul,
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And in this basest, bitterest, and most heavy condition, set by him some one among the sons of the mighty, & conceit that mā in a compleat contrariety to all this, put vpon him all the pompe, pleasure, principality, power, honour, & whatsoever hart would haue;
And in this Basest, Bitterest, and most heavy condition, Set by him Some one among the Sons of the mighty, & conceit that man in a complete contrariety to all this, put upon him all the pomp, pleasure, principality, power, honour, & whatsoever heart would have;
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nay, diesy him (as Herod would haue beene) and make him the only Monarch of mankinde and that nothing may be wanting to his absolute welfare in a temporary,
nay, diesy him (as Herod would have been) and make him the only Monarch of mankind and that nothing may be wanting to his absolute welfare in a temporary,
and vntouched, and soe to seeme to be in better case then we, yet now we see not only by prooffe of evidence, but also by powerfull experience, that the worst we haue, is better then the best they can haue;
and untouched, and so to seem to be in better case then we, yet now we see not only by prooffe of evidence, but also by powerful experience, that the worst we have, is better then the best they can have;
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And beloved, vpon these premisses (thus considered) we ought to be soe farre from wondering at our miseries, that we should rather turne all our admiration vpon our selues,
And Beloved, upon these premises (thus considered) we ought to be so Far from wondering At our misery's, that we should rather turn all our admiration upon our selves,
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which if it were well beleeved, and applied of vs, might and would, be soe farre from encreasing our cares, that it would rather cause vs to [ account it exceeding joy when we fall into many tribulations ] and in stead of blessing vngodly men in our thoughts, at their best, we would blesse God for the basest,
which if it were well believed, and applied of us, might and would, be so Far from increasing our Cares, that it would rather cause us to [ account it exceeding joy when we fallen into many tribulations ] and in stead of blessing ungodly men in our thoughts, At their best, we would bless God for the Basest,
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Shall we lanch a litle further into the deepe, and discover the rich, rare, and hydden treasures of this heavenly truth? that by our knowledge of them, we may truly finde, that [ as our afflictions doe abound for Christ, our consolations should abound, (yea superabound) much more, by Christ, ] and also, that the surther we wade in the particulers of our woe, we shall still descry more abundance of blessed joy,
Shall we launch a little further into the deep, and discover the rich, rare, and hidden treasures of this heavenly truth? that by our knowledge of them, we may truly find, that [ as our afflictions do abound for christ, our consolations should abound, (yea superabound) much more, by christ, ] and also, that the surther we wade in the particulars of our woe, we shall still descry more abundance of blessed joy,
and by it, be sweetely saved from sinking in that sea of sorrow and distresse, wherein soe many doe most miserably (as in a bottomles gulfe) drowne and overwhelme themselues irrecoverablely. Assuredly if we come to survey the happy, and worthy, differences of our worst estate,
and by it, be sweetly saved from sinking in that sea of sorrow and distress, wherein so many doe most miserably (as in a bottomless gulf) drown and overwhelm themselves irrecoverably. Assuredly if we come to survey the happy, and worthy, differences of our worst estate,
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and their best, and what singuler and surpassing advantages we haue of them every way; we should (at once) gather both much more abundant assurance of this truth,
and their best, and what singular and surpassing advantages we have of them every Way; we should (At once) gather both much more abundant assurance of this truth,
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instancing in such only, as for evidence are most vnquestionable, and for consequence most comfortable. And the neerer we come, the more will our joy arise,
instancing in such only, as for evidence Are most unquestionable, and for consequence most comfortable. And the nearer we come, the more will our joy arise,
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and encrease vpon vs, by the bright beames of that blessed and celestiall light, that shyneth from heaven soe gloriously, in every severall difference and advantage betweene their best, and our worst estate.
and increase upon us, by the bright beams of that blessed and celestial Light, that shineth from heaven so gloriously, in every several difference and advantage between their best, and our worst estate.
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And that we may soone doe, for we haue a most sure word of our Lord and saviour Iesus Christ to secure our soules of the same, Looke we into that part of his owne most excellent sermon which we finde Luke. 6. where he bringeth in, both the righteous,
And that we may soon do, for we have a most sure word of our Lord and Saviour Iesus christ to secure our Souls of the same, Look we into that part of his own most excellent sermon which we find Lycia. 6. where he brings in, both the righteous,
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and the sinner, and presenteth either of them vnto vs, in their owne habite. The godly at the worst, ver. 20.21.22.23. The vngodly at the best, ver. 24.25.26. The former ( viz.: the faithfull) are considered in their Poverty, Hunger, Sorrow, and Contempt, but they are blessed in them all:
and the sinner, and presents either of them unto us, in their own habit. The godly At the worst, for. 20.21.22.23. The ungodly At the best, ver. 24.25.26. The former (viz.: the faithful) Are considered in their Poverty, Hunger, Sorrow, and Contempt, but they Are blessed in them all:
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no Poverty but blessed, [ Blessed be yee poore, ver. 20. ] no Hunger but blessed, [ Blessed be yee that hunger, ver. 21. ] no Sorrow but blessed, [ Blessed be yee that mourne, ver. 21. ] no Contempt but blessed, [ Blessed are yee when men revile you &c. ver. 22.23.
no Poverty but blessed, [ Blessed be ye poor, ver. 20. ] no Hunger but blessed, [ Blessed be ye that hunger, ver. 21. ] no Sorrow but blessed, [ Blessed be ye that mourn, ver. 21. ] no Contempt but blessed, [ Blessed Are ye when men revile you etc. for. 22.23.
] And (beloved) are not they a blessed people, and their state blessed every way, whose very crosses, yea curses (as the world accounts them) are blessed? Can they wāt any thing to make them infinitely blessed, whose very wāt of some blessings is soe blessed to them? Had not he [ who is God to be blessed for ever ] preached this point, who could haue consented,
] And (Beloved) Are not they a blessed people, and their state blessed every Way, whose very Crosses, yea curses (as the world accounts them) Are blessed? Can they want any thing to make them infinitely blessed, whose very want of Some blessings is so blessed to them? Had not he [ who is God to be blessed for ever ] preached this point, who could have consented,
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If they must be poore, and hungry, greived, and defamed, it shalbe Blessed hunger, Blessed poverty, Blessed reproach, and Blessed greife, doe the world and the divell what they can;
If they must be poor, and hungry, grieved, and defamed, it shall Blessed hunger, Blessed poverty, Blessed reproach, and Blessed grief, do the world and the Devil what they can;
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the profane) they, (on the other side) are set out to the vtmost, the most is made of them that can be, we haue them brought in ruffling in their Riches, Saciety, Iollity, and Honour, but they are wofull in all these:
the profane) they, (on the other side) Are Set out to the utmost, the most is made of them that can be, we have them brought in ruffling in their Riches, Satiety, Jollity, and Honour, but they Are woeful in all these:
but wofull, [ woe be to you when men applaud you, ver. 26. ] And are not they a wofull people, to whome all wealth and welfare is wofull? whose very comforts and blessings (as the world accounts them) are accursed? Can they want any thing to make them infinitely miserable, whose very mercyes; are miseryes to them? The Lord hath entayled an eternall woe, to all those things wherein they place their welfare. Their blessings and Gods curse, cannot be severed;
but woeful, [ woe be to you when men applaud you, ver. 26. ] And Are not they a woeful people, to whom all wealth and welfare is woeful? whose very comforts and blessings (as the world accounts them) Are accursed? Can they want any thing to make them infinitely miserable, whose very Mercies; Are miseries to them? The Lord hath entailed an Eternal woe, to all those things wherein they place their welfare. Their blessings and God's curse, cannot be severed;
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they are simply inseparable, and shall so deaue vnto each other for ever, that as they can laue no joy in any happines appertayning to others, soe they shall haue none, in that which they posesse themselues; but whensoever they read,
they Are simply inseparable, and shall so deaue unto each other for ever, that as they can laue no joy in any happiness aPPERTAINING to Others, so they shall have none, in that which they posesse themselves; but whensoever they read,
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or heare any thing, out of Gods booke, touching any temporall benefit comming towards them, it must be vnderstood with a vengeance adhaering to it, (so farre as their part goeth in it) before they shall enjoy it.
or hear any thing, out of God's book, touching any temporal benefit coming towards them, it must be understood with a vengeance adhering to it, (so Far as their part Goes in it) before they shall enjoy it.
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Now what a mercy is it, to haue every bitter thing sweetned, every evill blessed? And what a misery is it to haue every sweete thing poysoned, every good thing accursed?
Now what a mercy is it, to have every bitter thing sweetened, every evil blessed? And what a misery is it to have every sweet thing poisoned, every good thing accursed?
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This is our first advantage, and the odds standing vpon these tearmes, of an evill state blessed, and a good condition accursed, every jdiot would soone determine which of the two, to chuse;
This is our First advantage, and the odds standing upon these terms, of an evil state blessed, and a good condition accursed, every jdiot would soon determine which of the two, to choose;
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And now judg (I pray you) betweene saints, and sinners, which of both are in better case, howsoever it stand with either of them, in the best the one may haue,
And now judge (I pray you) between Saints, and Sinners, which of both Are in better case, howsoever it stand with either of them, in the best the one may have,
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For first, for the childe of God he hath his part and interest in Christ who having taken part of all the evills incident to the elect, hath by his owne suffering and enduring of them, deprived them of their venyme and poyson, pulled out their sting, and abolished whatsoever was truly evill in them,
For First, for the child of God he hath his part and Interest in christ who having taken part of all the evils incident to the elect, hath by his own suffering and enduring of them, deprived them of their venom and poison, pulled out their sting, and abolished whatsoever was truly evil in them,
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and sanctifyed them soe, as that he alone did beare them as curses, we (at the most, and the worst ) doe vndergoe them only as crosses; vnto him, they were as just punishments for vs,
and sanctified them so, as that he alone did bear them as curses, we (At the most, and the worst) do undergo them only as Crosses; unto him, they were as just punishments for us,
Againe, for the vngodly man, he is miserably gul'd, and cosned, as concerning his condition, having somethings which seeme to be good, but being well sifted,
Again, for the ungodly man, he is miserably guled, and cosened, as Concerning his condition, having somethings which seem to be good, but being well sifted,
sin and rebellion did not only bring in plagues, wants, and miseryes; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for vs,
since and rebellion did not only bring in plagues, Wants, and miseries; but also it brought mischief, and rottenness, and wretchedness, upon the good things God created for us,
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but remayning vnder the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remayne vnder the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though he seeme to be, (at least to himself) as good as any,
but remaining under the power and rage of since, and right and possession of Satan, so do also, all those things likewise which he does enjoy, remain under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though he seem to be, (At least to himself) as good as any,
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But shall we heare the Holy Ghest speake in this point, and that from them (or rather in them ) whose experience doth actually justify that which we doe avouch.
But shall we hear the Holy Guessed speak in this point, and that from them (or rather in them) whose experience does actually justify that which we do avouch.
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he speake's (purposely) of his miseryes, persecutions, and distresses, of all sorts, and in them all, what saith he? why even this, that the worst of them were not the things themselues they seemed to be,
he speak's (purposely) of his miseries, persecutions, and Distresses, of all sorts, and in them all, what Says he? why even this, that the worst of them were not the things themselves they seemed to be,
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their sorrow was no more but this, [ As sorrowing and yet all wayes rejoycing ] their poverty but this, [ As being poore, yet making many rich their want but thus, [ As having nothing, yet posessing all things ] and soe of the rest, insomuch that he breake's out most affectionately, ver. 11. O Corinthans &c. as if he should say, Oh deare Christians if you did but know how well it is with vs at our worst, how the Lord doth grossly infatuate the Divell, and befoole wicked men, in suffring them to conceit how vnhappy we are, through the evills they cast vpon vs;
their sorrow was no more but this, [ As sorrowing and yet all ways rejoicing ] their poverty but this, [ As being poor, yet making many rich their want but thus, [ As having nothing, yet posessing all things ] and so of the rest, insomuch that he break's out most affectionately, ver. 11. Oh Corinthians etc. as if he should say, O deer Christians if you did but know how well it is with us At our worst, how the Lord does grossly infatuate the devil, and befool wicked men, in suffering them to conceit how unhappy we Are, through the evils they cast upon us;
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to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring vpon vs, of sorrow, want, &c, are but pictures or jmages of these things;
to wit, that the worst we can endure, may consist, with the best we can desire. The mischiefs men bring upon us, of sorrow, want, etc., Are but pictures or Images of these things;
Haue we not shewed them to be all in the generall denounced as curses to them from Gods owne mouth, Deut. 28. and if we come to particulers, will not every severall blessing, prooue a curse vnto them, vpon due search?
Have we not showed them to be all in the general denounced as curses to them from God's own Mouth, Deuteronomy 28. and if we come to particulars, will not every several blessing, prove a curse unto them, upon due search?
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They haue wealth, (and the world sayes, that they who haue that, haue the blessing of God) but what is their wealth? seemingly good, yea that which make's them the best men, in mens judgment:
They have wealth, (and the world Says, that they who have that, have the blessing of God) but what is their wealth? seemingly good, yea that which make's them the best men, in men's judgement:
but if you wilbe judged by God, who hath spoken it, he call's it by so many odious epithets as must needes perswade any man that it is nothing lesse then good jndeede: take a few for a taste, is it not called Hurtfull, Eccle. 5.12. Deceitfull, Mat. 13.22. Dangerous, 1 Tim. 6.17. Filthy lucre, 1 Pet. 5.2. Vnrighteous mammon, Luk. 16. With a multitude more of most loathsome appellations to the same purpose, by any one of which, nothing that is truly good, was ever entituled.
but if you will judged by God, who hath spoken it, he call's it by so many odious epithets as must needs persuade any man that it is nothing less then good jndeede: take a few for a taste, is it not called Hurtful, Eccle. 5.12. Deceitful, Mathew 13.22. Dangerous, 1 Tim. 6.17. Filthy lucre, 1 Pet. 5.2. Unrighteous mammon, Luk. 16. With a multitude more of most loathsome appellations to the same purpose, by any one of which, nothing that is truly good, was ever entitled.
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Now what a wyde difference, and what a worthy advantage is here? that a childe of Gods worst, is but seeming evill, and true good, and an vngodly mans best, is but seeming good, and true evill? Surely a litle deliberation would serue, to a full resolution of any mans choyse of these two, which he would haue,
Now what a wide difference, and what a worthy advantage is Here? that a child of God's worst, is but seeming evil, and true good, and an ungodly men best, is but seeming good, and true evil? Surely a little deliberation would serve, to a full resolution of any men choice of these two, which he would have,
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For the faithfull and their safety first. Christ fortell's Peter of as much misery as might befall him, when he signifves vnto him that [ Satan had a desire to wynnow him (with the rest) as wheate ] that is, throughly, exactly, to the vtmost;
For the faithful and their safety First. christ fortell's Peter of as much misery as might befall him, when he signifves unto him that [ Satan had a desire to wynnow him (with the rest) as wheat ] that is, thoroughly, exactly, to the utmost;
But wherewith did Christ comfort Peter, when he tolde him of this outward discomfort and danger? why even with this very thing, [ but I haue prayed for thee, that thy faith faile not ] which was as much as to say;
But wherewith did christ Comfort Peter, when he told him of this outward discomfort and danger? why even with this very thing, [ but I have prayed for thee, that thy faith fail not ] which was as much as to say;
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yet know, thy soules estate shalbe secured, the power of grace in thee, the assurance of glory to thee, shall in no wise faile, that shall stand fast for ever, whatsoever becometh of thy temporall part, which will perish.
yet know, thy Souls estate shall secured, the power of grace in thee, the assurance of glory to thee, shall in no wise fail, that shall stand fast for ever, whatsoever Becometh of thy temporal part, which will perish.
and no sheepe that men haue, are in halfe the danger that Christs sheepe are; Christ doth of purpose provide, to prevent (I say not the danger it self,
and no sheep that men have, Are in half the danger that Christ sheep Are; christ does of purpose provide, to prevent (I say not the danger it self,
as if he meant, that never, wolfe, or beare, should come neere his folde, but) that feare, that might follow the danger, wherevnto they are incident, saying [ my father who gaue them to me is greater then all, ver. 26. and none can take them out of my fathers hand ] as if he should tell them, it were very possible, easy,
as if he meant, that never, wolf, or bear, should come near his fold, but) that Fear, that might follow the danger, whereunto they Are incident, saying [ my father who gave them to me is greater then all, ver. 26. and none can take them out of my Father's hand ] as if he should tell them, it were very possible, easy,
but will [ hold you by his right hand, and guide you by his counsell, and afterwards bring you to glory, ] though, it may be through the butchers hands.
but will [ hold you by his right hand, and guide you by his counsel, and afterwards bring you to glory, ] though, it may be through the butchers hands.
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And the Apostle Peter himself tell's vs, (it may well be out of the happy experience, of the feeling of that which Christ sayd to himself before) that the saints of God in those times did rejoyee (and that in the middst of many heavy temptations) with joy vnspeakable and glorious, be cause they were secured (touching their soules estate) of that jmmortall,
And the Apostle Peter himself tell's us, (it may well be out of the happy experience, of the feeling of that which christ said to himself before) that the Saints of God in those times did rejoyee (and that in the midst of many heavy temptations) with joy unspeakable and glorious, be cause they were secured (touching their Souls estate) of that immortal,
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In some vncomfortable heavines they were, because of their present afflictions, but the joy they felt by this blessed assurance of their soules estate, was so much, that it was vnspeakeable.
In Some uncomfortable heaviness they were, Because of their present afflictions, but the joy they felt by this blessed assurance of their Souls estate, was so much, that it was unspeakable.
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but in the meane while, though all his externall things seeme to be built on the rock, yet his soules estate is founded on the sand, and that soe loosely, that every puffe of wynde, every waue of water, beare's it downe, by reason of the perpetuall perill wherein it is.
but in the mean while, though all his external things seem to be built on the rock, yet his Souls estate is founded on the sand, and that so loosely, that every puff of wind, every wave of water, bear's it down, by reason of the perpetual peril wherein it is.
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A whole world fell at once when they thought themsel ues firme, and fast in the dayes of Noah; neither were the bodyes of them all neerer drowning, then the soules (I will not say of all, for the Apostle seeme's to me, to controle it,
A Whole world fell At once when they Thought themsel ues firm, and fast in the days of Noah; neither were the bodies of them all nearer drowning, then the Souls (I will not say of all, for the Apostle seem's to me, to control it,
but on a suddaine, the next newes we heare of these good fellowes, is that [ hell had enlarged it self and opened her mouth without measure to receive them ] as if hell were hungry for them,
but on a sudden, the next news we hear of these good Fellows, is that [ hell had enlarged it self and opened her Mouth without measure to receive them ] as if hell were hungry for them,
and brought all things soe about, that now he was at harts ease, and could let himself a lease for many yeares, of peace, safety, fullnes, & all kinde of contentment;
and brought all things so about, that now he was At hearts ease, and could let himself a lease for many Years, of peace, safety, fullness, & all kind of contentment;
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alas, alas, what plight was his soule in, all this while? Noe sooner had he breathed out the words that argued his conceited safety, but instantly another voyce was heard from heaven, a voyce dolefull, heavy, and terrible, arguing his dangerous, nay, his desperate, nay, his damned estate,
alas, alas, what plighted was his soul in, all this while? Noah sooner had he breathed out the words that argued his conceited safety, but instantly Another voice was herd from heaven, a voice doleful, heavy, and terrible, arguing his dangerous, nay, his desperate, nay, his damned estate,
now jmminent, and hanging over his head, and jmmediately to be excecuted vpon him, [ thou foole this night shall they take away thy soule ] was ever man neerer mischeife, that thought himself so farre from it? he talkes of many yeares happines;
now jmminent, and hanging over his head, and jmmediately to be executed upon him, [ thou fool this night shall they take away thy soul ] was ever man nearer mischief, that Thought himself so Far from it? he talks of many Years happiness;
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God tell's him of that perdition that the Propher speake's of [ destruction shall come vpon the wicked, Isa. and he shall not see the morning thereof ] that is, such confusion as shall soone come,
God tell's him of that perdition that the Propher speak's of [ destruction shall come upon the wicked, Isaiah and he shall not see the morning thereof ] that is, such confusion as shall soon come,
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who hath bound himself by his owne truth, and faithfullnes, yea, sworne by himself, and his holynes, to saue them wholy harmeles, at the worst that can come vnto them in this world.
who hath bound himself by his own truth, and Faitfulness, yea, sworn by himself, and his holiness, to save them wholly harmless, At the worst that can come unto them in this world.
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and lye soe scattered, neglected, and vnregarded, (as things of naught) that God in justice, let's them alone to be seized by Satans malice, to be a prey to that devouring lyon, who will soone make everlasting havock of them in hell.
and lie so scattered, neglected, and unregarded, (as things of nought) that God in Justice, let's them alone to be seized by Satan malice, to be a prey to that devouring Lion, who will soon make everlasting havoc of them in hell.
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And this is the third difference, and the saints third advantage, beyond all vngodly men, wherein how easy is it to determine, who hath the better end,
And this is the third difference, and the Saints third advantage, beyond all ungodly men, wherein how easy is it to determine, who hath the better end,
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Now, though the very naming of fire, and water, of floods, and flames, (especially to this end, to be metaphors of more heavy miseryes) were enough to terrify and affright men,
Now, though the very naming of fire, and water, of floods, and flames, (especially to this end, to be metaphors of more heavy miseries) were enough to terrify and affright men,
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yet the Lord will in no wise haue his children afrayd, but laye's it vpon them by expresse inhibition here, (as he also doth many a time elswhere) [ Feare not O Iacob my servant ] and because this might seeme an exceeding strange injunction, he giue's them a stronge & excellent reason for it:
yet the Lord will in no wise have his children afraid, but laye's it upon them by express inhibition Here, (as he also does many a time elsewhere) [ fear not Oh Iacob my servant ] and Because this might seem an exceeding strange injunction, he give's them a strong & excellent reason for it:
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And the Apostle is of the same mynde, with the Prophet, writing to the Church at Philippi, (and in those dayes, the times were terrible, tyranny and extreame persecution prevayled exceedingly vpon all such,
And the Apostle is of the same mind, with the Prophet, writing to the Church At Philippi, (and in those days, the times were terrible, tyranny and extreme persecution prevailed exceedingly upon all such,
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Observe how generall the exhortation is, both touching the adversaryes, and the things to be feared in them [ in nothing, feare the adversaryes ] let them be who they may be, never so merciles, feirce, or inhumane:
Observe how general the exhortation is, both touching the Adversaries, and the things to be feared in them [ in nothing, Fear the Adversaries ] let them be who they may be, never so merciless, fierce, or inhumane:
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let, their rage be what it wilbe, never soe vile, villanous, dyrefull, yea diabolicall, yet when both are come to the most, and worst, that can be, neither is worth fearing.
let, their rage be what it will, never so vile, villainous, direful, yea diabolical, yet when both Are come to the most, and worst, that can be, neither is worth fearing.
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and encouragement, against their persecutions now approaching, saying, [ Feare nothing that thou shalt suffer ] and yet he tell's them that their tribulation shalbe soe extreame,
and encouragement, against their persecutions now approaching, saying, [ fear nothing that thou shalt suffer ] and yet he tell's them that their tribulation shall so extreme,
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and extraordinary, as if the divell were broke loose among them, and come from hell it self, to make the earth a kinde of hell vnto them, (for in what sence their to rmentors are called Divells, their torments may be called hell ) and yet he would not haue them feare, at all,
and extraordinary, as if the Devil were broke lose among them, and come from hell it self, to make the earth a kind of hell unto them, (for in what sense their to rmentors Are called Devils, their torments may be called hell) and yet he would not have them Fear, At all,
[ Thou drewest neere (saith good Ieremiah) in the day of my trouble, Lam. 38.55.56.57. and saydst vnto me Feare not, and that when I was, in the low dungeon. ] [ Though I walke in the valey of the shaddow of death, (that is, in the most discomfortable state of death it self) yet I will feare noe evill ] saith good David.
[ Thou drewest near (Says good Jeremiah) in the day of my trouble, Lam. 38.55.56.57. and Said unto me fear not, and that when I was, in the low dungeon. ] [ Though I walk in the valley of the shadow of death, (that is, in the most discomfortable state of death it self) yet I will Fear no evil ] Says good David.
And (in a word) our Lord Iesus Christ gaue this for one among those many most gracious lessons he left behinde him, [ Feare not them, (let the men be as many, as mighty,
And (in a word) our Lord Iesus christ gave this for one among those many most gracious Lessons he left behind him, [ fear not them, (let the men be as many, as mighty,
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he who spake it (as man) well knew what he sayd, (as God) and therefore we stand bound to obey him as Christ, both God and man; knowing right well, that if any thing in mans power, might haue beene just matter of feare, to the faithfull, he would not haue layd this jnjunction vpon them;
he who spoke it (as man) well knew what he said, (as God) and Therefore we stand bound to obey him as christ, both God and man; knowing right well, that if any thing in men power, might have been just matter of Fear, to the faithful, he would not have laid this jnjunction upon them;
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But now on the other side the feare of the profane doth overflow him at his best, & in the fullest streame of his externall happines, it breake's in vpon him to the disturbance of his hart,
But now on the other side the Fear of the profane does overflow him At his best, & in the Fullest stream of his external happiness, it break's in upon him to the disturbance of his heart,
Pharaoh followed Israell with a resoved mynd to reposesse and re-enslaue them vnto him for ever, he hath all the successe, hart can wish, the sea is holden vp for him, by the same miraculous hand of the Almighty, which kept it for his owne people to passe over,
Pharaoh followed Israel with a resoved mind to reposesse and re-enslaue them unto him for ever, he hath all the success, heart can wish, the sea is held up for him, by the same miraculous hand of the Almighty, which kept it for his own people to pass over,
why should he feare any ordinary danger of drowning who had an extraordinary meanes of preservation? and now that he see's God to seeme (at least) to favour him, he is bolde and adventurous,
why should he Fear any ordinary danger of drowning who had an extraordinary means of preservation? and now that he see's God to seem (At least) to favour him, he is bold and adventurous,
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but you know the fearefull issue of this feare-les attempt, to wit, his owne, and his peoples helples overthrow, in the middst of that sea, wherein he supposed himself as safe,
but you know the fearful issue of this fearless attempt, to wit, his own, and his peoples helpless overthrow, in the midst of that sea, wherein he supposed himself as safe,
Belshazzar, was were he would be (you know) when he had his princes, his peeres, his wiues and concubines, about him, to quaffe, swill, and carouse, in the sacred vessells of Gods house;
Belshazzar, was were he would be (you know) when he had his Princes, his Peers, his wives and concubines, about him, to quaff, swill, and carouse, in the sacred vessels of God's house;
how frolike, joviall, and merry that King was we may easily conceive, and how farre he had put away all feare of any dismall accident from him, we may also well jmagine.
how frolic, jovial, and merry that King was we may Easily conceive, and how Far he had put away all Fear of any dismal accident from him, we may also well jmagine.
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and there with was he so distempered, terrifyed, and in such a taking as his chattering teeth, his throbbing hart, his knocking knee's, (and the rest of his quaking members though not mentioned) may signify the state of his perplexed spirit, and distracted mynde.
and there with was he so distempered, terrified, and in such a taking as his chattering teeth, his throbbing heart, his knocking knee's, (and the rest of his quaking members though not mentioned) may signify the state of his perplexed Spirit, and distracted mind.
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and will, for ever, keepe them (evē at their best ) vnder the bondage of base fare; shewing himself vnto them evermore, both it his word, by those terryfying titles of a Iudge, an Avenger, a Consuming fire, and in his worke, by those amazing,
and will, for ever, keep them (even At their best) under the bondage of base fare; showing himself unto them evermore, both it his word, by those terryfying titles of a Judge, an Avenger, a Consuming fire, and in his work, by those amazing,
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& souledistracting accidents, which doe most vnexpectedly overtake them, & are (as it were) the very beginnings of hell vnto them, wherein there shalbe an infinite and endles (I say not consummation, bu) combynation, of all fearfull things for ever to abide, and abound, vpon them.
& souledistracting accidents, which do most unexpectedly overtake them, & Are (as it were) the very beginnings of hell unto them, wherein there shall an infinite and endless (I say not consummation, bu) combynation, of all fearful things for ever to abide, and abound, upon them.
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but being the greatest predominant that beareth rule, and overbeareth, both themselues (and that when they are best at ease, ) and all those things wherein they doe most boast,
but being the greatest predominant that bears Rule, and overbeareth, both themselves (and that when they Are best At ease,) and all those things wherein they do most boast,
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5. That the very worst that ever befell any child of God in this world, was sent of purpose to prevent the worst of all, ( viz: perdition in the world to come) but the best that ever wicked man had, was but to helpe him the neerer to hell.
5. That the very worst that ever befell any child of God in this world, was sent of purpose to prevent the worst of all, (videlicet: perdition in the world to come) but the best that ever wicked man had, was but to help him the nearer to hell.
The Apostle writting to the Corinthians (and in them to all true Christians ) doth assure vs that what correction or chastisement, we endure here, is to saue vs from confusion for ever [ we are (saith he) chastened of the Lord, • Cor. 11.32. that we might not be condemned with the world the Lord doth, as good parents, doe to bad children, bestow many a whipping vpon vs, to saue vs from hanging;
The Apostle writing to the Corinthians (and in them to all true Christians) does assure us that what correction or chastisement, we endure Here, is to save us from confusion for ever [ we Are (Says he) chastened of the Lord, • Cor. 11.32. that we might not be condemned with the world the Lord does, as good Parents, do to bad children, bestow many a whipping upon us, to save us from hanging;
his sharpest rod, is but to prevent a sharper sworde, is it not better to smart then to bleede? or to bleede a litle by the gracious hand of a good father,
his Sharpest rod, is but to prevent a sharper sword, is it not better to smart then to bleed? or to bleed a little by the gracious hand of a good father,
Surely there was somewhat in it, that David tell's vs it was soe [ good for him that he had beene afflicted, ] which intimate's he had beene in an ill case,
Surely there was somewhat in it, that David tell's us it was so [ good for him that he had been afflicted, ] which intimate's he had been in an ill case,
but) excercised often vnder affliction? ] if it be not this we speake of? Or what colour of reason can be rendred, why we should not only rejoyce, but even glory in tribulation,
but) exercised often under affliction? ] if it be not this we speak of? Or what colour of reason can be rendered, why we should not only rejoice, but even glory in tribulation,
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if it were not a sanctifyed and assured meanes to escape destruction? [ Thy Rod and thy Staffe (saith good David) they comfort me ] why? how soe? it were a sencles speech and vntrue,
if it were not a sanctified and assured means to escape destruction? [ Thy Rod and thy Staff (Says good David) they Comfort me ] why? how so? it were a sencles speech and untrue,
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if he had not told vs before, that the Lord was his shepheard, and dealt with him as carefull shepheards doe, vse the rod, and staffe, to saue them from the beare, and wolfe, and therevpon he tell's vs, that no danger can affright him,
if he had not told us before, that the Lord was his shepherd, and dealt with him as careful shepherds do, use the rod, and staff, to save them from the bear, and wolf, and thereupon he tell's us, that no danger can affright him,
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And this was smel't of one of Iobs freinds long before these dayes, who tell's him, (and God tell's vs in him) that when the Lord meaneth to [ saue a mans soule from the pit, &c, he chasteneth him with payne, &c:
And this was smelled of one of Jobs Friends long before these days, who tell's him, (and God tell's us in him) that when the Lord means to [ save a men soul from the pit, etc., he Chasteneth him with pain, etc.:
] scourging him severely, that he may saue him graciously: And wherein, but in this alone, could his loue vnto vs, and his chastisement of vs, goe together?
] scourging him severely, that he may save him graciously: And wherein, but in this alone, could his love unto us, and his chastisement of us, go together?
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But on the vngodly mans part, you haue heard before, that his best estate helpe's him to hell, nothing doth more further his eternall misery, thē the things he accounts his greatest mercy,
But on the ungodly men part, you have herd before, that his best estate help's him to hell, nothing does more further his Eternal misery, them the things he accounts his greatest mercy,
What sayd the Lord to Isaiah: Is. 6.9.10 [ make the hart of this people fatt, their eares heavy &c, ] let them remayne insensible of any instruction, incapable of any humiliation;
What said the Lord to Isaiah: Is. 6.9.10 [ make the heart of this people fat, their ears heavy etc., ] let them remain insensible of any instruction, incapable of any humiliation;
but to what end is all this graunted? why, that their endles misery may be hastened, to prevent their salvation, which they refused, to procure their damnation which they deserved. And the same sayd Christ (out of this Prophet ) to those of his time, who resting in the same condition, were reserved to the same destruction.
but to what end is all this granted? why, that their endless misery may be hastened, to prevent their salvation, which they refused, to procure their damnation which they deserved. And the same said christ (out of this Prophet) to those of his time, who resting in the same condition, were reserved to the same destruction.
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and passed their time as merrily as ever men did, (in royott and revelling,) and the next newes we heare of them, is their everlasting overthrow for ever and ever? what was it which was sayd to Dives being in hell torments, even this, [ thou in thy life time hadst thy pleasure, &c:
and passed their time as merrily as ever men did, (in royott and reveling,) and the next news we hear of them, is their everlasting overthrow for ever and ever? what was it which was said to Dives being in hell torments, even this, [ thou in thy life time Hadst thy pleasure, etc.:
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and had beene soe miserablely handled here in this world, that being so thynne, and leane, so poore, and bare, for Christ, they might the better (even for that cause) come to be partakers of this celestiall blessednes with Christ.
and had been so miserably handled Here in this world, that being so thin, and lean, so poor, and bore, for christ, they might the better (even for that cause) come to be partakers of this celestial blessedness with christ.
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Take a childe of God, and conceit him to be cloathed with all the calamity and contempt, you can jmagine, suppose him vnder all the reproach and misery, that is possible to be put vpon him,
Take a child of God, and conceit him to be clothed with all the calamity and contempt, you can jmagine, suppose him under all the reproach and misery, that is possible to be put upon him,
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[ we are now the sons of God, but it doth not appeare what we shalbe ] as if he should say, we know we haue a state to come, whose excellency cannot be knowne here;
[ we Are now the Sons of God, but it does not appear what we shall ] as if he should say, we know we have a state to come, whose excellency cannot be known Here;
the vtmost here is to be called the sons of God; but what we shalbe, is such a state as can be called by no name on earth, we haue [ a life which is hid with Christ in God ] and till he be revealed from heaven, at his second comming, the glory of this our condition cannot be discovered.
the utmost Here is to be called the Sons of God; but what we shall, is such a state as can be called by no name on earth, we have [ a life which is hid with christ in God ] and till he be revealed from heaven, At his second coming, the glory of this our condition cannot be discovered.
and all the applause the world putt's vpon him? he that take's notice by what tearmes the Holy Ghost doth enstile them, cannot but say, we say the truth, at least in part;
and all the applause the world putt's upon him? he that take's notice by what terms the Holy Ghost does enstile them, cannot but say, we say the truth, At least in part;
With many other more, of the like loathsome kinde, inspired by the Lord, penned by his secretaryes, recorded in his scriptures, preached by his messengers,
With many other more, of the like loathsome kind, inspired by the Lord, penned by his secretary's, recorded in his Scriptures, preached by his messengers,
[ All these dyed in the faith, and obtayned a good report ] and againe [ Of whome the world was not worthy ] loe, a world [ nay more then a world ) of honour, in two or three words,
[ All these died in the faith, and obtained a good report ] and again [ Of whom the world was not worthy ] lo, a world [ nay more then a world) of honour, in two or three words,
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for the whole world, (to wit, of worldly and vngodly persons, ) is not valued at the worth of one childe of God, no not by God himself, who hath bought them at a high price, yet gaue no more for them,
for the Whole world, (to wit, of worldly and ungodly Persons,) is not valued At the worth of one child of God, no not by God himself, who hath bought them At a high price, yet gave no more for them,
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and loue, hath set thus much vpon them, and in not accounting the world worthy of them, hath also pleased (through the meritts of the Lord that bought them) to account them worthy of the world to come, and of all that glory, jmmortality, life and belessednes, there, which all the witt, reason,
and love, hath Set thus much upon them, and in not accounting the world worthy of them, hath also pleased (through the merits of the Lord that bought them) to account them worthy of the world to come, and of all that glory, jmmortality, life and belessednes, there, which all the wit, reason,
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if the Lord come to giue sentence vpon them at the very best of their estate? what are they worth? how are they esteemed before him? why nothing, vanity, yea, lesse then nothing, lighter then vanity;
if the Lord come to give sentence upon them At the very best of their estate? what Are they worth? how Are they esteemed before him? why nothing, vanity, yea, less then nothing, lighter then vanity;
and by how much he is worse then they, (because he made them naught,) by so much are they worse then all other creatures, who were by them, and for their sakes, accursed.
and by how much he is Worse then they, (Because he made them nought,) by so much Are they Worse then all other creatures, who were by them, and for their sakes, accursed.
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Besides, take the mightiest among the men of the world, haue not their names pilaished with them? and are beome as rotten as their bodyes? yea worse? because whereas the carkase is consumed in the earth & anoye's none, their name liue's like carryon aboue ground vnburyed,
Beside, take the Mightiest among the men of the world, have not their names pilaished with them? and Are beome as rotten as their bodies? yea Worse? Because whereas the carcase is consumed in the earth & anoye's none, their name live's like carryon above ground unburied,
and stinks more, and more strongly from one age to another, and shall liue to rott through all generations to come for ever, till they shalbe againe raysed out of rottennes, to liue and meete their living loathsome names before the Lords judgments seate, who shall then,
and stinks more, and more strongly from one age to Another, and shall live to rot through all generations to come for ever, till they shall again raised out of rottenness, to live and meet their living loathsome names before the lords Judgments seat, who shall then,
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and there, put an end to both, by throwing both, into the bottomlesse pitt of endles perdition, they being the men that must rise (to fall) to everlasting shame and contempt.
and there, put an end to both, by throwing both, into the bottomless pit of endless perdition, they being the men that must rise (to fallen) to everlasting shame and contempt.
To particulate Cayne, Saul, Ahitophell, Ahab, Iudas, or the rest of that beaad-role of branded persons whome the living and most glorious God, hath marked for remarkeable infamy, were not to much purpose,
To particulate Cayne, Saul, Ahithophel, Ahab, Iudas, or the rest of that beaad-role of branded Persons whom the living and most glorious God, hath marked for remarkable infamy, were not to much purpose,
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it sufficeth to know, that their glory is with shame, and that all the reputation they haue had with men at the greatest, hath but made their reproach greater with God.
it Suffices to know, that their glory is with shame, and that all the reputation they have had with men At the greatest, hath but made their reproach greater with God.
Men haue heaped honourable titles of greatnes vpon them to dignify and renowne them, which haue beene but the poore vapours of their ayery words, breathed out either for feare or for flattery, and haue vanished in the very vtterance;
Men have heaped honourable titles of greatness upon them to dignify and renown them, which have been but the poor vapours of their Airy words, breathed out either for Fear or for flattery, and have vanished in the very utterance;
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And touching both (in this last difference) it may be well and safely observed, that the worse words the world hath given Gods saints, the better and more glorious titles are given them of God himself:
And touching both (in this last difference) it may be well and safely observed, that the Worse words the world hath given God's Saints, the better and more glorious titles Are given them of God himself:
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And in like manner doth he deale with Christians (as he did with Christ ) according to the eminency of their piety (for which, the greater it is, they suffer greater reproach,) he giue's them more excellent glory,
And in like manner does he deal with Christians (as he did with christ) according to the eminency of their piety (for which, the greater it is, they suffer greater reproach,) he give's them more excellent glory,
and celestiall advantages, that the Lords people haue, (even at their worst ) of all vngodly men at their best. I say a short and summary survey of them,
and celestial advantages, that the lords people have, (even At their worst) of all ungodly men At their best. I say a short and summary survey of them,
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and sayings of Christ, which are vnwritten, that [ the whole world would not contayne the bookes, &c, ] that must contayne, the full declaration of those infinite things, wherein the true comfort of the saints doth consist;
and sayings of christ, which Are unwritten, that [ the Whole world would not contain the books, etc., ] that must contain, the full declaration of those infinite things, wherein the true Comfort of the Saints does consist;
for they are (in truth) vnvtterable, nay indeede, vnsearchable, as the Apostle doth plainely signify when he saith he heard (being wrapt into the third heaven) things not to be vttered.
for they Are (in truth) unutterable, nay indeed, unsearchable, as the Apostle does plainly signify when he Says he herd (being wrapped into the third heaven) things not to be uttered.
For grace is as vnable (mixt with infirmity) to comprehend heavenly things that are glorious, as nature (voyd of grace) is, to conceive aright and reach, those that be holy and gracious. Why then, what shall we say to these heavenly things,
For grace is as unable (mixed with infirmity) to comprehend heavenly things that Are glorious, as nature (void of grace) is, to conceive aright and reach, those that be holy and gracious. Why then, what shall we say to these heavenly things,
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thus heaped vp together, to make vs wholy happy? if the Lord haue layd them vp in his booke should not we lay them vp in our bosomes? & blesse him abundantly who hath soe over abundantly blessed vs with these benedictions, which are sent vs,
thus heaped up together, to make us wholly happy? if the Lord have laid them up in his book should not we lay them up in our bosoms? & bless him abundantly who hath so over abundantly blessed us with these benedictions, which Are sent us,
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soe to sweeten the bitterest cup of our calamity, that we might drinke the bottome of it with all cheerfullnes and rejoycing? what sayd the good Prophet of God once, in a case of this kinde, [ Rejoyce O heaven, and be joyfull O earth, breake forth into prayses O yee mountaines for the Lord hath comforted his people,
so to sweeten the Bitterest cup of our calamity, that we might drink the bottom of it with all cheerfullnes and rejoicing? what said the good Prophet of God once, in a case of this kind, [ Rejoice Oh heaven, and be joyful Oh earth, break forth into praises Oh ye Mountains for the Lord hath comforted his people,
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and shewed mercy vpon his afflicted ] and even this, may and ought all Gods people now to speake (considering the pemisses) in the particulers that we haue revealed.
and showed mercy upon his afflicted ] and even this, may and ought all God's people now to speak (considering the pemisses) in the particulars that we have revealed.
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but even to glory in tribulation? ] [ to suffer with joy (yea with much joy) the spoyling of their goods? ] to goe from the consistory with bloody shoulders,
but even to glory in tribulation? ] [ to suffer with joy (yea with much joy) the spoiling of their goods? ] to go from the consistory with bloody shoulders,
yet [ glad harts, rejoycing that were accounted worthy to vndergoe the worst for Christ? ] And the Apostle who was so abundant, aboue all the rest, (not only in the labours, but in the suffrings of the gospell, also) telleth vs playnly [ Great is my rejoycing, I am full of comfort, I haue (not only abundant joy,
yet [ glad hearts, rejoicing that were accounted worthy to undergo the worst for christ? ] And the Apostle who was so abundant, above all the rest, (not only in the labours, but in the sufferings of the gospel, also) Telleth us plainly [ Great is my rejoicing, I am full of Comfort, I have (not only abundant joy,
but in his heavyest distresses, even in all his tribulations, To haue Great joy, To be full of comfort, yea To be over-full, or to over-abounde, is such a strayne of speech,
but in his Heaviest Distresses, even in all his tribulations, To have Great joy, To be full of Comfort, yea To be overfull, or to overabound, is such a strain of speech,
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as never fell from man, by any sence or reason of flesh and blood, but only from the spirit of God, and the power of his grace, which had perswaded his soule of the sweetnes of this saving truth that we teach;
as never fell from man, by any sense or reason of Flesh and blood, but only from the Spirit of God, and the power of his grace, which had persuaded his soul of the sweetness of this Saving truth that we teach;
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that a man at his worst should not only be full, but overflow with comfort and joy, which is more then any wicked man can say of his best, for all the happines vnder heaven cannot fill, much lesse over-fill the hart of man, he cannot be satisfyed, much lesse can he be glutted indeede, or surfett intruth, with all temporall delights, he that had the largest share in them of any mortall man that ever liued, (even Salomon ) tell's vs they cannot giue full contentment,
that a man At his worst should not only be full, but overflow with Comfort and joy, which is more then any wicked man can say of his best, for all the happiness under heaven cannot fill, much less overfill the heart of man, he cannot be satisfied, much less can he be glutted indeed, or surfett in, with all temporal delights, he that had the Largest share in them of any Mortal man that ever lived, (even Solomon) tell's us they cannot give full contentment,
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] but here, at our very worst, we haue our measure of joy and solace, pressed downe to the bottome, filled vp to the brym, and running over vpon vs, from the Lord, who telleth vs, that these light and short troubles, (doe not only thus consist with our great rejoycing here present,
] but Here, At our very worst, we have our measure of joy and solace, pressed down to the bottom, filled up to the brim, and running over upon us, from the Lord, who Telleth us, that these Light and short Troubles, (doe not only thus consist with our great rejoicing Here present,
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but) they [ procure vnto vs in heaven, an exceeding excessiue (for soe the words doe sound in their true sence) eternall waight of glory: ] loe, what words the Holy Ghost vseth to expresse these things to vs, [ exceeding, ] [ excessiue, ] to giue vs to know, that these being the greatest words which can shew any thing to vs, the things intended in them, are greater then all words can expresse.
but) they [ procure unto us in heaven, an exceeding excessive (for so the words do found in their true sense) Eternal weight of glory: ] lo, what words the Holy Ghost uses to express these things to us, [ exceeding, ] [ excessive, ] to give us to know, that these being the greatest words which can show any thing to us, the things intended in them, Are greater then all words can express.
And why then doe we droope, or faint vnder any thing (dearely beloved?) how ill doth sorrow or feare (of this sort) become a Saint? who is not only commanded to [ rejoyce in the Lord, evermore, ] but hath reason givē him soe to doe, in the things (thus farre) declared by vs. Questionlesse, if we could settle our thoughts vpon these divine things they would produce very divine effects in our harts,
And why then do we droop, or faint under any thing (dearly Beloved?) how ill does sorrow or Fear (of this sort) become a Saint? who is not only commanded to [ rejoice in the Lord, evermore, ] but hath reason given him so to do, in the things (thus Far) declared by us Questionless, if we could settle our thoughts upon these divine things they would produce very divine effects in our hearts,
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as finding it to be much harder to get out, then to goe on further in the discovery hereof, wherein a faithfull man is (after a sort) transfigured, and mounted aloft farre beyond all mortality, misery, and vexation, of men, or divells in this world;
as finding it to be much harder to get out, then to go on further in the discovery hereof, wherein a faithful man is (After a sort) transfigured, and mounted aloft Far beyond all mortality, misery, and vexation, of men, or Devils in this world;
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and beholdeth the glorious face of God, shyning vpon him, and his owne hart soe dazeled with the heavenly lustre of this most blessed light, that he cannot well tell (for the time) where he is,
and beholdeth the glorious face of God, shining upon him, and his own heart so dazzled with the heavenly lustre of this most blessed Light, that he cannot well tell (for the time) where he is,
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But we must put an end to our discourse of these comforts and leaue the rest, to that time when we shall come into actuall and full posession of endles life, where we shall enjoy the infinite fullnes of those things, whereof, all that can be sayd of the best things that are here, are,
But we must put an end to our discourse of these comforts and leave the rest, to that time when we shall come into actual and full possession of endless life, where we shall enjoy the infinite fullness of those things, whereof, all that can be said of the best things that Are Here, Are,
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We neede not say much to them, the losse of all the aforesayd happines and faelicity of the faithfull, is more then a litle, inasmuch as we haue seene, (as we haue gone all a-long from one passage to another,) their misery & vnhappines, hath still beene entwisted (oppositely) to the joy of Gods chosen,
We need not say much to them, the loss of all the aforesaid happiness and felicity of the faithful, is more then a little, inasmuch as we have seen, (as we have gone all along from one passage to Another,) their misery & unhappiness, hath still been entwisted (oppositely) to the joy of God's chosen,
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and entayled therevnto, so that they are not only deprived of soe much joy, as hath appeared to the faithfull in every particuler, from point to point;
and entailed thereunto, so that they Are not only deprived of so much joy, as hath appeared to the faithful in every particular, from point to point;
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Iust, as insolent and jmperious as Pilate, [ knowest thou not that I haue power to bynde thee, &c, ] and these tyrants will jmprison, will torture, will kill, what will they not doe? and what shall not Gods childe endure, if either vile words, or villanous deedes, may put them into dread, distraction, yea, desperation?
Just, as insolent and jmperious as Pilate, [ Knowest thou not that I have power to bind thee, etc., ] and these Tyrants will jmprison, will torture, will kill, what will they not do? and what shall not God's child endure, if either vile words, or villainous Deeds, may put them into dread, distraction, yea, desperation?
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O thou vayne man ], and vile miscreant, how jdlely all this is vttered to terrify him, who can by vertue of the glorious light of this gracious truth, tryumphantly retort all this vpon thy self, to thyne owne terror and amazement of hart,
O thou vain man ], and vile miscreant, how jdlely all this is uttered to terrify him, who can by virtue of the glorious Light of this gracious truth, triumphantly retort all this upon thy self, to thine own terror and amazement of heart,
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therefore all thou canst say, or doe, cannot make him halfe so miserable as thy self art, who doest thus menace the members of Iesus Christ. When thou hast spett-out all thy mallice, spued vp all the venyme, spent, and emptyed vpon them, all the malignity and gall the divell ever engendered, and encreased in thee;
Therefore all thou Canst say, or do, cannot make him half so miserable as thy self art, who dost thus menace the members of Iesus christ. When thou hast spett-out all thy malice, spewed up all the venom, spent, and emptied upon them, all the malignity and Gall the Devil ever engendered, and increased in thee;
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And the poore distressed Martyr of the Lord Iesus, may say in the tryumph, of a true & powerfull faith, O Tyrant, or Oppressor, know, that now in this agony, in these anguishes, I will not change states with thee, my case is better then thine, all thou canst doe, cannot make me so bad as thy self;
And the poor distressed Martyr of the Lord Iesus, may say in the triumph, of a true & powerful faith, Oh Tyrant, or Oppressor, know, that now in this agony, in these Anguishes, I will not change states with thee, my case is better then thine, all thou Canst do, cannot make me so bad as thy self;
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my God hath layd a sweete, a soveraigne, a healing, yea a heavenly plaister, to all these bitter sores, which fully cure's them, and comforts me: namely, that he hath taught me to learne, that which now, I haue learned to feele, that my worst estate, is better then thy best, the sweetnes of which lesson, make's all evills casy to swallow,
my God hath laid a sweet, a sovereign, a healing, yea a heavenly plaster, to all these bitter sores, which Fully cure's them, and comforts me: namely, that he hath taught me to Learn, that which now, I have learned to feel, that my worst estate, is better then thy best, the sweetness of which Lesson, make's all evils casy to swallow,
Would not this, (or the like speach vnto this) make the eares of tyrants to tingle, and their harts to tremble? would it not vexe and torture their very spirits within them, to here these voyces sounding from the mouthes of those, who are vnder their heaviest vexations?
Would not this, (or the like speech unto this) make the ears of Tyrants to tingle, and their hearts to tremble? would it not vex and torture their very spirits within them, to Here these voices sounding from the mouths of those, who Are under their Heaviest vexations?
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either it would cause repentance vnto salvation, and make them weary of their wickednes, and most willing to become as one of them whome they thus abuse;
either it would cause Repentance unto salvation, and make them weary of their wickedness, and most willing to become as one of them whom they thus abuse;
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or to frett and fume, and gnaw owne their owne bowells, to see themselues defeated in all the jmpious purposes, which being to make the Lords people most miserable of all men, cannot by the most, and worst, and all, they can doe, make them any way soe miserable as themselues, who (in their owne opinion) are more happy then any.
or to fret and fume, and gnaw own their own bowels, to see themselves defeated in all the impious Purposes, which being to make the lords people most miserable of all men, cannot by the most, and worst, and all, they can do, make them any Way so miserable as themselves, who (in their own opinion) Are more happy then any.
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and distemper? Were a man but in their bosomes, to see how they frett, and vexe jnwardly, when they perceive, God himself to laugh them to scorne in heaven,
and distemper? Were a man but in their bosoms, to see how they fret, and vex jnwardly, when they perceive, God himself to laugh them to scorn in heaven,
and his people to laugh at them on earth, to see, that all the mallice and villany the divell can arme them withall, cannot make anothers estate at worst, so bad then their owne, at best; then would something appeare,
and his people to laugh At them on earth, to see, that all the malice and villainy the Devil can arm them withal, cannot make another's estate At worst, so bade then their own, At best; then would something appear,
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or acknowledg this truth, & soe by the ignorance therof, they worke out, at once Their owne perdition, and Our salvation, and make Vs, blessed Martyrs Themselues, accursed Malefactors, in despight of all that they (contrarily) intend; and her:
or acknowledge this truth, & so by the ignorance thereof, they work out, At once Their own perdition, and Our salvation, and make Us, blessed Martyrs Themselves, accursed Malefactors, in despite of all that they (contrarily) intend; and her:
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of, if they might, or could be perswaded, no question were to be made, but they would quickly become, either better, or worse. But it is misery enough that they cannot be brought to beleeue the same;
of, if they might, or could be persuaded, no question were to be made, but they would quickly become, either better, or Worse. But it is misery enough that they cannot be brought to believe the same;
] A heavy sentence, inasmuch as by ignorance (especially wilfull ) of any truth, more sin is multiplyed against God, more service, is done to the Divell, more mischeife to men, and (consequently) more plagues heaped on,
] A heavy sentence, inasmuch as by ignorance (especially wilful) of any truth, more since is multiplied against God, more service, is done to the devil, more mischief to men, and (consequently) more plagues heaped on,
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and wrath stored vp against the day of wrath, to be powered by the mighty arme of Almighty God, vpon the heads of all those, that haue thus encreased their jmpietyes before him, who shall not escape the full poyson of all those his envenomed vyalls which he hath revealed from heaven, to be reserved in hell for them.
and wrath stored up against the day of wrath, to be powered by the mighty arm of Almighty God, upon the Heads of all those, that have thus increased their jmpietyes before him, who shall not escape the full poison of all those his envenomed vyalls which he hath revealed from heaven, to be reserved in hell for them.
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and to proceede in their jmpiety against the Lord, & oppression against his people, till they haue wrought out, their owne eternall confusion by both, and provoked the dreadfull indignation of the Lord God, to come vpon them to the vttermost, through this double jniquity, committed against his highest majesty.
and to proceed in their jmpiety against the Lord, & oppression against his people, till they have wrought out, their own Eternal confusion by both, and provoked the dreadful Indignation of the Lord God, to come upon them to the uttermost, through this double jniquity, committed against his highest majesty.
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And in our last vse we will turne our speech to all manner of persons, endeavouring to doe our best, to giue them that true information, which floweth from this point wherof we now treat,
And in our last use we will turn our speech to all manner of Persons, endeavouring to do our best, to give them that true information, which flows from this point whereof we now Treat,
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And the consequence of this truth for matter of instruction looketh, both at the saints of God themselues, and also at all others, that are not yet revealed to be such. For the former, viz:
And the consequence of this truth for matter of instruction looks, both At the Saints of God themselves, and also At all Others, that Are not yet revealed to be such. For the former, videlicet:
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those who haue beene already found and approoved to be faithfull, whose happy interest is therefore vndeniable in this heavenly truth, it call's for their constant, continuall,
those who have been already found and approved to be faithful, whose happy Interest is Therefore undeniable in this heavenly truth, it call's for their constant, continual,
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and that their taste of the blessednes of them is so pleasant, as they haue sensible arguments within them sufficient, both to perswade them to tarry where they are;
and that their taste of the blessedness of them is so pleasant, as they have sensible Arguments within them sufficient, both to persuade them to tarry where they Are;
and whose setled resolutions touching their state of grace, are such, and so vnmoveable as was the Apostles, who sayd, [ I am sure, that neither death, Rom. 8.38.39.
and whose settled resolutions touching their state of grace, Are such, and so Unmovable as was the Apostles, who said, [ I am sure, that neither death, Rom. 8.38.39.
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and turno our last speech, vnto those that yet are not turned to the Lord, by any visible manifestation of that faith, the vertue wherof, doth giue them their part,
and Turno our last speech, unto those that yet Are not turned to the Lord, by any visible manifestation of that faith, the virtue whereof, does give them their part,
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that inasmuch as they are not yet cannonized of the Lord for saints, nor haue their names written in the booke of life, (so farre as their life sheweth vnto men) they might now (once) bethinke themselues what they are,
that inasmuch as they Are not yet canonized of the Lord for Saints, nor have their names written in the book of life, (so Far as their life shows unto men) they might now (once) bethink themselves what they Are,
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Beholde, out of this estate all prosperity is misery, and in it, all misery is prosserity: haue we not made it more then manifest, by such abundance of most infallible, divine, and vndoubted evidence,
Behold, out of this estate all Prosperity is misery, and in it, all misery is prosserity: have we not made it more then manifest, by such abundance of most infallible, divine, and undoubted evidence,
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as neither divells, nor men, can colourably gainesay? And is not such a state worth seeking among those to whome it is solely, and wholey, appropriated of the Lord? who would not be a Saint vpon such tearmes,
as neither Devils, nor men, can colorably gainsay? And is not such a state worth seeking among those to whom it is solely, and wholey, appropriated of the Lord? who would not be a Saint upon such terms,
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and to goe forward in this divine disceptation, with consideration of those further things, the conclusion and inference wherof, will minister vnto vs yet more courage, to cleave vnto the Lord in the communion of his saints.
and to go forward in this divine disceptation, with consideration of those further things, the conclusion and Inference whereof, will minister unto us yet more courage, to cleave unto the Lord in the communion of his Saints.
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and yet it is powerfull, and able to conclude, both a necessity, (and includeth also an excellency ) of our separation from sinners, to become of that number who are soe happy, in their very misery: but this latter may be taken from the graces of the same men from whose distresses alone, we reasoned before;
and yet it is powerful, and able to conclude, both a necessity, (and includeth also an excellency) of our separation from Sinners, to become of that number who Are so happy, in their very misery: but this latter may be taken from the graces of the same men from whose Distresses alone, we reasoned before;
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and for the further wooing, and faster glewing of vs vnto the heavenly corporation, of such as are happily incorporated into Chrict Iesus, it may (in the second place) be framed thus.
and for the further wooing, and faster glowing of us unto the heavenly corporation, of such as Are happily incorporated into Christ Iesus, it may (in the second place) be framed thus.
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if in their greivances and vexations, it goe soe well with them, how happy must these men be considered in their graces, and the employment of them? if their bitter sorrowes be soe sweete, how will the sweete sap, and savour of God spirit taste,
if in their grievances and vexations, it go so well with them, how happy must these men be considered in their graces, and the employment of them? if their bitter sorrows be so sweet, how will the sweet sap, and savour of God Spirit taste,
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when they haue to doe with wicked and vnreasonable men, who can conceive the consolation that shall accrew vnto them, in the free and peaceable excercise of their graces, wherein they deale only with Gods owne majesty,
when they have to do with wicked and unreasonable men, who can conceive the consolation that shall accrue unto them, in the free and peaceable Exercise of their graces, wherein they deal only with God's own majesty,
and such of their fellow bretheren and sisters, as are truly gracious with themselues? if the troubled waters, which are soe muddyed with the foule fruit of Satans, and mens mallice, may yeelde such joy, what will flow from the blessed jnfluence of God himself thinke yee,
and such of their fellow brethren and Sisters, as Are truly gracious with themselves? if the troubled waters, which Are so muddied with the foul fruit of Satan, and men's malice, may yield such joy, what will flow from the blessed jnfluence of God himself think ye,
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when he shall leade them to those wells of salvation, whence they shall draw freely, and drinke their fill, of those pure christall streames, which himself hath distilled? Surely every man must needes (in all reason) thinke, that if their worst estate of greife and misery be so good, this of grace and peace, cannot but be better, and yeelde sweeter fruit then the former;
when he shall lead them to those wells of salvation, whence they shall draw freely, and drink their fill, of those pure crystal streams, which himself hath distilled? Surely every man must needs (in all reason) think, that if their worst estate of grief and misery be so good, this of grace and peace, cannot but be better, and yield Sweeten fruit then the former;
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and soe the best estate of a wicked man, being so farre behinde their worst, must needes be much more behinde this, and vtterly incomparable there-vnto.
and so the best estate of a wicked man, being so Far behind their worst, must needs be much more behind this, and utterly incomparable thereunto.
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their state of glory, which shalbe the reward both of their greivances, and graces also; & from that, a man whose hart were set aright, might lastly reason thus.
their state of glory, which shall the reward both of their grievances, and graces also; & from that, a man whose heart were Set aright, might lastly reason thus.
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They were yet more happy then soe, when with their God, and with each other among themselues, they might peaceably vse their graces; the least of these two, was more then a litle beyond my best:
They were yet more happy then so, when with their God, and with each other among themselves, they might peaceably use their graces; the least of these two, was more then a little beyond my best:
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what shall I conceive of their inconceivable faelicity, then and there? and how infinitely vnhappy are I, that am soe short of the good they haue, in their very evill? and am not yet come so farre,
what shall I conceive of their inconceivable felicity, then and there? and how infinitely unhappy Are I, that am so short of the good they have, in their very evil? and am not yet come so Far,
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as to be equall with them in their meanest, and most afflicted condition? Surely it being so well with them in their greivances; it cannot but be much better with them in their graces, and best of all in their glory. O the hydden, (yet heavenly) estate of these holy ones;
as to be equal with them in their Meanest, and most afflicted condition? Surely it being so well with them in their grievances; it cannot but be much better with them in their graces, and best of all in their glory. Oh the hidden, (yet heavenly) estate of these holy ones;
c-acp pc-acp vbi j-jn p-acp pno32 p-acp po32 js, cc av-ds j-vvn n1? np1 pn31 vbg av av p-acp pno32 p-acp po32 n2; pn31 vmbx p-acp vbi av-d av-jc p-acp pno32 p-acp po32 n2, cc av-js pp-f d p-acp po32 n1. uh dt vvn, (av j) n1 pp-f d j pi2;
Who would be out of that state, wherein is soe much excellency, that every evill therein, is exceeding good, and every good exceedeth each other? If a mans hart be not chayned to the Divell, & by the Divell, to the world, to be kept here, in that perpetuall prison of infidelity,
Who would be out of that state, wherein is so much excellency, that every evil therein, is exceeding good, and every good exceeds each other? If a men heart be not chained to the devil, & by the devil, to the world, to be kept Here, in that perpetual prison of infidelity,
r-crq vmd vbi av pp-f d n1, q-crq vbz av d n1, cst d j-jn av, vbz vvg j, cc d j vvz d j-jn? cs dt ng1 n1 vbb xx vvn p-acp dt n1, cc p-acp dt n1, p-acp dt n1, pc-acp vbi vvn av, p-acp cst j n1 pp-f n1,
he cannot but be drawne out of himself, and his sinfull state, with this threefolde corde, and be tyed fast for ever (as one enamoured and enflamed) to the Lord God, in the felowship of those his saints, who having beene faithfull before him here, (both in doing his will,
he cannot but be drawn out of himself, and his sinful state, with this threefold cord, and be tied fast for ever (as one enamoured and inflamed) to the Lord God, in the fellowship of those his Saints, who having been faithful before him Here, (both in doing his will,
pns31 vmbx p-acp vbi vvn av pp-f px31, cc po31 j n1, p-acp d j n1, cc vbi vvn av-j p-acp av (c-acp pi vvn cc vvn) p-acp dt n1 np1, p-acp dt n1 pp-f d po31 n2, r-crq vhg vbn j p-acp pno31 av, (av-d p-acp vdg po31 n1,
and suffering for the same) haue now received the wages, both of their faith, and sufferings, in the Kingdome for which they suffered, wherein they shall see him as he is, and with him, his blessed Son, his eternall Spirit, his beloved Saints, in that life and jmmortality, blisse,
and suffering for the same) have now received the wages, both of their faith, and sufferings, in the Kingdom for which they suffered, wherein they shall see him as he is, and with him, his blessed Son, his Eternal Spirit, his Beloved Saints, in that life and jmmortality, bliss,
cc vvg p-acp dt d) vhi av vvn dt n2, d pp-f po32 n1, cc n2, p-acp dt n1 p-acp r-crq pns32 vvd, c-crq pns32 vmb vvi pno31 c-acp pns31 vbz, cc p-acp pno31, po31 j-vvn n1, po31 j n1, po31 j-vvn n2, p-acp d n1 cc n1, n1,
and faelicity, which God who is faithfull, hath performed to them, promised to vs, and to all the rest of his holy ones, keeping them, who are already in actuall pofession, not absolutely perfect (as being yet without vs) till we shalbe brought vnto them, & both they, and we, (and all the elect) vnto the Lord our God, at the last day, to be compleate in that entyre,
and felicity, which God who is faithful, hath performed to them, promised to us, and to all the rest of his holy ones, keeping them, who Are already in actual pofession, not absolutely perfect (as being yet without us) till we shall brought unto them, & both they, and we, (and all the elect) unto the Lord our God, At the last day, to be complete in that entire,
cc n1, r-crq np1 r-crq vbz j, vhz vvn p-acp pno32, vvd p-acp pno12, cc p-acp d dt n1 pp-f po31 j pi2, vvg pno32, r-crq vbr av p-acp j n1, xx av-j j (c-acp vbg av p-acp pno12) p-acp pns12 vmb|vbi vvn p-acp pno32, cc d pns32, cc pns12, (cc d dt j) p-acp dt n1 po12 n1, p-acp dt ord n1, pc-acp vbi j p-acp d j,
and sigh in our soules, looking and longing for that glorious appearance of his, which shall make vs to appeare in glory with him, for ever and ever. AMEN.
and sighs in our Souls, looking and longing for that glorious appearance of his, which shall make us to appear in glory with him, for ever and ever. AMEN.
cc vvi p-acp po12 n2, vvg cc vvg p-acp d j n1 pp-f png31, r-crq vmb vvi pno12 pc-acp vvi p-acp n1 p-acp pno31, c-acp av cc av. uh-n.
