for the Old Law was a Law of fear tending to bondage, and therefore Moses mentions the incussion of terror in the giving of it, which when he hath dispatch'd, he begins the following Chapter with Love, noting, that the Holy Ghost will cause the Law of Love, to succeed the Law of Fear. And 'tis observable that the Jews read this place with the highest observation:
for the Old Law was a Law of Fear tending to bondage, and Therefore Moses mentions the incussion of terror in the giving of it, which when he hath dispatched, he begins the following Chapter with Love, noting, that the Holy Ghost will cause the Law of Love, to succeed the Law of fear. And it's observable that the jews read this place with the highest observation:
when the Pharisees heard how he had baffled the Sadduces, and stopped their mouths, with so proper and fit an answer, that they had no more to say, they consult how they may shew their acumen and sharpness of wit, to diminish Christ's credit concerning his Doctrine, and Skill in Scripture;
when the Pharisees herd how he had baffled the Sadducees, and stopped their mouths, with so proper and fit an answer, that they had no more to say, they consult how they may show their acumen and sharpness of wit, to diminish Christ's credit Concerning his Doctrine, and Skill in Scripture;
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yet the copiousness of it requires the contracting of my discourse. To save time therefore, let me open my Text, and Case both together. The Case is this.
yet the copiousness of it requires the contracting of my discourse. To save time Therefore, let me open my Text, and Case both together. The Case is this.
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For directions in this Case, I shall follow this method, 1. Shew you, what it is to love God with all the heart, and with all the soul, and with all the mind. 2. I shall endeavour to demonstrate, that it is our unquestionable, and indispensable duty so to love God. 3. I shall acquaint you what Abilities are requisite for the well-discharging of this duty,
For directions in this Case, I shall follow this method, 1. Show you, what it is to love God with all the heart, and with all the soul, and with all the mind. 2. I shall endeavour to demonstrate, that it is our unquestionable, and indispensable duty so to love God. 3. I shall acquaint you what Abilities Are requisite for the well-discharging of this duty,
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and how to attain them. 4. I shall give you directions how to improve and augment all the abilities we can get, that we may have a growing love to God. 5. I shall close with the best perswasives I can think of, that you would be graciously ambitious of such qualifications,
and how to attain them. 4. I shall give you directions how to improve and augment all the abilities we can get, that we may have a growing love to God. 5. I shall close with the best persuasive I can think of, that you would be graciously ambitious of such qualifications,
All these expressions denote the intensness of our affections, the unexpressibleness of our obligation, and the contemptibleness of every thing that shall challenge a share in our love.
All these expressions denote the intenseness of our affections, the unexpressibleness of our obligation, and the contemptibleness of every thing that shall challenge a share in our love.
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the Will is graciously obstinate, the policy of hell cannot charm it off it's object; the Affections are all Passions in their eager motions towards God;
the Will is graciously obstinate, the policy of hell cannot charm it off it's Object; the Affections Are all Passion in their eager motions towards God;
but by words, the plainest and most intelligible expressions I can give you, shall be by several similitudes, which I shall pursue till they leave me to admiration:
but by words, the Plainest and most intelligible expressions I can give you, shall be by several Similitudes, which I shall pursue till they leave me to admiration:
1. The Soul's love to God may be a little shadow'd forth, by the love of the Iron to the Loadstone, which ariseth from a hidden quality (though to say so, is but the hiding of our ignorance) the motion of the Iron toward the Loadstone is slow while at a distance; but quick, when near:
1. The Soul's love to God may be a little shadowed forth, by the love of the Iron to the Loadstone, which arises from a hidden quality (though to say so, is but the hiding of our ignorance) the motion of the Iron towards the Loadstone is slow while At a distance; but quick, when near:
and when once it comes to be graciously united, the Apostle asks Who shall separate us from the love of God? (not only who shall hinder us from partaking of Gods love,
and when once it comes to be graciously united, the Apostle asks Who shall separate us from the love of God? (not only who shall hinder us from partaking of God's love,
and some withdrawing on God's, yet their love to God, (in the lowest ebbe) tremblingly hankers after him, the soul cannot forget its alone resting-place
and Some withdrawing on God's, yet their love to God, (in the lowest ebb) tremblingly hankers After him, the soul cannot forget its alone Resting place
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He'l starve rather than part with Benjamin; and when hunger forc'd him from him, and he was like to be by a wile kept from him, Judah offers to purchase his liberty with his own,
He'll starve rather than part with Benjamin; and when hunger forced him from him, and he was like to be by a wile kept from him, Judah offers to purchase his liberty with his own,
what it is to love the Lord our God with all our Heart? some referr this to the thoughts , some to the vegetative Soul , some to the Understanding that it may be free from errour , others, q.d. Lay up all these things in your hearts :
what it is to love the Lord our God with all our Heart? Some refer this to the thoughts, Some to the vegetative Soul, Some to the Understanding that it may be free from error, Others, Q.d Lay up all these things in your hearts:
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and therefore according to Scripture we must understand the Will and Affections, and so the word is taken Josh. 22.5. Moses the servant of the Lord charged you to love the Lord your God — with all your heart.
and Therefore according to Scripture we must understand the Will and Affections, and so the word is taken Josh. 22.5. Moses the servant of the Lord charged you to love the Lord your God — with all your heart.
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As out of the heart proceeds life, so from the Will proceeds all Operations, the Will ought to be carryed towards God with it's whole force, all the Affections of a pure and holy heart are directed to the onely Love of God .
As out of the heart proceeds life, so from the Will proceeds all Operations, the Will ought to be carried towards God with it's Whole force, all the Affections of a pure and holy heart Are directed to the only Love of God.
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Some expound this totality by this distinction, we are to love God with the whole heart Positively and Negatively: Positively, where all Powers of the will are set to love God,
some expound this totality by this distinction, we Are to love God with the Whole heart Positively and Negatively: Positively, where all Powers of the will Are Set to love God,
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God doth as much abominate a partnership in our love, as a husband or wife abhor any such thing in their Conjugal Relation, we must love nothing but God,
God does as much abominate a partnership in our love, as a husband or wife abhor any such thing in their Conjugal Relation, we must love nothing but God,
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2. Thou shalt love the Lord thy God with all thy Soul. I forbear to mention the different conjectures of those that try the acuteness of their parts to produce some peculiar Interpretation which others have not.
2. Thou shalt love the Lord thy God with all thy Soul. I forbear to mention the different Conjectures of those that try the acuteness of their parts to produce Some peculiar Interpretation which Others have not.
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what use do's a wicked man make of his soul, but to serve his body? whereas both soul and body should be wholly taken up with, not only the service, but the love of God.
what use do's a wicked man make of his soul, but to serve his body? whereas both soul and body should be wholly taken up with, not only the service, but the love of God.
when he renders this Command in these words with all thy understanding; to love God with our Minds, is to have the understanding moved and commanded by the love of God, to assent unto those things that are to be believed,
when he renders this Command in these words with all thy understanding; to love God with our Minds, is to have the understanding moved and commanded by the love of God, to assent unto those things that Are to be believed,
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love will change Death it self into Life. There's another word added by Mark, which indeed is in Deut. 6.5. whence this is taken, Thou shalt love the Lord thy God with all thy Strength;
love will change Death it self into Life. There's Another word added by Mark, which indeed is in Deuteronomy 6.5. whence this is taken, Thou shalt love the Lord thy God with all thy Strength;
but only notes the highest and most intense degree of Love that flows from all the Faculties of the Soul, I will close this Enquiry with a Word of this.
but only notes the highest and most intense degree of Love that flows from all the Faculties of the Soul, I will close this Enquiry with a Word of this.
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no threatnings, calamities or discommodities whatsoever, must pull us away from God, but that all the Powers of Soul and Body must be taken up into his service;
no threatenings, calamities or Discomforts whatsoever, must pull us away from God, but that all the Powers of Soul and Body must be taken up into his service;
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and thus I have given you a lame account, what it is to love God, &c. The Third thing I undertook was, demonstratively to prove, that it is our indispensible Duty thus to love God.
and thus I have given you a lame account, what it is to love God, etc. The Third thing I undertook was, demonstratively to prove, that it is our indispensible Duty thus to love God.
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O my Soul, why dost thou goe thirsting among the Creatures to beg some drops that will rather provoke than quench thy thirst? why dost thou leave that everlasting Fountain, where thou mayst be perfectly satisfied? What canst thou desire that is not fully and perfectly to be had in God .
O my Soul, why dost thou go thirsting among the Creatures to beg Some drops that will rather provoke than quench thy thirst? why dost thou leave that everlasting Fountain, where thou Mayest be perfectly satisfied? What Canst thou desire that is not Fully and perfectly to be had in God.
I grant there is a difference in the Commands, e. g. The Command about paring the Nayls is of lesser moment than that of having no other God; nay in the same kind Christ threatens the Scribes and Pharisees for their Hypocrisie , that they were so exact in tything their Gardens,
I grant there is a difference in the Commands, e. g. The Command about paring the Nails is of lesser moment than that of having no other God; nay in the same kind christ threatens the Scribes and Pharisees for their Hypocrisy, that they were so exact in tithing their Gardens,
this Command of loving God is more than all whole Burnt-offerings and Sacrifices; others counted that of Circumcision to be the the greatest; others that of the Sabbath .
this Command of loving God is more than all Whole Burnt offerings and Sacrifices; Others counted that of Circumcision to be the the greatest; Others that of the Sabbath.
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While onely one sin makes us to forbear another (for mens lusts cross one another) when occasion serves that sin will be ventur'd upon that is now forborn. But this upon a manifold account is, The great Command.
While only one since makes us to forbear Another (for men's Lustiest cross one Another) when occasion serves that sin will be ventured upon that is now forborn. But this upon a manifold account is, The great Command.
if it be man, 'tis an humane love; if God, 'tis a Divine love; so that by our love we are changed and transformed into a thing more noble, or more vile;
if it be man, it's an humane love; if God, it's a Divine love; so that by our love we Are changed and transformed into a thing more noble, or more vile;
Well then, I will therefore add, thou that mournest after propriety in God, God is thy God; thy gracious God, and Father; thy God in Covenant; thy God in mercy; and loving kindness.
Well then, I will Therefore add, thou that mournest After propriety in God, God is thy God; thy gracious God, and Father; thy God in Covenant; thy God in mercy; and loving kindness.
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2. This is the first and great command in respect of order and dignity. This is the great command because we must place this before all others in the very yelk of the heart,
2. This is the First and great command in respect of order and dignity. This is the great command Because we must place this before all Others in the very yelk of the heart,
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3. This is the first and great command, in respect of obligation. To love God is so indispensable, that let me with Reverence say, God cannot dispence with it.
3. This is the First and great command, in respect of obligation. To love God is so indispensable, that let me with reverence say, God cannot dispense with it.
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Sometimes God will have mercy, and not sacrifice; divine duties shall give place to humane; nay, sometimes duties to God must give way to duties to a beast ;
Sometime God will have mercy, and not sacrifice; divine duties shall give place to humane; nay, sometime duties to God must give Way to duties to a beast;
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This command reaches the whole mind, God expects that we should in Judgment reason down every thing into contempt that should pretend a loveliness to justle out God.
This command reaches the Whole mind, God expects that we should in Judgement reason down every thing into contempt that should pretend a loveliness to justle out God.
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7. This is the first and great command, in respect of the difficulties of it, because through our infirmities (not to mention worse) we cannot presently love God, the prime difficulty is, the spirituality of it.
7. This is the First and great command, in respect of the difficulties of it, Because through our infirmities (not to mention Worse) we cannot presently love God, the prime difficulty is, the spirituality of it.
8. This is the first and great command, in respect of the End. All the commands of God are referr'd to this as their end and last scope, which was first in the mind of the Law-giver.
8. This is the First and great command, in respect of the End. All the commands of God Are referred to this as their end and last scope, which was First in the mind of the Lawgiver.
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There shall never be any distance, never any thing to provoke jealousie, never any thing to procure cloying, never any thing more to be desired than is actually enjoyed.
There shall never be any distance, never any thing to provoke jealousy, never any thing to procure cloying, never any thing more to be desired than is actually enjoyed.
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Is not this then the first and great Commandment? is it not our priviledge and happiness to be swallowed up in it? this may suffice to evidence it to be our duty; But then,
Is not this then the First and great Commandment? is it not our privilege and happiness to be swallowed up in it? this may suffice to evidence it to be our duty; But then,
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3. What Abilities are requisite to the performance of this duty, and how may we attain those Abilities? This we must be experimentally acquainted with,
3. What Abilities Are requisite to the performance of this duty, and how may we attain those Abilities? This we must be experimentally acquainted with,
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God implanted in our Nature an inclination to love God above all things amiable, but by the fall, we have an headlong inclination to depart from God, and run away from him:
God implanted in our Nature an inclination to love God above all things amiable, but by the fallen, we have an headlong inclination to depart from God, and run away from him:
e. g. God may be represented as most amiable, we may be convinced of the unsatisfyingness of the Creature, we may understand something of the worth of our Souls,
e. g. God may be represented as most amiable, we may be convinced of the unsatisfyingness of the Creature, we may understand something of the worth of our Souls,
and yet this will be (at the utmost) but like a solid proof of the truth of the Christian Religion, which may Non-plus our cavils, but not make us Christians.
and yet this will be (At the utmost) but like a solid proof of the truth of the Christian Religion, which may Nonplus our cavils, but not make us Christians.
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I do not mean immediate in opposition to the use of means, but immediate in regard of the necessary efficacy of his Spirit, beyond what all means in the world, without his powerful influence can amount unto.
I do not mean immediate in opposition to the use of means, but immediate in regard of the necessary efficacy of his Spirit, beyond what all means in the world, without his powerful influence can amount unto.
He is thy life, i. e. effectively, and that by love (saith Aquinas. ) it is reported that it often happens among Partridges, that one steals away anothers eggs,
He is thy life, i. e. effectively, and that by love (Says Aquinas.) it is reported that it often happens among Partridges, that one steals away another's eggs,
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but the young one that is hatcht under the wing of a stranger, at her true Mothers first call, who laid the egg whence she was hatch'd, she renders her self to her true Mother,
but the young one that is hatched under the wing of a stranger, At her true Mother's First call, who laid the egg whence she was hatched, she renders her self to her true Mother,
What God doth in the Soul doth not hurt the liberty of the will, but strengthens it, insweetly and powerfully drawing it into conformity with the will of God, which is the highest liberty;
What God does in the Soul does not hurt the liberty of the will, but strengthens it, insweetly and powerfully drawing it into conformity with the will of God, which is the highest liberty;
As the only Efficient cause of our loving God, is God himself, so the only procuring cause of our loving God, is Jesus Christ; that Son of the Father's love, who by his Spirit implants and actuates this grace of love, which he hath merited for us.
As the only Efficient cause of our loving God, is God himself, so the only procuring cause of our loving God, is jesus christ; that Son of the Father's love, who by his Spirit implants and actuates this grace of love, which he hath merited for us.
Plead therefore (Dear Christians) the merit of Christ for the inflaming your hearts with the love of God, that when I shall direct to rules and means how you may come to love God, you may as well address your selves to Christ for the grace of love,
Plead Therefore (Dear Christians) the merit of christ for the Inflaming your hearts with the love of God, that when I shall Direct to rules and means how you may come to love God, you may as well address your selves to christ for the grace of love,
Lord make me in this as comfortable to thy self, as 'tis possible for an adopted Son to be like the Natural, that I may be a Son of God's love, both actively and passively,
Lord make me in this as comfortable to thy self, as it's possible for an adopted Son to be like the Natural, that I may be a Son of God's love, both actively and passively,
Impediment 1. Self-love, this the Apostle names as Captain general of the Devil's Army, whereby titular Christians manage their enmity against God, in the dregs of the last dayes, this will make the times dangerous, Men shall be lovers of their own selves. When men over-esteem themselves, their own endowments of either body or mind;
Impediment 1. Self-love, this the Apostle names as Captain general of the Devil's Army, whereby titular Christians manage their enmity against God, in the dregs of the last days, this will make the times dangerous, Men shall be lovers of their own selves. When men over-esteem themselves, their own endowments of either body or mind;
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when they have a secret reserve for self in all they do, self-applause, or self-profit, this is like an errour in the first concoction, get your hearts discharg'd of it,
when they have a secret reserve for self in all they do, self-applause, or Self-profit, this is like an error in the First concoction, get your hearts discharged of it,
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Imped. 2. Love of the world, this is so great an obstruction that the most loving and best beloved Disciple that Christ had, said love not the world, nor the things that are in the world,
Imped. 2. Love of the world, this is so great an obstruction that the most loving and best Beloved Disciple that christ had, said love not the world, nor the things that Are in the world,
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and the Apostle James makes use of a Metaphor, calling them Adulterers and Adulteresses that keep not their conjugal love to God tight from leaking out toward the world, he chargeth them,
and the Apostle James makes use of a Metaphor, calling them Adulterers and Adulteresses that keep not their conjugal love to God tied from leaking out towards the world, he charges them,
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as if they knew nothing in Religion, if they knew not this, that the friendship with the world is enmity with God, and 'tis an universal truth, without so much as one exception, that whosoever will be a friend of the world, must needs upon that very account be God's enemy; the Apostle Paul adds more weight to those that are e'en press'd to Hell already , They that will be rich fall into temptation,
as if they knew nothing in Religion, if they knew not this, that the friendship with the world is enmity with God, and it's an universal truth, without so much as one exception, that whosoever will be a friend of the world, must needs upon that very account be God's enemy; the Apostle Paul adds more weight to those that Are even pressed to Hell already, They that will be rich fallen into temptation,
or seldom in their whole life; and their repentance is ordinarily as notorious as their sin, and they walk more humbly, and more watchfully ever after;
or seldom in their Whole life; and their Repentance is ordinarily as notorious as their since, and they walk more humbly, and more watchfully ever After;
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and that's spiritual pride. You'l thrive so fast in all grace, you'l grow up into so much communion with God, that unless God sometimes withdraw to keep you humble, you will have a very Heaven upon Earth.
and that's spiritual pride. You'll thrive so fast in all grace, You'll grow up into so much communion with God, that unless God sometime withdraw to keep you humble, you will have a very Heaven upon Earth.
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Imped. 5. Inordinate love of things lawful, and in some respect here's our greatest danger; here persons have Scripture to plead for their love to several persons, and things;
Imped. 5. Inordinate love of things lawful, and in Some respect here's our greatest danger; Here Persons have Scripture to plead for their love to several Persons, and things;
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though they love not God with all their hearts, souls, and minds, whereas they should consider that the best of the world is not for enjoyment but use; not our end, but means conducing to our chief end.
though they love not God with all their hearts, Souls, and minds, whereas they should Consider that the best of the world is not for enjoyment but use; not our end, but means conducing to our chief end.
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and what respect they have to God (I know not whether to call love or Service) they shew it but as means to flatter God, to gratifie them in their pitiful ends.
and what respect they have to God (I know not whither to call love or Service) they show it but as means to flatter God, to gratify them in their pitiful ends.
Having warned you of some of the chief Impediments, I shall propose some means to engage your hearts in love to God, which you may confidently expect to be effectual through the operation of the Holy Ghost,
Having warned you of Some of the chief Impediments, I shall propose Some means to engage your hearts in love to God, which you may confidently expect to be effectual through the operation of the Holy Ghost,
yet ravishing methods of its manifestations, and the clear understanding of the heavenly priviledge of having our hearts inflam'd with love to God, this will do — (I would fain perswade you to try,) I am not able to say how much, to direct you in this case;
yet ravishing methods of its manifestations, and the clear understanding of the heavenly privilege of having our hearts inflamed with love to God, this will do — (I would fain persuade you to try,) I am not able to say how much, to Direct you in this case;
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plainly get, and exercise this twofold knowledge. 1. The knowledge of Spiritual things; did we but perfectly know the Nature of the most contemptible insect;
plainly get, and exercise this twofold knowledge. 1. The knowledge of Spiritual things; did we but perfectly know the Nature of the most contemptible insect;
but then to know those things that no graceless person in the world cares for the knowledge of, e. g. the inward workings of Original Sin, and how to undermine it;
but then to know those things that no graceless person in the world Cares for the knowledge of, e. g. the inward workings of Original since, and how to undermine it;
It is among the graces of the Soul, as among the members of the Body, one member may supply the want of another, the defect of the Lungs may be supplied by other parts.
It is among the graces of the Soul, as among the members of the Body, one member may supply the want of Another, the defect of the Lungs may be supplied by other parts.
by drawing arguments from his worldly condition, be it what it will, to promote piety, e. g. Have I any thing considerable in the world? I will manage it as a Steward, blessed be God he hath entrusted me with any thing, whereby I may shew my love to him, in my love to his.
by drawing Arguments from his worldly condition, be it what it will, to promote piety, e. g. Have I any thing considerable in the world? I will manage it as a Steward, blessed be God he hath Entrusted me with any thing, whereby I may show my love to him, in my love to his.
how much more our Spiritual merces? those very mercies that are troublesome to us, deserve our love, e. g. Trouble for Sin though to a degree of horror;
how much more our Spiritual merces? those very Mercies that Are troublesome to us, deserve our love, e. g. Trouble for since though to a degree of horror;
if you be not severely watchful, this heart of yours will be stoln away: be perswaded therefore to examine every thing that you have cause to suspect:
if you be not severely watchful, this heart of yours will be stolen away: be persuaded Therefore to examine every thing that you have cause to suspect:
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Rouze up your selves therefore, give your selves unto Prayer, Pray for a more Spiritual discovery of Gods amiableness, did you know God better, you could not but love him more;
Rouse up your selves Therefore, give your selves unto Prayer, Pray for a more Spiritual discovery of God's amiableness, did you know God better, you could not but love him more;
but now if thou deny me thy self, what wilt thou give me? shall I be for ever disappointed of so great a hope? shall I always languish in my love? shall I mourn in my languishment? shall I grieve in my mourning? shall I weep and wail in my grief? shall I alwayes be empty? shall I alwayes disconsolately sorrow? incessantly complain,
but now if thou deny me thy self, what wilt thou give me? shall I be for ever disappointed of so great a hope? shall I always languish in my love? shall I mourn in my languishment? shall I grieve in my mourning? shall I weep and wail in my grief? shall I always be empty? shall I always disconsolately sorrow? incessantly complain,
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and be endlesly tormented? O my most good, most powerful, most merciful, and most loving God, thou dost not use so unfriendly and like an enemy to despise, refuse, wound and torment those that love thee with all their heart, soul, and strength;
and be endlessly tormented? O my most good, most powerful, most merciful, and most loving God, thou dost not use so unfriendly and like an enemy to despise, refuse, wound and torment those that love thee with all their heart, soul, and strength;
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Thou art the God of truth, the beginning and end of those that love thee, thou dost at last give thy self to those that love thee, to be their perfect and compleat happiness.
Thou art the God of truth, the beginning and end of those that love thee, thou dost At last give thy self to those that love thee, to be their perfect and complete happiness.
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Did you but once a day [ In that time of the day, which upon experience you find to be fittest for such a work ] solemnly place your selves in Gods presence;
Did you but once a day [ In that time of the day, which upon experience you find to be Fittest for such a work ] solemnly place your selves in God's presence;
let the subject matter of them be something Spiritual, endeavour to fill your heads, and affect your hearts with holy musings, till you come to some resolution, which resolution close with Prayer, and follow with endeavours.
let the Subject matter of them be something Spiritual, endeavour to fill your Heads, and affect your hearts with holy musings, till you come to Some resolution, which resolution close with Prayer, and follow with endeavours.
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Endeavour as you are able, to tye your thoughts together, and so fasten them that they may not be lost, that your musing time may not be reckon'd among your lost time.
Endeavour as you Are able, to tie your thoughts together, and so fasten them that they may not be lost, that your musing time may not be reckoned among your lost time.
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Though I will not assert, I may enquire, whether Meditation be not one of those duties of which the very constant performance speaks the Soul to be gracious, i. e.
Though I will not assert, I may inquire, whither Meditation be not one of those duties of which the very constant performance speaks the Soul to be gracious, i. e.
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7. Choice of friends. I dare appeal to all experienc'd Christians, whether ever they met with lively Christians, that carried it like Christians without some warming of their hearts with love to God, and Godliness;
7. Choice of Friends. I Dare appeal to all experienced Christians, whither ever they met with lively Christians, that carried it like Christians without Some warming of their hearts with love to God, and Godliness;
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Christians, this you know, there must be a forsaking of all wicked company, e're you can pretend the least love to Christ, (mistake me not) I do not mean that the bonds of Family-relations must presently be broken, that Husbands and Wives, Parents and Children, Masters and Covenant-servants must presently separate,
Christians, this you know, there must be a forsaking of all wicked company, ever you can pretend the least love to christ, (mistake me not) I do not mean that the bonds of Family-relations must presently be broken, that Husbands and Wives, Parents and Children, Masters and covenant-servants must presently separate,
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Now then, take some Particular Promise, Why not that which hath already affected thy heart? you can't press a Promise as you squeeze an Orange, to extract all that is in it;
Now then, take Some Particular Promise, Why not that which hath already affected thy heart? you can't press a Promise as you squeeze an Orange, to extract all that is in it;
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But Christians be sure to remember this, whenever you lay one hand on a Promise, lay the other on Christ, you will thereby get your Objections answered, and your Fears removed;
But Christians be sure to Remember this, whenever you lay one hand on a Promise, lay the other on christ, you will thereby get your Objections answered, and your Fears removed;
I dare say, I hope, what I dare not say, I believe. Though I must tell you, That which the over-modest Christian calls a weak Hope, God often calls a strong Faith.
I Dare say, I hope, what I Dare not say, I believe. Though I must tell you, That which the overmodest Christian calls a weak Hope, God often calls a strong Faith.
There are two passages I would have you take special notice of, that Ground that brought such Fruit as answer'd expectation , was an honest and good heart, which kept the Word,
There Are two passages I would have you take special notice of, that Ground that brought such Fruit as answered expectation, was an honest and good heart, which kept the Word,
stay a while, thou wantest another kind of dispensation first, and most, viz. to feel more of the evil of sin, that thou mayst be more watchful and more holy.
stay a while, thou Wantest Another kind of Dispensation First, and most, viz. to feel more of the evil of since, that thou Mayest be more watchful and more holy.
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We read , that when the Prophet Elisha had given King Joash a Promise, and a sign of deliverance from Syria, God expected that his own reason and faith should prompt him so to improve a second sign,
We read, that when the Prophet Elisha had given King Joash a Promise, and a Signen of deliverance from Syria, God expected that his own reason and faith should prompt him so to improve a second Signen,
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and the same Apostle in the same Epistle tells us , that you have need of patience, that after you have done the will of God, you might receive the Promise.
and the same Apostle in the same Epistle tells us, that you have need of patience, that After you have done the will of God, you might receive the Promise.
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I. Directing. The onely directing Means is the Word of God, but seeing you shall in the following Sermons have particular directions about both Hearing and Reading of the Word, I shall only hint these few things.
I. Directing. The only directing Means is the Word of God, but seeing you shall in the following Sermons have particular directions about both Hearing and Reading of the Word, I shall only hint these few things.
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yet you will find it singularly advantagious to the enflaming of your hearts, to get your hearts (as it were) graciously forestalled with the valuation of the Word.
yet you will find it singularly advantageous to the enflaming of your hearts, to get your hearts (as it were) graciously forestalled with the valuation of the Word.
and shall not the Book of God provoke Divine love? endeavour to get but as spiritual a sence and relish of Divine Truths, answerable to mens carnal gusts and feeling of other things:
and shall not the Book of God provoke Divine love? endeavour to get but as spiritual a sense and relish of Divine Truths, answerable to men's carnal gusts and feeling of other things:
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And Abraham rose up early in the morning, &c. Had he not loved God, so far as the Creature can love God, infinitely, every word would have been as a dagger to his heart.
And Abraham rose up early in the morning, etc. Had he not loved God, so Far as the Creature can love God, infinitely, every word would have been as a dagger to his heart.
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but now be thou the death of that seed which I intended to multiply (God seemed to change his Name to Abraham, as Solomon named his Son Rehoboam, an Enlarger of the People, who enlarged them from twelve tribes to two.) Take now ] no time to demur upon it.
but now be thou the death of that seed which I intended to multiply (God seemed to change his Name to Abraham, as Solomon nam his Son Rehoboam, an Enlarger of the People, who enlarged them from twelve tribes to two.) Take now ] no time to demur upon it.
'Tis ordinarily the Devils work to be the Executioners of Gods wrath: it is said , he cast upon them the fierceness of his anger, wrath and indignation,
It's ordinarily the Devils work to be the Executioners of God's wrath: it is said, he cast upon them the fierceness of his anger, wrath and Indignation,
as never to any one else in this world? He consults not his Wife, Oh what will Sarah say? He sticks not at what might expose Religion, What will the Heathen say? You may well suppose great struglings between Nature and Grace, but God seemed to press upon him with this Question;
as never to any one Else in this world? He consults not his Wife, O what will Sarah say? He sticks not At what might expose Religion, What will the Heathen say? You may well suppose great strugglings between Nature and Grace, but God seemed to press upon him with this Question;
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upon his finding God propitious, he begs that God would remove the cloud, and shew him as much of his Glory as he was possibly able to bear the sight of.
upon his finding God propitious, he begs that God would remove the cloud, and show him as much of his Glory as he was possibly able to bear the sighed of.
Take one instance more, and that is of Paul, who thinking God might have more glory by saving of many than by saving of him, was willing to quit the happiness of salvation (for not the least Grace, much less grace in the height of it, could possibly choose a necessity of hating and blaspheming God, which is the venom of Damnation,
Take one instance more, and that is of Paul, who thinking God might have more glory by Saving of many than by Saving of him, was willing to quit the happiness of salvation (for not the least Grace, much less grace in the height of it, could possibly choose a necessity of hating and blaspheming God, which is the venom of Damnation,
than all these Persons put together? What singular gleams of warm Love from God they had more than we, are in some respects exceeded by the noon-day light,
than all these Persons put together? What singular gleams of warm Love from God they had more than we, Are in Some respects exceeded by the noonday Light,
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And for the blessed Angels , are they not all ministring spirits, sent forth to minister for them who shall be heirs of salvation? but none of the Saints are to minister to the Angels in any thing.
And for the blessed Angels, Are they not all ministering spirits, sent forth to minister for them who shall be Heirs of salvation? but none of the Saints Are to minister to the Angels in any thing.
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as Christ loved him? Christ had not one hard thought of Gods severe Justice, no, not when he endur'd what was equivalent to the eternal torments of the Damned;
as christ loved him? christ had not one hard Thought of God's severe justice, no, not when he endured what was equivalent to the Eternal torments of the Damned;
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but practice will facilitate them, and make thee in love with them, so the more thou acquaintest thy self with God, the more thou canst not but love him, especially considering, that God is as importunate with thee for thy love,
but practice will facilitate them, and make thee in love with them, so the more thou acquaintest thy self with God, the more thou Canst not but love him, especially considering, that God is as importunate with thee for thy love,
I willingly wave so much as mentioning the several methods proposed, and shall from a modern Author commend to you these five steps or degrees of love to God.
I willingly wave so much as mentioning the several methods proposed, and shall from a modern Author commend to you these five steps or Degrees of love to God.
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Though I name this as the lowest degree of our loving of God, yet the highest degree of our loving God is never separated from the loving of God as our benefactour.
Though I name this as the lowest degree of our loving of God, yet the highest degree of our loving God is never separated from the loving of God as our benefactor.
To love God for hopes of heaven is not a mercenary kind of love, it is not only lawful that we may, but it is our duty that we must, love God for the glory that is laid up for us.
To love God for hope's of heaven is not a mercenary kind of love, it is not only lawful that we may, but it is our duty that we must, love God for the glory that is laid up for us.
Is it not (no question but it is) an infinite kindness of God to make promises? and is it not grosly absurd to say it is a sin to believe them? when our love shall be perfected in heaven, shall we then love God? and shall not we then love God,
Is it not (no question but it is) an infinite kindness of God to make promises? and is it not grossly absurd to say it is a since to believe them? when our love shall be perfected in heaven, shall we then love God? and shall not we then love God,
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as for himself? If you question this, surely you will startle more at what I shall farther assert, viz. To love God for temporal benefits, does infallibly evidence us eminently spiritual, nay further yet, I shall commend to the consideration of the most considerate Christian, Whether our loving of God for the good things of this life, doth not evidence a greater measure of love to God,
as for himself? If you question this, surely you will startle more At what I shall farther assert, viz. To love God for temporal benefits, does infallibly evidence us eminently spiritual, nay further yet, I shall commend to the consideration of the most considerate Christian, Whither our loving of God for the good things of this life, does not evidence a greater measure of love to God,
than to love God onely for the gracious communication of himself unto the soul? (I speak of truely loving God, not of bare saying you love him) now I evidence it thus.
than to love God only for the gracious communication of himself unto the soul? (I speak of truly loving God, not of bore saying you love him) now I evidence it thus.
Now then, that soul that is so graciously ingenuous, as to love God for those lower kinds of mercies, that do not of themselves speak any love from God to us, that love of God looks something like (though it is infinitely short of it,
Now then, that soul that is so graciously ingenuous, as to love God for those lower Kinds of Mercies, that do not of themselves speak any love from God to us, that love of God looks something like (though it is infinitely short of it,
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To love God spiritually for temporal mercies, how excellent is this love, though to love a Benefactor may be but the love of a brute, yet to love God Thus, as our Benefactor, cannot but be the love of a Saint, you see therefore that though you begin your love to God at below what is rational, it may insensibly grow up to what is little less than Angelical.
To love God spiritually for temporal Mercies, how excellent is this love, though to love a Benefactor may be but the love of a brutus, yet to love God Thus, as our Benefactor, cannot but be the love of a Saint, you see Therefore that though you begin your love to God At below what is rational, it may insensibly grow up to what is little less than Angelical.
why is this named as the second step, surely there are but few can rise so high? Pray Christians mind this, There's many a gracious Soul loves God for himself, who dare scarce own it, that he loves God at all, e. g.
why is this nam as the second step, surely there Are but few can rise so high? prey Christians mind this, There's many a gracious Soul loves God for himself, who Dare scarce own it, that he loves God At all, e. g.
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but as the Church bemoans her self, God hath filled me with bitterness, he hath made me drunken with wormwood, — My strength and my hope is perished from the Lord;
but as the Church bemoans her self, God hath filled me with bitterness, he hath made me drunken with wormwood, — My strength and my hope is perished from the Lord;
nor excuse it) when they fear God will damn them, then they love him; for they then keep in the way of holiness (which is the way of Salvation) yea, they will not be drawn out of it,
nor excuse it) when they Fear God will damn them, then they love him; for they then keep in the Way of holiness (which is the Way of Salvation) yea, they will not be drawn out of it,
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though Satan tell them they strive in vain, though their discouragements are multiplyed, and their diligence is disappointed; yet they are resolved like Job, who said Though God hath taken away my judgment,
though Satan tell them they strive in vain, though their discouragements Are multiplied, and their diligence is disappointed; yet they Are resolved like Job, who said Though God hath taken away my judgement,
as to say thus, yet the conversation of such Christians speaks it plainly, and can such a frame proceed from any thing but love to God? doth not grace work in the Soul like Physick in the Body? the Mother gives her Child Physick, the Physick (in its working) makes the Child Sick, the Child when sick instead of being angry with the Mother for the Physick, makes all its moan to the Mother, hangs about her, layes its head in her bosome:
as to say thus, yet the Conversation of such Christians speaks it plainly, and can such a frame proceed from any thing but love to God? does not grace work in the Soul like Physic in the Body? the Mother gives her Child Physic, the Physic (in its working) makes the Child Sick, the Child when sick instead of being angry with the Mother for the Physic, makes all its moan to the Mother, hangs about her, lays its head in her bosom:
It is said to be Teresia 's Maxime [ All that is not God is nothing ] indeed the very word that Solomon uses for vanity, which he indorseth upon the best of Creature-happiness in the very notion of it, proclaims it, It is not God, therefore it is vanity;
It is said to be Teresia is Maxim [ All that is not God is nothing ] indeed the very word that Solomon uses for vanity, which he endorseth upon the best of Creature-happiness in the very notion of it, proclaims it, It is not God, Therefore it is vanity;
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To be still musing upon spiritual cases, still supplying of spiritual wants, still longing for spiritual enjoyments, that I may not only love others things in subordination to God,
To be still musing upon spiritual cases, still supplying of spiritual Wants, still longing for spiritual enjoyments, that I may not only love Others things in subordination to God,
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Have I any thing pleasant or delightful in this world? I'le run it up to the fountain, O how pure and satisfying are the loving Soul's delights in God? Have I any esteem in the world? I am no way fond of it,
Have I any thing pleasant or delightful in this world? I'll run it up to the fountain, Oh how pure and satisfying Are the loving Soul's delights in God? Have I any esteem in the world? I am no Way found of it,
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I truely love them, but yet my love to God shall animate my love to them, e.g. I truly love my friend: but this shall be my love's exercise, to perswade him to love God.
I truly love them, but yet my love to God shall animate my love to them, For example I truly love my friend: but this shall be my love's exercise, to persuade him to love God.
I dearly love my Parents; but Oh, no Father like God, my Soul is overcome with that expression of Christ's , whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.
I dearly love my Parents; but O, no Father like God, my Soul is overcome with that expression of Christ's, whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.
but I am resolved to the utmost of my capacity, to endeavour the convincing of all I converse with, that to love and enjoy God is most highly rational, and most eminently our interest.
but I am resolved to the utmost of my capacity, to endeavour the convincing of all I converse with, that to love and enjoy God is most highly rational, and most eminently our Interest.
and all Learning, dotage without the knowledge of God in Christ , If any man thinks that he knoweth any thing, he knoweth nothing yet, as he ought to know:
and all Learning, dotage without the knowledge of God in christ, If any man thinks that he Knoweth any thing, he Knoweth nothing yet, as he ought to know:
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To love those things that are not lovely, meerly for God's sake, or out of love to God, e.g. How many have you heard complain for want of afflictions? for fear God does not love them? (though by the way those betray their weakness who thus complain,
To love those things that Are not lovely, merely for God's sake, or out of love to God, For example How many have you herd complain for want of afflictions? for Fear God does not love them? (though by the Way those betray their weakness who thus complain,
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for did they but observe their want of evidence of divine love, and did they more sympathize with the Church of Christ under the Cross, they would find they need not complain for want of afflictions) But be it so, complain they do,
for did they but observe their want of evidence of divine love, and did they more sympathise with the Church of christ under the Cross, they would find they need not complain for want of afflictions) But be it so, complain they do,
why do besotted Sinners so dote upon sin, as if love to God were not worthy to be compar'd with it? Methinks I may a little more than allude to that passage of Isaiah , they lavish Gold out of the bag,
why do besotted Sinners so dote upon since, as if love to God were not worthy to be compared with it? Methinks I may a little more than allude to that passage of Isaiah, they lavish Gold out of the bag,
but yet while he is breathing after perfection in grace, he admiringly prefers God's wise love in saving him by Christ, before Salvation by inherent grace;
but yet while he is breathing After perfection in grace, he admiringly prefers God's wise love in Saving him by christ, before Salvation by inherent grace;
Would God have me to be as watchful against sin, as if there were no Christ to pardon it? My little Children these things I write unto you, that you sin not.
Would God have me to be as watchful against since, as if there were not christ to pardon it? My little Children these things I write unto you, that you sin not.
Would God have me to rest as entirely upon Christ after my utmost attainments, as that wretch who pretends to venture his Soul with him out or an ill-spent life? O Lord!
Would God have me to rest as entirely upon christ After my utmost attainments, as that wretch who pretends to venture his Soul with him out or an ill-spent life? O Lord!
as I would not ungratefully overlook any thing the Spirit hath done in me, so I would not have any thing which I have almost marr'd in the Spirits doing of it, to draw a curtain whereby Christ should be less look'd on.
as I would not ungratefully overlook any thing the Spirit hath done in me, so I would not have any thing which I have almost marred in the Spirits doing of it, to draw a curtain whereby christ should be less looked on.
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5. The most eminent degree of our love to God, is Extasie and Ravishment; we need not go down to the Legends of the Philistines to sharpen our incentives to the love of God.
5. The most eminent degree of our love to God, is Ecstasy and Ravishment; we need not go down to the Legends of the philistines to sharpen our incentives to the love of God.
I could over-match what can be said with truth of Ignatius, and Xaverius, with several (whom many of you knew) whose unparallel'd humility hid them from observation;
I could overmatch what can be said with truth of Ignatius, and Xavier, with several (whom many of you knew) whose unparalleled humility hid them from observation;
This is upon Christ's first overcoming discovery of himself. Cant. 5.8. I charge you O daughters of Jerusalem, if you find my beloved, that you tell him that I am sick of love.
This is upon Christ's First overcoming discovery of himself. Cant 5.8. I charge you Oh daughters of Jerusalem, if you find my Beloved, that you tell him that I am sick of love.
The coals thereof are coals of fire, which have a most vehement heat; my love burns up my corruptions, shines in holiness, and mounts upwards in heavenly-mindedness; many waters cannot quench it:
The coals thereof Are coals of fire, which have a most vehement heat; my love burns up my corruptions, shines in holiness, and mounts upward in Heavenly-mindedness; many waters cannot quench it:
Let me close the Paragraph with that (I call a) rapture of profound Bradwardine. O Lord my God, thou art the Good of every good, Good above all good things, a Good most infinitely infinite;
Let me close the Paragraph with that (I call a) rapture of profound Bradwardine. Oh Lord my God, thou art the Good of every good, Good above all good things, a Good most infinitely infinite;
But how can I that am so very little and finite, love thee infinitely? and how otherwise will there be any proportion between thy loveliness and my loves? my God thou art super-amiable, thou infinitely exceedest all other things that are lovely.
But how can I that am so very little and finite, love thee infinitely? and how otherwise will there be any proportion between thy loveliness and my loves? my God thou art super-amiable, thou infinitely exceedest all other things that Are lovely.
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Perhaps Lord, I should love thee infinitely as to the Manner, when I cannot as to the Act. It pertains to the manner of loving, to love thee finally for thy self;
Perhaps Lord, I should love thee infinitely as to the Manner, when I cannot as to the Act. It pertains to the manner of loving, to love thee finally for thy self;
Why dost thou not fill my poor little soul? O my soul, why dost thou not open all thy little doors? why doest not thou extend thy utmost capacity, that thou may'st be wholy possest, wholy satiated, wholy de-ebriated with the sweetness of so great love;
Why dost thou not fill my poor little soul? O my soul, why dost thou not open all thy little doors? why dost not thou extend thy utmost capacity, that thou Mayest be wholly possessed, wholly satiated, wholly de-ebriated with the sweetness of so great love;
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And thus having after my poor manner put you upon practice, and pointed you the way from the lowest to the highest step of divine love, I am sensible that both good and bad have their exceptions ready against what I have delivered.
And thus having After my poor manner put you upon practice, and pointed you the Way from the lowest to the highest step of divine love, I am sensible that both good and bad have their exceptions ready against what I have Delivered.
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On the other hand, those that call themselves Christians (though there's no reason for their usurping that title) without any consideration of either the duty,
On the other hand, those that call themselves Christians (though there's no reason for their usurping that title) without any consideration of either the duty,
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by its own evidence work it self into the conscience, I might hope to dissolve their self-flatteries, I cannot at present think of a more compendious way of undeceiving both these,
by its own evidence work it self into the conscience, I might hope to dissolve their Self-flatteries, I cannot At present think of a more compendious Way of undeceiving both these,
They are partly Negative and Privative: partly Positive and Absolute: partly Comparative and Transcendent. I shall speak briefly of each of these (your Consciences may manage it as if it were a Use of Examination.)
They Are partly Negative and Privative: partly Positive and Absolute: partly Comparative and Transcendent. I shall speak briefly of each of these (your Consciences may manage it as if it were a Use of Examination.)
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their Faith works by Fear, not by Love . The Devils believe and tremble. 'Tis true, he doth not only suffer but promote an hypocritical Divine Love in some,
their Faith works by fear, not by Love. The Devils believe and tremble. It's true, he does not only suffer but promote an hypocritical Divine Love in Some,
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What though sometimes to thy own Apprehension, thou canst not tell whether thou lovest God at all? and what though at all times thou complainest of fickleness and inconstancy? what though the time of thy Fear be longer than the time of thy Love,
What though sometime to thy own Apprehension, thou Canst not tell whither thou Lovest God At all? and what though At all times thou complainest of fickleness and inconstancy? what though the time of thy fear be longer than the time of thy Love,
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yet while thine heart can say, 'tis unquiet in this temper, and it is thy restless desire to love God more perfectly. These very complaints speak Love;
yet while thine heart can say, it's unquiet in this temper, and it is thy restless desire to love God more perfectly. These very complaints speak Love;
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This as well as other graces is here but in part , while we are in this lower World, our very Graces will have their Nepe as well as their Spring - Tides.
This as well as other graces is Here but in part, while we Are in this lower World, our very Graces will have their Nepe as well as their Spring - Tides.
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4. This Divine Love is so unknown to the World, that when they behold the Effects and flames of it, in those that love God in an extraordinary manner, they are ready to explode it as meer Vanity, Folly, Madness, Ostentation and Hypocrisie.
4. This Divine Love is so unknown to the World, that when they behold the Effects and flames of it, in those that love God in an extraordinary manner, they Are ready to explode it as mere Vanity, Folly, Madness, Ostentation and Hypocrisy.
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a person that loves to meditate, though he knows not how to make his thoughts hang together in other things, they multiply on his hand with a spiritual and profitable consistency.
a person that loves to meditate, though he knows not how to make his thoughts hang together in other things, they multiply on his hand with a spiritual and profitable consistency.
In short, to do any thing that may engage the Heart to God, what gracious stratagems doth Love abound with? That as he that beholds his Face in a Glass, makes the Face which he sees;
In short, to do any thing that may engage the Heart to God, what gracious stratagems does Love abound with? That as he that beholds his Face in a Glass, makes the Face which he sees;
It is not the Power of Potentates, nor the Reverence of Age, nor the usefulness of Grace, can prevent its stroke, it conquers all. So doth love to God. Nothing can stand before it:
It is not the Power of Potentates, nor the reverence of Age, nor the usefulness of Grace, can prevent its stroke, it conquers all. So does love to God. Nothing can stand before it:
It is herein alone that we can give something like a carnal (though 'tis indeed an highly spiritual) answer to Nicodemus his question , How can a man be born when he is old? can he enter the second time into his mothers Womb,
It is herein alone that we can give something like a carnal (though it's indeed an highly spiritual) answer to Nicodemus his question, How can a man be born when he is old? can he enter the second time into his mother's Womb,
Besides, you know there's nothing more common than for Lovers to dissemble their love; so here, 'tis too common for gracious persons rather to bely the Spirit of God,
Beside, you know there's nothing more Common than for Lovers to dissemble their love; so Here, it's too Common for gracious Persons rather to belly the Spirit of God,
Euseb. Nieremb. compares other Graces to Bullion uncoyn'd, which though it have an intrinsick value, yet 'tis not that Money that answers all things:
Eusebius Nuremberg. compares other Graces to Bullion uncoined, which though it have an intrinsic valve, yet it's not that Money that answers all things:
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2. It is in a singular manner infinite. Among all the Faculties of the Soul, there's none but the Will that can in any sound sence be said to be infinite;
2. It is in a singular manner infinite. Among all the Faculties of the Soul, there's none but the Will that can in any found sense be said to be infinite;
And here, those that love God least, (so it be sincerely) their desires are infinite, e. g. Desires are the feet of the Soul, their love will creep when it cannot goe;
And Here, those that love God least, (so it be sincerely) their Desires Are infinite, e. g. Desires Are the feet of the Soul, their love will creep when it cannot go;
Again, the contentment and satisfaction of the Will (which is the love of complacency ) is infinite (in as large a sense as that word can be ascribed to Creatures,) desires are the motion and exercise of love;
Again, the contentment and satisfaction of the Will (which is the love of complacency) is infinite (in as large a sense as that word can be ascribed to Creatures,) Desires Are the motion and exercise of love;
Joseph may be our instance, his mistriss would have inveigled him into sin, but though she spake to him day by day, yet he hearkned not unto her, to lye by her, or to be with her;
Joseph may be our instance, his mistress would have inveigled him into since, but though she spoke to him day by day, yet he hearkened not unto her, to lie by her, or to be with her;
The Father of the faithful, whom God honoured with the title of his friend, (of whose love to God you have already heard) when he pleaded with Christ face to face in so familiar a way, never any like him;
The Father of the faithful, whom God honoured with the title of his friend, (of whose love to God you have already herd) when he pleaded with christ face to face in so familiar a Way, never any like him;
Methinks that passage of Christ to his Disciples, with the circumstance of time, when he spake it, just upon the most servile action of his life, may for ever keep an awe upon our hearts , Know ye what I have done unto you? Ye call me Master and Lord,
Methinks that passage of christ to his Disciples, with the circumstance of time, when he spoke it, just upon the most servile actium of his life, may for ever keep an awe upon our hearts, Know you what I have done unto you? You call me Master and Lord,
Those commands that thwart our carnal reason, and so part with things present for the hopes of that we never saw, nor any man living that told us of them.
Those commands that thwart our carnal reason, and so part with things present for the hope's of that we never saw, nor any man living that told us of them.
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Methinks we may say of the law concerning birds, what the Apostle saith of the law concerning oxen, doth God take care of birds? for our sakes no doubt 'tis written to instruct us against cruelty;
Methinks we may say of the law Concerning Birds, what the Apostle Says of the law Concerning oxen, does God take care of Birds? for our sakes no doubt it's written to instruct us against cruelty;
but in our highest prosperity, and outward happiness, when we have many things to take to, whence the world expects happiness, this is a fruit of great and humble love, this demonstrates an undervaluing of the world,
but in our highest Prosperity, and outward happiness, when we have many things to take to, whence the world expects happiness, this is a fruit of great and humble love, this demonstrates an undervaluing of the world,
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they are apt to justle out one duty with another, e.g. those duties wherein they have most sensible communion with God, bear down lesser duties before them:
they Are apt to justle out one duty with Another, For example those duties wherein they have most sensible communion with God, bear down lesser duties before them:
whereas could we keep within Scripture-bounds, and mind every duty according to it's moment, then this is an excellent effect of divine love, e. g. to be afraid of worldly enjoyments,
whereas could we keep within Scripture bounds, and mind every duty according to it's moment, then this is an excellent Effect of divine love, e. g. to be afraid of worldly enjoyments,
It is an amazing and comfortable truth, that our union with Christ does much resemble the personal union of the two natures in Christ. (I grant 'tis unlike it in more considerations,
It is an amazing and comfortable truth, that our Union with christ does much resemble the personal Union of the two nature's in christ. (I grant it's unlike it in more considerations,
because of the transcendency of the mystery, but yet there's some resemblance) e. g. the Humane Nature in Christ is destitute of it's subsistence and personality, by it's union with,
Because of the transcendency of the mystery, but yet there's Some resemblance) e. g. the Humane Nature in christ is destitute of it's subsistence and personality, by it's Union with,
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and Christ hath made us Kings and Priests unto his father, Christ hath a stock of created grace, 'twas for us of his fulness have we all received and grace for grace.
and christ hath made us Kings and Priests unto his father, christ hath a stock of created grace, 'twas for us of his fullness have we all received and grace for grace.
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It is beyond what any metaphors from art or nature can fully express. That of a Foundation and Building; of a Vine and Branches; of Head and Members; of Soul and Body;
It is beyond what any metaphors from art or nature can Fully express. That of a Foundation and Building; of a Vine and Branches; of Head and Members; of Soul and Body;
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Christians I beg of you that you would be careful of receiving, because I can be but brief in delivering a few hints of the communication of divine love between God and us, e. g. God communicates the divine Nature to us through his fulfilling exceeding great and precious promises:
Christians I beg of you that you would be careful of receiving, Because I can be but brief in delivering a few hints of the communication of divine love between God and us, e. g. God communicates the divine Nature to us through his fulfilling exceeding great and precious promises:
We make returns as those that are born of God in obeying his commands. Because God loves us, he communicates unto us his communicable properties, of holiness, wisdom, goodness.
We make returns as those that Are born of God in obeying his commands. Because God loves us, he communicates unto us his communicable properties, of holiness, Wisdom, Goodness.
but (we may through his covenant engagement, with humble thankfulness say) he must, e. g. for the pardon of sin, speaking peace to the Conscience, giving out of gracious influences, &c. for these we admire God, we praise him, rejoyce in him.
but (we may through his Covenant engagement, with humble thankfulness say) he must, e. g. for the pardon of since, speaking peace to the Conscience, giving out of gracious influences, etc. for these we admire God, we praise him, rejoice in him.
I'le give them not only my alms, but my very bowels, &c. In short, in this communication, God and the gracious Soul have the same interest, drive on the same design (the advancement of Christ and the Gospel) have the same friends, and the same enemies.
I'll give them not only my alms, but my very bowels, etc. In short, in this communication, God and the gracious Soul have the same Interest, drive on the same Design (the advancement of christ and the Gospel) have the same Friends, and the same enemies.
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God is both compassionate to pity and pardon what's no way acceptable, and even incredibly condescending to accept of what none but his infinite grace would accept.
God is both compassionate to pity and pardon what's no Way acceptable, and even incredibly condescending to accept of what none but his infinite grace would accept.
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yet even then the Soul, under trouble of Conscience, would not change its spiritual trouble for the best of the worlds peace, no not for its former peace, with which 'twas so well pleas'd before conversion;
yet even then the Soul, under trouble of Conscience, would not change its spiritual trouble for the best of the world's peace, no not for its former peace, with which 'twas so well pleased before conversion;
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O my mourning dove, that darest not stir out of thy secret place, stir up thy faith, hold up thy face with comfort, let me hear thy prayers and praises;
O my mourning dove, that Darest not stir out of thy secret place, stir up thy faith, hold up thy face with Comfort, let me hear thy Prayers and praises;
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Christ presently accepts the invitation , I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrh, with my Spices, I have eaten my Honey-comb with my honey;
christ presently accepts the invitation, I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrh, with my Spices, I have eaten my Honeycomb with my honey;
and ye, O my Friends, whether blessed Angels, or gracious Souls, do you chear your selves with the same spiritual dainties, wherewith I am refreshed.
and you, Oh my Friends, whither blessed Angels, or gracious Souls, do you cheer your selves with the same spiritual dainties, wherewith I am refreshed.
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God looks upon the very miscarriages of those whom he loves as their infirmities, and puts a better interpretation upon them, than they dare do themselves .
God looks upon the very miscarriages of those whom he loves as their infirmities, and puts a better Interpretation upon them, than they Dare do themselves.
The Disciples slept when Christ bade them watch, they wist not what to answer him: Christ himself excuseth it better than they could, in saying, the spirit truly is ready, but the flesh is weak.
The Disciples slept when christ bade them watch, they wist not what to answer him: christ himself excuseth it better than they could, in saying, the Spirit truly is ready, but the Flesh is weak.
when 'tis never so bad with the Soul, he blesseth God that it is no worse. God and the loving Soul do those things towards each other, which nothing but love can put a good interpretation upon;
when it's never so bad with the Soul, he Blesses God that it is no Worse. God and the loving Soul do those things towards each other, which nothing but love can put a good Interpretation upon;
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viz. to bless God when persecuted, to rejoyce in tribulations, to hope against hope, &c. God puts the Soul that loves him, upon those trials that he puts upon no other, viz. Those chastisements from himself, those reproaches from men, those buffetings from Satan, which are peculiar to Saints;
viz. to bless God when persecuted, to rejoice in tribulations, to hope against hope, etc. God puts the Soul that loves him, upon those trials that he puts upon no other, viz. Those chastisements from himself, those Reproaches from men, those buffetings from Satan, which Are peculiar to Saints;
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and the Lord said to Satan, the Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke thee, Joshua was cloathed with filthy garments — take away the filthy garments from him, &c. Here's Joshua the High Priest,
and the Lord said to Satan, the Lord rebuke thee, Oh Satan, even the Lord that hath chosen Jerusalem rebuke thee, joshua was clothed with filthy garments — take away the filthy garments from him, etc. Here's joshua the High Priest,
Alluding to the walks and galleries about the Temple, q. d. Thou shalt walk with these glorious Angels, they shall be thy Companions and Guardians, where Satan hath no place.
Alluding to the walks and galleries about the Temple, q. worser. Thou shalt walk with these glorious Angels, they shall be thy Sodales and Guardians, where Satan hath no place.
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Herein lyes the strength of Religion, and the spiritual pleasure of it, herein the Soul can say with some kind of triumph , Behold God is my Salvation;
Herein lies the strength of Religion, and the spiritual pleasure of it, herein the Soul can say with Some kind of triumph, Behold God is my Salvation;
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In the exercise of Zeal against sin, I beg of you to observe this Rule, viz. Whatever act of Zeal you express towards others, double it first upon your selves:
In the exercise of Zeal against since, I beg of you to observe this Rule, viz. Whatever act of Zeal you express towards Others, double it First upon your selves:
Take a few Scripture instances (for this had need to be inculcated in the present age) in case of dishonour done to God and your selves, compare Moses his carriage , Miriam and Aaron spake against Moses, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? and the Lord heard it, but Moses was as if he heard it not,
Take a few Scripture instances (for this had need to be inculcated in the present age) in case of dishonour done to God and your selves, compare Moses his carriage, Miriam and Aaron spoke against Moses, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? and the Lord herd it, but Moses was as if he herd it not,
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but to Elimas that would hinder the entertainment of the Gospel, he saith, thou Child of the Devil, thou Enemy of all Righteousness, &c. and he strikes him blind.
but to Elymas that would hinder the entertainment of the Gospel, he Says, thou Child of the devil, thou Enemy of all Righteousness, etc. and he strikes him blind.
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For Zeal about duties I commend unto you this rule, In every duty you take in hand, endeavour to do it above your strength, not only to the uttermost of your strength, but above it.
For Zeal about duties I commend unto you this Rule, In every duty you take in hand, endeavour to do it above your strength, not only to the uttermost of your strength, but above it.
but I labour after, forgetting those things that are behind, & reaching forth to those things which are before, &c. And David saith , The zeal of thine house hath eaten me up.
but I labour After, forgetting those things that Are behind, & reaching forth to those things which Are before, etc. And David Says, The zeal of thine house hath eaten me up.
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Who can reckon up the benefits we receive from God? If love be to be recompenc'd with love, greater love was never shown than this, that God hath given his Son to dye for his Enemies? If love be to be purchas'd at any rate, who can give more for it than eternal life? If love be to be bestowed gratis, who more worthy of it than God? and canst thou then do less than love him? It is commended as an expedient to overcome the worst of our enemies :
Who can reckon up the benefits we receive from God? If love be to be recompensed with love, greater love was never shown than this, that God hath given his Son to die for his Enemies? If love be to be purchased At any rate, who can give more for it than Eternal life? If love be to be bestowed gratis, who more worthy of it than God? and Canst thou then do less than love him? It is commended as an expedient to overcome the worst of our enemies:
if we give them but an apple, or a plumb, we presently ask, will you love me? and if they promise to love us, we then enquire, where will you love me? Oh dear Christians, turn in upon your own hearts a little:
if we give them but an apple, or a plumb, we presently ask, will you love me? and if they promise to love us, we then inquire, where will you love me? O dear Christians, turn in upon your own hearts a little:
O how many, how great mercies do you receive from God ? Solomon tells us, that a gift whithersoever it turneth, it prospereth, shall God's gifts be the only exception to that Proverbial Maxime? For shame Christians let us strive who shall be first in crying, O come let us worship,
Oh how many, how great Mercies do you receive from God? Solomon tells us, that a gift whithersoever it turns, it prospereth, shall God's Gifts be the only exception to that Proverbial Maxim? For shame Christians let us strive who shall be First in crying, Oh come let us worship,
and God is pleased to give us promises suitable to every condition we can be in, in this world, e. g. In case of want , Take no thought, saying what shall we eat,
and God is pleased to give us promises suitable to every condition we can be in, in this world, e. g. In case of want, Take no Thought, saying what shall we eat,
No warrant for that, Christ layeth down a rule for our practice, as the condition of the promise, Seek ye first (not onely, but first) the Kingdom of God, and his Righteousness,
No warrant for that, christ Layeth down a Rule for our practice, as the condition of the promise, Seek you First (not only, but First) the Kingdom of God, and his Righteousness,
Know ] 'tis not we only Think, or Hope, but we Know, that all things ] all those afflicting providences which are most grievous to be born, all those dark providences which we know not what to make of, work together ] though we cannot presently anatomize every particular providence,
Know ] it's not we only Think, or Hope, but we Know, that all things ] all those afflicting providences which Are most grievous to be born, all those dark providences which we know not what to make of, work together ] though we cannot presently anatomise every particular providence,
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yet in their contexture we can't but say they are gracious, and for good ] for the spiritual and eternal good of all them that love God. ] O but here I stick, I cannot say I love God.
yet in their contexture we can't but say they Are gracious, and for good ] for the spiritual and Eternal good of all them that love God. ] Oh but Here I stick, I cannot say I love God.
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Read on, the next clause is the best Interpreter of this, To them that are the called according to his purpose ] that is plainly, to those that obey Christ's call in his Word, to all that are converted, to all that are willing to be taught, and rul'd by Jesus Christ.
Read on, the next clause is the best Interpreter of this, To them that Are the called according to his purpose ] that is plainly, to those that obey Christ's call in his Word, to all that Are converted, to all that Are willing to be taught, and ruled by jesus christ.
And though thou darest not own thy conversion, yet thou darest not deny this evidence of it, viz. That thou wouldst fain comply with Christ in every thing.
And though thou Darest not own thy conversion, yet thou Darest not deny this evidence of it, viz. That thou Wouldst fain comply with christ in every thing.
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Elsewhere he compares love to Scarlet, which is a Royal cloath, not for the wool, but for the dye; so a Soul, (as it were) double dip'd in love to God, is the most excellent Christian.
Elsewhere he compares love to Scarlet, which is a Royal cloth, not for the wool, but for the die; so a Soul, (as it were) double dipped in love to God, is the most excellent Christian.
The same Author hath this other illustration, viz. I may love my servant, but if I doe not love my child better than I love my Servant, I am defective in my love.
The same Author hath this other illustration, viz. I may love my servant, but if I do not love my child better than I love my Servant, I am defective in my love.
when God requires the banishment of other Objects, it is to communicate himself more fully, more clearly, more sweetly. Look over what Martyrology you please, I think you will scarce find so much as One, dying for Christ any other way than Triumphing; whereas many of as eminent Graces as they, dye in their Beds, little less than despairing. What encouragement may this be for the worst of times?
when God requires the banishment of other Objects, it is to communicate himself more Fully, more clearly, more sweetly. Look over what Martyrology you please, I think you will scarce find so much as One, dying for christ any other Way than Triumphing; whereas many of as eminent Graces as they, die in their Beds, little less than despairing. What encouragement may this be for the worst of times?
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for though God's love to us be infinitely greater than our love to God, yet till his love to us have drawn out our love to him, we do more abuse his kindness than other persons do whom he doth not so love.
for though God's love to us be infinitely greater than our love to God, yet till his love to us have drawn out our love to him, we do more abuse his kindness than other Persons do whom he does not so love.
God is abundant in his love of Benevolence, he is now engag'd upon the making of means effectual for his through-regeneration; but now in this work there are several things to be done, which though they speak greater love on Gods part,
God is abundant in his love of Benevolence, he is now engaged upon the making of means effectual for his through-regeneration; but now in this work there Are several things to be done, which though they speak greater love on God's part,
by which you may plainly see, that let Gods love to us be never so great, we misinterpret all, till we love God again, and then let God do what he will, he is quiet, let his sufferings be next to Hell torments, he'l not allow one hard thought of God.
by which you may plainly see, that let God's love to us be never so great, we misinterpret all, till we love God again, and then let God do what he will, he is quiet, let his sufferings be next to Hell torments, He'll not allow one hard Thought of God.
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One whose love is fixed upon God, though he is so far from forsaking God, that he will forsake all things for God, yet he may till he recollect himself, be more moved with some petty loss.
One whose love is fixed upon God, though he is so Far from forsaking God, that he will forsake all things for God, yet he may till he recollect himself, be more moved with Some Petty loss.
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As a sick man is pleased with one that will sit with him, and alleviate his pains by diversion; but he is more pleased with that man that shall cure him.
As a sick man is pleased with one that will fit with him, and alleviate his pains by diversion; but he is more pleased with that man that shall cure him.
3. We must distinguish between our spiritual love and our sensible love: while we live in this world, such is our weakness through the remainders of Sin,
3. We must distinguish between our spiritual love and our sensible love: while we live in this world, such is our weakness through the remainders of since,
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but yet he that loves God, never sayes upon the Enjoyment of them , Soul take thine ease; Oh no, he is angry, and grieved that he is at all pleased about such things.
but yet he that loves God, never Says upon the Enjoyment of them, Soul take thine ease; O no, he is angry, and grieved that he is At all pleased about such things.
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onely premise, Let not any thing that shall or can be spoken, be wrested to give the least encouragement imaginable to any thing of Sin; take heed you do not upon any account gratifie your sloth, or indifferency of spirit,
only premise, Let not any thing that shall or can be spoken, be wrested to give the least encouragement imaginable to any thing of since; take heed you do not upon any account gratify your sloth, or indifferency of Spirit,
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Take therefore these short Directions, how to get and keep the most certain, constant, comfortable, spiritual frame of Divine love that is to be had upon Earth.
Take Therefore these short Directions, how to get and keep the most certain, constant, comfortable, spiritual frame of Divine love that is to be had upon Earth.
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3. Endeavour to love God out of Duty, when (to your own apprehension) you cannot love him out of Grace: I would commend this to you for all your gracious carriage towards God,
3. Endeavour to love God out of Duty, when (to your own apprehension) you cannot love him out of Grace: I would commend this to you for all your gracious carriage towards God,
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First, by the disciples of the Pharisees, and the Herodians, about the lawfulness of giving tribute unto Caesar: again, the same day by the Sadduces, with a question about the resurrection, which they denied.
First, by the Disciples of the Pharisees, and the Herodians, about the lawfulness of giving tribute unto Caesar: again, the same day by the Sadducees, with a question about the resurrection, which they denied.
Then one of them, which was a Lawyer, asked him a question, tempting him, ver. 35. The same person is by another Evangelist called a Scribe, Mark 12.28.
Then one of them, which was a Lawyer, asked him a question, tempting him, ver. 35. The same person is by Another Evangelist called a Scribe, Mark 12.28.
One of the Scribes came, &c. There were two sorts of Scribes among the Jews, viz. Scribes of the People, who were Actuaries in and about matters of publick concernment;
One of the Scribes Come, etc. There were two sorts of Scribes among the jews, viz. Scribes of the People, who were Actuaries in and about matters of public concernment;
Mark says he was NONLATINALPHABET, one of the Scribes; Matthew says he was NONLATINALPHABET, a Lawyer; if we put them both together, they say he was a Scribe of the Law.
Mark Says he was, one of the Scribes; Matthew Says he was, a Lawyer; if we put them both together, they say he was a Scribe of the Law.
Master, which is the great Commandment in the Law? v. 36. He who was able at twelve years of age to dispute with the Doctors, in such a manner as that all that heard him marvelled at his understanding, and answers;
Master, which is the great Commandment in the Law? v. 36. He who was able At twelve Years of age to dispute with the Doctors, in such a manner as that all that herd him marveled At his understanding, and answers;
and who can tell how many things are required of us in this one thing? whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
and who can tell how many things Are required of us in this one thing? whatsoever things Are true, whatsoever things Are honest, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
all these whatsoevers are required in it; yea, whatsoever else that is good and vertuous; if there be any vertue, any praise, it is comprehended in this one command;
all these whatsoevers Are required in it; yea, whatsoever Else that is good and virtuous; if there be any virtue, any praise, it is comprehended in this one command;
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It is only he, that measures the waters in the hollow of his hand, and comprehendeth the dust of the Earth in a measure, that is able to give us the true dimensions of them:
It is only he, that measures the waters in the hollow of his hand, and comprehendeth the dust of the Earth in a measure, that is able to give us the true dimensions of them:
we shall therefore give ye the Doctrine, and proceed with as much speed as well we may to the Query, the resolution of which is our main business at this time.
we shall Therefore give you the Doctrine, and proceed with as much speed as well we may to the Query, the resolution of which is our main business At this time.
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Before we propound the Quaery it will be requisite, 1. That we shew who is our Neighbour. 2. That we speak something of the lawfulness of a mans loving himself. 3. That we lay down some conclusions, which are to be taken along with us,
Before we propound the Quaery it will be requisite, 1. That we show who is our Neighbour. 2. That we speak something of the lawfulness of a men loving himself. 3. That we lay down Some conclusions, which Are to be taken along with us,
You find this question put somewhere to Christ himself, by a certain Lawyer, (whether he were the same we have here in this Chapter, it matters not) and there you have Christ answering him by a parable, to this effect.
You find this question put somewhere to christ himself, by a certain Lawyer, (whither he were the same we have Here in this Chapter, it matters not) and there you have christ answering him by a parable, to this Effect.
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but a Samaritan, seeing him, had compassion on him, bound up his wounds, and brought him to his Inne, &c. Now which of these three was Neighbour to him? he answers:
but a Samaritan, seeing him, had compassion on him, bound up his wounds, and brought him to his Inn, etc. Now which of these three was Neighbour to him? he answers:
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and to relieve an Asse oppressed with his burden, and lay no duty on us to a Man in such a condition? doubtless if we are bound to bring back an Ox that goeth astray, we are much more obliged to bring back a Man,
and to relieve an Ass oppressed with his burden, and lay no duty on us to a Man in such a condition? doubtless if we Are bound to bring back an Ox that Goes astray, we Are much more obliged to bring back a Man,
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In the last days perillous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures, more than lovers of God, &c. And if you can find a larger catalogue of abominations than you have here set down to your hand, self-love is the mother of them all:
In the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boaster's, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, Truce-breakers, False-accusers, incontinent, fierce, despisers of those that Are good, Traitors, heady, High-minded, lovers of pleasures, more than lovers of God, etc. And if you can find a larger catalogue of abominations than you have Here Set down to your hand, Self-love is the mother of them all:
in a word, this is the grand Idol, that is set up to be worshipped all the world over, greater by far than Diana of the Ephesians, whom yet all Asia and the world were said to worship.
in a word, this is the grand Idol, that is Set up to be worshipped all the world over, greater by Far than Diana of the Ephesians, whom yet all Asia and the world were said to worship.
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It is that Idol, which every man must endeavour to take down, for until that be done, we shall find little peace within our selves, or quietness among men. Notwithstanding this;
It is that Idol, which every man must endeavour to take down, for until that be done, we shall find little peace within our selves, or quietness among men. Notwithstanding this;
but who in his right wits ever did such a thing? or where did God require it at any mans hands? The Lord forbids the Israelites to make such barbarous cuttings and manglings of their flesh (after the manner of the heathen) because they were his servants.
but who in his right wits ever did such a thing? or where did God require it At any men hands? The Lord forbids the Israelites to make such barbarous cuttings and manglings of their Flesh (After the manner of the heathen) Because they were his Servants.
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They who after all the calls, invitations and beseechings of God in the Gospel, will persist and go on in impenitency and unbelief, are murderers of their own Souls,
They who After all the calls, invitations and beseechings of God in the Gospel, will persist and go on in impenitency and unbelief, Are murderers of their own Souls,
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so John chargeth that Elect Lady and her Children, to whom he wrote his second epistle, ver. 8. look to your selves. As Pastors must give an account of their flock,
so John charges that Elect Lady and her Children, to whom he wrote his second epistle, ver. 8. look to your selves. As Pastors must give an account of their flock,
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we find a Law of self Preservation stampt upon the whole creation of God: it is plainly to be seen in all the Creatures, whether animate or inanimate;
we find a Law of self Preservation stamped upon the Whole creation of God: it is plainly to be seen in all the Creatures, whither animate or inanimate;
2. Although there be no direct and express command saying, Thou shalt love thy self; yet all the Commands of God do vertually, and implicitely enjoyn it.
2. Although there be no Direct and express command saying, Thou shalt love thy self; yet all the Commands of God do virtually, and implicitly enjoin it.
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in the Promises God sheweth us something that is good for us, and so draweth us to himself, by the cords of a man: when he Threatens, he shews us something that is evil,
in the Promises God shows us something that is good for us, and so draws us to himself, by the cords of a man: when he Threatens, he shows us something that is evil,
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but rests in God at last, bringing into him all the Glory of that goodness, which he hath derived to the Creatures, 1 Cor. 10.31. Whatsoever you do, do all to the glory of God.
but rests in God At last, bringing into him all the Glory of that Goodness, which he hath derived to the Creatures, 1 Cor. 10.31. Whatsoever you do, do all to the glory of God.
The grace of Love flows from Faith, and therefore the Apostle prayed for the Ephesians, that they might have faith and love, from God the Father and our Lord Jesus Christ.
The grace of Love flows from Faith, and Therefore the Apostle prayed for the Ephesians, that they might have faith and love, from God the Father and our Lord jesus christ.
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We shall reduce them to these Four heads. 1. Our thoughts of, and the judgment we pass upon our selves. 2. Our speeches concerning our selves. 3. Our desires after that which is good for our selves. 4. Our Actual endeavours, that it may be well with us.
We shall reduce them to these Four Heads. 1. Our thoughts of, and the judgement we pass upon our selves. 2. Our Speeches Concerning our selves. 3. Our Desires After that which is good for our selves. 4. Our Actual endeavours, that it may be well with us.
if he doth, or speaketh any thing, that is capable of a double sence and interpretation, let us take it as done or spoken in the best sense it is capable of,
if he does, or speaks any thing, that is capable of a double sense and Interpretation, let us take it as done or spoken in the best sense it is capable of,
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What man knoweth the things of a man, save the spirit of man, which is in him? Moreover, inordinate self-love hath often too great an influence on the judgment we pass upon our selves;
What man Knoweth the things of a man, save the Spirit of man, which is in him? Moreover, inordinate Self-love hath often too great an influence on the judgement we pass upon our selves;
Were our hearts principled with true love to others, we should be as cautious about the judgment which we pass on them, as about that we pass upon our selves:
Were our hearts principled with true love to Others, we should be as cautious about the judgement which we pass on them, as about that we pass upon our selves:
The same lot had John from Diotrephes, who prated against him with Malicious words, because he had wrote to have the brethren received, a work of Christian love and Charity, which he had no heart unto.
The same lot had John from Diotrephes, who prated against him with Malicious words, Because he had wrote to have the brothers received, a work of Christian love and Charity, which he had no heart unto.
We may well conceive, that the Apostle Paul observed some such thing in his days, when we find him beseeching Christians to suffer the word of exhortation:
We may well conceive, that the Apostle Paul observed Some such thing in his days, when we find him beseeching Christians to suffer the word of exhortation:
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not false accusers. It doth not at all become the profession of a Christian, whose master is the God of truth, to speak that which is false of any man whatsoever:
not false accusers. It does not At all become the profession of a Christian, whose master is the God of truth, to speak that which is false of any man whatsoever:
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2. They also are Guilty, and more guilty of evil speaking than the former, who endeavour to bring others into sin, rather than they will want matter against them:
2. They also Are Guilty, and more guilty of evil speaking than the former, who endeavour to bring Others into since, rather than they will want matter against them:
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Thus the malicious Pharisees did their utmost to cause Christ himself (had it been possible) to offend, urging him vehemently, and provoking him to speak of many things, seeking to catch something out of his mouth, that they might accuse him.
Thus the malicious Pharisees did their utmost to cause christ himself (had it been possible) to offend, urging him vehemently, and provoking him to speak of many things, seeking to catch something out of his Mouth, that they might accuse him.
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You may have seen how Boys, by continual blowing with a reed in their nutshels, have raised a little bubble to the bigness of a small globe, which yet was but a drop of water stuft with a vapour;
You may have seen how Boys, by continual blowing with a reed in their nutshells, have raised a little bubble to the bigness of a small Globe, which yet was but a drop of water stuffed with a vapour;
Were not the Jews Pauls greatest enemies wherever he came? Who so cruel to him as his own Countrymen? Yet see what desires were in his heart for them;
Were not the jews Paul's greatest enemies wherever he Come? Who so cruel to him as his own Countrymen? Yet see what Desires were in his heart for them;
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What manner of communication have you here? Could you approve your selves to him in this matter? It was a fault among some of the Corinthians, that when they heard of the great sin of the incestuous person, they were pussed up, when they should have rather mourned.
What manner of communication have you Here? Could you approve your selves to him in this matter? It was a fault among Some of the Corinthians, that when they herd of the great since of the incestuous person, they were pussed up, when they should have rather mourned.
When his enemies were about that black piece of work, busying themselves in taking away his life, some piercing him, others blaspheming him, he breathes out this request for them;
When his enemies were about that black piece of work, busying themselves in taking away his life, Some piercing him, Others blaspheming him, he breathes out this request for them;
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The like copy is set before us in Stephen the Protomartyr, while his adversaries were throwing stones thick about his ears, he kneeled down and prayed for them;
The like copy is Set before us in Stephen the Protomartyr, while his Adversaries were throwing stones thick about his ears, he kneeled down and prayed for them;
when here on earth? We our selves (saith the Apostle) were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another:
when Here on earth? We our selves (Says the Apostle) were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful and hating one Another:
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Obj. How could David then say, do not I hate them, O Lord, that hate thee? and am I not grieved with these that rise up against thee? I hate them with a perfect hatred.
Object How could David then say, do not I hate them, Oh Lord, that hate thee? and am I not grieved with these that rise up against thee? I hate them with a perfect hatred.
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In like manner we ought to love our Neighbour, we must desire and endeavour that it may be well with him in every respect, both as to his body and outward estate,
In like manner we ought to love our Neighbour, we must desire and endeavour that it may be well with him in every respect, both as to his body and outward estate,
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Brethren, if any of you do err from the truth and one convert him, let him know, that he which converteth a sinner from the error of his way shall save a soul from death:
Brothers, if any of you do err from the truth and one convert him, let him know, that he which Converts a sinner from the error of his Way shall save a soul from death:
The Apostle commends the Macedonians for this, that when their brethren stood in need of their Charity, to their power, yea and beyond their power, they were willing of themselves.
The Apostle commends the Macedonians for this, that when their brothers stood in need of their Charity, to their power, yea and beyond their power, they were willing of themselves.
God desireth truth in the inward parts; he would have us true to him, and true to one another, 1 John 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth, Rom. 12.9. Let love be without dissimulation.
God Desires truth in the inward parts; he would have us true to him, and true to one Another, 1 John 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth, Rom. 12.9. Let love be without dissimulation.
and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: very well said; but Jesus perceived their wickedness.
and Teachest the Way of God in truth, neither Carest thou for any man; for thou regardest not the person of men: very well said; but jesus perceived their wickedness.
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and wanted that inward affection, that Titus is commended for toward the Corinthians, 2 Cor. 7.15. 5. We do not only love our selves truely and sincerely, but with some fervency:
and wanted that inward affection, that Titus is commended for towards the Corinthians, 2 Cor. 7.15. 5. We do not only love our selves truly and sincerely, but with Some fervency:
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When Paul understood the fervent mind of the Corinthians towards him, as he was a servant of Christ for the good of their souls, it did affect him with great joy.
When Paul understood the fervent mind of the Corinthians towards him, as he was a servant of christ for the good of their Souls, it did affect him with great joy.
Let our love to others be first pure, and then it is not like to be too fervent, 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth, see that ye love one another with a pure heart fervently.
Let our love to Others be First pure, and then it is not like to be too fervent, 1 Pet. 1.22. Seeing you have purified your Souls in obeying the truth, see that you love one Another with a pure heart fervently.
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When Nehemiah heard of the affliction of his people, though he himself was in a better condition, he sate down and wept, and mourned certain days. We see that Beasts themselves are touched with the sufferings of any of their kind;
When Nehemiah herd of the affliction of his people, though he himself was in a better condition, he sat down and wept, and mourned certain days. We see that Beasts themselves Are touched with the sufferings of any of their kind;
Did not I weep for him that was in trouble? Was not my soul grieved for the poor? The way to get this tenderness towards others is, to put our selves in this or that mans case, (hungry, thirsty, naked) until we find our hearts to grow soft and tender towards them,
Did not I weep for him that was in trouble? Was not my soul grieved for the poor? The Way to get this tenderness towards Others is, to put our selves in this or that men case, (hungry, thirsty, naked) until we find our hearts to grow soft and tender towards them,
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It is indeed our duty to desire and endeavour that others may be blessed in the full enjoyment of God to all eternity, which is as much as we can desire for our selves;
It is indeed our duty to desire and endeavour that Others may be blessed in the full enjoyment of God to all eternity, which is as much as we can desire for our selves;
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but every man more intensely desireth this happiness to himself than to another. If that grace which any man hath received of God would save another man;
but every man more intensely Desires this happiness to himself than to Another. If that grace which any man hath received of God would save Another man;
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We are charged with this as a duty, to communicate to others in need , but if our own necessities be, (really and not in pretence,) so great, that we should not have enough for our own subsistence,
We Are charged with this as a duty, to communicate to Others in need, but if our own necessities be, (really and not in pretence,) so great, that we should not have enough for our own subsistence,
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2. Upon the same reason that a man is bound to prefer the publick advantage of a community before his own private, he is bound to seek the safety of a publick person, in whom the welfare of the Community is bound up, more than his own safety. One man of publick capacity may be of more value than thousands of other men:
2. Upon the same reason that a man is bound to prefer the public advantage of a community before his own private, he is bound to seek the safety of a public person, in whom the welfare of the Community is bound up, more than his own safety. One man of public capacity may be of more valve than thousands of other men:
Priscilla and Aquila thought the life of such an Apostle as Paul was, upon whom lay the care of all the Churches, to be of greater concernment than theirs;
Priscilla and Aquila Thought the life of such an Apostle as Paul was, upon whom lay the care of all the Churches, to be of greater concernment than theirs;
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but let it suffice that we say in General, That when the glory of God is more concerned in another than in our selves, we ought to shew a greater love to him than our selves;
but let it suffice that we say in General, That when the glory of God is more concerned in Another than in our selves, we ought to show a greater love to him than our selves;
And when there is a competition, between an incomparably greater good to our neighbour, (especially if many be concerned in it,) and a less to our selves;
And when there is a competition, between an incomparably greater good to our neighbour, (especially if many be concerned in it,) and a less to our selves;
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Ans. 1. All men, good and bad, should thus far be loved equally by us, in that we should desire , that both the one and the other, might come to perfect blessedness in the enjoyment of God for ever:
Ans. 1. All men, good and bad, should thus Far be loved equally by us, in that we should desire, that both the one and the other, might come to perfect blessedness in the enjoyment of God for ever:
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and therefore God threatens it as a judgment, that he will take away the Honourable Man, and the Councellor, and the Cunning Artificer, and the Eloquent Oratour.
and Therefore God threatens it as a judgement, that he will take away the Honourable Man, and the Councillor, and the Cunning Artificer, and the Eloquent Orator.
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this will be a good evidence of our love to God, which we cannot so well make out to our selves or others to be sincere, by any other way or means, as by this;
this will be a good evidence of our love to God, which we cannot so well make out to our selves or Others to be sincere, by any other Way or means, as by this;
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If we love not our brethren, whom we have seen, how shall we think we can love God, whom we have not seen? without this all our external performances in Religion will signifie nothing with God.
If we love not our brothers, whom we have seen, how shall we think we can love God, whom we have not seen? without this all our external performances in Religion will signify nothing with God.
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How pleasing would this be to God? and how delightful to all good men? I shall say no more, but desire that God would make us to encrease and abound in love to one another, and towards all men.
How pleasing would this be to God? and how delightful to all good men? I shall say no more, but desire that God would make us to increase and abound in love to one Another, and towards all men.
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Wherein the love of the world is inconsistent with the love of God. Serm. III. 1 John 2.15. Love not the world, neither the things that are in the world:
Wherein the love of the world is inconsistent with the love of God. Sermon III. 1 John 2.15. Love not the world, neither the things that Are in the world:
As for the Gramatick sence of the words, we may take notice in the general, that John the Divine, who is generally reputed to be the Author of this Epistle, has a p•culiar Phraseology, Idiom,
As for the grammatick sense of the words, we may take notice in the general, that John the Divine, who is generally reputed to be the Author of this Epistle, has a p•culiar Phraseology, Idiom,
The first term, that occurs, and ought to be more diligently inquired into, is the Affection and Act prohibited, Love not, The Greek NONLATINALPHABET admits of a double sence. (1).
The First term, that occurs, and ought to be more diligently inquired into, is the Affection and Act prohibited, Love not, The Greek admits of a double sense. (1).
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when enjoyed, which they explicate by, NONLATINALPHABET, to rest contented, and satisfied in any object, so as not to seek out for any thing more, in point of happiness.
when enjoyed, which they explicate by,, to rest contented, and satisfied in any Object, so as not to seek out for any thing more, in point of happiness.
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In this strict and peculiar notion, considered as to both its branches, we must understand Love here, both as to the world and the Father. And so the love of the world,
In this strict and peculiar notion, considered as to both its branches, we must understand Love Here, both as to the world and the Father. And so the love of the world,
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and in this regard the World is, in its kind and measure, amiable and love-worthy, But John seems to take the World here in a more limited and narrow sense,
and in this regard the World is, in its kind and measure, amiable and loveworthy, But John seems to take the World Here in a more limited and narrow sense,
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For as I before premised, it is usual with John to make use of notions, which are of a lax and general import, in a more strict and confined sense. Thus 1 John 3.9. Whosoever is born of God doth not commit sin.
For as I before premised, it is usual with John to make use of notions, which Are of a lax and general import, in a more strict and confined sense. Thus 1 John 3.9. Whosoever is born of God does not commit since.
By things that are in the world, we may, in a more strict and confined notion, understand those things, which worldly men do most magnifie and Idolize:
By things that Are in the world, we may, in a more strict and confined notion, understand those things, which worldly men do most magnify and Idolise:
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yea, the whole man, as Mat. 6.24? Is it possible then, that he who loves the world at such a rate, can love the Father? Or we may take the words thus:
yea, the Whole man, as Mathew 6.24? Is it possible then, that he who loves the world At such a rate, can love the Father? Or we may take the words thus:
whereof many Instances might be given, as John 1.5, 13, 17, 20, &c. So here he opposeth the Father to the World: And then the Love of the Father, to the Love of the world;
whereof many Instances might be given, as John 1.5, 13, 17, 20, etc. So Here he Opposeth the Father to the World: And then the Love of the Father, to the Love of the world;
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For opposites illustrate and demonstrate each other. (2) Another thing to be considered herein is the object, NONLATINALPHABET, of the Father. Where the Article THE, deserves a peculiar regard:
For opposites illustrate and demonstrate each other. (2) another thing to be considered herein is the Object,, of the Father. Where the Article THE, deserves a peculiar regard:
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and so in deed do the various Articles in this text, The world, the Things, &c. For albeit these Articles sometimes, in other parts of Scripture, are not significative or emphatick,
and so in deed do the various Articles in this text, The world, the Things, etc. For albeit these Articles sometime, in other parts of Scripture, Are not significative or emphatic,
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as distinct from that Natural Love, which Adam in Paradise had towards God, as Creator. First by the Father here is specified the proper object of Evangelick love,
as distinct from that Natural Love, which Adam in Paradise had towards God, as Creator. First by the Father Here is specified the proper Object of Evangelic love,
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namely that it must terminate on God, as a gracious Father in and through Christ; whereas Adam's natural love in Innocence terminated on God only as Creator.
namely that it must terminate on God, as a gracious Father in and through christ; whereas Adam's natural love in Innocence terminated on God only as Creator.
Secondly by the Father also the formal Reason of Evangelick Love is specified, namely that God's love towards us in Christ ought to be the formal reason,
Secondly by the Father also the formal Reason of Evangelic Love is specified, namely that God's love towards us in christ ought to be the formal reason,
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(3) As for the Act, the love, it may be taken either passively and Octjectively, for the Father's Love shed abroad in the heart, as Rom. 5.5. or else subjectively, and actively, for our Love to the Father.
(3) As for the Act, the love, it may be taken either passively and Octjectively, for the Father's Love shed abroad in the heart, as Rom. 5.5. or Else subjectively, and actively, for our Love to the Father.
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The chief whereof are specified, v. 16. As for the reason of the prohibition, it is wrapped up in an Hypothetick proposition, which is easily reduced to a Catagorick Syllogism thus: two loves perfectly opposite cannot consist together in one and the same heart:
The chief whereof Are specified, v. 16. As for the reason of the prohibition, it is wrapped up in an Hypothetic proposition, which is Easily reduced to a Catagorick Syllogism thus: two loves perfectly opposite cannot consist together in one and the same heart:
The words thus explicated, contain in them this great Truth, That a prevalent predominant Love to the World is altogether inconsistent with the Love of God.
The words thus explicated, contain in them this great Truth, That a prevalent predominant Love to the World is altogether inconsistent with the Love of God.
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1. What Love in its general Idea, or nature doth import? 2. What it is to Love the world? 3. What it is to love God? these questions being explicated the resolution of our case will be facile and obvious.
1. What Love in its general Idea, or nature does import? 2. What it is to Love the world? 3. What it is to love God? these questions being explicated the resolution of our case will be facile and obvious.
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1. Quest. What Love in its general Idea or Nature doth import? this question being more Philosophick than Theologick, we shall not much insist thereon.
1. Quest. What Love in its general Idea or Nature does import? this question being more Philosophic than Theologic, we shall not much insist thereon.
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which has its Royal seat in the Will, or rather in the soul as willing what is Good. For albeit I cannot conceive how the Will and Understanding may be really distinguished, more than by their formal Objects and Acts; yet I can easily grant, the soul,
which has its Royal seat in the Will, or rather in the soul as willing what is Good. For albeit I cannot conceive how the Will and Understanding may be really distinguished, more than by their formal Objects and Acts; yet I can Easily grant, the soul,
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But this is more Passionate, that in the humane soul more Rational: this more rash; that more deliberate: this more superficial and transient; that more rooted and fixed: this more confused and difform; that more uniform and equal: this more carnal; that more spiritual: in its objects and motions:
But this is more Passionate, that in the humane soul more Rational: this more rash; that more deliberate: this more superficial and Transient; that more rooted and fixed: this more confused and difform; that more uniform and equal: this more carnal; that more spiritual: in its objects and motions:
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And as Love governs the whole soul in general, so has she a more particular influence or the Affections, both rational and passionate. Love indeed is not only the prime, but also the original source and spring of all humane affections;
And as Love governs the Whole soul in general, so has she a more particular influence or the Affections, both rational and passionate. Love indeed is not only the prime, but also the original source and spring of all humane affections;
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What are all Affections but the several forms and shape of Love? whence have they their tincture and colour but from it? for look a-the object beloved is affected with this or that circumstance;
What Are all Affections but the several forms and shape of Love? whence have they their tincture and colour but from it? for look a-the Object Beloved is affected with this or that circumstance;
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If the object beloved be absent, love goes forth to meet it by Desire; if present, love solaceth it self therein by Fruition and Delight; if it be under hazards, love waxeth pale with Fear; if the enjoyment thereof be impeded or obstructed by others, Love grows angry; if it be lost, Love clotheth her self with black sorrow; if there be a probability or but possibility sometimes of enjoying it, love moves towards it by Hope. Thus love puts on sundry forms, and Aspects, which we call affections, according to the sundry postures of its beloved.
If the Object Beloved be absent, love Goes forth to meet it by Desire; if present, love solaceth it self therein by Fruition and Delight; if it be under hazards, love Waxes pale with fear; if the enjoyment thereof be impeded or obstructed by Others, Love grows angry; if it be lost, Love clotheth her self with black sorrow; if there be a probability or but possibility sometime of enjoying it, love moves towards it by Hope. Thus love puts on sundry forms, and Aspects, which we call affections, according to the sundry postures of its Beloved.
In this description of love to the world, we find its Object, subject, end, principle, Act and measure; which will all fall under a more particular consideration in the following propositions.
In this description of love to the world, we find its Object, Subject, end, principle, Act and measure; which will all fallen under a more particular consideration in the following propositions.
which is some private, particular inferiour good, loved for it self, as the chiefest supreme good, and last end. Now the world may be constituted the chiefest good, and last end two ways. (1).
which is Some private, particular inferior good, loved for it self, as the chiefest supreme good, and last end. Now the world may be constituted the chiefest good, and last end two ways. (1).
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and not referred to God, either actually or habitually, as the supreme good. Such is the cursed love of many worldly professors, who love the world only as a partial good, yet so,
and not referred to God, either actually or habitually, as the supreme good. Such is the cursed love of many worldly professors, who love the world only as a partial good, yet so,
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And (1) We are to consider their rational connexion with the words precedent, included in the particle For: which gives us the genuine reason and cause,
And (1) We Are to Consider their rational connexion with the words precedent, included in the particle For: which gives us the genuine reason and cause,
namely, because all that is in the world, whether sensible, Civil, or Mental Goods, so far as they are the fuel of Lusts, are not of the Father, but of the world.
namely, Because all that is in the world, whither sensible, Civil, or Mental Goods, so Far as they Are the fuel of Lustiest, Are not of the Father, but of the world.
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no, it is the Lusts of worldly men that have put this Crown upon the Heads of Pleasures, profits, preferments, &c. Hence it naturally follows that all love to these lower goods,
no, it is the Lustiest of worldly men that have put this Crown upon the Heads of Pleasures, profits, preferments, etc. Hence it naturally follows that all love to these lower goods,
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For indeed what is Lust, but desire to, or fruition of the Creature for it self? (3) We are to consider likewise the Distribution, which John here makes, of all that is in the world, into the Lust of the Flesh, the Lust of the eyes, and the pride of Life.
For indeed what is Lust, but desire to, or fruition of the Creature for it self? (3) We Are to Consider likewise the Distribution, which John Here makes, of all that is in the world, into the Lust of the Flesh, the Lust of the eyes, and the pride of Life.
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Philo the Jew, who was greatly versed as well in the Grecian as Judaick learning, makes all evil to consist, in rhe Lust of Pleasures, Riches, or Glory, which seems to answer to John's Distribution here.
Philo the Jew, who was greatly versed as well in the Grecian as Judaic learning, makes all evil to consist, in rhe Lust of Pleasures, Riches, or Glory, which seems to answer to John's Distribution Here.
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how common, even among those, who would be accounted generous and noble? Yea, how many great Professors come under this condemnation? For by the Lusts of the flesh we must understand all inordinate love to,
how Common, even among those, who would be accounted generous and noble? Yea, how many great Professors come under this condemnation? For by the Lustiest of the Flesh we must understand all inordinate love to,
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for regulating our excesses in feasts, Habits, Houses, and other sensual pleasures? O! what seeds and causes of sorrow are there in sensual pleasures? How is the Love of sensual Sinners inveigled with the worlds Golden Pleasures!
for regulating our Excesses in feasts, Habits, Houses, and other sensual pleasures? OH! what seeds and Causes of sorrow Are there in sensual pleasures? How is the Love of sensual Sinners inveigled with the world's Golden Pleasures!
O! how much doth this pampering of the flesh tend to the starving of the soul? And what is this but to make pleasures our God? So Phil. 3.19. whose belly is their God, and 2 Tim. 3.4. lovers of pleasures more than of God.
OH! how much does this pampering of the Flesh tend to the starving of the soul? And what is this but to make pleasures our God? So Philip 3.19. whose belly is their God, and 2 Tim. 3.4. lovers of pleasures more than of God.
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Which refers to sensual professors in these last perillous days. Unto which also our Lord seems to refer, Matth. 24.38, 39. (2) To love the world is to lust after Riches for themselves, as our Last end and choicest Good.
Which refers to sensual professors in these last perilous days. Unto which also our Lord seems to refer, Matthew 24.38, 39. (2) To love the world is to lust After Riches for themselves, as our Last end and Choicest Good.
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This John includes under the Lust of the Eyes, which is well interpreted by that Character which Solomon gives of the avaricious man Eccle. 4.8. neither is his eye satisfied with Riches.
This John includes under the Lust of the Eyes, which is well interpreted by that Character which Solomon gives of the avaricious man Eccle. 4.8. neither is his eye satisfied with Riches.
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O! how greedy is the covetous man's eye after gold and silver, and other Riches? and what Complacence doth he take in the view thereof? It's true, Riches do not immediately affect or pamper the flesh,
OH! how greedy is the covetous Man's eye After gold and silver, and other Riches? and what Complacence does he take in the view thereof? It's true, Riches do not immediately affect or pamper the Flesh,
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from NONLATINALPHABET, a Boaster; which Grammarians derive from NONLATINALPHABET a wandring, and NONLATINALPHABET liver. Such as your Mountebanks and Vagabonds are, who go from place to place, boasting what great things they can do.
from, a Boaster; which Grammarians derive from a wandering, and liver. Such as your Mountebanks and Vagabonds Are, who go from place to place, boasting what great things they can do.
So in corrupt Nature, Love to the world, or Concupiscence is that lustful Pondus, or weight whereby the heart is violently impelled and inclined towards the world,
So in corrupt Nature, Love to the world, or Concupiscence is that lustful Pondus, or weight whereby the heart is violently impelled and inclined towards the world,
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which, as a great pondus or weight, presseth down the heart towards the earth, as its centre of gravity; and so hinders its Christian race heaven-ward.
which, as a great pondus or weight, Presseth down the heart towards the earth, as its centre of gravity; and so hinders its Christian raze heavenward.
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the ambitious man's heart towards his honors, as his God? this bent of the heart towards the world discovers it self, in an insatiable infinite thirst after worldly good, for it self.
the ambitious Man's heart towards his honours, as his God? this bent of the heart towards the world discovers it self, in an insatiable infinite thirst After worldly good, for it self.
whence he was called Edom. And what was it that Esau 's insatiable lust thus longs for? that follows, v. 34. potage of Lentiles: Which were a kind of pulse, much like to Vetches, or small Pease, very course food, such as men in their sorrow and mourning were wont to eat.
whence he was called Edom. And what was it that Esau is insatiable lust thus longs for? that follows, v. 34. potage of Lentiles: Which were a kind of pulse, much like to Vetches, or small Peas, very course food, such as men in their sorrow and mourning were wont to eat.
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O! what an imperious tyrannick Soveraignty has the world over those that love it? what slaves are worldlings to the world through love to it? whatever the heart inordinately cleaves unto, it is under the dominion of, so Hos. 4.11. whoredom, and wine, and new wine take away the heart.
OH! what an imperious tyrannic Sovereignty has the world over those that love it? what slaves Are worldlings to the world through love to it? whatever the heart inordinately cleaves unto, it is under the dominion of, so Hos. 4.11. whoredom, and wine, and new wine take away the heart.
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or houses curiously wainscotted, and adorned, not only for use, but luxury and pleasure. Whence it is aptly rendred, by the LXX. NONLATINALPHABET. As if he had said:
or houses curiously wainscoted, and adorned, not only for use, but luxury and pleasure. Whence it is aptly rendered, by the LXX.. As if he had said:
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is this time a time for you, O ye sensualists, to spend so much time, study, care, cost and other expences, in trimming and adorning your stately houses, not only for use, but delight and luxury;
is this time a time for you, Oh you sensualists, to spend so much time, study, care, cost and other expenses, in trimming and adorning your stately houses, not only for use, but delight and luxury;
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and so that day come upon you unawares. NONLATINALPHABET to overcharge, answers to NONLATINALPHABET to harden, as it appears by the LXX on Exod. 8.15.32. which is also rendred by, NONLATINALPHABET, Exod. 10.1.
and so that day come upon you unawares. to overcharge, answers to to harden, as it appears by the LXX on Exod 8.15.32. which is also rendered by,, Exod 10.1.
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which are elsewhere stiled the cares of this world, as Mat. 13.22. this part of predominant Love to the world is termed, Rom. 8.5. minding the things of the flesh;
which Are elsewhere styled the Cares of this world, as Mathew 13.22. this part of predominant Love to the world is termed, Rom. 8.5. minding the things of the Flesh;
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NONLATINALPHABET to mind, according to Paul's Phrascologie, doth not so much regard the simple act of the mind, as the complacential thoughts, studious contrivements and sollicitous cares of the heart;
to mind, according to Paul's Phrascologie, does not so much regard the simple act of the mind, as the complacential thoughts, studious contrivements and solicitous Cares of the heart;
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For when all a mans thoughts, inclinations, affections, studies, and cares pay tribute to the flesh, what is he but a slave to the flesh? thence it follows, ver. 6. NONLATINALPHABET, the complacential amusement, contrivement, study, and care of the flesh.
For when all a men thoughts, inclinations, affections, studies, and Cares pay tribute to the Flesh, what is he but a slave to the Flesh? thence it follows, ver. 6., the complacential amusement, contrivement, study, and care of the Flesh.
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NONLATINALPHABET here is the same with NONLATINALPHABET, Gen. 6.5. the figment or contrivement of the heart. These carnal world-minders, are well described by Paul, Phil. 3.19. who mind earthly things, NONLATINALPHABET, i. e. They amuse themselves in the the complacential thoughts, and study of terrene things:
Here is the same with, Gen. 6.5. the figment or contrivement of the heart. These carnal world-minders, Are well described by Paul, Philip 3.19. who mind earthly things,, i. e. They amuse themselves in the the complacential thoughts, and study of terrene things:
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So much is implied in our text, NONLATINALPHABET, make not the world the object of your entire contentment, acquiescence, and sati•faction, draw not your choicest comforts and delights from terrene goods.
So much is implied in our text,, make not the world the Object of your entire contentment, acquiescence, and sati•faction, draw not your Choicest comforts and delights from terrene goods.
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that all Creatures are to be the object of our Ʋse; but God himself the supreme object of our fruition and satisfaction, whence, to make any Creature the chief matter of our fruition and satisfaction, what is it,
that all Creatures Are to be the Object of our Ʋse; but God himself the supreme Object of our fruition and satisfaction, whence, to make any Creature the chief matter of our fruition and satisfaction, what is it,
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but to violate and pervert the order of the Creation, and set up the Creature in the place of the Creator? and doth not this bespeak predominant love to the Creatures? This our Lord elegantly describes in that parable of the rich glutton, Luke 12.15.19.
but to violate and pervert the order of the Creation, and Set up the Creature in the place of the Creator? and does not this bespeak predominant love to the Creatures? This our Lord elegantly describes in that parable of the rich glutton, Lycia 12.15.19.
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And our Lord adds the reason of this caution, for a man's life consisteth not in the abundance of the things which he possesseth. The sense seems this:
And our Lord adds the reason of this caution, for a Man's life Consisteth not in the abundance of the things which he Possesses. The sense seems this:
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I will then recreate and satiate mine heart, with mine acquired goods: whence it follows: take thine ease, NONLATINALPHABET, recreate, refresh thine heart acquiesce in them. Poor man!
I will then recreate and satiate mine heart, with mine acquired goods: whence it follows: take thine ease,, recreate, refresh thine heart acquiesce in them. Poor man!
he had felt sufficient anxiety, sollicitude and vexation in the acquirement of his Goods, but now he hopes the fruition will crown all with sweet repose, rest, and satisfaction. Thence he adds: eat, drink, and be merry.
he had felt sufficient anxiety, solicitude and vexation in the acquirement of his Goods, but now he hope's the fruition will crown all with sweet repose, rest, and satisfaction. Thence he adds: eat, drink, and be merry.
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The last term NONLATINALPHABET, be merry seems to refer to all manner of sensual pleasures, in which voluptuous luxurious persons take so much complacence and delight;
The last term, be merry seems to refer to all manner of sensual pleasures, in which voluptuous luxurious Persons take so much complacence and delight;
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this fruition of, and complacence in worldly goods, our Lord doth express in plain naked terms, in the reddition of the Parable, v. 21. so is he that layeth up treasure for himself, [ i. e.
this fruition of, and complacence in worldly goods, our Lord does express in plain naked terms, in the reddition of the Parable, v. 21. so is he that Layeth up treasure for himself, [ i. e.
and if the heart be more afflicted and troubled for the loss of the creature than for the loss of God, it is a sure sign, that the enjoyment of it did more affect and please the heart, than the enjoyment of God.
and if the heart be more afflicted and troubled for the loss of the creature than for the loss of God, it is a sure Signen, that the enjoyment of it did more affect and please the heart, than the enjoyment of God.
This was Israel's case Isa. 17.10, 11. Where the prophet compares the state of Israel, in her Apostasie, to a curious Lady, that delighteth in beautiful flowers, choice fruits, and pleasant plants.
This was Israel's case Isaiah 17.10, 11. Where the Prophet compares the state of Israel, in her Apostasy, to a curious Lady, that delights in beautiful flowers, choice fruits, and pleasant plants.
This also was the case of the young man, Luk. 18.23. And when he heard this [ i. e. v. 22, that he must part with all his riches for a treasure in heaven ] he was very sorrowful. NONLATINALPHABET, he was sorrowful in a superlative degree;
This also was the case of the young man, Luk. 18.23. And when he herd this [ i. e. v. 22, that he must part with all his riches for a treasure in heaven ] he was very sorrowful., he was sorrowful in a superlative degree;
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And what filled him with this extreme desperate sorrow? Why surely thoughts of parting with his goodly treasure, which he valued and loved, more than treasures in Heaven.
And what filled him with this extreme desperate sorrow? Why surely thoughts of parting with his goodly treasure, which he valued and loved, more than treasures in Heaven.
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as (2) between a Rational and Passionate love or Sorrow. 1. One that loves God may, under a fit of Temptation, be under a prevalent Act, though not under a predominant Principle or Habit of love to the world. 2. Hence his passionate love to,
as (2) between a Rational and Passionate love or Sorrow. 1. One that loves God may, under a fit of Temptation, be under a prevalent Act, though not under a predominant Principle or Habit of love to the world. 2. Hence his passionate love to,
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3. Qu. What it is to love God? This Question receives much Evidence and Light from what precedes, touching Love to the world: For Contraries illustrate each other:
3. Qu. What it is to love God? This Question receives much Evidence and Light from what precedes, touching Love to the world: For Contraries illustrate each other:
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In short, the love of God implies a superlative preference of God above all lower Goods, Luke 14.26. A Divine Weight or Bent of heart towards God, as our Centre, Deut. 6.5. Its proper Acts are chiefly two (1) An amorous vehement direct motion towards God, (2) a complacential fruition of and Repose in God as its Best Beloved, Psal. 116.7.
In short, the love of God Implies a superlative preference of God above all lower Goods, Lycia 14.26. A Divine Weight or Bent of heart towards God, as our Centre, Deuteronomy 6.5. Its proper Acts Are chiefly two (1) an Amoros vehement Direct motion towards God, (2) a complacential fruition of and Repose in God as its Best beloved, Psalm 116.7.
As for the Adjuncts of this Divine Love, it must be 1. Sincere and Cordial, Eph. 6.24. 2. Judicious and Rational, Psal. 16.7. 3. Intimate and Passionate. 4. Pure and Virgin, Cant. 5.3. 5. Regular and Uniform. 6. Generous and noble. 7. Permanent and Abiding. 8. Vigorous and Active. 9. Infinite and Boundless.
As for the Adjuncts of this Divine Love, it must be 1. Sincere and Cordial, Ephesians 6.24. 2. Judicious and Rational, Psalm 16.7. 3. Intimate and Passionate. 4. Pure and Virgae, Cant 5.3. 5. Regular and Uniform. 6. Generous and noble. 7. Permanent and Abiding. 8. Vigorous and Active. 9. Infinite and Boundless.
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and living on God, as their portion, and treasure, as v. 19, 20, 21, 22, 23. And v. 24. he shews the inconsistence of love to the world with love to God, in that the world and God are contrary Lords, who require each the whole heart and man.
and living on God, as their portion, and treasure, as v. 19, 20, 21, 22, 23. And v. 24. he shows the inconsistence of love to the world with love to God, in that the world and God Are contrary lords, who require each the Whole heart and man.
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and amorous union with God, Eph. 5, 31, 32. (2) It works the heart to an amorous Resignation of all concerns unto God. (3) It commands the whole Soul into the Obedience of God, John 14.21.23. (4) It is exceeding submissive unto God's Providential afflictive will, Lev. 10, 3. (5) It is extreme vigilant, chearful and diligent in the service of God, Luk. 7.37, 47. O how officious is love to God! (6) It useth all things in subordination to God, Mat. 6.33.34. (7) It winds up the soul to a Divine life:
and Amoros Union with God, Ephesians 5, 31, 32. (2) It works the heart to an Amoros Resignation of all concerns unto God. (3) It commands the Whole Soul into the obedience of God, John 14.21.23. (4) It is exceeding submissive unto God's Providential afflictive will, Lev. 10, 3. (5) It is extreme vigilant, cheerful and diligent in the service of God, Luk. 7.37, 47. O how officious is love to God! (6) It uses all things in subordination to God, Mathew 6.33.34. (7) It winds up the soul to a Divine life:
It transforms the lover into the Image, and imitation of God, whom he loves. Eph. 5.1. These particulars I intended to have handled more fully, but understanding that this case, touching the Love of God, is the proper task of another, I shall refer thee to the Resolution of that Reverend Divine's Case.
It transforms the lover into the Image, and imitation of God, whom he loves. Ephesians 5.1. These particulars I intended to have handled more Fully, but understanding that this case, touching the Love of God, is the proper task of Another, I shall refer thee to the Resolution of that Reverend Divine's Case.
4. Qu. Wherein the love of the world is inconsistent with the Love of God? Having explicated the sundry Parts of our Case, we now come to the Connexion of the whole, namely, to demonstrate the Inconsistence of Love to the world, with the Love of God.
4. Qu. Wherein the love of the world is inconsistent with the Love of God? Having explicated the sundry Parts of our Case, we now come to the Connexion of the Whole, namely, to demonstrate the Inconsistence of Love to the world, with the Love of God.
What love it is, that is inconsistent with the Love of God, we have already fully opened, in the second Question, touching predominant love to the world:
What love it is, that is inconsistent with the Love of God, we have already Fully opened, in the second Question, touching predominant love to the world:
namely, that predominant love to the world, and love to God are perfectly opposite, and therefore, by the rule of contraries, incoherent, and inconsistent. The like Mat. 6.24. No man can serve two Masters:
namely, that predominant love to the world, and love to God Are perfectly opposite, and Therefore, by the Rule of contraries, incoherent, and inconsistent. The like Mathew 6.24. No man can serve two Masters:
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He saith, No man can serve. It is not NONLATINALPHABET, have, but NONLATINALPHABET, serve. Now to serve another, according to the laws and customs of those times and Nations, was to have no power or right to dispose of himself,
He Says, No man can serve. It is not, have, but, serve. Now to serve Another, according to the laws and customs of those times and nations, was to have no power or right to dispose of himself,
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to suck out the sweets thereof, and feed your hearts therewith: But Christ commands you to use this world as if you used it not; 1 Cor. 7.31. to affect an universal privation of these lower goods, even whilst you enjoy them;
to suck out the sweets thereof, and feed your hearts therewith: But christ commands you to use this world as if you used it not; 1 Cor. 7.31. to affect an universal privation of these lower goods, even while you enjoy them;
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Now, how contrary and Inconsistent are these Masters in their Commands? Is it possible then, that we should be Masters of such contrary Loves? O! how doth love to the world eat out love to God?
Now, how contrary and Inconsistent Are these Masters in their Commands? Is it possible then, that we should be Masters of such contrary Loves? OH! how does love to the world eat out love to God?
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(2) Predominant Love to the world is inconsistent with the Love of God, in that it robs God of that Love and Honour, which is due to him as the Soveraign Chiefest Good.
(2) Predominant Love to the world is inconsistent with the Love of God, in that it robs God of that Love and Honour, which is due to him as the Sovereign Chiefest Good.
And O! how inconsistent is this with the love of God? God, as he is our Last End in point of Fruition, so also our first principle, or Cause in point of Dependence. Now love to the world turns the heart from God to the World, not only as the last end, but also as the First Cause. They that love the world cast the weight of their souls,
And OH! how inconsistent is this with the love of God? God, as he is our Last End in point of Fruition, so also our First principle, or Cause in point of Dependence. Now love to the world turns the heart from God to the World, not only as the last end, but also as the First Cause. They that love the world cast the weight of their Souls,
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namely, that it is impossible for one, that in a prevalent degree trusteth in his riches, to enter into the Kingdom of God. So Psal. 52.7. Lo this is the man that made not God his strength;
namely, that it is impossible for one, that in a prevalent degree Trusteth in his riches, to enter into the Kingdom of God. So Psalm 52.7. Lo this is the man that made not God his strength;
but trusted in the abundance of his riches, and strengthned, (or fortified) himself in his wickedness (or substance.) The like Prov. 11.28. Ezek. 16.15. 1 Tim. 6.17. (4).
but trusted in the abundance of his riches, and strengthened, (or fortified) himself in his wickedness (or substance.) The like Curae 11.28. Ezekiel 16.15. 1 Tim. 6.17. (4).
Love to the world is flat idolatry, and herein also inconsistent with the Love of God. So Eph. 5.5. nor Covetous man, who is an Idolater. The same Col. 3.5. and covetousness, which is idolatry.
Love to the world is flat idolatry, and herein also inconsistent with the Love of God. So Ephesians 5.5. nor Covetous man, who is an Idolater. The same Col. 3.5. and covetousness, which is idolatry.
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Covetousness is, in a peculiar manner, branded with this black mark of Idolatry, in that it doth expresly proclaim a love to the world as its last end, and confidence in it as its first cause. So Paul saith of voluptuous persons, that they make their belly their God, Phil. 3.19. because they love pleasures more than God, 2 Tim. 3.4.
Covetousness is, in a peculiar manner, branded with this black mark of Idolatry, in that it does expressly proclaim a love to the world as its last end, and confidence in it as its First cause. So Paul Says of voluptuous Persons, that they make their belly their God, Philip 3.19. Because they love pleasures more than God, 2 Tim. 3.4.
but Oh! how doth love to this world run a whoring after other Lovers,? so Ezek. 16.17, 18, 38. and 23.5, 11. and Aholah played the harlot when she mas mine, &c. The like James 4.4. Ye adulterers, and adulteresses, know ye not, that the friendsh;
but Oh! how does love to this world run a whoring After other Lovers,? so Ezekiel 16.17, 18, 38. and 23.5, 11. and Aholah played the harlot when she mass mine, etc. The like James 4.4. You Adulterers, and Adulteresses, know you not, that the friendsh;
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p of the world is enmity with God? Which implies, that love to, and friendship with this whorish world, is spiritual Adultery, and so hatred against God.
p of the world is enmity with God? Which Implies, that love to, and friendship with this whorish world, is spiritual Adultery, and so hatred against God.
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Now what can be more inconsistent with the Love of God, than this? This was the case of the carnal Jews, Ezech. 33.31. With their mouth they shew much love, but their heart goeth after their covetousness.
Now what can be more inconsistent with the Love of God, than this? This was the case of the carnal jews, Ezekiel 33.31. With their Mouth they show much love, but their heart Goes After their covetousness.
how little have they of sincere affection? and why? because their avaricious hearts made the whole of their profession to conform to their worldly interest? Thus also it was with unbelieving Jews in our Lords time, John 5.42. But I know you, that ye have not the love of God in you. I know you.
how little have they of sincere affection? and why? Because their avaricious hearts made the Whole of their profession to conform to their worldly Interest? Thus also it was with unbelieving jews in our lords time, John 5.42. But I know you, that you have not the love of God in you. I know you.
There lies a great emphase in that, you; you, who profess so much, and yet have so little love in you. They had much love to God in their mouth, but none in their heart: this appeareth by v. 43, 44. where our Lord tells them in plain terms, that their worldly honour, and interest was the only measure of their profession.
There lies a great emphase in that, you; you, who profess so much, and yet have so little love in you. They had much love to God in their Mouth, but none in their heart: this appears by v. 43, 44. where our Lord tells them in plain terms, that their worldly honour, and Interest was the only measure of their profession.
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What we inordinately love and cleave unto, we are soon overcome by. Now subjection to the world, and subjection to God are inconsistent, Mat. 6.24. (8).
What we inordinately love and cleave unto, we Are soon overcome by. Now subjection to the world, and subjection to God Are inconsistent, Mathew 6.24. (8).
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and therefore what more inconsistent with the love of God? To love God is to hate evil, Psal. 97.10. therefore to love evil, either in the cause or effect, is to hate God.
and Therefore what more inconsistent with the love of God? To love God is to hate evil, Psalm 97.10. Therefore to love evil, either in the cause or Effect, is to hate God.
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NONLATINALPHABET, they that have their wills biassed with a violent bent, or vehement weight of carnal love towards riches. This Solomon expresseth, Prov. 28.22. By hasting to be rich.
, they that have their wills biased with a violent bent, or vehement weight of carnal love towards riches. This Solomon Expresses, Curae 28.22. By hasting to be rich.
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What befalls such? why, saith Paul, such fall into tentation, and a snare, and into many foolish and hurtful lusts, which drown men in perdition and destruction:
What befalls such? why, Says Paul, such fallen into tentation, and a snare, and into many foolish and hurtful Lustiest, which drown men in perdition and destruction:
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It is an observation of the prudent moralist , that every lover is blind about that he loves, which he himself interprets, of love to lower goods. And oh!
It is an observation of the prudent moralist, that every lover is blind about that he loves, which he himself interprets, of love to lower goods. And o!
as to what they love? hence Paul calls such mens love, 1 Tim. 6.9. foolish lusts. They are indeed foolish, not only eventually, but causally, as they make men fools and sots. (3).
as to what they love? hence Paul calls such men's love, 1 Tim. 6.9. foolish Lustiest. They Are indeed foolish, not only eventually, but causally, as they make men Fools and sots. (3).
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how his predominant love to the wages of unrighteousness, 2 Pet. 2.15. stifled all those powerful convictions of, and resolutions against sin he lay under. (4).
how his predominant love to the wages of unrighteousness, 2 Pet. 2.15. stifled all those powerful convictions of, and resolutions against since he lay under. (4).
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Love to the world is the disease and death of the soul, and therefore the life of sin, 1 Tim. 5.6. she that liveth in pleasure is dead, while she liveth, (5).
Love to the world is the disease and death of the soul, and Therefore the life of since, 1 Tim. 5.6. she that lives in pleasure is dead, while she lives, (5).
Love to the world puts the whole soul, yea world, into Wars, Confusion, and Disorders, so James 4.1. From whence come wars, and fightings among you? come they not hence, even of your lusts, that war in your Members? NONLATINALPHABET, of your pleasures, i. e.
Love to the world puts the Whole soul, yea world, into Wars, Confusion, and Disorders, so James 4.1. From whence come wars, and fightings among you? come they not hence, even of your Lustiest, that war in your Members?, of your pleasures, i. e.
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How many professors, by being bewitched with love to the World, have lost many hopeful blossomes and beginnings of love to God? How little do Spiritual Suavities savour with Carnal Hearts? Yea, do not the Flesh-pleasing sweets of this World make all the Delices of Heaven seem bitter to a Sensual Worldling? What makes the heart poorer,
How many professors, by being bewitched with love to the World, have lost many hopeful blossoms and beginnings of love to God? How little do Spiritual suavities savour with Carnal Hearts? Yea, do not the Flesh pleasing sweets of this World make all the Delices of Heaven seem bitter to a Sensual Worldling? What makes the heart Poorer,
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as to things Divine, than the love of worldly Riches? How is the Honour of Christ and Religion degraded in that heart, which affects worldly Honours? what more powerfully stains the Glory of a Christian Profession,
as to things Divine, than the love of worldly Riches? How is the Honour of christ and Religion degraded in that heart, which affects worldly Honours? what more powerfully stains the Glory of a Christian Profession,
She partaked of Sodom's Plague, which was brimstone and and salt, Deut. 29.23. the storm which fell on Sodom overtook her, and turned her into a Pillar of Salt, as a standing Monument of God's Justice on Apostates, who love the world more than God.
She partaked of Sodom's Plague, which was brimstone and and salt, Deuteronomy 29.23. the storm which fell on Sodom overtook her, and turned her into a Pillar of Salt, as a standing Monument of God's justice on Apostates, who love the world more than God.
Whence saith our Lord, Luk. 17.32. Remember Lot's wife. What made Judas and Demas Apostatize, but love to the world? As man at first fell from God, by loving the world more than God:
Whence Says our Lord, Luk. 17.32. remember Lot's wife. What made Judas and Demas Apostatise, but love to the world? As man At First fell from God, by loving the world more than God:
For all love aims at Ʋnity; and if it Comes short thereof, yet it leaves Similitude which is imperfect Ʋnity: Whence by love to the World men become like to, and one with it .
For all love aims At Ʋnity; and if it Comes short thereof, yet it leaves Similitude which is imperfect Ʋnity: Whence by love to the World men become like to, and one with it.
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Yea Love to the world transforms a Man into a Beast, and so makes him altogether incapable of Love to God. So Psal. 49.20. Man that is in honour, and vnderstandeth not, is like the Beasts that perish.
Yea Love to the world transforms a Man into a Beast, and so makes him altogether incapable of Love to God. So Psalm 49.20. Man that is in honour, and understandeth not, is like the Beasts that perish.
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albeit he be a man by Nature, yet he is a Beast by Affection and Operation Yea, what shall I say? Love to the world transforms a man into worse than a Beast.
albeit he be a man by Nature, yet he is a Beast by Affection and Operation Yea, what shall I say? Love to the world transforms a man into Worse than a Beast.
Having Stated and explicated the Case before us, we now descend to the several Improvements, that may be made thereof, both by Doctrinal Corollaries; and practick Ʋses. I.
Having Stated and explicated the Case before us, we now descend to the several Improvements, that may be made thereof, both by Doctrinal Corollaries; and practic Ʋses. I.
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1. By Comparing the Love of God with the Love of the World in their Universal Ideas and Characters, we learn, How much the love of God doth Excel and transcend the Love of the world.
1. By Comparing the Love of God with the Love of the World in their Universal Ideas and Characters, we Learn, How much the love of God does Excel and transcend the Love of the world.
Is not God, the most absolutely necessary Simple Being, very Being, yea Being it self; and therefore most perfect? whence is he not also our Last End, our Choicest Good, every way desireable for himself? Then O! what an excellent thing is love to God, who is so amiable? But as for this world what a dirty whore, what an heart-ensnaring thing is it? and thence,
Is not God, the most absolutely necessary Simple Being, very Being, yea Being it self; and Therefore most perfect? whence is he not also our Last End, our Choicest Good, every Way desirable for himself? Then OH! what an excellent thing is love to God, who is so amiable? But as for this world what a dirty whore, what an heart-ensnaring thing is it? and thence,
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how artificial, painted and hypocritick is love to this deceitful world? O! how judicious, wise and discreet, is love to God? what abundance of solid, deep,
how artificial, painted and hypocritic is love to this deceitful world? OH! how judicious, wise and discreet, is love to God? what abundance of solid, deep,
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what a brutish, sottish passion is love to the world? How foolish are all its lusts? 1 Tim. 6.9. What a generous and noble Affection is love to God? But what more sordid and base than love to this vile world? Love to God is Regular and Uniform:
what a brutish, sottish passion is love to the world? How foolish Are all its Lustiest? 1 Tim. 6.9. What a generous and noble Affection is love to God? But what more sordid and base than love to this vile world? Love to God is Regular and Uniform:
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And remember this, that to love any worldly good more than God, is in the Scripture's sense, to hate God, Mat. 6.24. 3. This also instructs us, that all natural irregenerate mens Love, is but concupiscence or Lust.
And Remember this, that to love any worldly good more than God, is in the Scripture's sense, to hate God, Mathew 6.24. 3. This also instructs us, that all natural irregenerate men's Love, is but concupiscence or Lust.
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and Honours of this world, the worldly man's Trinity, which he adoreth, and sacrificeth unto? Have not all men by nature a violent impetuous bent of heart towards some one or other worldly Idol? are not their souls bound up in something below God? Do not all men naturally esteem, love, use,
and Honours of this world, the worldly Man's Trinity, which he adores, and Sacrificeth unto? Have not all men by nature a violent impetuous bent of heart towards Some one or other worldly Idol? Are not their Souls bound up in something below God? Do not all men naturally esteem, love, use,
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and use of things indifferent? how few are there, who in using this world do not abuse it, as 1 Cor. 7.31? where is that person that can say with Paul, Phil. 4.12.
and use of things indifferent? how few Are there, who in using this world do not abuse it, as 1 Cor. 7.31? where is that person that can say with Paul, Philip 4.12.
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5. This also informs us, that where predominant Love to the world is notorious, visible, and manifest, we cannot, by any rule of judicious Charity, count such a Godly man.
5. This also informs us, that where predominant Love to the world is notorious, visible, and manifest, we cannot, by any Rule of judicious Charity, count such a Godly man.
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Finally, they hate sin and love God in appearance; but they hate God and love sin in reality, Ezech. 33.31. 7. This also instructs thus, That for professors of love to God to be deeply engaged in the love of this world is a sin of deep Aggravation.
Finally, they hate since and love God in appearance; but they hate God and love since in reality, Ezekiel 33.31. 7. This also instructs thus, That for professors of love to God to be deeply engaged in the love of this world is a since of deep Aggravation.
O! what a peculiar Malignity is there in this sin? How much Light and Love do such sin against? What a reproach and disparagement is cast on God hereby? Are not profane worldlings justified in their earthly-mindedness by the worldly love of Professors? Yea, do they not hereby take occasion to blaspheme the holy Name of God? Lo!
OH! what a peculiar Malignity is there in this since? How much Light and Love do such since against? What a reproach and disparagement is cast on God hereby? are not profane worldlings justified in their Earthly-mindedness by the worldly love of Professors? Yea, do they not hereby take occasion to Blaspheme the holy Name of God? Lo!
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8. This gives us the genuine Reason, and Cause, Why the word of God, and all the good things contained therein, find so little room in the Hearts of many great Professors.
8. This gives us the genuine Reason, and Cause, Why the word of God, and all the good things contained therein, find so little room in the Hearts of many great Professors.
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It is to me a prodigious thing to consider, among the croud of notional Professors, and Hearers of God's Word, how few entertain the same in an honest heart.
It is to me a prodigious thing to Consider, among the crowd of notional Professors, and Hearers of God's Word, how few entertain the same in an honest heart.
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And where lies the main bitter root of this cursed Infidelity, but in love to the world? So Mark 4.18, 19. And these are they, which are sown among thorns: Such as hear the Word;
And where lies the main bitter root of this cursed Infidelity, but in love to the world? So Mark 4.18, 19. And these Are they, which Are sown among thorns: Such as hear the Word;
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10. Lastly, this Case, as before stated, is a good Key to open some dark and hard sayings in Scripture: As that, Mat. 19.24. It is easier for a camel to go thorow an eye of a needle, than for a rich man to enter into the Kingdom of God.
10. Lastly, this Case, as before stated, is a good Key to open Some dark and hard sayings in Scripture: As that, Mathew 19.24. It is Easier for a camel to go thorough an eye of a needle, than for a rich man to enter into the Kingdom of God.
but how impossible it is for him that has a predominant love to his riches, and so confidence in them, to enter into the Kingdom of God, as Mark 10.24.
but how impossible it is for him that has a predominant love to his riches, and so confidence in them, to enter into the Kingdom of God, as Mark 10.24.
Our Apostle saith Love not the world: and yet what do these love but the world? where is the Love which these owe to God? And what hopes can such have of God's Love to them? Alas!
Our Apostle Says Love not the world: and yet what do these love but the world? where is the Love which these owe to God? And what hope's can such have of God's Love to them? Alas!
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even an Anathema Maranatha, 1 Cor. 16.22. which was the formule of the highest Excommunication among the Jews, mentioned in Enoch's prophesie, Jud. 14. and imports a binding over to the great day of Judgment at the coming of our Lord.
even an Anathema Maranatha, 1 Cor. 16.22. which was the formule of the highest Excommunication among the jews, mentioned in Enoch's prophesy, Jud. 14. and imports a binding over to the great day of Judgement At the coming of our Lord.
what an hungry paradise have they whose love feeds not on Christ but the things of time? Is there not a sting in every creature our love dotes on? O! what abundance of Ingratitude and Injustice lies wrapped up in this Love to the world? Can there be greater ingratitude than this, to spend our choicest love on love-tokens, conferred on us by God to wind up our hearts to the love of himself? Is it not also the greatest Injustice to give that measure of Affection to the creature, which is due to none but the creator?
what an hungry paradise have they whose love feeds not on christ but the things of time? Is there not a sting in every creature our love dotes on? OH! what abundance of Ingratitude and Injustice lies wrapped up in this Love to the world? Can there be greater ingratitude than this, to spend our Choicest love on love-tokens, conferred on us by God to wind up our hearts to the love of himself? Is it not also the greatest Injustice to give that measure of Affection to the creature, which is due to none but the creator?
Having so fair an opportunity I cannot but enter this solemn Protestation against all such, as under a Profession of Love to God, concele an adulterous Affection to this world.
Having so fair an opportunity I cannot but enter this solemn Protestation against all such, as under a Profession of Love to God, conceal an adulterous Affection to this world.
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why are your hearts so much bewitched with the night-visions, whorish Idols, or Cursed nothings of time? Remember how dear you pay for your Beloved Idols,
why Are your hearts so much bewitched with the night-visions, whorish Idols, or Cursed nothings of time? remember how dear you pay for your beloved Idols,
2. Here is matter of doleful Lamentation, that in days of so much Light, and Profession of love to God, Men should so much abuse themselves and the world, by over loving of it.
2. Here is matter of doleful Lamentation, that in days of so much Light, and Profession of love to God, Men should so much abuse themselves and the world, by over loving of it.
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is it not a deplorable case, that the golden pleasures of this Idol world should find so much room in our hearts? yea, what matter of humiliation is this, that professors of Love to God should lavish away so much time, study, care and affection on this perishing world? Would it not make any serious heart to bleed,
is it not a deplorable case, that the golden pleasures of this Idol world should find so much room in our hearts? yea, what matter of humiliation is this, that professors of Love to God should lavish away so much time, study, care and affection on this perishing world? Would it not make any serious heart to bleed,
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and lusts of this world? O! what an abominable thing is it, that professors should fall down and worship this great Idol the world? that the sons of God should commit folly with this old Whore, which the sons of men have lusted after so many thousand years? alas!
and Lustiest of this world? OH! what an abominable thing is it, that professors should fallen down and worship this great Idol the world? that the Sons of God should commit folly with this old Whore, which the Sons of men have lusted After so many thousand Years? alas!
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what chains and fetters are there in the world's blandishments? what real miseries? in all her seeming felicities? what do all her allurements serve for,
what chains and fetters Are there in the world's blandishments? what real misery's? in all her seeming felicities? what do all her allurements serve for,
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O! what a curse and plague is this, to make the highest excellence subserve the vilest lusts? and yet how common is it? I tremble to think how far many professors will be found guilty hereof at the last day.
OH! what a curse and plague is this, to make the highest excellence subserve the Vilest Lustiest? and yet how Common is it? I tremble to think how Far many professors will be found guilty hereof At the last day.
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O! what an essential obligation do we all lye under, to contemn the Grandeur and sun-burnt glory of this fading world? What is there in this world you can call yours? can you be content to have your Heaven made of such base mettal as mire and clay? O what a transient thing is all the glory of this perishing world!
OH! what an essential obligation do we all lie under, to contemn the Grandeur and sunburnt glory of this fading world? What is there in this world you can call yours? can you be content to have your Heaven made of such base metal as mire and clay? O what a Transient thing is all the glory of this perishing world!
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were the world guilty of no other defect but this, that it passeth away, what a strong argument is this for the contempt thereof? again, remember this world is but your prison and place of pilgrimage: and oh!
were the world guilty of no other defect but this, that it passes away, what a strong argument is this for the contempt thereof? again, Remember this world is but your prison and place of pilgrimage: and o!
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how scornful and disdainful is the pilgrims eye? with how much scorn doth he behold other Countries? and ought not Christians with a more generous disdain cry out fie, fie, this dirty world is not like my celestial Canaan? Alas!
how scornful and disdainful is the pilgrim's eye? with how much scorn does he behold other Countries? and ought not Christians with a more generous disdain cry out fie, fie, this dirty world is not like my celestial Canaan? Alas!
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As for you, who are rich in this world, consider seriously the exhortation of Paul, 1 Tim. 6.17, 18, 19. where having closed his Epistle he has this Divine Inspiration injected by the Spirit.
As for you, who Are rich in this world, Consider seriously the exhortation of Paul, 1 Tim. 6.17, 18, 19. where having closed his Epistle he has this Divine Inspiration injected by the Spirit.
Here is a more particular word for Merchants, Tradesmen, and all such as are much engaged in the affairs of this world, That they would take diligent heed that the world do not insinuate and wind it self into their hearts.
Here is a more particular word for Merchant's, Tradesmen, and all such as Are much engaged in the affairs of this world, That they would take diligent heed that the world do not insinuate and wind it self into their hearts.
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Now is the time. OR, Instructions for the present improving the season of Grace. Serm. IV. 2 Cor. 6.1, 2. We then, as workers together with him, beseech you also, that you receive not the Grace of God in vain;
Now is the time. OR, Instructions for the present improving the season of Grace. Sermon IV. 2 Cor. 6.1, 2. We then, as workers together with him, beseech you also, that you receive not the Grace of God in vain;
In the fore-going verse, the last words of it, he positively asserted the great doctrine of Reconciliation through Christ, and doctrinally propounded it in these words;
In the foregoing verse, the last words of it, he positively asserted the great Doctrine of Reconciliation through christ, and doctrinally propounded it in these words;
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This was his Doctrine. In these two verses immediately following he applieth the doctrine, We then, as workers together with him, beseech you, that ye receive not the grace of God in vain:
This was his Doctrine. In these two Verses immediately following he Applieth the Doctrine, We then, as workers together with him, beseech you, that you receive not the grace of God in vain:
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and in the day of Salvation have I succoured thee, as it is in Isa. 49.8. 3. Thirdly, you have here the accommodation, or the application of this second reason unto the present state of the Corinthians; behold now (saith the Apostle) is the accepted time, now is the day of Salvation, that God of old promised unto Christ.
and in the day of Salvation have I succored thee, as it is in Isaiah 49.8. 3. Thirdly, you have Here the accommodation, or the application of this second reason unto the present state of the Corinthians; behold now (Says the Apostle) is the accepted time, now is the day of Salvation, that God of old promised unto christ.
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Now we shall go over these three parts in the way of explication, that so we may the more profitably handle that part, which I principally design to insist upon.
Now we shall go over these three parts in the Way of explication, that so we may the more profitably handle that part, which I principally Design to insist upon.
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You are here to understand by grace the Doctrine of the Gospel, frequently and fitly in the Scripture called grace, as in Eph. 3.2, Col. 1.6. Act. 20.32. Tit. 2.11.
You Are Here to understand by grace the Doctrine of the Gospel, frequently and fitly in the Scripture called grace, as in Ephesians 3.2, Col. 1.6. Act. 20.32. Tit. 2.11.
1. Because it is graciously and out of the free favour of God bestowed. Why it is bestowed at all, 'tis from grace: why it is bestowed upon one age or place rather than other, 'tis only from God 's free grace and favour, Rom. 16.25, 26. It is there said to be a mystery kept secret since the world began, but now made manifest. And that in Isa. 65.1. I said, Behold me, to a nation that was not called by my name.
1. Because it is graciously and out of the free favour of God bestowed. Why it is bestowed At all, it's from grace: why it is bestowed upon one age or place rather than other, it's only from God is free grace and favour, Rom. 16.25, 26. It is there said to be a mystery kept secret since the world began, but now made manifest. And that in Isaiah 65.1. I said, Behold me, to a Nation that was not called by my name.
2. The gospel is called grace, because the subject matter of the gospel is grace. Whatever it is the gospel promiseth, whatever priviledge or saving benefit is contained in the gospel, is all from grace, we are justified freely by his grace, Rom. 3.24. Forgiveness of sin, it is said to be from his rich grace, Eph. 1.7. Eternal life, it is the free gift of God.
2. The gospel is called grace, Because the Subject matter of the gospel is grace. Whatever it is the gospel promises, whatever privilege or Saving benefit is contained in the gospel, is all from grace, we Are justified freely by his grace, Rom. 3.24. Forgiveness of since, it is said to be from his rich grace, Ephesians 1.7. Eternal life, it is the free gift of God.
not according to our works, 2 Tim. 1.9. To you it is given to believe, Phil. 1.29. God giveth repentance, 2 Tim. 2.25. he called me by his grace, Gal. 3.15. 1 Pet. 3.7. the Saints are heirs of grace. Christ himself, that obtained all the priviledges of the gospel for us, was sent as a token of free grace, free favour, through the tender mercy of God, whereby the day-spring from on high hath visited us.
not according to our works, 2 Tim. 1.9. To you it is given to believe, Philip 1.29. God gives Repentance, 2 Tim. 2.25. he called me by his grace, Gal. 3.15. 1 Pet. 3.7. the Saints Are Heirs of grace. christ himself, that obtained all the privileges of the gospel for us, was sent as a token of free grace, free favour, through the tender mercy of God, whereby the dayspring from on high hath visited us.
It is true the Gospel is to be received, and it cannot save us unless it be received; and therefore you read several times in the Scripture of receiving it, Mat. 13.23. The receiving of the seed into good ground: Act. 22.41. They received the word of God gladly: And in Act. 11.1. The Gentiles received the word: And in Act. 17.11. They received the word with all chearfulness. So in 1 Thes. 1.6. They received the word in much affliction.
It is true the Gospel is to be received, and it cannot save us unless it be received; and Therefore you read several times in the Scripture of receiving it, Mathew 13.23. The receiving of the seed into good ground: Act. 22.41. They received the word of God gladly: And in Act. 11.1. The Gentiles received the word: And in Act. 17.11. They received the word with all cheerfulness. So in 1 Thebes 1.6. They received the word in much affliction.
But as the Gospel must be received, so it may be received unprofitably, ineffectually, and in vain. And for the opening of this, the Gospel may be said to be received in vain in two respects,
But as the Gospel must be received, so it may be received unprofitably, ineffectually, and in vain. And for the opening of this, the Gospel may be said to be received in vain in two respects,
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2. It is received in vain when it is not received with the highest Estimation and Valuation; When it is not looked upon to be worthy of all acceptation as the Apostle expresseth it;
2. It is received in vain when it is not received with the highest Estimation and Valuation; When it is not looked upon to be worthy of all acceptation as the Apostle Expresses it;
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but only by a general assent. When vve receive in into our Heads by Light; but do not receive it into our Hearts by Faith. When vve do not believe with the Heart; but only assent vvith the head. When we receive it only into our Ears, and into our lips, and into our Professions; but dot receive it as the good seed, vvhich is to be laid up in the furrows and the soil of the soul.
but only by a general assent. When we receive in into our Heads by Light; but do not receive it into our Hearts by Faith. When we do not believe with the Heart; but only assent with the head. When we receive it only into our Ears, and into our lips, and into our Professions; but dot receive it as the good seed, which is to be laid up in the furrows and the soil of the soul.
when his commandments are grievous: when the law doth only compell, but the Spirit of the Gospel doth not encline our wills to the obedience of the Gospel:
when his Commandments Are grievous: when the law does only compel, but the Spirit of the Gospel does not incline our wills to the Obedience of the Gospel:
When we see that the Justice of God is satisfied, we can easily bear the injustice of men. When we see that God's wrath is appeased towards us, we shall look upon the wrath of man,
When we see that the justice of God is satisfied, we can Easily bear the injustice of men. When we see that God's wrath is appeased towards us, we shall look upon the wrath of man,
Christ will profess to those that are empty Professors, and only have externally, and as to the outward priviledges of Grace received the Gospel, I never knew you, depart from me, Mat. 7.23.
christ will profess to those that Are empty Professors, and only have externally, and as to the outward privileges of Grace received the Gospel, I never knew you, depart from me, Mathew 7.23.
Thus I have shewn what is meant by the Grace of God, and whar by the receiving of it in vain. And this shall serve for explaining the Exhortation (the first part) Receive not the Grace of God in vain.
Thus I have shown what is meant by the Grace of God, and whar by the receiving of it in vain. And this shall serve for explaining the Exhortation (the First part) Receive not the Grace of God in vain.
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We read it workers together with him: but in the greek 'tis only workers together, not with him. And there are several expositions given of this expression (workers together) Calvin thinks that this (working together) doth intend the working together with the doctrine delivered by the Apostle:
We read it workers together with him: but in the greek it's only workers together, not with him. And there Are several expositions given of this expression (workers together) calvin thinks that this (working together) does intend the working together with the Doctrine Delivered by the Apostle:
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but to work together with those Truths and Doctrines, by way of urging, and exhorting, or by urging those Doctrines with Exhortations to make them effectual,
but to work together with those Truths and Doctrines, by Way of urging, and exhorting, or by urging those Doctrines with Exhortations to make them effectual,
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Others conceive that this (working together) is to be referred to the common mutual endeavours of Ministers, who are to be fellow-helpers one with another;
Others conceive that this (working together) is to be referred to the Common mutual endeavours of Ministers, who Are to be Fellow-helpers one with Another;
as if the Apostle had said, All we Ministers, working together to further our Master's work in the conversion and Salvation of your Souls, beseech you, &c. Chrysostome refers this (working together) to the mutual endeavours of Ministers and People,
as if the Apostle had said, All we Ministers, working together to further our Masters work in the conversion and Salvation of your Souls, beseech you, etc. Chrysostom refers this (working together) to the mutual endeavours of Ministers and People,
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as if Paul had said, We Apostles work together with you, to whom we preach, in this work of your receiving the grace of God, by our exhortations to incite you to comply with the duties propounded in the gospel.
as if Paul had said, We Apostles work together with you, to whom we preach, in this work of your receiving the grace of God, by our exhortations to incite you to comply with the duties propounded in the gospel.
2. Secondly, If you take this to be the meaning of it, that we are fellow-workers with God; you must understand, that what is the main and principal in this work, which is the bestowing of spiritual life and growth, must be lookt upon as only the work of God, and to come from him;
2. Secondly, If you take this to be the meaning of it, that we Are Fellow-workers with God; you must understand, that what is the main and principal in this work, which is the bestowing of spiritual life and growth, must be looked upon as only the work of God, and to come from him;
And as Beza well notes on 1 Cor. 3.9. we must alwaies observe carefully a difference between causes Subordinate, and causes Co-ordinate. Ministers are to be considered as purely in subordination to God, and as those whom God is pleased to make use of in the way of his appointment: not in the way of effectual concurrence with God, as if they could communicate any power or strength to the working of Grace by the preaching of the word.
And as Beza well notes on 1 Cor. 3.9. we must always observe carefully a difference between Causes Subordinate, and Causes Coordinate. Ministers Are to be considered as purely in subordination to God, and as those whom God is pleased to make use of in the Way of his appointment: not in the Way of effectual concurrence with God, as if they could communicate any power or strength to the working of Grace by the preaching of the word.
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Subordinate causes Ministers are to, not Co-ordinate causes with, God in the great work of producing of our Salvation, which God only hath in his own hand, both as to the internal working of grace in the Soul,
Subordinate Causes Ministers Are to, not Coordinate Causes with, God in the great work of producing of our Salvation, which God only hath in his own hand, both as to the internal working of grace in the Soul,
The second is, the reason why the Apostle doth put them upon this great duty of not receiving the Grace of God in vain, And that is taken from that text in Isa. 49.8.
The second is, the reason why the Apostle does put them upon this great duty of not receiving the Grace of God in vain, And that is taken from that text in Isaiah 49.8.
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These are the words of the promise that God the Father maketh unto Christ as Mediator; which is, that in his discharging of the great work of saving his Church God the Father will answer and succour him, as the Head of the Church,
These Are the words of the promise that God the Father makes unto christ as Mediator; which is, that in his discharging of the great work of Saving his Church God the Father will answer and succour him, as the Head of the Church,
and shew it by granting him a day and a time for the bestowing of efficacious Grace upon his Members, by making the means of Grace effectual for their Salvation; which time is here called an accepted time, and a Day of Salvation: because this time, and this day, is the time,
and show it by granting him a day and a time for the bestowing of efficacious Grace upon his Members, by making the means of Grace effectual for their Salvation; which time is Here called an accepted time, and a Day of Salvation: Because this time, and this day, is the time,
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therefore they should labour to have their share in it, and not receive the Gospel of Grace vainly and unprofitably, as they would approve themselves to be the Members of Christ,
Therefore they should labour to have their share in it, and not receive the Gospel of Grace vainly and unprofitably, as they would approve themselves to be the Members of christ,
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namely, the reason of the Apostle's laying down this exhortation, both in regard of himself, because he was a worker with God, and in regard of the Corinthians, it was because God the Father had made a promise to Christ the Head of the Church, that Grace should be bestowed, saving effectual Grace;
namely, the reason of the Apostle's laying down this exhortation, both in regard of himself, Because he was a worker with God, and in regard of the Corinthians, it was Because God the Father had made a promise to christ the Head of the Church, that Grace should be bestowed, Saving effectual Grace;
The third part (which is that which I intend to insist upon) is the Apostle's accommodation, or his application of the fore-going reason, taken out of Isa. 49.8.
The third part (which is that which I intend to insist upon) is the Apostle's accommodation, or his application of the foregoing reason, taken out of Isaiah 49.8.
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unto the present state and time of the Corinthians, by giving them this qui•kning Counsel; that since the present season of Grace which they enjoyed now was the accepted time and the day of Salvation promised unto Christ for his people, they should therefore now regard,
unto the present state and time of the Corinthians, by giving them this qui•kning Counsel; that since the present season of Grace which they enjoyed now was the accepted time and the day of Salvation promised unto christ for his people, they should Therefore now regard,
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since God hath in the foregoing reason assigned a certain time and day for the exhibition and the bestowment of his Grace, it followeth, that all times and all days are not fitted for that purpose,
since God hath in the foregoing reason assigned a certain time and day for the exhibition and the bestowment of his Grace, it follows, that all times and all days Are not fitted for that purpose,
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because God had now bestowed upon them that accepted time and the day of Salvation foretold in the foregoing reason, which they could not neglect without hazarding the loss of Divine acceptation, and their own eternal Salvation.
Because God had now bestowed upon them that accepted time and the day of Salvation foretold in the foregoing reason, which they could not neglect without hazarding the loss of Divine acceptation, and their own Eternal Salvation.
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or application of the former reason taken out of the Prophet Isaiah, unto the present state of the Corinthians, by giving them this quickning counsel; namely, to improve this present season of Grace, which the Prophet foretold of old should be bestowed upon the Church in the days of the Gospel, Behold now is the accepted time:
or application of the former reason taken out of the Prophet Isaiah, unto the present state of the Corinthians, by giving them this quickening counsel; namely, to improve this present season of Grace, which the Prophet foretold of old should be bestowed upon the Church in the days of the Gospel, Behold now is the accepted time:
This awakening incitement is contained in the repeated note thereof, Behold, Behold. The present season of Grace is intended in the repeated note thereof, Now, now.
This awakening incitement is contained in the repeated note thereof, Behold, Behold. The present season of Grace is intended in the repeated note thereof, Now, now.
and so 'tis called the time, the day. The second Argument is taken from the advantageousness of the present season to the worker, and so 'tis called the time accepted and the day of Salvation.
and so it's called the time, the day. The second Argument is taken from the advantageousness of the present season to the worker, and so it's called the time accepted and the day of Salvation.
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and first, the sense of the first Argument taken from the fitness of the season for working, as 'tis called the time and the day. And herein first, I shall explain the word Time, secondly, the word Day.
and First, the sense of the First Argument taken from the fitness of the season for working, as it's called the time and the day. And herein First, I shall explain the word Time, secondly, the word Day.
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1. By [ Time ] is not here meant the flux, succession, or continuation of Time by minutes, hours, days, weeks, months, years, which we call the space of Time;
1. By [ Time ] is not Here meant the flux, succession, or continuation of Time by minutes, hours, days, weeks, months, Years, which we call the Molle of Time;
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In civil undertakings, as trading, plowing, and sowing, opportunity is (as one saith) the Grace of time; but in Spiritual undertakings, Opportunity is the time of Grace, the time fitted and suited by God for the benefiting of our Souls by the means of Grace.
In civil undertakings, as trading, plowing, and sowing, opportunity is (as one Says) the Grace of time; but in Spiritual undertakings, Opportunity is the time of Grace, the time fitted and suited by God for the benefiting of our Souls by the means of Grace.
2. Secondly, The season of Grace is called a Day. For the opening of this, the word [ Day ] in Scripture is sometimes taken for the Natural Day, consisting of 24 hours, including also the night;
2. Secondly, The season of Grace is called a Day. For the opening of this, the word [ Day ] in Scripture is sometime taken for the Natural Day, consisting of 24 hours, including also the night;
and so it is taken in Christ's Directory for prayer, which we commonly call the Lord's prayer, (Directory (I say) for I conceive (with learned Grotius ) Christ doth not command verba recitari, the words thereof to be repeated, but he commands us only to draw all the matter of our prayers out of it, materiam precum hinc promi praecipit:
and so it is taken in Christ's Directory for prayer, which we commonly call the Lord's prayer, (Directory (I say) for I conceive (with learned Grotius) christ does not command verba recitari, the words thereof to be repeated, but he commands us only to draw all the matter of our Prayers out of it, Materiam precum hinc Promi praecipit:
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) wherein when we pray for our daily bread day by day, doubtless we pray for what is needful for the night too as well as the day; (for sleep is the bread of the night.) therefore by day there must be meant the whole natural day, consisting of 24 hours.
) wherein when we pray for our daily bred day by day, doubtless we pray for what is needful for the night too as well as the day; (for sleep is the bred of the night.) Therefore by day there must be meant the Whole natural day, consisting of 24 hours.
Sometimes the word day is taken for an Artificial day distinguished from the night, Gen. 41.40. In the day the drought, and in the night the frost consumed me.
Sometime the word day is taken for an Artificial day distinguished from the night, Gen. 41.40. In the day the drought, and in the night the frost consumed me.
2. Secondly, To open the second Argument, and that is the advantageousness of the present season to the worker, and it is called the accepted time first,
2. Secondly, To open the second Argument, and that is the advantageousness of the present season to the worker, and it is called the accepted time First,
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1. First, This time is called accepted. The word for [ accepted, ] in the greek NONLATINALPHABET, in this its composition imports a well-pleasing: Yea, a very much accepted time.
1. First, This time is called accepted. The word for [ accepted, ] in the greek, in this its composition imports a Well-pleasing: Yea, a very much accepted time.
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The Hebrew word Ratson, from whence it is taken, signifies the time of free Grace, free favour, or free good will: it is taken out of Isa. 49.8. and the seventy Interpreters they render it in Psal. 69.13. NONLATINALPHABET. a time of free favour, free good will;
The Hebrew word Ratson, from whence it is taken, signifies the time of free Grace, free favour, or free good will: it is taken out of Isaiah 49.8. and the seventy Interpreters they render it in Psalm 69.13.. a time of free favour, free good will;
and Symmachus renders it NONLATINALPHABET, a time of reconciliation, that is, a time wherein God will graciously accept sinners out of free Grace to be reconciled unto them.
and Symmachus renders it, a time of reconciliation, that is, a time wherein God will graciously accept Sinners out of free Grace to be reconciled unto them.
as intending the time wherein God will by free Grace accept of man, or wherein God is pleased out of his free good will to shew himself benevolentem hominibus (as Grotius expresseth it) gracious and favourable to man, in that way of accepting him through Christ.
as intending the time wherein God will by free Grace accept of man, or wherein God is pleased out of his free good will to show himself benevolentem hominibus (as Grotius Expresses it) gracious and favourable to man, in that Way of accepting him through christ.
Nor must you take it so strictly as to import only the means of Salvation, as it doth often in the Scripture, Act. 28.28. Salvation is of the Gentiles:
Nor must you take it so strictly as to import only the means of Salvation, as it does often in the Scripture, Act. 28.28. Salvation is of the Gentiles:
and the Long-suffering of God is to be accounted Salvation, in 2 Pet. by Salvation in these places being meant a fitness for Eternal Salvation by receiving the Gospel and improving the Long-suffering of God and the means of Grace,
and the Long-suffering of God is to be accounted Salvation, in 2 Pet. by Salvation in these places being meant a fitness for Eternal Salvation by receiving the Gospel and improving the Long-suffering of God and the means of Grace,
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So in this place the day of Salvation is that season wherein God bestows an entrance into Salvation here, followed with a full perfection of it hereafter.
So in this place the day of Salvation is that season wherein God bestows an Entrance into Salvation Here, followed with a full perfection of it hereafter.
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And so I have opened the sense of these two arguments, whereby the Apostle urgeth us to the present improvement of the season Grace, both as this is a season of fitness for working, and so called a Time, a Day, and as 'tis a Season of advantageousness to the worker, and so called an accepted time, wherein God accepts of sinners to be reconciled to them,
And so I have opened the sense of these two Arguments, whereby the Apostle urges us to the present improvement of the season Grace, both as this is a season of fitness for working, and so called a Time, a Day, and as it's a Season of advantageousness to the worker, and so called an accepted time, wherein God accepts of Sinners to be reconciled to them,
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and a day of Salvation, by the improving whereof God will certainly bring his People to the Fruition and the perfect Participation of Life and Salvation in Heaven.
and a day of Salvation, by the improving whereof God will Certainly bring his People to the Fruition and the perfect Participation of Life and Salvation in Heaven.
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1. It is the Time. I shewed you in the explaining, of the sense of the first Argument the meaning of the word Time. I told you it did clearly import tempestivity, opportunity, the flower, the cream, the lustre, the beauty of time.
1. It is the Time. I showed you in the explaining, of the sense of the First Argument the meaning of the word Time. I told you it did clearly import tempestivity, opportunity, the flower, the cream, the lustre, the beauty of time.
But how doth this consideration, that the present Season of Grace is the time of opportunity, urge and inforce the duty of a present improving of the season of Grace? In answer whereunto I offer these following considerations. 1. The First is this:
But how does this consideration, that the present Season of Grace is the time of opportunity, urge and enforce the duty of a present improving of the season of Grace? In answer whereunto I offer these following considerations. 1. The First is this:
The time of opportunity is that which we may easily let slip. It is tempus labile, a time that may easily slip between our fingers, especially in Spiritual concernments.
The time of opportunity is that which we may Easily let slip. It is Tempus labile, a time that may Easily slip between our fingers, especially in Spiritual concernments.
It is needful therefore now, instantly, to lay hold upon it. Opportunity is hardly embraced. The learned Pharisees could not discern their opportunity by discerning the signs of Christ's coming,
It is needful Therefore now, instantly, to lay hold upon it. Opportunity is hardly embraced. The learned Pharisees could not discern their opportunity by discerning the Signs of Christ's coming,
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how rarely is the wise man to be found? Where is he to be found? But why so? The wise man (saith he) discerneth time and judgment, that is, he is able to judge when things are to be done;
how rarely is the wise man to be found? Where is he to be found? But why so? The wise man (Says he) discerneth time and judgement, that is, he is able to judge when things Are to be done;
Embracing of opportunity is a wisdom that God alone must teach us, by considering the shortness of our time, to be so wise as to improve it, Psal. 90.12.
Embracing of opportunity is a Wisdom that God alone must teach us, by considering the shortness of our time, to be so wise as to improve it, Psalm 90.12.
Opportunity is so very short and sudden, and men are so blinded with avocations, pleasures, prejudices and vain hopes, that sometimes these make the season of regarding their Souls appear too soon; sometimes they are so blinded with fear and discouragements, by dangers and difficulties,
Opportunity is so very short and sudden, and men Are so blinded with avocations, pleasures, prejudices and vain hope's, that sometime these make the season of regarding their Souls appear too soon; sometime they Are so blinded with Fear and discouragements, by dangers and difficulties,
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and seeming impossibilities, that they think it too late: So that indeed between sinful hope and fear it is hard to pitch upon the right season and nick of time for the saving of our Souls.
and seeming impossibilities, that they think it too late: So that indeed between sinful hope and Fear it is hard to pitch upon the right season and neck of time for the Saving of our Souls.
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because the improving of it is a man's greatest wisdom. They are called wise, who so consider their latter end, as that they pursue the present season of duty Deut. 32.29. They are the wise that discern time and judgment, Eccl. 8.5. that is, that discern the opportunity so as to have judgment for the embracing of it. Therefore in Eccl. 10.2. The wise man's heart is said to be in his right hand, that is, the wisdom of his heart teacheth him to dispatch his affairs judiciously and dextrously both for manner and season.
Because the improving of it is a Man's greatest Wisdom. They Are called wise, who so Consider their latter end, as that they pursue the present season of duty Deuteronomy 32.29. They Are the wise that discern time and judgement, Ecclesiastes 8.5. that is, that discern the opportunity so as to have judgement for the embracing of it. Therefore in Ecclesiastes 10.2. The wise Man's heart is said to be in his right hand, that is, the Wisdom of his heart Teaches him to dispatch his affairs judiciously and dextrously both for manner and season.
The Stork, the Turtle, the Crane, the Swallow observe their seasons of coming into several Countries, Jer. 8.7, 8. They know their appointed season; but my people know not the judgment of the Lord;
The Stork, the Turtle, the Crane, the Swallow observe their seasons of coming into several Countries, Jer. 8.7, 8. They know their appointed season; but my people know not the judgement of the Lord;
And let a man be never so prudent for the world, if he knoweth not the season of Grace, he is a mere Scripture-fool, and will appear so to himself and others too to all eternity.
And let a man be never so prudent for the world, if he Knoweth not the season of Grace, he is a mere Scripture-fool, and will appear so to himself and Others too to all eternity.
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'Twas observed by Seneca in this very case, Non tantum minimum in imo, sed pessimum. There is not only the Least, but the Worst in the bottom of opportunity;
'Twas observed by Senecca in this very case, Non Tantum minimum in imo, sed pessimum. There is not only the Least, but the Worst in the bottom of opportunity;
4. Opportunity must presently be embraced, because it maketh every action look beautiful. It makes all our performances look with a lovely aspect, and with a grace.
4. Opportunity must presently be embraced, Because it makes every actium look beautiful. It makes all our performances look with a lovely aspect, and with a grace.
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For the neglecting youthful seasons the young man must be brought to judgment, Eccl. 11.9. If you must give an account for every idle word, surely for every idle Sermon,
For the neglecting youthful seasons the young man must be brought to judgement, Ecclesiastes 11.9. If you must give an account for every idle word, surely for every idle Sermon,
The misery of man is therefore great upon the earth; because he doth not understand judiciously his time required to every purpose. Eccl. 8.6. It is not flat denyal, but foolish delayings that ruine Christians.
The misery of man is Therefore great upon the earth; Because he does not understand judiciously his time required to every purpose. Ecclesiastes 8.6. It is not flat denial, but foolish delayings that ruin Christians.
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he will offer God thy to morrow. He seemeth to be mannerly and modest in bringing men to damnation, Da mihi quod nunc, & Deo futurum, Let me have but the present time, and give God all the future.
he will offer God thy to morrow. He seems to be mannerly and modest in bringing men to damnation, Dam mihi quod nunc, & God Future, Let me have but the present time, and give God all the future.
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The Husbandman, the Merchant, the Lawyer, the Sea-man, they all mind their opportunity, their season. Yea for the very cutting of Trees we observe our times.
The Husbandman, the Merchant, the Lawyer, the Seaman, they all mind their opportunity, their season. Yea for the very cutting of Trees we observe our times.
And shall opportunities for our Salvation be only neglected? what Christians only fools for our Souls? I have read a story in an old Author concerning a devout man, who,
And shall opportunities for our Salvation be only neglected? what Christians only Fools for our Souls? I have read a story in an old Author Concerning a devout man, who,
2. The season of Grace is called a day; and as 'tis here so called, it eminently engageth us to the present improving of the season of Grace: and that in two regards.
2. The season of Grace is called a day; and as it's Here so called, it eminently engageth us to the present improving of the season of Grace: and that in two regards.
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We have indeed a smmer's day for clearness; but it is a winter's day for shortness. While it is called to day, saith the Apostle, Heb. 3.13. exhort one another. We have not so much time that you should be prodigal of it.
We have indeed a smmer's day for clearness; but it is a winter's day for shortness. While it is called to day, Says the Apostle, Hebrew 3.13. exhort one Another. We have not so much time that you should be prodigal of it.
Time in the whole compass of it is but short, 1 Cor. 7.29. The time of particular persons is shorter, and the time of season and present opportunity is the shortest of all.
Time in the Whole compass of it is but short, 1 Cor. 7.29. The time of particular Persons is shorter, and the time of season and present opportunity is the Shortest of all.
but if all thy Friends, nay Creatures in Heaven and in Earth, should conspire to make thee happy, they cannot with all their combined industry and united forces restore thee to one of those good hours in the day of Grace that thou hast foolishly mispent.
but if all thy Friends, nay Creatures in Heaven and in Earth, should conspire to make thee happy, they cannot with all their combined industry and united forces restore thee to one of those good hours in the day of Grace that thou hast foolishly Mis-spent.
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I wish I could not say, I see a Cloud far bigger than a man's hand, and I hear a noise of much rain. Now you have sun-shine: cock your Hay; shock your Corn a pace;
I wish I could not say, I see a Cloud Far bigger than a Man's hand, and I hear a noise of much rain. Now you have sunshine: cock your Hay; shock your Corn a pace;
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Though the passenger sleeps in the Ship, the Ship carrieth him apace towards his Haven: thou art idle, but time hurrieth thee to the grave. Time is winged: thy hour-glass needs no jogging:
Though the Passenger sleeps in the Ship, the Ship Carrieth him apace towards his Haven: thou art idle, but time hurrieth thee to the grave. Time is winged: thy hourglass needs no jogging:
this is my caution to every lazy Christian, if the sun must not go down upon your wrath, surely it must much less go down upon your loitering. If the sun in the Heavens must not go down upon your Wrath, the sun of your life should not be suffered to go down upon your Laziness. Cum celeritate temporis utendi velocitate certandum est, saith Seneca: Our swiftness in work must contend with the swiftness of the time in which we work.
this is my caution to every lazy Christian, if the sun must not go down upon your wrath, surely it must much less go down upon your loitering. If the sun in the Heavens must not go down upon your Wrath, the sun of your life should not be suffered to go down upon your Laziness. Cum celeritate Temporis utendi velocitate certandum est, Says Senecca: Our swiftness in work must contend with the swiftness of the time in which we work.
Often say thou therefore to the day wherein thou livest, art thou my last, or may I look for another? Though thou art young, it may prove thy last day:
Often say thou Therefore to the day wherein thou Livest, art thou my last, or may I look for Another? Though thou art young, it may prove thy last day:
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Death taketh us not by Seniority. The new pitcher may be as easily broken as the old. And (which is a more severe consideration) the Spirit of God possibly may never knock at the door of thy heart again, never strive in thee, never strive with thee.
Death Takes us not by Seniority. The new pitcher may be as Easily broken as the old. And (which is a more severe consideration) the Spirit of God possibly may never knock At the door of thy heart again, never strive in thee, never strive with thee.
Death may knock next, and remember, he will easily break into thy body, though thy Minister could not get into thy Soul. Death never cometh without a warrant; yet it often comes without a warning. We do not live by patent, but we live at pleasure. How knowest thou that the candle of the Ministry shall shine one Sabbath longer? The message shall alwaies live,
Death may knock next, and Remember, he will Easily break into thy body, though thy Minister could not get into thy Soul. Death never comes without a warrant; yet it often comes without a warning. We do not live by patent, but we live At pleasure. How Knowest thou that the candle of the Ministry shall shine one Sabbath longer? The message shall always live,
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It is just with God, that he who while he liveth forgets God, when he dies should forget himself. I have heard of a profane miscreant, that being put upon speedy repentance and turning to God, scoffingly answered;
It is just with God, that he who while he lives forgets God, when he die should forget himself. I have herd of a profane miscreant, that being put upon speedy Repentance and turning to God, scoffingly answered;
This miserable wretch shortly after, falling from his horse, and receiving thereby a deadly wound, had indeed time to speak three words (as the relation informed me,) but those three words were these, Diabolus capiat omnia, Let the Devil take all.
This miserable wretch shortly After, falling from his horse, and receiving thereby a deadly wound, had indeed time to speak three words (as the Relation informed me,) but those three words were these, Diabolus Capita omnia, Let the devil take all.
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the very motions of thy tongue and of thy heart are all in the hands of that God, whose grace thou hast despised. 7. It is a day: That requireth present improvement;
the very motions of thy tongue and of thy heart Are all in the hands of that God, whose grace thou hast despised. 7. It is a day: That requires present improvement;
1. How little have we wrought in this day of grace? What a pitiful account (and yet an account must be given) of this Day can we give unto God, of thousands of Sabbaths,
1. How little have we wrought in this day of grace? What a pitiful account (and yet an account must be given) of this Day can we give unto God, of thousands of Sabbaths,
but which of you have sailed much, or gone forward in your course to Heaven with any considerable progress? Little is to be seen in the copies of your lives, besides blots and empty spaces.
but which of you have sailed much, or gone forward in your course to Heaven with any considerable progress? Little is to be seen in the copies of your lives, beside blots and empty spaces.
Had you not need now towards the end of the side to write the closer, to redeem the time, as the Apostle expresseth it? Eph. 5.16. We should redeem our time out of the hands of those that have taken it captive, out of the clutches of those vain employments, that have so often taken it captive.
Had you not need now towards the end of the side to write the closer, to Redeem the time, as the Apostle Expresses it? Ephesians 5.16. We should Redeem our time out of the hands of those that have taken it captive, out of the clutches of those vain employments, that have so often taken it captive.
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But what is that price you are to lay down for your time, when it is to be redeemed? I will tell you, Id quod perdis pretium est, (saith Augustin ) That which you lose in your worldly employments, in your idle recreations, in your vain visits, in your exorbitant eatings and drinkings, that time that you take from these to give to God and your Souls, that is the price that you lay down for the redeeming of seasons for your Souls.
But what is that price you Are to lay down for your time, when it is to be redeemed? I will tell you, Id quod Perdis Price est, (Says Augustin) That which you loose in your worldly employments, in your idle recreations, in your vain visits, in your exorbitant eatings and drinkings, that time that you take from these to give to God and your Souls, that is the price that you lay down for the redeeming of seasons for your Souls.
What would not lost Souls give for a crum of that time of which now in this world they make Orts? If the foresight of their tears for neglecting the Day of grace fetched tears from Christ, Luk. 19.41.42.
What would not lost Souls give for a crumb of that time of which now in this world they make Orts? If the foresight of their tears for neglecting the Day of grace fetched tears from christ, Luk. 19.41.42.
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They setting forth for Heaven in the morning, have travelled further in that morning, than thou hast done in that long Summer's day wherein thou hast been slothful.
They setting forth for Heaven in the morning, have traveled further in that morning, than thou hast done in that long Summer's day wherein thou hast been slothful.
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What a shame is it that some should be green-headed Saints, and thou a gray-headed Sinner? Julius Caesar (as Suetonius reports) reading that Alexander had conquered the world in his youthful age, profest his shame, that he, who was so much older than Alexander, should come so far behind him in obtaining victorious glory:
What a shame is it that Some should be green-headed Saints, and thou a Gray-headed Sinner? Julius Caesar (as Suetonius reports) reading that Alexander had conquered the world in his youthful age, professed his shame, that he, who was so much older than Alexander, should come so Far behind him in obtaining victorious glory:
Sleeping, Eating, Drinking, Visiting, being visited, and a great many other worldly avocations, imployments, injoyments, that must be regarded together vvith thy Soul:
Sleeping, Eating, Drinking, Visiting, being visited, and a great many other worldly avocations, employments, enjoyments, that must be regarded together with thy Soul:
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All that travel Heavenward have the wind in their faces, though the happiness of their journey's end infinitely more than countervails for the greatest both industry and opposition.
All that travel Heavenward have the wind in their faces, though the happiness of their journey's end infinitely more than countervails for the greatest both industry and opposition.
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Sin is as deceitful to detain, as 'tis to draw. Every moment thou delayest to leave it, it tyeth a knot on the cord wherewith it holdeth thee, making thereby thy freedom from it the more difficult.
since is as deceitful to detain, as it's to draw. Every moment thou delayest to leave it, it tyeth a knot on the cord wherewith it holds thee, making thereby thy freedom from it the more difficult.
The longer Satan's possession hath been, the more difficult will his ejection be. Every delay makes thy return to God look more like to an impossibility.
The longer Satan's possession hath been, the more difficult will his ejection be. Every Delay makes thy return to God look more like to an impossibility.
Should you at length look Heavenward, yet how will it grieve you that you did not make a more early beginning? The better thou art when thou dyest, the more it will trouble thee thou wert holy so late.
Should you At length look Heavenward, yet how will it grieve you that you did not make a more early beginning? The better thou art when thou Dies, the more it will trouble thee thou Wertenberg holy so late.
Thus I have shewn you the strength and the force of the first Argument, whereby the Apostle engageth us to a present improvement of the season of Grace;
Thus I have shown you the strength and the force of the First Argument, whereby the Apostle engageth us to a present improvement of the season of Grace;
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2. Briefly now, in the second place to shew you the force of the second Argument, taken from the Advantageousness of improving the present season of Grace to the Worker and improver of it, it being here called 1. The time of acceptation:
2. Briefly now, in the second place to show you the force of the second Argument, taken from the Advantageousness of improving the present season of Grace to the Worker and improver of it, it being Here called 1. The time of acceptation:
1. Because, it being the accepted time, or time of free-grace and good will, we must for the present improve it upon the account of gratitude and ingenuity.
1. Because, it being the accepted time, or time of Free grace and good will, we must for the present improve it upon the account of gratitude and ingenuity.
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2. Because, it being the accepted time, and the day of God's free-grace in accepting of sinners, we must presently improve it upon the account of real self-interest.
2. Because, it being the accepted time, and the day of God's Free grace in accepting of Sinners, we must presently improve it upon the account of real self-interest.
Nor doth our obedience to God, when we accept of reconciliation with him through Christ, make our reconciliation less free; For the pardon of a Traytor may be free,
Nor does our Obedience to God, when we accept of reconciliation with him through christ, make our reconciliation less free; For the pardon of a Traitor may be free,
Now then what is more suitable to ingenuous gratitude, than to embrace the season of God's bestowing so free a favour? Surely, the least we can do is, to accept of that God that accepteth of us, to accept of him that is so full of loveliness and rewards, we having nothing to bring him but deformity and beggery. Not to accept his favour presently argues the height of proud ingratitude;
Now then what is more suitable to ingenuous gratitude, than to embrace the season of God's bestowing so free a favour? Surely, the least we can do is, to accept of that God that Accepteth of us, to accept of him that is so full of loveliness and rewards, we having nothing to bring him but deformity and beggary. Not to accept his favour presently argues the height of proud ingratitude;
concerning which God may say, have I this for my good will? for my free grace? what not so much as accept of my favour that shall cost thee nothing? surely the least spark of holy ingenuity would prompt us to say with him in a case of infinitely lower concernment, Lord, we accept it always, with all thankfulness;
Concerning which God may say, have I this for my good will? for my free grace? what not so much as accept of my favour that shall cost thee nothing? surely the least spark of holy ingenuity would prompt us to say with him in a case of infinitely lower concernment, Lord, we accept it always, with all thankfulness;
2. As the season of Grace is the accepted time, or the time of God's free acceptation of sinners, it engageth us to a present improvement of this season of grace upon the account of self-interest: for the neglecting of free grace makes the divine vengeance, 1. Ʋnavoidable: and secondly, Insupportable.
2. As the season of Grace is the accepted time, or the time of God's free acceptation of Sinners, it engageth us to a present improvement of this season of grace upon the account of self-interest: for the neglecting of free grace makes the divine vengeance, 1. Ʋnavoidable: and secondly, Insupportable.
1. Neglecting of free of grace makes vengeance unavoidable: If grace be neglected, what shall save you? if grace shall not save thee, works cannot save thee.
1. Neglecting of free of grace makes vengeance unavoidable: If grace be neglected, what shall save you? if grace shall not save thee, works cannot save thee.
2. The neglecting of free grace makes Divine vengeance insupportable. It discovereth the malignity of the heart against that which by free grace is bestowed;
2. The neglecting of free grace makes Divine vengeance insupportable. It Discovereth the malignity of the heart against that which by free grace is bestowed;
Who loveth not costly things that cost him nothing? who shunneth an interest in a thousand pounds a year to be had for taking up at the Court? and why alone, my Brethren, should Jesus Christ want customers? are there any commodities so rich as his? are there any commodities to us so cheap as his? Why should they alone be slow that go to take the favour and love of God through him? especially considering, that they have paid so dear for that which is not bread, yea for that which is their bane? Free grace tendered and neglected is condemnation heightned.
Who loves not costly things that cost him nothing? who shunneth an Interest in a thousand pounds a year to be had for taking up At the Court? and why alone, my Brothers, should jesus christ want customers? Are there any commodities so rich as his? Are there any commodities to us so cheap as his? Why should they alone be slow that go to take the favour and love of God through him? especially considering, that they have paid so dear for that which is not bred, yea for that which is their bane? Free grace tendered and neglected is condemnation heightened.
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The season of grace is also called the day of Salvation. But why doth this second branch put us upon the present improving of the season of grace? For answer, take these considerations.
The season of grace is also called the day of Salvation. But why does this second branch put us upon the present improving of the season of grace? For answer, take these considerations.
but the journey it self being of life and death is absolutely necessary. You may be excused at the day of judgment for leaving any thing in the world undone besides the getting of Salvation.
but the journey it self being of life and death is absolutely necessary. You may be excused At the day of judgement for leaving any thing in the world undone beside the getting of Salvation.
but what shall excuse you, if you have not looked after Eternal life? Can you say we had another imployment more, or as necessary? can you say we were taken up about something more needful, more useful? no you cannot.
but what shall excuse you, if you have not looked After Eternal life? Can you say we had Another employment more, or as necessary? can you say we were taken up about something more needful, more useful? no you cannot.
Now remember, that which must be done, should be most done and first done. First attend necessaries, and then look after circumstantials, first seek the Kingdom of God.
Now Remember, that which must be done, should be most done and First done. First attend necessaries, and then look After circumstantials, First seek the Kingdom of God.
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when thrown from the top of an high steeple? how swiftly doth the fire fly upwards to its rest, to its center? with what a rapid motion, with what a fierce career, do the Rivers run into the Sea? they are going to their place, the place of waters.
when thrown from the top of an high steeple? how swiftly does the fire fly upward to its rest, to its centre? with what a rapid motion, with what a fierce career, do the rivers run into the Sea? they Are going to their place, the place of waters.
Is Heaven thy rest? is Heaven thy center? why is thy tendency to it so sluggish? You owe unto life Eternal all those propensions and all those inclinations, wherewith all the things of the World are carried to the centers.
Is Heaven thy rest? is Heaven thy centre? why is thy tendency to it so sluggish? You owe unto life Eternal all those propensions and all those inclinations, wherewith all the things of the World Are carried to the centers.
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my Daughter, shall I not seek rest for thee? Oh that every one would say unto his Soul, my Soul, shall I not look after rest for thee in the bosom of God and the eternal fruition of himself? the little Infant that cryes for sleep will rise up in judgment against a sinner that doth not look after the rest of his Soul. That little Infant that cryes for sleep out-goeth thee in wisdom.
my Daughter, shall I not seek rest for thee? O that every one would say unto his Soul, my Soul, shall I not look After rest for thee in the bosom of God and the Eternal fruition of himself? the little Infant that cries for sleep will rise up in judgement against a sinner that does not look After the rest of his Soul. That little Infant that cries for sleep out-goeth thee in Wisdom.
many things are required to accomplish it, many lusts to be subdued, many duties to be discharged, many temptations to be resisted, many relations to be filled.
many things Are required to accomplish it, many Lustiest to be subdued, many duties to be discharged, many temptations to be resisted, many relations to be filled.
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If every singer were a hand, they might all be employed in getting of Salvation. He that hath many Children to look after and a small Estate, many to feed and cloath, he saith, I must rise early and sit up late.
If every singer were a hand, they might all be employed in getting of Salvation. He that hath many Children to look After and a small Estate, many to feed and cloth, he Says, I must rise early and fit up late.
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I have read of a famous Limner, who when he had wrought his picture in the best and most curious manner, would never write at the bottom feci, but faciebam, I did it, not I have done it; because he judged he had never wrought any picture so well,
I have read of a famous Limner, who when he had wrought his picture in the best and most curious manner, would never write At the bottom Feci, but faciebam, I did it, not I have done it; Because he judged he had never wrought any picture so well,
what condemned Malefactor will delay to get free from his chains, from his dungeon, from the sentence of death? what tormented person upon the rack will say, I must consider before I accept of ease? and when ease and riddance from the rack are offered,
what condemned Malefactor will Delay to get free from his chains, from his dungeon, from the sentence of death? what tormented person upon the rack will say, I must Consider before I accept of ease? and when ease and riddance from the rack Are offered,
and wilt thou not hast to ease thy soul? who ever deliberated, whether he would come out of the fire or no? 'tis more mad to deliberate whether thou wilt be saved or no,
and wilt thou not hast to ease thy soul? who ever deliberated, whither he would come out of the fire or no? it's more mad to deliberate whither thou wilt be saved or no,
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How poor, how short and slight is our work compared with our wages? If there could be any trouble in Heaven, it would be this, that we have laboured for it no more and no sooner upon Earth.
How poor, how short and slight is our work compared with our wages? If there could be any trouble in Heaven, it would be this, that we have laboured for it no more and no sooner upon Earth.
Nor only doth it recompence for our neglecting of all things, but for our being neglected of all persons, and for all our reproaches for our early pursuing it:
Nor only does it recompense for our neglecting of all things, but for our being neglected of all Persons, and for all our Reproaches for our early pursuing it:
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all which will easily be confuted with this answer, 'tis better to be reproached and derided for being too speedy, than damned for being too slow in entring into Heaven's way:
all which will Easily be confuted with this answer, it's better to be reproached and derided for being too speedy, than damned for being too slow in entering into Heaven's Way:
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or upon obstinate and incorrigible sinners among God's People; together with the reason of that denunciation, or cause of that judgment threatned. 1. The judgment denounced is,
or upon obstinate and incorrigible Sinners among God's People; together with the reason of that denunciation, or cause of that judgement threatened. 1. The judgement denounced is,
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but formed them to be his Servants, formed them into a state, and into a Church, (if we understand the words as spoken of God's People themselves.) and so had given them their being, not only a natural one,
but formed them to be his Servants, formed them into a state, and into a Church, (if we understand the words as spoken of God's People themselves.) and so had given them their being, not only a natural one,
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he that had formerly done so much for them, vouchsafed them such choice mercies, yet now would renounce all kindness to them, have no mercy on them, shew them no favour.
he that had formerly done so much for them, vouchsafed them such choice Mercies, yet now would renounce all kindness to them, have no mercy on them, show them no favour.
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Pour out thy fury upon the Heathen that know thee not, &c. Obs. 2. The knowledge of the will and ways of God is necessary for them, that expect to find favour with God.
Pour out thy fury upon the Heathen that know thee not, etc. Obs. 2. The knowledge of the will and ways of God is necessary for them, that expect to find favour with God.
That some knowledge of the will of God is needful to all those that expect to be saved, (for we set aside the case of Infants.) I suppose is clear in it self.
That Some knowledge of the will of God is needful to all those that expect to be saved, (for we Set aside the case of Infants.) I suppose is clear in it self.
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But when you hear this Doctrine, you may be ready to ask, What is that knowledge, which they who would be saved should seek after? And when that is answered, you may again enquire, What means you are to use for the obtaining of it.
But when you hear this Doctrine, you may be ready to ask, What is that knowledge, which they who would be saved should seek After? And when that is answered, you may again inquire, What means you Are to use for the obtaining of it.
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And so the case to be spoken to is this, What Spiritual knowledge, or knowledge of the things of God, (for other knowledge at present we take no notice of, however commendable in it self,
And so the case to be spoken to is this, What Spiritual knowledge, or knowledge of the things of God, (for other knowledge At present we take no notice of, however commendable in it self,
2. And that knowledge, which though it be not simply necessary to Salvation, necessitate medii, yet is Secondarily necessary to be in those that would be Saved,
2. And that knowledge, which though it be not simply necessary to Salvation, necessitate medii, yet is Secondarily necessary to be in those that would be Saved,
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1. On the account of the circumstances wherein men are, and the capacity they are in for the gaining of knowledge, whereby they are brought under the obligation of a command to labour after it,
1. On the account of the Circumstances wherein men Are, and the capacity they Are in for the gaining of knowledge, whereby they Are brought under the obligation of a command to labour After it,
It is a difficult thing to determine just how much knowledge is absolutely necessary to Salvation, to define the Minimum quod sic (so to speak) of Divine knowledge,
It is a difficult thing to determine just how much knowledge is absolutely necessary to Salvation, to define the Minimum quod sic (so to speak) of Divine knowledge,
That there be certain prime fundamental Doctrines of Religion, which are so necessary to Salvation, that men cannot in an ordinary way be saved without the knowledge of them, is, I think, confessed by the generality of those that pretend to Christian Religion,
That there be certain prime fundamental Doctrines of Religion, which Are so necessary to Salvation, that men cannot in an ordinary Way be saved without the knowledge of them, is, I think, confessed by the generality of those that pretend to Christian Religion,
or what knowledge might be sufficient for the Salvation of, and consistent with truth of Grace in, some poor Christian in the darker corners of the Earth,
or what knowledge might be sufficient for the Salvation of, and consistent with truth of Grace in, Some poor Christian in the Darker corners of the Earth,
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But our business is to see what knowledge we our selves, considering our condition, (dismissing others in differing circumstances) are to labour after in obedience to God's command,
But our business is to see what knowledge we our selves, considering our condition, (dismissing Others in differing Circumstances) Are to labour After in Obedience to God's command,
And therefore though my text lead me directly enough to the former, yet I shall confine my self to the latter, making it my business rather to press men to labour after much knowledge,
And Therefore though my text led me directly enough to the former, yet I shall confine my self to the latter, making it my business rather to press men to labour After much knowledge,
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Yet no man, that is in a capacity of getting more knowledge, ought to acquiesce in just so much. Luk. 12.48. To whomsoever much is given, of him shall much be required.
Yet no man, that is in a capacity of getting more knowledge, ought to acquiesce in just so much. Luk. 12.48. To whomsoever much is given, of him shall much be required.
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but as to the efficacy of the means themselves, and the more clear revelation of the will of God in some things, which were formerly, but less clearly, revealed.
but as to the efficacy of the means themselves, and the more clear Revelation of the will of God in Some things, which were formerly, but less clearly, revealed.
though a shadowing of them out, yet a kind of covering to them) are now under the Gospel more clearly set forth without those veils in their native lustre and brightness.
though a shadowing of them out, yet a kind of covering to them) Are now under the Gospel more clearly Set forth without those veils in their native lustre and brightness.
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So that there being, as to the means, more advantages for our knowledge, than there was for theirs who lived in those ages, we are engaged to labour after more.
So that there being, as to the means, more advantages for our knowledge, than there was for theirs who lived in those ages, we Are engaged to labour After more.
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There is not only more humane learning abroad in the World, than then there was; but the Original Languages in which the Scriptures were written, are better known.
There is not only more humane learning abroad in the World, than then there was; but the Original Languages in which the Scriptures were written, Are better known.
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The Word is more soundly and powerfully preached, Controversies in Religion are more throughly discussed, more good books are written, more cases stated, more errors detected,
The Word is more soundly and powerfully preached, Controversies in Religion Are more thoroughly discussed, more good books Are written, more cases stated, more errors detected,
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And so should they likewise, who live in Religious Families, where God is daily worshipped, Children and Servants daily instructed, know more than they who live under profane, or ignorant Masters or Parents. 2: They that have more time for the gaining of knowledge, are concern'd to know more than they that have less time.
And so should they likewise, who live in Religious Families, where God is daily worshipped, Children and Servants daily instructed, know more than they who live under profane, or ignorant Masters or Parents. 2: They that have more time for the gaining of knowledge, Are concerned to know more than they that have less time.
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Upon which account the Apostle blames the Hebrews, Ch. 5.12. because, when for the time they ought to be Teachers, they had need that one should again teach them, which were the first Principles of the Oracles of God; And 2 Tim. 3.7. He speaks of some that were ever learning, and never able to come to the knowledge of the truth.
Upon which account the Apostle blames the Hebrews, Christ 5.12. Because, when for the time they ought to be Teachers, they had need that one should again teach them, which were the First Principles of the Oracles of God; And 2 Tim. 3.7. He speaks of Some that were ever learning, and never able to come to the knowledge of the truth.
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and the necessity of providing for themselves and their Families, are not in a capacity of spending so much time in attending on those means, whereby a greater proportion of knowledge might be gained.
and the necessity of providing for themselves and their Families, Are not in a capacity of spending so much time in attending on those means, whereby a greater proportion of knowledge might be gained.
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3. By how much the better capacities men have for the receiving of knowledge, so much the more (caeteris paribus) they are to know. They that have riper parts, quicker apprehensions, stronger memories, a deeper reach, should know more,
3. By how much the better capacities men have for the receiving of knowledge, so much the more (caeteris paribus) they Are to know. They that have riper parts, quicker apprehensions, Stronger memories, a Deeper reach, should know more,
2. With the Doctrine of the Trinity; three Persons in the Godhead, the Father, Son, and Spirit, each Person having his proper part in the Salvation of sinners.
2. With the Doctrine of the Trinity; three Persons in the Godhead, the Father, Son, and Spirit, each Person having his proper part in the Salvation of Sinners.
That the Lord Jesus Christ, the Eternal Son of God, the Second Person of the Trinity is the Redeemer of sinners, Math. 20.28. and the only one, Act. 4.12. That God hath not left all mankind to perish in their sin and misery;
That the Lord jesus christ, the Eternal Son of God, the Second Person of the Trinity is the Redeemer of Sinners, Math. 20.28. and the only one, Act. 4.12. That God hath not left all mankind to perish in their since and misery;
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so that it is in vain to seek for Salvation in any else, seeing he alone hath the words of Eternal life, John 6.6.8. He that knows nothing of a Saviour, knows nothing savingly;
so that it is in vain to seek for Salvation in any Else, seeing he alone hath the words of Eternal life, John 6.6.8. He that knows nothing of a Saviour, knows nothing savingly;
3. That Christ being raised from the dead, and ascended into Heaven, sits at the Father's right hand, and by his intercession there is now making application of the redemption he wrought on Earth.
3. That christ being raised from the dead, and ascended into Heaven, sits At the Father's right hand, and by his Intercession there is now making application of the redemption he wrought on Earth.
5. Men should acquaint themselves with the Doctrine of Justification by Christ: that sinners must be justified by the Righteousness of the Lord Jesus imputed to them,
5. Men should acquaint themselves with the Doctrine of Justification by christ: that Sinners must be justified by the Righteousness of the Lord jesus imputed to them,
if ever they be justified at all. He is the Lord their Righteousness, Jer. 23.6. They are accepted in the beloved, Eph. 1.6. Found in Christ, not having their own Righteousness, &c. but that which is through the faith of Christ, the Righteousness which is of God by faith, Phil. 3.9.
if ever they be justified At all. He is the Lord their Righteousness, Jer. 23.6. They Are accepted in the Beloved, Ephesians 1.6. Found in christ, not having their own Righteousness, etc. but that which is through the faith of christ, the Righteousness which is of God by faith, Philip 3.9.
All their own Righteousness inherent in them, and wrought by them, even after regeneration, and by the help of the Spirit of grace, being finite imperfect, short of the Law, and due to it.
All their own Righteousness inherent in them, and wrought by them, even After regeneration, and by the help of the Spirit of grace, being finite imperfect, short of the Law, and due to it.
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God hath set forth Christ to be a propitiation through faith in his blood, Rom. 3.25. and therefore they that are justified, must be justified by Faith, Rom. 5.1.
God hath Set forth christ to be a propitiation through faith in his blood, Rom. 3.25. and Therefore they that Are justified, must be justified by Faith, Rom. 5.1.
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that it must be an effectual lively Faith, not only an assent of their minds to the truth of the Scripture, but the consent of their hearts to the terms of the Covenant;
that it must be an effectual lively Faith, not only an assent of their minds to the truth of the Scripture, but the consent of their hearts to the terms of the Covenant;
a receiving whole Christ, with an eye to all rhe good things he offers there, and for all those holy ends and purposes for which he is propounded to them.
a receiving Whole christ, with an eye to all rhe good things he offers there, and for all those holy ends and Purposes for which he is propounded to them.
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In a word, they are to look upon Faith as the Principle of their Obedience and walking with God, according to that rule of Righteousness God hath given them.
In a word, they Are to look upon Faith as the Principle of their obedience and walking with God, according to that Rule of Righteousness God hath given them.
8. With the Doctrine of sanctification: that God is wont to fit and frame mens hearts at first to the duties of Obedience he requires of them by the work of the Spirit upon their hearts, changing them, regenerating them,
8. With the Doctrine of sanctification: that God is wont to fit and frame men's hearts At First to the duties of obedience he requires of them by the work of the Spirit upon their hearts, changing them, regenerating them,
and further to increase that fitness for, and readiness to Spiritual things, by his guiding, assisting and quickning them, in those holy wayes into which he hath brought them,
and further to increase that fitness for, and readiness to Spiritual things, by his guiding, assisting and quickening them, in those holy ways into which he hath brought them,
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and of their whole man after the Resurrection in their being for ever with the Lord, 1 Thes. 4.17. when the unbelief and disobedience of others, will be punished with everlasting torments inflicted by him.
and of their Whole man After the Resurrection in their being for ever with the Lord, 1 Thebes 4.17. when the unbelief and disobedience of Others, will be punished with everlasting torments inflicted by him.
as being further from the Foundation. And indeed, this is the very method of Nature; Men usually seek those things first, which are most necessary; and other things afterward:
as being further from the Foundation. And indeed, this is the very method of Nature; Men usually seek those things First, which Are most necessary; and other things afterwards:
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Those Doctrines of Religion must be first known from whence others are to be deduced, and without the knowledge of which others can be but confusedly and darkly known.
Those Doctrines of Religion must be First known from whence Others Are to be deduced, and without the knowledge of which Others can be but confusedly and darkly known.
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This seems to have been the Apostle's Method, Heb. 6.1. where he speaks of some Truths (which they are in paticular, I stand not to dispute;) which were Principles, and first learned;
This seems to have been the Apostle's Method, Hebrew 6.1. where he speaks of Some Truths (which they Are in particular, I stand not to dispute;) which were Principles, and First learned;
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others as conducing to the perfection of the Saints, unto the knowledge of which he would therefore have them go on. He that knows not those things which must be known, knows nothing yet to any purpose.
Others as conducing to the perfection of the Saints, unto the knowledge of which he would Therefore have them go on. He that knows not those things which must be known, knows nothing yet to any purpose.
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Prop. 3. Men should Labour after such a knowledge of the Truth, as that they may be able to give a Reason of the hope that is in them, 1 Pet. 3.15. To shew on what Ground they stand, what is the Foundation of their Faith, and Hope;
Prop. 3. Men should Labour After such a knowledge of the Truth, as that they may be able to give a Reason of the hope that is in them, 1 Pet. 3.15. To show on what Ground they stand, what is the Foundation of their Faith, and Hope;
that the Religion they profess, is indeed the true Religion, and that the Doctrines they own, are really Founded upon the Scripture of Truth; and in a word, they should be able to give a Reason why they believe rather thus,
that the Religion they profess, is indeed the true Religion, and that the Doctrines they own, Are really Founded upon the Scripture of Truth; and in a word, they should be able to give a Reason why they believe rather thus,
as well as of the Duties of it, that they are fully perswaded in their own Minds, and do not take up things upon trust, or believe the Truth upon the Credit of others.
as well as of the Duties of it, that they Are Fully persuaded in their own Minds, and do not take up things upon trust, or believe the Truth upon the Credit of Others.
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Prop. 4. Men should especially give themselves to the study, and labour after the knowledge of the present truths, 2 Pet. 1.12. I mean those truths which are the special truths of the Times and Ages and Places in which Men live.
Prop. 4. Men should especially give themselves to the study, and labour After the knowledge of the present truths, 2 Pet. 1.12. I mean those truths which Are the special truths of the Times and Ages and Places in which Men live.
We shall find, if we observe it, that God, who delivers hls Mind and Will to Men NONLATINALPHABET, by several parts and degrees, doth in some Ages make more clear discoveries of some truths, in others of other truths;
We shall find, if we observe it, that God, who delivers hls Mind and Will to Men, by several parts and Degrees, does in Some Ages make more clear discoveries of Some truths, in Others of other truths;
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and though the whole will of God, and all those truths, which we are any way concerned to know in order to our Salvation, be sufficiently laid down in the Scripture,
and though the Whole will of God, and all those truths, which we Are any Way concerned to know in order to our Salvation, be sufficiently laid down in the Scripture,
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Sometimes God calls his Servants more especially to Preach up, and bear Witness to such or such a particular Truth, which either was less known and understood before,
Sometime God calls his Servants more especially to Preach up, and bear Witness to such or such a particular Truth, which either was less known and understood before,
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Immediately after Christ's resurrection, the great truth of that time, the then present truth was, that Jesus was the Christ, that very Messiah, whom God had promised to the Fathers,
Immediately After Christ's resurrection, the great truth of that time, the then present truth was, that jesus was the christ, that very Messiah, whom God had promised to the Father's,
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This the Apostles did first of all Preach, confirming it especially by his Resurrection from the dead. Thus Act. 2.36. God hath made the same Jesus both Lord and Christ, Act. 5.31. Him hath God exalted to be a Prince and a Saviour.
This the Apostles did First of all Preach, confirming it especially by his Resurrection from the dead. Thus Act. 2.36. God hath made the same jesus both Lord and christ, Act. 5.31. Him hath God exalted to be a Prince and a Saviour.
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And afterwards we find that the Jews, and Judaizing Christians pertinaciously adhering to the Law of Moses, gave occasion to the more full Preaching of the Doctrine of free Grace and Justification by Christ alone,
And afterwards we find that the jews, and Judaizing Christians pertinaciously adhering to the Law of Moses, gave occasion to the more full Preaching of the Doctrine of free Grace and Justification by christ alone,
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and the abolishing of the legal Ceremonies, as we may see in the Epistle to the Romans, Galatians, Colossians and Hebrews. And after towards the end of the Apostles times, the Heresie of Cerinthus gave occasion to the more full vindicating the Doctrines of Christ 's Godhead, as we see in the Gospel of John. And some hundreds of years after that, the Pelagian Heresie gave occasion for the renewed publication of the Doctrine of free Grace by Austin, Prosper and others.
and the abolishing of the Legal Ceremonies, as we may see in the Epistle to the Roman, Galatians, colossians and Hebrews. And After towards the end of the Apostles times, the Heresy of Cerinthus gave occasion to the more full vindicating the Doctrines of christ is Godhead, as we see in the Gospel of John. And Some hundreds of Years After that, the Pelagian Heresy gave occasion for the renewed publication of the Doctrine of free Grace by Austin, Prosper and Others.
And in the beginning of the reformation of Religion, in the last age, the first truths God called those Worthies that then lived to the Preaching of, were those especially which concern the Lord Jesus Christ in his Prophetical and Priestly offices, such as the Authority, Perfection, &c. of the Scripture,
And in the beginning of the Reformation of Religion, in the last age, the First truths God called those Worthies that then lived to the Preaching of, were those especially which concern the Lord jesus christ in his Prophetical and Priestly Offices, such as the authority, Perfection, etc. of the Scripture,
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And to come nearer to our selves, one great truth which hath been more clearly known and published in our age is, the Doctrine of Chist's Kingly office and legislative power in relation to his Church, in opposition to the usurpations and impositions of Men.
And to come nearer to our selves, one great truth which hath been more clearly known and published in our age is, the Doctrine of Chist's Kingly office and legislative power in Relation to his Church, in opposition to the usurpations and impositions of Men.
Thus Paul labours to establish the Saints, to whom he writes, chiefly the Churches before mentioned, against the then prevailing errors of those, whether Jews,
Thus Paul labours to establish the Saints, to whom he writes, chiefly the Churches before mentioned, against the then prevailing errors of those, whither jews,
And the Apostle John in his Epistles gives caution against those seducing Spirits, and Antichrists, that vvere even then among the Churches, 1 John 4. beginning. We find by experience, that as there be some Doctrines more especially known,
And the Apostle John in his Epistles gives caution against those seducing Spirits, and Antichrists, that were even then among the Churches, 1 John 4. beginning. We find by experience, that as there be Some Doctrines more especially known,
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The Devil makes it his business, and even sets his wits upon the tenters to furnish the World with variety of lies, suitable to the various humours and Interests of Men;
The devil makes it his business, and even sets his wits upon the tenters to furnish the World with variety of lies, suitable to the various humours and Interests of Men;
and when one error is detected, begins to smell rank, and go out of date, through the power and prevalency of the truth, he carefully provides another to succeed it;
and when one error is detected, begins to smell rank, and go out of date, through the power and prevalency of the truth, he carefully provides Another to succeed it;
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vvhen indeed it is but the Apparition of a long since buried error. As Merchants are vvont to observe what commodities please most in such and such places,
when indeed it is but the Apparition of a long since buried error. As Merchant's Are wont to observe what commodities please most in such and such places,
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And though vve do not say, that every private Believer is bound to be a School-divine, to be exact in all the niceties and Controversies which may arise about matters of Religion; (a Man may be saved that never read Aquinas, nor Scotus ) yet sure every one that is capable of it should labour so to understand the Doctrine of Religion,
And though we do not say, that every private Believer is bound to be a School-divine, to be exact in all the niceties and Controversies which may arise about matters of Religion; (a Man may be saved that never read Aquinas, nor Scotus) yet sure every one that is capable of it should labour so to understand the Doctrine of Religion,
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Prop. 6. Men should seek especially for such knowledge, and study such truths, as have the greatest influence upon practice, and so may make them most useful in their places,
Prop. 6. Men should seek especially for such knowledge, and study such truths, as have the greatest influence upon practice, and so may make them most useful in their places,
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not only what thoughts we are to have of God, but what affections towards him, that so not only our minds may be established, but our conversations rightly ordered.
not only what thoughts we Are to have of God, but what affections towards him, that so not only our minds may be established, but our conversations rightly ordered.
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So should Magistrates, how they are to behave themselves in the Commonwealth, Masters in their Families, Husbands towards their Wives, Wives toward their Husbands, both toward their Children,
So should Magistrates, how they Are to behave themselves in the Commonwealth, Masters in their Families, Husbands towards their Wives, Wives towards their Husbands, both towards their Children,
Men know the truth as they should, and as Christ would have them, when their knowledge puts them upon the great duties of Mortification, and Sanctification;
Men know the truth as they should, and as christ would have them, when their knowledge puts them upon the great duties of Mortification, and Sanctification;
and as he can get, without the neglect of other necessary duties. It is not for nothing that the Apostle prays for the Collossians Ch. 1.9. that they might be filled with the knowledge of God's will in all Wisdom and Spiritual understanding:
and as he can get, without the neglect of other necessary duties. It is not for nothing that the Apostle prays for the Colossians Christ 1.9. that they might be filled with the knowledge of God's will in all Wisdom and Spiritual understanding:
why not in knowledge, which is it self a Grace, and helpful to all other Graces? We are to be accomptable for the means we have of getting our knowledge increased,
why not in knowledge, which is it self a Grace, and helpful to all other Graces? We Are to be accountable for the means we have of getting our knowledge increased,
yet 1. It is contrary to that Spirit of Ingenuity, that largeness of Heart towards the things of God, which is supposed to be in Believers, to stint themselves in the knowledge of the truth,
yet 1. It is contrary to that Spirit of Ingenuity, that largeness of Heart towards the things of God, which is supposed to be in Believers, to stint themselves in the knowledge of the truth,
but the wrong ones too, those turnings and by-paths which might mislead him, and seeing the Monuments of others mistakes may be warned by their wandrings.
but the wrong ones too, those turnings and bypaths which might mislead him, and seeing the Monuments of Others mistakes may be warned by their wanderings.
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They that are well skilled in their own duties, are most sit to teach others theirs; Rom. 15.14. Filled with knowledge, able also to admonish one another.
They that Are well skilled in their own duties, Are most fit to teach Others theirs; Rom. 15.14. Filled with knowledge, able also to admonish one Another.
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1. In making inquiries into these things which God hath not revealed; Deut. 29.29. Secret things belong to the Lord our God; but things that are revealed;
1. In making inquiries into these things which God hath not revealed; Deuteronomy 29.29. Secret things belong to the Lord our God; but things that Are revealed;
unto us and to our Children, &c. This curiosity our Saviour checks in his Disciples, Act. 1.6. Wilt thou (say they) at this time restore the Kingdom to Israel? Our Saviour replies, It is not for you to know the times and the seasons, which the Father hath put in his own power.
unto us and to our Children, etc. This curiosity our Saviour Checks in his Disciples, Act. 1.6. Wilt thou (say they) At this time restore the Kingdom to Israel? Our Saviour replies, It is not for you to know the times and the seasons, which the Father hath put in his own power.
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Such seem to have been those NONLATINALPHABET, vain bablings, against which the Apostle cautions Timothy, Eph. 1.6.20. great words of little signification, a noise of something worth just nothing:
Such seem to have been those, vain babblings, against which the Apostle cautions Timothy, Ephesians 1.6.20. great words of little signification, a noise of something worth just nothing:
And such those questions and strifes of words about which some doted, v. 4. The vainest emptiest persons amongst us, are not more phantastical in their garb or diet,
And such those questions and strifes of words about which Some doted, v. 4. The vainest emptiest Persons among us, Are not more fantastical in their garb or diet,
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Caut. 2. Take heed of Pride, which, we may say, is a worm very apt to breed out of the Tree of Knowledge; 1 Cor. 8.1. Knowledge puffs up. It is a hard thing for Men to know much, and not know that they do so.
Caut. 2. Take heed of Pride, which, we may say, is a worm very apt to breed out of the Tree of Knowledge; 1 Cor. 8.1. Knowledge puffs up. It is a hard thing for Men to know much, and not know that they do so.
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Pride, and a conceit of a Man's own knowledg is one of the greatest hinderances of his knowing, 1 Cor. 8.2. If any Man think he knoweth any thing, he knoweth nothing yet, as he ought to know, Prov. 26.12. There is more hope of a fool than a Man that is wise in his own conceit.
Pride, and a conceit of a Man's own knowledge is one of the greatest hindrances of his knowing, 1 Cor. 8.2. If any Man think he Knoweth any thing, he Knoweth nothing yet, as he ought to know, Curae 26.12. There is more hope of a fool than a Man that is wise in his own conceit.
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Humility makes Men teachable, sense of ignorance makes them willing to learn, and God promiseth to teach them, Psal. 25.9. The meek will he guide in judgment, the meek will he teach his way.
Humility makes Men teachable, sense of ignorance makes them willing to Learn, and God promises to teach them, Psalm 25.9. The meek will he guide in judgement, the meek will he teach his Way.
Our wisdom in Spiritual things must begin in our being fools in the World's account, 1 Cor. 3.18. If any Man among you seemeth to be wise in this World, let him become a fool that he may be wise.
Our Wisdom in Spiritual things must begin in our being Fools in the World's account, 1 Cor. 3.18. If any Man among you seems to be wise in this World, let him become a fool that he may be wise.
Search the Scripture, saith our Saviour Christ, John 5.39. O how I love thy Law! it is my meditation all the day, saith David, Ps. 119.97. Give attendance to reading, saith Paul, 1 Tim. 4.13. I have heard of a Cardinal, that either acknowledged or boasted that he never read the Bible but once in his life.
Search the Scripture, Says our Saviour christ, John 5.39. Oh how I love thy Law! it is my meditation all the day, Says David, Ps. 119.97. Give attendance to reading, Says Paul, 1 Tim. 4.13. I have herd of a Cardinal, that either acknowledged or boasted that he never read the bible but once in his life.
4. Yet we are not so confined to the Scripture alone, as that we may not make use of other good books, the labours of such faithful servants of God as have best studied his word, and best understood his mind.
4. Yet we Are not so confined to the Scripture alone, as that we may not make use of other good books, the labours of such faithful Servants of God as have best studied his word, and best understood his mind.
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Expositors we have to help us to understand the meaning of the word; Practical writers and casuists to quicken our affections, and apply truths to our Consciences;
Expositors we have to help us to understand the meaning of the word; Practical writers and casuists to quicken our affections, and apply truths to our Consciences;
and Systematical, and Catechetical ones to methodize our knowledge, and order what we know, and shew the connexion of Spiritual truths among themselves,
and Systematical, and Catechetical ones to Methodise our knowledge, and order what we know, and show the connexion of Spiritual truths among themselves,
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And were it not well if some would spare a little time from their shop-books for such books as these? if when they cannot be getting money, they would get knowledge? when they cannot be dealing with good Customers, they would deal with good Authors, such as might make them more wise, when not more rich?
And were it not well if Some would spare a little time from their shop-books for such books as these? if when they cannot be getting money, they would get knowledge? when they cannot be dealing with good Customers, they would deal with good Authors, such as might make them more wise, when not more rich?
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Ministers may write or print their Sermons, but not their Affections, not that Power and Spirit of the word, which themselves feel, and you perceive in them.
Ministers may write or print their Sermons, but not their Affections, not that Power and Spirit of the word, which themselves feel, and you perceive in them.
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When you see your Teachers affected with the truths they deliver, and speaking like those that feel what they speak, you are most like to be affected too.
When you see your Teachers affected with the truths they deliver, and speaking like those that feel what they speak, you Are most like to be affected too.
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Though indeed the great reason of hearing is, because it is God's Ordinance, and he hath not only taken care that the word should be written, that so all may read it;
Though indeed the great reason of hearing is, Because it is God's Ordinance, and he hath not only taken care that the word should be written, that so all may read it;
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That running to and from, which is usual among us, is quite another than what Daniel speaks of, ch. 12.4. and I am sure is not the way to encrease knowledge. Rolling stones gather no moss.
That running to and from, which is usual among us, is quite Another than what daniel speaks of, changed. 12.4. and I am sure is not the Way to increase knowledge. Rolling stones gather no moss.
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than by rambling up and down to hear many, though of the greatest gifts. It is a great advantage to your gaining knowledge to hear a Minister's whole discourse,
than by rambling up and down to hear many, though of the greatest Gifts. It is a great advantage to your gaining knowledge to hear a Minister's Whole discourse,
It is no wonder if Men that run to and fro, be tossed to and fro: They that are so light of hearing may easily be carried about with every wind of Doctrine;
It is no wonder if Men that run to and from, be tossed to and from: They that Are so Light of hearing may Easily be carried about with every wind of Doctrine;
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It is a great advantage in this case, when Men are instructed in the Scriptures from their childhood, when the first thing they learn is to know God and Christ and themselves, their own condition, their duty, their hopes.
It is a great advantage in this case, when Men Are instructed in the Scriptures from their childhood, when the First thing they Learn is to know God and christ and themselves, their own condition, their duty, their hope's.
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1. Pray earnestly for knowledge. We are to cry after wisdom, and lift up our voice for understanding, Prov. 2.3. Ask it of God, Jam. 1.5. Especially address we our selves to the Lord Jesus Christ as the Apostle of our profession, Heb. 3.1. The great Prophet and Doctor of the Church, in whom are hid all the treasures of wisdom and knowledge, Col. 2.3. Who of God is made unto us Wisdom, 1 Cor. 1.30. Who liveth in the bosom of the Father and declares him to us, John 1.18. He that was his Father's Counsellor in making his Laws, and his Messenger in publishing them, is best able to make us understand them.
1. Pray earnestly for knowledge. We Are to cry After Wisdom, and lift up our voice for understanding, Curae 2.3. Ask it of God, Jam. 1.5. Especially address we our selves to the Lord jesus christ as the Apostle of our profession, Hebrew 3.1. The great Prophet and Doctor of the Church, in whom Are hid all the treasures of Wisdom and knowledge, Col. 2.3. Who of God is made unto us Wisdom, 1 Cor. 1.30. Who lives in the bosom of the Father and declares him to us, John 1.18. He that was his Father's Counsellor in making his Laws, and his Messenger in publishing them, is best able to make us understand them.
Who can teach you all things like him that knows all things? who can enlighten you like him who is the true light? John 1.9. Men when they teach their Scholars oftentimes complain of their dulness, they can but propound their notions to them, not beget an understanding in them.
Who can teach you all things like him that knows all things? who can enlighten you like him who is the true Light? John 1.9. Men when they teach their Scholars oftentimes complain of their dullness, they can but propound their notions to them, not beget an understanding in them.
Train up a Child in the way he should go, and when he is old he will not depart from it, Prov. 22.6. It is I am sure a preposterous course, to learn other things before you learn what is most necessary:
Train up a Child in the Way he should go, and when he is old he will not depart from it, Curae 22.6. It is I am sure a preposterous course, to Learn other things before you Learn what is most necessary:
but yet private Christians may be a kind of private teachers, they may read the Scriptures in their houses, who yet may not take upon them to explain it in the publick;
but yet private Christians may be a kind of private Teachers, they may read the Scriptures in their houses, who yet may not take upon them to explain it in the public;
they may catechize, and as Abraham, Gen. 18.19. teach their Children and their housholds to know the way of the Lord, who yet are not to instruct congregations;
they may catechise, and as Abraham, Gen. 18.19. teach their Children and their Households to know the Way of the Lord, who yet Are not to instruct congregations;
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Though the receiving the truths of God be the immediate office of the understanding, yet the affections, where they are right, will help the understanding in its work.
Though the receiving the truths of God be the immediate office of the understanding, yet the affections, where they Are right, will help the understanding in its work.
Ʋse. 1. This doctrine informs us, 1. How miserable they are that are without knowlede, poor ignorant blind sinners, that know nothing of God and Christ and the mysteries of the Gospel, and the way of duty:
Ʋse. 1. This Doctrine informs us, 1. How miserable they Are that Are without knowledge, poor ignorant blind Sinners, that know nothing of God and christ and the Mysteres of the Gospel, and the Way of duty:
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Woe be to them that are ignorant in an Age of knowledg, blind in a land of light, see so little even in a valley of vision; that are ignorant in England, ignorant in London; that are ignorant because they will be ignorant, are in the dark because they love darkness.
Woe be to them that Are ignorant in an Age of knowledge, blind in a land of Light, see so little even in a valley of vision; that Are ignorant in England, ignorant in London; that Are ignorant Because they will be ignorant, Are in the dark Because they love darkness.
but that they draw the curtains and close their eyes, and wink away the light, and instead of looking for saving knowledg, they hope to be excused by their ignorance.
but that they draw the curtains and close their eyes, and wink away the Light, and instead of looking for Saving knowledge, they hope to be excused by their ignorance.
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Is it so great a matter to hear the word, to read the Scriptures, and to pray to God for an understanding of them? who will pity a man that perisheth for thirst,
Is it so great a matter to hear the word, to read the Scriptures, and to pray to God for an understanding of them? who will pity a man that Perishes for thirst,
2. How foolish are they that cry down knowledg, and consequently cry up ignorance? Make that the mother of devotion, which is indeed the Parent of irreligion? as if they were like to do most, who know least,
2. How foolish Are they that cry down knowledge, and consequently cry up ignorance? Make that the mother of devotion, which is indeed the Parent of irreligion? as if they were like to do most, who know least,
it is but fire without light, and so at the best but that which the Apostle ascribes to the Jews, Rom. 10.2. A zeal of God, but not according to knowledg.
it is but fire without Light, and so At the best but that which the Apostle ascribes to the jews, Rom. 10.2. A zeal of God, but not according to knowledge.
And is it possible for a man to live honestly without knowledg, or do his duty without understanding his duty, (I add) to believe as he should, without knowing what to believe? can you be religious by instinct? or do the will of God by guess,
And is it possible for a man to live honestly without knowledge, or do his duty without understanding his duty, (I add) to believe as he should, without knowing what to believe? can you be religious by instinct? or do the will of God by guess,
Knowledg hath already done them no small mischief, and how can that choose but be too much light, which endangers the ruin of the kingdom of darkness? thus those Scribes, or Jewish Lawyers, Luk. 11.52. Took away the key of knowledg;
Knowledge hath already done them no small mischief, and how can that choose but be too much Light, which endangers the ruin of the Kingdom of darkness? thus those Scribes, or Jewish Lawyers, Luk. 11.52. Took away the key of knowledge;
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they entred not in themselves into the Kingdom of Heaven, and them that were entring they hindered, and 1 Thes. 2.16. The Jews forbad the Apostles to preach to the Gentiles that they might be saved.
they entered not in themselves into the Kingdom of Heaven, and them that were entering they hindered, and 1 Thebes 2.16. The jews forbade the Apostles to preach to the Gentiles that they might be saved.
And how great a sin is it to grudg others the grace of Christ, and the Kingdom of God? to drive a design for the damnation of Souls? It is a wretched thing for Men to build their greatness upon the ruine of others,
And how great a since is it to grudge Others the grace of christ, and the Kingdom of God? to drive a Design for the damnation of Souls? It is a wretched thing for Men to built their greatness upon the ruin of Others,
Doubtless if they considered how little comfort they are like to have in Hell in the society of those they have brought thither, they would at least be content to perish alone.
Doubtless if they considered how little Comfort they Are like to have in Hell in the society of those they have brought thither, they would At least be content to perish alone.
and wiser than your teachers? They that lived before you or I were born, were fond of the truth, studied the Scriptures, inquired into God's will, made his Law their meditation, their delight, their counsellor: So did David, Psal. 119.24, 97. Such a one was Daniel, ch. 9.2.
and Wiser than your Teachers? They that lived before you or I were born, were found of the truth, studied the Scriptures, inquired into God's will, made his Law their meditation, their delight, their Counsellor: So did David, Psalm 119.24, 97. Such a one was daniel, changed. 9.2.
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and instruct you in the things that concern your peace, if you may be saved without knowing them? If ignorance were so innocent a thing as many think it, Ministers might save their breath and strength for better purposes,
and instruct you in the things that concern your peace, if you may be saved without knowing them? If ignorance were so innocent a thing as many think it, Ministers might save their breath and strength for better Purposes,
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but an implicit one? any Religion but a Traditional one? How many are themselves guilty of what they blame in Papists? Papists believe as the Church (suppose a Councel or Pope) believes,
but an implicit one? any Religion but a Traditional one? How many Are themselves guilty of what they blame in Papists? Papists believe as the Church (suppose a Council or Pope) believes,
What a Leader is to his followers, or a Driver to a Chariot, that the mind is to the Man. He had need of eyes that is to be an Inspector or leader of others.
What a Leader is to his followers, or a Driver to a Chariot, that the mind is to the Man. He had need of eyes that is to be an Inspector or leader of Others.
The will can command, but cannot judge. It hath authority over the inferior powers; but such as must be regulated by the discretion of the understanding.
The will can command, but cannot judge. It hath Authority over the inferior Powers; but such as must be regulated by the discretion of the understanding.
So that though the understanding's work be only to discern, consider, judge; yet without its performing that work, the will and affections can never rightly do theirs.
So that though the understanding's work be only to discern, Consider, judge; yet without its performing that work, the will and affections can never rightly do theirs.
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2. Knowledge will be most useful for the Avoiding of sin. The more knowledg you have of the nature of sin, the abundance of it in your selves, its offensiveness to God:
2. Knowledge will be most useful for the Avoiding of since. The more knowledge you have of the nature of since, the abundance of it in your selves, its offensiveness to God:
The clearer your knowledg, and the stronger your convictions are of the evil of sin, the more Arguments you are furnished with to perswade your hearts against it.
The clearer your knowledge, and the Stronger your convictions Are of the evil of since, the more Arguments you Are furnished with to persuade your hearts against it.
A good treasure of Spiritual knowledg will best help you to maintain your Spiritual warfare. When you know not only your Leader and your weapons, and your reward;
A good treasure of Spiritual knowledge will best help you to maintain your Spiritual warfare. When you know not only your Leader and your weapons, and your reward;
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3. Knowledg will be greatly useful to you for your Profiting by ordinances. The better you understand the nature and use and ends of them, the more good you are like to get by them.
3. Knowledge will be greatly useful to you for your Profiting by ordinances. The better you understand the nature and use and ends of them, the more good you Are like to get by them.
if their hearers were better Catechized, there would not be such danger of missing the mark, by shooting over peoples heads, they would not lose so much labour nor spend so much strength in vain, they should not need so much to study plainness,
if their hearers were better Catechized, there would not be such danger of missing the mark, by shooting over peoples Heads, they would not loose so much labour nor spend so much strength in vain, they should not need so much to study plainness,
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they would more easily be brought down under convictions, feel the power of Exhortations, be quickned to duties, yield to reproofs, entertain admonitions,
they would more Easily be brought down under convictions, feel the power of Exhortations, be quickened to duties, yield to reproofs, entertain admonitions,
2. Spiritual knowledg is most delightful, Prov. 24.13, 14. The knowledg of wisdom is said to be to the soul, as the hony and hony-comb to the taste.
2. Spiritual knowledge is most delightful, Curae 24.13, 14. The knowledge of Wisdom is said to be to the soul, as the honey and honeycomb to the taste.
and the Spirits of just men made perfect? How do those Heavenly creatures despise the gross and faeculent pleasures of the sensual World? And though Saints here upon Earth cannot rise so high in their delights,
and the Spirits of just men made perfect? How do those Heavenly creatures despise the gross and feculent pleasures of the sensual World? And though Saints Here upon Earth cannot rise so high in their delights,
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If a Philosopher can take more pleasure in the study of nature, or a Mathematician in his demonstrations than a sensualist can in his feasts and treatments;
If a Philosopher can take more pleasure in the study of nature, or a Mathematician in his demonstrations than a sensualist can in his feasts and treatments;
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How far then do the delights a gracious soul finds in the study and search of Divine truths transcend both? And this pleasure is yet more heightned by the Interest Saints have in the truths they know;
How Far then do the delights a gracious soul finds in the study and search of Divine truths transcend both? And this pleasure is yet more heightened by the Interest Saints have in the truths they know;
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and that they belong to them, to know the promises, and that they have a share in them, to know there is a Heaven, a state of future glory and blessedness,
and that they belong to them, to know the promises, and that they have a share in them, to know there is a Heaven, a state of future glory and blessedness,
3. This knowledg doth greatly adorn and beautifie the Soul. It is a considerable part of the soul's perfection, Col. 3.10. The Image of God is said to consist as in righteousness and true holiness, so likewise in knowledg. How full of it was Adam in Paridise? And how full of it are Angels in Heaven? The more men know of God, the more like they are to him;
3. This knowledge does greatly adorn and beautify the Soul. It is a considerable part of the soul's perfection, Col. 3.10. The Image of God is said to consist as in righteousness and true holiness, so likewise in knowledge. How full of it was Adam in Paradise? And how full of it Are Angels in Heaven? The more men know of God, the more like they Are to him;
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4. It is a most becoming thing, most suitable to you as Christians, suitable to your new nature, your new state, your Spiritual relations and Spiritual priviledges.
4. It is a most becoming thing, most suitable to you as Christians, suitable to your new nature, your new state, your Spiritual relations and Spiritual privileges.
It ill becomes them, who are called into Gods marvellous light, 1 Pet. 2.9. Who are the children of Light, Eph. 5.8. and the children of him who is the Father of Lights, Jam. 1.17. they that are said to be in the Light, 1. Joh. 2.9. nay to be Light, Eph. 5.8. yet to he without light.
It ill becomes them, who Are called into God's marvellous Light, 1 Pet. 2.9. Who Are the children of Light, Ephesians 5.8. and the children of him who is the Father of Lights, Jam. 1.17. they that Are said to be in the Light, 1. John 2.9. nay to be Light, Ephesians 5.8. yet to he without Light.
5. Consider the mischief and danger of ignorance. 1. It exposeth you to errors and delusions, Math. 22.29. Who so apt to be misled as he that hath no eyes? He that knows not which is the right way, may easily be drawn into a wrong one.
5. Consider the mischief and danger of ignorance. 1. It exposeth you to errors and delusions, Math. 22.29. Who so apt to be misled as he that hath no eyes? He that knows not which is the right Way, may Easily be drawn into a wrong one.
It is an egregious paralogism of them that argue against the translation of the Scriptures into vulgar languages, that that is the way to increase errors, and divisions among Christians;
It is an egregious paralogism of them that argue against the Translation of the Scriptures into Vulgar languages, that that is the Way to increase errors, and divisions among Christians;
Perverse disputings of men of corrupt minds proceed from them as being destitute of the truth, 1 Tim. 6.5. In other places we see by experience, that where men have ordinarily more knowledg, they have fewer errors;
Perverse disputings of men of corrupt minds proceed from them as being destitute of the truth, 1 Tim. 6.5. In other places we see by experience, that where men have ordinarily more knowledge, they have fewer errors;
It is scarce to be imagined, that so many absurd and ridiculous opinions should pass currant among us for greater truths, were it not for ignorance, as well as interest.
It is scarce to be imagined, that so many absurd and ridiculous opinions should pass currant among us for greater truths, were it not for ignorance, as well as Interest.
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and none more ready to vvalk after the course of this World, than he that is unacquainted vvith the ways of God's Commandments; or (to invert the Apostle's vvords, 1 Cor. 14.20.) None are more like to be Men in malice and wickedness,
and none more ready to walk After the course of this World, than he that is unacquainted with the ways of God's commandments; or (to invert the Apostle's words, 1 Cor. 14.20.) None Are more like to be Men in malice and wickedness,
than they that are Children in understanding. That the Heathen, Eph. 4.18. were alienated from the life of God, it was because of the ignorance that was in them.
than they that Are Children in understanding. That the Heathen, Ephesians 4.18. were alienated from the life of God, it was Because of the ignorance that was in them.
How soon are their leaves shaken off from them by the storms of temptation? how soon are they withered by the hot Sun of persecution, vvho are not vvell rooted in Spiritual knowledge? Men will never heartily love the truth,
How soon Are their leaves shaken off from them by the storms of temptation? how soon Are they withered by the hight Sun of persecution, who Are not well rooted in Spiritual knowledge? Men will never heartily love the truth,
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and encourage their resolution and constancy, vvill hardly be induced to secure the hope of they know not what, by the loss of vvhat they see and enjoy.
and encourage their resolution and constancy, will hardly be induced to secure the hope of they know not what, by the loss of what they see and enjoy.
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and had m•ny of them, vvho in these declining times have forsaken either, seen as much in them as others see, they might have found as good reason for their adhering to them, as others have found;
and had m•ny of them, who in these declining times have forsaken either, seen as much in them as Others see, they might have found as good reason for their adhering to them, as Others have found;
To whom should he put off his wares but to those that are so dim sighted, that they cannot perceive the falseness of them? where should the Ruler of the darkness of this world set up his Throne, erect his Kingdom of darkness,
To whom should he put off his wares but to those that Are so dim sighted, that they cannot perceive the falseness of them? where should the Ruler of the darkness of this world Set up his Throne, erect his Kingdom of darkness,
and those not only temporal, Isaiah 5.13. but eternal too, 2 Thess. 1.8. Christ when he comes to judgment will execute vengeance on them that know not God.
and those not only temporal, Isaiah 5.13. but Eternal too, 2 Thess 1.8. christ when he comes to judgement will execute vengeance on them that know not God.
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how many ignorant souls are in Hell already, and how many more are posting after them? when they dye there goes not only dust to dust, but darkness to darkness;
how many ignorant Souls Are in Hell already, and how many more Are posting After them? when they die there Goes not only dust to dust, but darkness to darkness;
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3. The third thing in the General is the reason, why we should be so afraid of incroaching upon Sabbath-time, implied in this clause, upon my holy day.
3. The third thing in the General is the reason, why we should be so afraid of encroaching upon Sabbath time, implied in this clause, upon my holy day.
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which is the same forbidden in the General, ut supra, only with this difference, that there (as I conceive) [ pleasure ] is taken more largely: so, whatsoever is pleasing to unregenerate nature and inclinations,
which is the same forbidden in the General, ut supra, only with this difference, that there (as I conceive) [ pleasure ] is taken more largely: so, whatsoever is pleasing to unregenerate nature and inclinations,
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Christians should not only consult what is lawful; but what is decent, and ornamental to the Sabbath. None of these things must be so much as named on our days, much less on Gods days.
Christians should not only consult what is lawful; but what is decent, and ornamental to the Sabbath. None of these things must be so much as nam on our days, much less on God's days.
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But there is one thing further observable, that is, the note of appropriation, viz. thine own, thine own ways, thine own pleasure, thine own words; thine own? what is that? Answ. In opposition to Gods ways, Gods pleasures, Gods words, thereby utterly excluding not only wicked ways, and sinful pleasures, and profane words whatsoever, which are unlawful at all times, but even all such ways, pleasures, words, and thoughts also (which are the words of the mind) which relate to our own private concernments,
But there is one thing further observable, that is, the note of appropriation, viz. thine own, thine own ways, thine own pleasure, thine own words; thine own? what is that? Answer In opposition to God's ways, God's pleasures, God's words, thereby utterly excluding not only wicked ways, and sinful pleasures, and profane words whatsoever, which Are unlawful At all times, but even all such ways, pleasures, words, and thoughts also (which Are the words of the mind) which relate to our own private concernments,
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whether personal or domestical, of a worldly and secular nature, which though they may be lawful upon other days (duly circumstantiated) yet by no means to be allowed of on Gods day;
whither personal or domestical, of a worldly and secular nature, which though they may be lawful upon other days (duly circumstantiated) yet by no means to be allowed of on God's day;
unless they fall under the general exception of Gods own indulgence, namely Necessity and Charity, of which I shall speak more largely hereafter. In a word,
unless they fallen under the general exception of God's own indulgence, namely Necessity and Charity, of which I shall speak more largely hereafter. In a word,
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Nothing may be done or spoken, but what is of a divine or Sabbath nature and tendency, upon pain of forfeiting our part in the blessed priviledges following verse 14. and so much for the negative part of Sabbath Sanctification. I come to the Affirmative.
Nothing may be done or spoken, but what is of a divine or Sabbath nature and tendency, upon pain of forfeiting our part in the blessed privileges following verse 14. and so much for the negative part of Sabbath Sanctification. I come to the Affirmative.
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In these words also there be four branches or duties. (1.) We must call the Sabbath a delight. (2.) We must call it holy, or the holy of the Lord. (3.) We must call it honourable or glorious. (4.) We must not only call it honourable, but must actually and really honour It or Him by a suitable deportment.
In these words also there be four branches or duties. (1.) We must call the Sabbath a delight. (2.) We must call it holy, or the holy of the Lord. (3.) We must call it honourable or glorious. (4.) We must not only call it honourable, but must actually and really honour It or Him by a suitable deportment.
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calling ] it is an act of the judgment, or appreciative faculty, a Delight, or (as some render it) thy delights, we must reckon the Sabbath inter Delicias, as is said of Jerusalem, Lam. 1.7.
calling ] it is an act of the judgement, or appreciative faculty, a Delight, or (as Some render it) thy delights, we must reckon the Sabbath inter Delicias, as is said of Jerusalem, Lam. 1.7.
But we must also remember to take in with the Day, all the Ordinances and religious services and Duties of the day. They must not only be done spiritualy, holily and Ʋniversally, but they must be done with delight and complacency, we must prefer them to our chiefest joy; yea the very approach of the Sabbath should be our delight:
But we must also Remember to take in with the Day, all the Ordinances and religious services and Duties of the day. They must not only be done spiritually, holily and Ʋniversally, but they must be done with delight and complacency, we must prefer them to our chiefest joy; yea the very approach of the Sabbath should be our delight:
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then when I was wont to hear the people encouraging one another to assemble themselves to the publique worship of God, in the house of God, on Gods day;
then when I was wont to hear the people encouraging one Another to assemble themselves to the public worship of God, in the house of God, on God's day;
O it did my heart good to hear with what alacrity and rejoycing they did provoke one another, come let us go to the house of the Lord, notably prophesied of in words at length, Isa. 2.2, 3. verses, many people shall go and say, Come ye,
Oh it did my heart good to hear with what alacrity and rejoicing they did provoke one Another, come let us go to the house of the Lord, notably prophesied of in words At length, Isaiah 2.2, 3. Verses, many people shall go and say, Come you,
In the loss of Ordinances and Sabbaths they have been dead in the nest, like Rachel weeping for her children, and would not be comforted because they were not;
In the loss of Ordinances and Sabbaths they have been dead in the nest, like Rachel weeping for her children, and would not be comforted Because they were not;
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And in the recovery and enjoyment of them they have rejoyced as men rejoyce that divide the spoil, see Psal. 3. Psal. 42. & 43. & 84. per totum. Christians, we must write after this copy,
And in the recovery and enjoyment of them they have rejoiced as men rejoice that divide the spoil, see Psalm 3. Psalm 42. & 43. & 84. per totum. Christians, we must write After this copy,
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keep the Sabbath-day to sanctifie it. Nothing but holy things must be done in this holy time, praying, reading, hearing, singing of Psalms, &c. as Psal. 92. (which is both a precept and plat-form for Sabbath-sanctification ) meditation, rejoycing in God,
keep the Sabbath-day to sanctify it. Nothing but holy things must be done in this holy time, praying, reading, hearing, singing of Psalms, etc. as Psalm 92. (which is both a precept and platform for Sabbath sanctification) meditation, rejoicing in God,
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Every day in the week is Honourable because it is Gods Creation, but the Sabbath is glorious for the inscription, Jehovah hath set his Image upon it. He did sanctifie it.
Every day in the Week is Honourable Because it is God's Creation, but the Sabbath is glorious for the inscription, Jehovah hath Set his Image upon it. He did sanctify it.
1. That God might sanctifie his people, Ezekiel 20.12. moreover I gave them my Sabbaths for a sign between me and them; not a ceremonial sign as some would dwindle it, that have no more Religion in them than an old rotten Ceremony cometh to, but a moral sign, i. e.
1. That God might sanctify his people, Ezekielem 20.12. moreover I gave them my Sabbaths for a Signen between me and them; not a ceremonial Signen as Some would dwindle it, that have no more Religion in them than an old rotten Ceremony comes to, but a moral Signen, i. e.
a Testimony, Pledge, or Covenant, whereby it might appear that they were Gods people, sanctified to his service and honour. So it follows, that they might know that I am the Lord that sanctifieth them.
a Testimony, Pledge, or Covenant, whereby it might appear that they were God's people, sanctified to his service and honour. So it follows, that they might know that I am the Lord that Sanctifieth them.
3. Another glorious end for which God made the Sabbath, was, that the Sabbath on Earth might be a type and figure of the Sabbath in Heaven. That in this initial and imperfect Sabbath on earth, we might see (though in a glass darkly) what the Saints and Angels are doing in Heaven without ceasing;
3. another glorious end for which God made the Sabbath, was, that the Sabbath on Earth might be a type and figure of the Sabbath in Heaven. That in this initial and imperfect Sabbath on earth, we might see (though in a glass darkly) what the Saints and Angels Are doing in Heaven without ceasing;
As we must call and count it glorious, so we must actually honour it or him, (it may be rendred both) and indeed when we honour this day we glorifie God, and we glorifie God when we make him our end in honouring his day.
As we must call and count it glorious, so we must actually honour it or him, (it may be rendered both) and indeed when we honour this day we Glorify God, and we Glorify God when we make him our end in honouring his day.
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Without both these we do take Gods Name in vain, and do but mock God, rather in pretending to keep a Sabbath, than glorifie him. We must set up God in his own day and in his own Institution. And thus I have done with the opening of this blessed Model in the Duties of it.
Without both these we do take God's Name in vain, and do but mock God, rather in pretending to keep a Sabbath, than Glorify him. We must Set up God in his own day and in his own Institution. And thus I have done with the opening of this blessed Model in the Duties of it.
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Some indeed of the Antisabbatical Doctors, who love neither the Name nor Thing, will needs expound it of the yearly Sabbath, the day of the strictest rest among the Jews in their solemn convention for Humiliation and Atonement, of which we read Levit. 16.31. and 23.27.31.
some indeed of the Antisabbatical Doctors, who love neither the Name nor Thing, will needs expound it of the yearly Sabbath, the day of the Strictest rest among the jews in their solemn convention for Humiliation and Atonement, of which we read Levit. 16.31. and 23.27.31.
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But surely it is an unreasonable straitning of the text to confine it to this, especially since the Prophet had sufficiently insisted upon that subject, both by way of reproof and Exhortation in the former part of the chapter.
But surely it is an unreasonable straightening of the text to confine it to this, especially since the Prophet had sufficiently insisted upon that Subject, both by Way of reproof and Exhortation in the former part of the chapter.
but the First day Sabbath also, which was to succeed, the Prophet being an Evangelical Prophet (as one calls him the Evangelist Isaiah) speaks of the Evangelical Sabbath, which was to continue to the end of the world.
but the First day Sabbath also, which was to succeed, the Prophet being an Evangelical Prophet (as one calls him the Evangelist Isaiah) speaks of the Evangelical Sabbath, which was to continue to the end of the world.
As soon as ever there was a Church (though it was but in its infancy and confin'd within the narrow limits of a single-family, and few souls therein) God did immediately institute a Sabbath for it.
As soon as ever there was a Church (though it was but in its infancy and confined within the narrow Limits of a single-family, and few Souls therein) God did immediately institute a Sabbath for it.
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And on the seventh day God ended all his works which he had made, and rested on the seventh day from all his work which he had made, and God blessed the seventh day and sanctified it, because that in it he had rested from all his work which God created and made.
And on the seventh day God ended all his works which he had made, and rested on the seventh day from all his work which he had made, and God blessed the seventh day and sanctified it, Because that in it he had rested from all his work which God created and made.
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Others as eminent and learned as they, do assert it to have been by way of institution; a notion of a far more easie understanding than the former and more useful. This Sabbath rested (it seems) sometimes in silence: Save only that we may possibly spell it out in some imperfect Characters in their offerings and sacrifices before ever the Law was given, (which were originally proper Sabbath work ) until at length we may read of it in words at length Exod. 16.22, 23. and Moses spake to the people, this is that which the Lord hath said, to morrow is the rest of the holy Sabbath. And this some conceive to be a second and renewed Institution; but with little probability.
Others as eminent and learned as they, do assert it to have been by Way of Institution; a notion of a Far more easy understanding than the former and more useful. This Sabbath rested (it seems) sometime in silence: Save only that we may possibly spell it out in Some imperfect Characters in their offerings and Sacrifices before ever the Law was given, (which were originally proper Sabbath work) until At length we may read of it in words At length Exod 16.22, 23. and Moses spoke to the people, this is that which the Lord hath said, to morrow is the rest of the holy Sabbath. And this Some conceive to be a second and renewed Institution; but with little probability.
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Moses rather speaks of it as a thing notoriously known to the Israelites in the Wilderness, it being of a more antient Original than the Miracle of the Manna:
Moses rather speaks of it as a thing notoriously known to the Israelites in the Wilderness, it being of a more ancient Original than the Miracle of the Manna:
From thence therefore we must step on as far as Mount Sinai, for a new institution, and there we may find it standing in the midst of the 10 Moral precepts, the fourth whereof it makes in number.
From thence Therefore we must step on as Far as Mount Sinai, for a new Institution, and there we may find it standing in the midst of the 10 Moral Precepts, the fourth whereof it makes in number.
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Remember that thou keep holy the Sabbath day, &c. Then was that command which before was given by word of mouth and continued by tradition, now written in words at length, engraven in stone by the immediate finger of God; and there it stands during all the time of Moses and the Prophets on its own basis, until the Messiah came, who put upon it his own Sanction, Mat. 5.17. to the end.
remember that thou keep holy the Sabbath day, etc. Then was that command which before was given by word of Mouth and continued by tradition, now written in words At length, engraven in stone by the immediate finger of God; and there it Stands during all the time of Moses and the prophets on its own basis, until the Messiah Come, who put upon it his own Sanction, Mathew 5.17. to the end.
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and by his Command to his Apostles, Acts 1.2. the Sabbath was translated to the First day of the week, and that continued by Apostolical practice, and by the practice of succeeding ages of the Evangelical Church, the Gospel Sabbath, or Lords Day even to this present generation.
and by his Command to his Apostles, Acts 1.2. the Sabbath was translated to the First day of the Week, and that continued by Apostolical practice, and by the practice of succeeding ages of the Evangelical Church, the Gospel Sabbath, or lords Day even to this present generation.
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Such I say hath been the care and love of God to his Church to this day, that it never was without a Sabbath, unless it were when the want of a Sabbath was the Punishment of sinful neglect and obstinate violation of the Sabbath.
Such I say hath been the care and love of God to his Church to this day, that it never was without a Sabbath, unless it were when the want of a Sabbath was the Punishment of sinful neglect and obstinate violation of the Sabbath.
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1. Upon the account of his own Soveraignty. Sc. that by reserving one day in seven for his own immediate worship he might be actually acknowledged as the great Soveraign Lord of our selves and of our time.
1. Upon the account of his own Sovereignty. Sc. that by reserving one day in seven for his own immediate worship he might be actually acknowledged as the great Sovereign Lord of our selves and of our time.
The Sabbath is as the first fruits among the Jews; whereby we do not only intitle God to the whole harvest, but whereby the whole lump and mass is sanctified to us.
The Sabbath is as the First fruits among the jews; whereby we do not only entitle God to the Whole harvest, but whereby the Whole lump and mass is sanctified to us.
2. A Second Account is Gods pity and compassion to his Creatures, God saw the heart of man since the Fall so fixed to the world, and immersed in the Pleasures and Profits thereof, that had he left man to himself, he would not have spared for Divine worship one day in seven weeks, not possibly in seven months, or in the whole year, but he would have even drudg'd himself and the irrational Creature to death in the pursuit of worldly fruitions.
2. A Second Account is God's pity and compassion to his Creatures, God saw the heart of man since the Fallen so fixed to the world, and immersed in the Pleasures and Profits thereof, that had he left man to himself, he would not have spared for Divine worship one day in seven weeks, not possibly in seven months, or in the Whole year, but he would have even drudged himself and the irrational Creature to death in the pursuit of worldly fruitions.
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And therefore God hath injoined him the severe observation of one day in seven, that he might lay upon him the necessity of minding and seeking the things of eternity,
And Therefore God hath enjoined him the severe observation of one day in seven, that he might lay upon him the necessity of minding and seeking the things of eternity,
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and in the fourth Commandment, which signifies rest, because on this day, both God the Father and God the Son respectively, did rest from their own proper work:
and in the fourth Commandment, which signifies rest, Because on this day, both God the Father and God the Son respectively, did rest from their own proper work:
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What the reason therefore is why some learned men of our generation should be so exceedingly offended at that name [ Sabbath ] that they cannot so much as hear it with patience, is to me a wonder even to astonishment;
What the reason Therefore is why Some learned men of our generation should be so exceedingly offended At that name [ Sabbath ] that they cannot so much as hear it with patience, is to me a wonder even to astonishment;
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2. The notion of a Sabbath signifies no more but Rest; and is Rest Jewish? Oh that men would look into their hearts to see whether the reason of this disgust is not more latent there.
2. The notion of a Sabbath signifies no more but Rest; and is Rest Jewish? O that men would look into their hearts to see whither the reason of this disgust is not more latent there.
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3. And were it a Jewish name (indeed) is not the Jewish name [ Sabbath ] better than the Heathenish - name [ Sunday ]? The name which Heathenish Idolaters gave it in their Dedication of that day to the Created Sun? Notwithstanding consult their Calenders, Writings and Languages, and you can meet with no other name or notion, but Sunday all over.
3. And were it a Jewish name (indeed) is not the Jewish name [ Sabbath ] better than the Heathenish - name [ Sunday ]? The name which Heathenish Idolaters gave it in their Dedication of that day to the Created Sun? Notwithstanding consult their Calendars, Writings and Languages, and you can meet with no other name or notion, but Sunday all over.
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were it a Carding Rest, a Gaming Rest, a Dancing Rest, such an one as the Israelites once celebrated in the wilderness, wherein they did eat and drink, and rose up to play:
were it a Carding Rest, a Gaming Rest, a Dancing Rest, such an one as the Israelites once celebrated in the Wilderness, wherein they did eat and drink, and rose up to play:
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(such an one for all the world as the Popish Devotion celebrates) after Mass and Even Song, (as they call it) pipe and dance, and then to the Ale-house or Tavern; such a Rest would gratifie the sensual world of carnal Christians:
(such an one for all the world as the Popish Devotion celebrates) After Mass and Even Song, (as they call it) pipe and dance, and then to the Alehouse or Tavern; such a Rest would gratify the sensual world of carnal Christians:
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Reading the Scriptures, praying, singing of Psalms, Hearing the word preach't, repeating at home what they heard in publique, Catechising their families, Meditation, &c. These things do not please the unregenerate part, but men are ready to murmur,
Reading the Scriptures, praying, singing of Psalms, Hearing the word preached, repeating At home what they herd in public, Catechising their families, Meditation, etc. These things do not please the unregenerate part, but men Are ready to murmur,
My holy day, and the holy of the Lord, twice in this 13. verse, and this not in reference only to the seventh day but in reference to the first day of the week, which this Evangelical Prophet had then (by divine revelation) in his eye.
My holy day, and the holy of the Lord, twice in this 13. verse, and this not in Referente only to the seventh day but in Referente to the First day of the Week, which this Evangelical Prophet had then (by divine Revelation) in his eye.
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How much more doth it concern us, who are reserved to this glorious Administration under the Gospel, to own the Divine right of the Evangelical Sabbath? Surely it is the voice of the glorious Trinity that calls it, my holy day; God the Father by Creation, God the Son by Redemption, and God the Holy Ghost by Sanctification, sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles, for the enabling them to go forth and convert the Gentiles, by the preaching of the Gospel.
How much more does it concern us, who Are reserved to this glorious Administration under the Gospel, to own the Divine right of the Evangelical Sabbath? Surely it is the voice of the glorious Trinity that calls it, my holy day; God the Father by Creation, God the Son by Redemption, and God the Holy Ghost by Sanctification, sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles, for the enabling them to go forth and convert the Gentiles, by the preaching of the Gospel.
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There is a great dispute amongst Divines, when the Sabbath begins, and when it ends? the text determineth the controversie, saith God all is mine. The vvhole 24 hours is Sabbath: look how many hours vve reckon to our days,
There is a great dispute among Divines, when the Sabbath begins, and when it ends? the text determineth the controversy, Says God all is mine. The Whole 24 hours is Sabbath: look how many hours we reckon to our days,
Answ. None, neither is it required, for neither do we our selves on our days, spend the whole 24 hours in the imployments of our particular places and callings,
Answer None, neither is it required, for neither do we our selves on our days, spend the Whole 24 hours in the employments of our particular places and callings,
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but vve allow our selves a sleeping time, and a time for preparing our food, and a time for eating and drinking, and other refreshments of nature, both for our selves and our relations;
but we allow our selves a sleeping time, and a time for preparing our food, and a time for eating and drinking, and other refreshments of nature, both for our selves and our relations;
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1. That vve be not overlavish and prodigal in our indulgences to the flesh, and the concernments of the outward man, that vve exceed not our limits of Christian sobriety and moderation.
1. That we be not overlavish and prodigal in our Indulgences to the Flesh, and the concernments of the outward man, that we exceed not our Limits of Christian sobriety and moderation.
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not indeed by constitution but by institution and consecration; God blessed the Sabbath day and hallowed it, i. e. set it apart for divine and holy uses, of which more infra.
not indeed by constitution but by Institution and consecration; God blessed the Sabbath day and hallowed it, i. e. Set it apart for divine and holy uses, of which more infra.
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It is impossible to do what is commanded without due care of avoiding what is prohibited: neither can that man rationally pretend to keep the Sabbath, that lieth a bed all day, because he doth not work; not he that followeth his servile labour, because possibly he may perform some religious duties.
It is impossible to do what is commanded without due care of avoiding what is prohibited: neither can that man rationally pretend to keep the Sabbath, that lies a Bed all day, Because he does not work; not he that follows his servile labour, Because possibly he may perform Some religious duties.
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dancing and morrice-games, as much as working in the smiths-forge, Bowling and shooting, as well as hewing of wood and drawing of water. The reasons are clear; for
dancing and morrice-games, as much as working in the smiths-forge, Bowling and shooting, as well as hewing of wood and drawing of water. The Reasons Are clear; for
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for he that said thou shalt do no manner of work, said also, thou shalt not find thine own pleasures, &c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit, as the grossest labour in our calling: yea i'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life, &c. than a person that is drench't and immers't in vain delights and sports. In such cases men are usually so intent upon their sports and pastimes, that it is not easie to edge in a good serious thought in the midst of sensual delights.
for he that said thou shalt do no manner of work, said also, thou shalt not find thine own pleasures, etc. 2. Sports and pleasures Are as inconsistent with a Sabbath frame of Spirit, as the Grossest labour in our calling: yea I'll undertake that a man in his particular calling may more Easily get good thoughts of God and of Eternal life, etc. than a person that is drenched and immersed in vain delights and sports. In such cases men Are usually so intent upon their sports and pastimes, that it is not easy to edge in a good serious Thought in the midst of sensual delights.
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3. Reason, Pleasures are as great diversions from the duty of a Sabbath, as labours. It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence, why? not because his dressing of the garden would have wearied him, (for weariness is the fruit of sin) but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath.
3. Reason, Pleasures Are as great diversions from the duty of a Sabbath, as labours. It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence, why? not Because his dressing of the garden would have wearied him, (for weariness is the fruit of since) but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath.
is a miserable idling out of precious time, which might be spent to mutual edification; whereas by ordinary and unsavoury discourses which are usually heard amongst us, people do edifie one another indeed, but it is
is a miserable idling out of precious time, which might be spent to mutual edification; whereas by ordinary and unsavoury discourses which Are usually herd among us, people do edify one Another indeed, but it is
That Character, lovers of pleasures more than lovers of God, how fully doth it agree to such kind of profaners of the Sabbath? Pleasures draw off the mind from God, and justly cause God to withdraw from the soul; how totally doth this indispose to Sabbath work! In heaven they cease not day and night saying, holy, holy, holy, &c. Oh Christians never think of reconciling carnal pleasure and Communion with God together: it is impossible.
That Character, lovers of pleasures more than lovers of God, how Fully does it agree to such kind of profaners of the Sabbath? Pleasures draw off the mind from God, and justly cause God to withdraw from the soul; how totally does this indispose to Sabbath work! In heaven they cease not day and night saying, holy, holy, holy, etc. O Christians never think of reconciling carnal pleasure and Communion with God together: it is impossible.
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I am afraid it is the great controversie God hath with this nation: not only profane, but even professors, are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day. If Jesus Christ should join himself to our Tables, or lesser companies,
I am afraid it is the great controversy God hath with this Nation: not only profane, but even professors, Are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day. If jesus christ should join himself to our Tables, or lesser companies,
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how vain, foolish, unprofitable and unsavory is most mens speech all the day! no jest so idle, no story so common and fruitless, but will pass at our tables and in our private conference.
how vain, foolish, unprofitable and unsavoury is most men's speech all the day! no jest so idle, no story so Common and fruitless, but will pass At our tables and in our private conference.
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Many spend the best of their time no better than the Idolatrous Athenians did their worst, in nothing else but either telling or hearing some new thing.
Many spend the best of their time no better than the Idolatrous Athenians did their worst, in nothing Else but either telling or hearing Some new thing.
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when they ask it with Nehemiah's spirit, to Nehemiah's end, sc. that we may get our hearts sutably affected with the miseries or prosperity of the Church of God abroad or at home: see what a gracious use he makes of his news in that and in the following chapter at your leisure:
when they ask it with Nehemiah's Spirit, to Nehemiah's end, sc. that we may get our hearts suitably affected with the misery's or Prosperity of the Church of God abroad or At home: see what a gracious use he makes of his news in that and in the following chapter At your leisure:
Let your speech be always seasoned with salt, especially on Gods day, that you may season your children and servants, which otherwise will be corrupted by such rotten communication.
Let your speech be always seasoned with salt, especially on God's day, that you may season your children and Servants, which otherwise will be corrupted by such rotten communication.
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The like caution we ought to use about our thoughts (by the rule of proportion) they being the language of our hearts, and as audible in the ears of God as our words are to mens;
The like caution we ought to use about our thoughts (by the Rule of proportion) they being the language of our hearts, and as audible in the ears of God as our words Are to men's;
Moses did set bounds about the mount that neither man nor beast might break in, whatsoever touch't the mountain must dye: so must we set bounds about our heart, that neither humane, nor brutish distractions may break in.
Moses did Set bounds about the mount that neither man nor beast might break in, whatsoever touched the mountain must die: so must we Set bounds about our heart, that neither humane, nor brutish distractions may break in.
1. Thoughts will defile the heart, as well as deeds. Wash thy heart. 2. This defilement will damn the soul, wash that thou mayst be saved. 3. The reason is implied:
1. Thoughts will defile the heart, as well as Deeds. Wash thy heart. 2. This defilement will damn the soul, wash that thou Mayest be saved. 3. The reason is implied:
6. If this should be the work of a Christian every day, how much more on Gods day? the purer the paper the fouler the stain and blot. Christians look to your hearts.
6. If this should be the work of a Christian every day, how much more on God's day? the Purer the paper the Fowler the stain and blot. Christians look to your hearts.
but God speaks here according to our sense and apprehension, from whence Note how brutish and sensual laps't man is in his notions and apprehensions of things;
but God speaks Here according to our sense and apprehension, from whence Note how brutish and sensual lapsed man is in his notions and apprehensions of things;
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of Gods command, and such as lye in a direct tendency to the worship and service of God in publique, private, or secret; and these only we may and must do,
of God's command, and such as lie in a Direct tendency to the worship and service of God in public, private, or secret; and these only we may and must do,
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and mind upon the Sabbath; if we mix any of the Devils, or our own pleasures and profits with Gods, we pollute the holy things of God, and profane his Sabbath.
and mind upon the Sabbath; if we mix any of the Devils, or our own pleasures and profits with God's, we pollute the holy things of God, and profane his Sabbath.
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only before I dismiss it, let me add this short note of observation, that if what hath been spoken even on this negative part be the mind and will of God concerning the sanctifying of the Sabbath, then may the generality of Christians lye down in the dust, and smiting upon their thigh, with brinish tears upon their cheeks, confess (with a Pious Honourable Lady upon her dying Bed) O I never kept a Sabbath in all my life.
only before I dismiss it, let me add this short note of observation, that if what hath been spoken even on this negative part be the mind and will of God Concerning the sanctifying of the Sabbath, then may the generality of Christians lie down in the dust, and smiting upon their thigh, with brinish tears upon their cheeks, confess (with a Pious Honourable Lady upon her dying Bed) Oh I never kept a Sabbath in all my life.
Having thus briefly dispatcht the Negative part of Sabbath-Sanctification contained in this model; I come now to the Positive and Affirmative part. There, we saw what we are forbidden,
Having thus briefly dispatched the Negative part of Sabbath sanctification contained in this model; I come now to the Positive and Affirmative part. There, we saw what we Are forbidden,
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In this Positive model are contained four great comprehensive branches or Duties, wherein the sanctification of the Sabbath doth consist, sc. 1. We must call it our delight. 2. We must call it Holy, or the Holy of the Lord. 3. We must call it Honourable or Glorious. 4. We must not only call the day an honourable day,
In this Positive model Are contained four great comprehensive branches or Duties, wherein the sanctification of the Sabbath does consist, sc. 1. We must call it our delight. 2. We must call it Holy, or the Holy of the Lord. 3. We must call it Honourable or Glorious. 4. We must not only call the day an honourable day,
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The Heads are few, but they are very comprehensive, and such as will afford us (in the opening of them) much matter for our use and direction in the sanctification of the Sabbath,
The Heads Are few, but they Are very comprehensive, and such as will afford us (in the opening of them) much matter for our use and direction in the sanctification of the Sabbath,
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although I intend in this exercise but briefly to touch upon some few particular heads or rules, reserving the more full and ample enlargement thereof to some other opportunity.
although I intend in this exercise but briefly to touch upon Some few particular Heads or rules, reserving the more full and ample enlargement thereof to Some other opportunity.
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No, saith the Holy Ghost, sanctifie the Sabbath of Jehovah, and thou shalt not need to fear the want of pleasure, neither shalt thou need to be beholden to the flesh or the world for delights.
No, Says the Holy Ghost, sanctify the Sabbath of Jehovah, and thou shalt not need to Fear the want of pleasure, neither shalt thou need to be beholden to the Flesh or the world for delights.
The Sabbath it self will be incomparably more sweet and delectable to thee, than all the sensual and luscious contentments and satisfactions which this whole sublunary world can afford.
The Sabbath it self will be incomparably more sweet and delectable to thee, than all the sensual and luscious contentment's and satisfactions which this Whole sublunary world can afford.
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and who it is that saith unto thee, call my Sabbath thy Delight, he would make his day unto thee a spring of sweetness, that shall alwaies be flowing out to eternal life:
and who it is that Says unto thee, call my Sabbath thy Delight, he would make his day unto thee a spring of sweetness, that shall always be flowing out to Eternal life:
2. Our early stirring up of our selves to bid the Sabbath welcom to our hearts and habitations. So the holy Prophet, O God, thou art my God, early will I seek thee.
2. Our early stirring up of our selves to bid the Sabbath welcome to our hearts and habitations. So the holy Prophet, Oh God, thou art my God, early will I seek thee.
truly the great indulgence that most Christians allow themselves in their bed on the Lords day, is an infallible argument how little delight they take in Gods day, or in the Ordinances thereof.
truly the great indulgence that most Christians allow themselves in their Bed on the lords day, is an infallible argument how little delight they take in God's day, or in the Ordinances thereof.
3. Then we may be said to call the Sabbath our delight, when we are universally careful to sanctifie God in all the institutions of the day, both publique, private and secret:
3. Then we may be said to call the Sabbath our delight, when we Are universally careful to sanctify God in all the institutions of the day, both public, private and secret:
that is to say, to be so early in our closet-devotion, that the closet may not exclude or streighten the duties of the Family; and so to perform the Domestick Duties that they may not trespass upon our attendance on the more solemn publick worship of God.
that is to say, to be so early in our closet-devotion, that the closet may not exclude or straighten the duties of the Family; and so to perform the Domestic Duties that they may not trespass upon our attendance on the more solemn public worship of God.
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To be glad of a diversion argueth little love to, or delight in the Sabbath. I esteemed, saith Job, the words of his mouth more than my necessary food. Heb. appointed food.
To be glad of a diversion argue little love to, or delight in the Sabbath. I esteemed, Says Job, the words of his Mouth more than my necessary food. Hebrew appointed food.
There is a Delight of Duty and there's a Delight of dispensation, and this is the reward of that; that is Our work, this is Gods work: when a gracious heart sets it self to delight in a Sabbath and in the Ordinances thereof,
There is a Delight of Duty and there's a Delight of Dispensation, and this is the reward of that; that is Our work, this is God's work: when a gracious heart sets it self to delight in a Sabbath and in the Ordinances thereof,
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then often God is pleased graciously to come in, and to fill the Ordinances, and by it the soul with his own presence. His Convincing presence. Enlightning presence. Converting presence. Quickning presence. Strengthning presence. Comforting presence.
then often God is pleased graciously to come in, and to fill the Ordinances, and by it the soul with his own presence. His Convincing presence. Enlightening presence. Converting presence. Quickening presence. Strengthening presence. Comforting presence.
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This is to call the Sabbath a delight. I come to the second duty. We must call the Sabbath, the holy of Jehovah; Sanctum Domini; This title is very significant.
This is to call the Sabbath a delight. I come to the second duty. We must call the Sabbath, the holy of Jehovah; Sanctum Domini; This title is very significant.
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And well it may, for it is the holy day of the holy Son of God: yea God the Father and God the Son have put off their own holiness upon it. Not essentially, for that is incommunicable.
And well it may, for it is the holy day of the holy Son of God: yea God the Father and God the Son have put off their own holiness upon it. Not essentially, for that is incommunicable.
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Nor is it an Inherent holiness which they have Communicated to it, as the Saints of God have, who are made holy by a supernatural change of their natures. But the Sabbath is holy by divine Institution, by special dedication and consecration, God having hallowed this day above all other days in the week, by separating it from common and civil uses,
Nor is it an Inherent holiness which they have Communicated to it, as the Saints of God have, who Are made holy by a supernatural change of their nature's. But the Sabbath is holy by divine Institution, by special dedication and consecration, God having hallowed this day above all other days in the Week, by separating it from Common and civil uses,
1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it, by a holy Observation of it, when that which God hath called holy by his divine sanction, we dare not call it common and profane by prostituting of it to unsuitable actions, words, or thoughts. There is a real calling it unholy, as well as vocall; He or She that spends the day or any part of it in doing evil, or in doing nothing, or in doing nothing to the purpose, he proclaimeth to the world, what he calleth the day,
1. When we make God's hallowing and sanctifying this day our Motive and Argument to sanctify it, by a holy Observation of it, when that which God hath called holy by his divine sanction, we Dare not call it Common and profane by prostituting of it to unsuitable actions, words, or thoughts. There is a real calling it unholy, as well as vocal; He or She that spends the day or any part of it in doing evil, or in doing nothing, or in doing nothing to the purpose, he proclaims to the world, what he calls the day,
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I separate my self wholly for the work of a Redeemer. If the Lord Jesus separated himself for our sakes, should not we much more separate our selves for his. Then we believe Christ to be our holy Redeemer, when we labour to be an holy people, Holy as he is holy;
I separate my self wholly for the work of a Redeemer. If the Lord jesus separated himself for our sakes, should not we much more separate our selves for his. Then we believe christ to be our holy Redeemer, when we labour to be an holy people, Holy as he is holy;
and then we have high venerable thoughts of the holiness of the Sabbath, when we labour to be holy as the day is holy, an unsuitable spirit is a profanation of the Sabbath.
and then we have high venerable thoughts of the holiness of the Sabbath, when we labour to be holy as the day is holy, an unsuitable Spirit is a profanation of the Sabbath.
3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day, and of our attendance upon the Ordinances; When we make holiness our business;
3. When we make holiness in the beginning and increase of it our Design in our sanctifying of the day, and of our attendance upon the Ordinances; When we make holiness our business;
Not a Ceremonial sign but a Moral sign, a Covenant sign, a kind of a Sacramental sign, a Medium to effect what is promised in the Covenant, as water in Baptism, and bread and wine in the Lords Supper.
Not a Ceremonial Signen but a Moral Signen, a Covenant Signen, a kind of a Sacramental Signen, a Medium to Effect what is promised in the Covenant, as water in Baptism, and bred and wine in the lords Supper.
Oh when Gods design and mans design meets, when God makes a Sabbath for a Medium to make his people holy; and they keep a Sabbath that they may be holy, this is excellent, this is to call the Sabbath The Holy of the Lord.
O when God's Design and men Design meets, when God makes a Sabbath for a Medium to make his people holy; and they keep a Sabbath that they may be holy, this is excellent, this is to call the Sabbath The Holy of the Lord.
When we labour to bring as much holiness as we can into a Sabbath, and to bring more holiness out of a Sabbath, to come out of Gods day more holy than we came into it.
When we labour to bring as much holiness as we can into a Sabbath, and to bring more holiness out of a Sabbath, to come out of God's day more holy than we Come into it.
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as that vile people did, who cried to their Prophets, prophesie not. Or if you will be prophesying, prophesie smooth things, Sermons that will go down pleasantly, discourses of peace, that will not trouble our Consciences,
as that vile people did, who cried to their prophets, prophesy not. Or if you will be prophesying, prophesy smooth things, Sermons that will go down pleasantly, discourses of peace, that will not trouble our Consciences,
but they cared not so much for holiness and strictness, as they pressed upon them from day to day, this did not please their palate. So when it is with a people in reference to other Ordinances, Prayer, and the Sacraments, the more corrupted they be with the mixtures of men,
but they cared not so much for holiness and strictness, as they pressed upon them from day to day, this did not please their palate. So when it is with a people in Referente to other Ordinances, Prayer, and the Sacraments, the more corrupted they be with the mixtures of men,
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this argues that men seek not Jesum propter Jesum, Christ for Christ his sake, nor Ordinances for their purity, nor Sabbaths because they be, Holy days of an Holy God.
this argues that men seek not Jesus propter Jesus, christ for christ his sake, nor Ordinances for their purity, nor Sabbaths Because they be, Holy days of an Holy God.
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They sanctifie the Sabbath (indeed) who can (in truth) say with the Apostle, We all with open face beholding as in a Glass (or mirrour) the glory of the Lord, are changed (or Metamorphosed) into the same image as by the spirit of the Lord.
They sanctify the Sabbath (indeed) who can (in truth) say with the Apostle, We all with open face beholding as in a Glass (or mirror) the glory of the Lord, Are changed (or Metamorphosed) into the same image as by the Spirit of the Lord.
And therefore it is observable that the Sabbath stands as it were betwixt the two Tables, the last precept of the first Table, and the Preface to the Second,
And Therefore it is observable that the Sabbath Stands as it were betwixt the two Tables, the last precept of the First Table, and the Preface to the Second,
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To shew us, that it is the Bond of union between both Tables: that without a severe sanctification of the Sabbath, the Duties of both Tables will fall to the ground;
To show us, that it is the Bound of Union between both Tables: that without a severe sanctification of the Sabbath, the Duties of both Tables will fallen to the ground;
If thou call it, or make it, or keep it as an Honourable day, Heb. Mecubbar, which signifieth honourable or glorious. The Duty implied is, we must keep the Sabbath,
If thou call it, or make it, or keep it as an Honourable day, Hebrew Mecubbar, which signifies honourable or glorious. The Duty implied is, we must keep the Sabbath,
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Truly glorious things are spoken of this Honourable Day. The Jews were wont to call it the Queen of Days; the week-days they called prophane days, but the Sabbath after Gods example here they called Holy: My Holy Day saith God, it's Gods peculiar. One of ours (now translated into his glorious rest) honours it thus, calling it, The Map of heaven, the golden spot of the week, the market-day of the soul, the day-break of eternal brightness, the Queen of days, the blessed amongst days, the cream of time, the Epitome of eternity, Heaven in a glass, the first-fruits of an everlasting and blessed Harvest, and much more to that purpose.
Truly glorious things Are spoken of this Honourable Day. The jews were wont to call it the Queen of Days; the weekdays they called profane days, but the Sabbath After God's Exampl Here they called Holy: My Holy Day Says God, it's God's peculiar. One of ours (now translated into his glorious rest) honours it thus, calling it, The Map of heaven, the golden spot of the Week, the Market day of the soul, the daybreak of Eternal brightness, the Queen of days, the blessed among days, the cream of time, the Epitome of eternity, Heaven in a glass, the Firstfruits of an everlasting and blessed Harvest, and much more to that purpose.
The Sabbath is the Celestial Globe, wherein we have the prospect of Mount Sion, the City of the living God, the heavenly Jerusalem, and of an innumerable company of Angels, of the general assembly and Church of the first-born,
The Sabbath is the Celestial Globe, wherein we have the prospect of Mount Sion, the city of the living God, the heavenly Jerusalem, and of an innumerable company of Angels, of the general assembly and Church of the firstborn,
All the graces triumph in Thee, All the Ordinances conspire to enrich Thee, The Father ruleth Thee: The Son rose upon Thee: The Spirit hath overshadowed Thee:
All the graces triumph in Thee, All the Ordinances conspire to enrich Thee, The Father Ruleth Thee: The Son rose upon Thee: The Spirit hath overshadowed Thee:
Thus it is done to the Day which the Lord delighteth to honour, on Thee light was created, the Holy Ghost descended, Life hath been restored, Satan subdued, the Grave, Death and Hell conquered, &c.
Thus it is done to the Day which the Lord delights to honour, on Thee Light was created, the Holy Ghost descended, Life hath been restored, Satan subdued, the Grave, Death and Hell conquered, etc.
To which purpose it is useful to mind seriously that word which stands as a watch-man at the door of the fourth Commandment, Remember, the Sabbath to keep it holy. Remember:
To which purpose it is useful to mind seriously that word which Stands as a watchman At the door of the fourth Commandment, remember, the Sabbath to keep it holy. remember:
keep thy foot when thou goest to the house of God, &c. It calls for solemn preparation for a Sabbath, and the ordinances of a Sabbath, a duty wofully neglected amongst Christians:
keep thy foot when thou goest to the house of God, etc. It calls for solemn preparation for a Sabbath, and the ordinances of a Sabbath, a duty woefully neglected among Christians:
some little preparation people make for a Sacrament, and it is to be feared there is more of superstition in it than Evangelical affection to the day, consisting rather in a Ceremonial abstinence from meat and drinks,
Some little preparation people make for a Sacrament, and it is to be feared there is more of Superstition in it than Evangelical affection to the day, consisting rather in a Ceremonial abstinence from meat and drinks,
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than a serious separation of the heart and affections for communion with God. But as to the Sabbath, there is rarely any thing to separate between the drudgery of the week and the solemnities of the sabbath,
than a serious separation of the heart and affections for communion with God. But as to the Sabbath, there is rarely any thing to separate between the drudgery of the Week and the solemnities of the Sabbath,
people loading the Saturday-night with so many worldly affairs, that the Lords-day-morning is too little to satisfie their sluggish indulgences of the flesh:
people loading the Saturday night with so many worldly affairs, that the Lords-day-morning is too little to satisfy their sluggish Indulgences of the Flesh:
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and there is not time either for closet or domestick devotion, they cannot force themselves out of their bed time enough to join with the Congregation,
and there is not time either for closet or domestic devotion, they cannot force themselves out of their Bed time enough to join with the Congregation,
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The Jews shall rise up against this generation and shall condemn them, of whom it is reported, they were so severe in their parascueves or preparations for the Sabbath, which were precisely to begin at three of the clock in the afternoon, that if the servants in the Family were cast behind in dispatching the servile labour of the Family, the Master of the house though he were a Nobleman would not refuse to set his hand to the lowest drudgery, that they might observe the punctual time of preparation: this argued an honourable estimation of the Sabbath.
The jews shall rise up against this generation and shall condemn them, of whom it is reported, they were so severe in their parascueves or preparations for the Sabbath, which were precisely to begin At three of the clock in the afternoon, that if the Servants in the Family were cast behind in dispatching the servile labour of the Family, the Master of the house though he were a Nobleman would not refuse to Set his hand to the lowest drudgery, that they might observe the punctual time of preparation: this argued an honourable estimation of the Sabbath.
2. Then we call it honourable when we give it honourable entertainment. When we awaken our selves in such good time (yet so as we may not indispose nature for the service of the day) as David did, awake my Psaltery and Harp, I my self will awake right early;
2. Then we call it honourable when we give it honourable entertainment. When we awaken our selves in such good time (yet so as we may not indispose nature for the service of the day) as David did, awake my Psaltery and Harp, I my self will awake right early;
That which is but fancied of the natural Sun, its dancing upon Easter-day in the morning for joy of the Lords Resurrection, I have known reallized by some excellent Christians, whose hearts have not only leaped in them,
That which is but fancied of the natural Sun, its dancing upon Easterday in the morning for joy of the lords Resurrection, I have known realized by Some excellent Christians, whose hearts have not only leapt in them,
when the morning light of the Sabbath hath shined on them, in remembrance of the Sun of Righteousness arising from the grave with healing under his wings.
when the morning Light of the Sabbath hath shined on them, in remembrance of the Sun of Righteousness arising from the grave with healing under his wings.
Such extraordinary impulses and ravishments are not every Christians attainment, and must not be imitated to the prejudice of the Body, the spirit may be willing, but the flesh is weak:
Such extraordinary impulses and ravishments Are not every Christians attainment, and must not be imitated to the prejudice of the Body, the Spirit may be willing, but the Flesh is weak:
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but certainly every Christian that hath the love of Christ shed abroad in his heart will be careful to abate himself somewhat of his wonted indulgences on that morning which was his redeemers Birth-day, that he may have time to get on his wedding Garment by meditation, reading and prayer, that he may go forth to meet him whom his soul loveth in the publick solemnities of the Sabbath:
but Certainly every Christian that hath the love of christ shed abroad in his heart will be careful to abate himself somewhat of his wonted Indulgences on that morning which was his redeemer's Birthday, that he may have time to get on his wedding Garment by meditation, reading and prayer, that he may go forth to meet him whom his soul loves in the public solemnities of the Sabbath:
even the filings of Gold and the dust of Diamonds are pretious. No man can call the Sabbath Glorious that sets light by an hour, or minute, or moment of so Divine a creation.
even the filings of Gold and the dust of Diamonds Are precious. No man can call the Sabbath Glorious that sets Light by an hour, or minute, or moment of so Divine a creation.
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To be strict our selves in the duties of a Sabbath, and careless what the rest of our Families do (whether our children or servants) steep or be idle, dance or play at cards, sing idle songs,
To be strict our selves in the duties of a Sabbath, and careless what the rest of our Families do (whither our children or Servants) steep or be idle, dance or play At cards, sing idle songs,
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or take Gods name in vain, &c. This is not to call the Sabbath Honourable. Deut. 5.14. I know Abraham that he will command his children, and his houshold after him, and they shall keep the way of the Lord.
or take God's name in vain, etc. This is not to call the Sabbath Honourable. Deuteronomy 5.14. I know Abraham that he will command his children, and his household After him, and they shall keep the Way of the Lord.
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even to the whole blessed and glorious Trinity; requiring at the hands of every one that enjoyeth this blessed priviledge of a Sabbath, that they ascribe the honour and glory of it unto God:
even to the Whole blessed and glorious Trinity; requiring At the hands of every one that Enjoyeth this blessed privilege of a Sabbath, that they ascribe the honour and glory of it unto God:
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and that is done, 1. When we make divine Authority the sole ground of our separating and sanctifying the whole day to his peculiar Service and Worship, without alienating any part or parcel of that holy time to our own carnal uses and purposes.
and that is done, 1. When we make divine authority the sole ground of our separating and sanctifying the Whole day to his peculiar Service and Worship, without alienating any part or parcel of that holy time to our own carnal uses and Purposes.
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When we make it our design to set up God, Father, Son, and Holy Ghost, in all his glorious and infinite perfections, in our Adorations and Admirations upon that his holy day.
When we make it our Design to Set up God, Father, Son, and Holy Ghost, in all his glorious and infinite perfections, in our Adorations and Admirations upon that his holy day.
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To ascribe to each glorious Person in the Trinity the glory of his proper work and operation, whereby he challengeth a title to, and interest in the Sabbath. ex. gra.
To ascribe to each glorious Person in the Trinity the glory of his proper work and operation, whereby he Challengeth a title to, and Interest in the Sabbath. ex. gram.
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1. When we ascribe to God the Father the glory of the stupendious work of Creation: and that is done by a due contemplation of all his glorious Attributes, shining forth in this beautiful structure of heaven and earth, celebrated by the Royal Psalmist in Psal. 19. v. 1. The heavens declare the glory of the Lord,
1. When we ascribe to God the Father the glory of the stupendious work of Creation: and that is done by a due contemplation of all his glorious Attributes, shining forth in this beautiful structure of heaven and earth, celebrated by the Royal Psalmist in Psalm 19. v. 1. The heavens declare the glory of the Lord,
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the transcendent excellencies of the glorious Jehovah are conspicuous and illustrious in this admirable Theatre of the world, that is to say, 1. His Power. 1. In creating all things out of nothing. 2. And that by a word of his mouth.
the transcendent excellencies of the glorious Jehovah Are conspicuous and illustrious in this admirable Theatre of the world, that is to say, 1. His Power. 1. In creating all things out of nothing. 2. And that by a word of his Mouth.
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2. His Wisdom, In making all things in such a beautiful and exact manner and order. As the great Physitian said of the body of man, no man can come after God and say, this might have been better: so in the Fabrick of Heaven and Earth, neither man nor Angels can say, here is a Defect, and there is a redundancy: it had been better there had been more Suns, and fewer stars, more land and less Sea, &c. No,
2. His Wisdom, In making all things in such a beautiful and exact manner and order. As the great physician said of the body of man, no man can come After God and say, this might have been better: so in the Fabric of Heaven and Earth, neither man nor Angels can say, Here is a Defect, and there is a redundancy: it had been better there had been more Suns, and fewer Stars, more land and less Sea, etc. No,
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when the divine prophet had stood, and in his most serious contemplation looked through the Creation, he could spye out nothing that could have been otherwise, but breaks out in admiration,
when the divine Prophet had stood, and in his most serious contemplation looked through the Creation, he could spy out nothing that could have been otherwise, but breaks out in admiration,
3. His bounty, in bestowing all this visible creation upon man for his use and benefit: (as one saith) God made man last that he might bring him (as a father brings his son) into an house ready furnished. This is one branch of our honouring God,
3. His bounty, in bestowing all this visible creation upon man for his use and benefit: (as one Says) God made man last that he might bring him (as a father brings his son) into an house ready furnished. This is one branch of our honouring God,
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3. Christ his work of Redemption was principally transacted by his death and passion: for therein he laid down pretium Redemptionis, the price of Redemption, which was his own precious blood, 1 Pet. 1.18, 19, 20. 4. This great work and mystery of our Redemption was perfectly consummated in Christ his glorious Resurrection, wherein he spoiled principalities and powers, and made a shew of them openly, NONLATINALPHABET;
3. christ his work of Redemption was principally transacted by his death and passion: for therein he laid down Price Redemptionis, the price of Redemption, which was his own precious blood, 1 Pet. 1.18, 19, 20. 4. This great work and mystery of our Redemption was perfectly consummated in christ his glorious Resurrection, wherein he spoiled principalities and Powers, and made a show of them openly,;
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some render it, in it, and would refer it to his Cross: but [ NONLATINALPHABET ] is to be understood here in the masculine gender, not in the neuter; and so to be translanted in himself: Christ rising from the dead like a conqueror, lead death, and the grave, and Hell, and the Devil in chains after him,
Some render it, in it, and would refer it to his Cross: but [ ] is to be understood Here in the masculine gender, not in the neuter; and so to be translanted in himself: christ rising from the dead like a conqueror, led death, and the grave, and Hell, and the devil in chains After him,
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as conquerors in war were wont to lead their vanquished enemies whom they had taken prisoners, in chains of Captivity after them, exposing them to the publick scorn of all spectators.
as conquerors in war were wont to led their vanquished enemies whom they had taken Prisoners, in chains of Captivity After them, exposing them to the public scorn of all spectators.
Thus we are to ascribe the glory of the work of Redemption to Jesus Christ the Son of God; and thereby do honour God in our sanctifying of his holy Sabbath.
Thus we Are to ascribe the glory of the work of Redemption to jesus christ the Son of God; and thereby do honour God in our sanctifying of his holy Sabbath.
Thirdly, We likewise glorifie the Holy Ghost, when we ascribe to Him the honour of the work of Sanctification. Whether we look upon it, in that first miraculous effusion of the spirit, which our Lord Jesus,
Thirdly, We likewise Glorify the Holy Ghost, when we ascribe to Him the honour of the work of Sanctification. Whither we look upon it, in that First miraculous effusion of the Spirit, which our Lord jesus,
Or whether we understand that work of sanctification, which successively is wrought by the Holy Ghost in every individual elect Child of God; happily begun in their first conversion, and mightily upheld and carried on in the s•ul to the dying day.
Or whither we understand that work of sanctification, which successively is wrought by the Holy Ghost in every Individu elect Child of God; happily begun in their First conversion, and mightily upheld and carried on in the s•ul to the dying day.
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This is a glorious work consisting in these two glorious branches of it, mortification of corruption, which before the Holy Ghost hath done, shall end in the total annihilation of the body of sin (that blessed priviledge groan'd for so much by the blessed Apostle, Rom. 7.24.) and the erecting of a beautiful fabrick of grace, holiness in the soul, which is the very Image of God, (an erection of more transcendent wonder and glory than the six days workmanship ) which the Holy Ghost doth uphold and will perfect unto the day of Christ.
This is a glorious work consisting in these two glorious branches of it, mortification of corruption, which before the Holy Ghost hath done, shall end in the total annihilation of the body of since (that blessed privilege groaned for so much by the blessed Apostle, Rom. 7.24.) and the erecting of a beautiful fabric of grace, holiness in the soul, which is the very Image of God, (an erection of more transcendent wonder and glory than the six days workmanship) which the Holy Ghost does uphold and will perfect unto the day of christ.
And this is the great end and design of the Sabbath and of the Ordinances of the Gospel, according to the word which the great maker and appointer of Sabbaths speaketh, I give them my sabbath, to be a sign between me and them, that they might know that I am the Lord that sanctifieth them.
And this is the great end and Design of the Sabbath and of the Ordinances of the Gospel, according to the word which the great maker and appointer of Sabbaths speaks, I give them my Sabbath, to be a Signen between me and them, that they might know that I am the Lord that Sanctifieth them.
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but their master sin was the love of this world, c. 4. ver. 4. and from this sin arose many other Evils wherewith they are charged in this Epistle,
but their master since was the love of this world, c. 4. ver. 4. and from this since arose many other Evils wherewith they Are charged in this Epistle,
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as 1. Their tickling joy in hopes to get gain, ch. 4.13. 2. Their Hoarding up of riches, ch. 5.3. 3. With-holding the pay of the labouring man, chap. 5.4.
as 1. Their tickling joy in hope's to get gain, changed. 4.13. 2. Their Hoarding up of riches, changed. 5.3. 3. Withholding the pay of the labouring man, chap. 5.4.
4. Their fightings and Contentions one with the other, yea their killing one the other to get their Estates, ch. 4.1, 2. their desiring to have, made them kill one the other,
4. Their fightings and Contentions one with the other, yea their killing one the other to get their Estates, changed. 4.1, 2. their desiring to have, made them kill one the other,
as Ahab did Naboth. 5. Their Admiring the rich and villifying the poor, ch. 2.3. and lastly to name no more, Hence arose their unprofitable hearing of the word, ch. 1.22.
as Ahab did Naboth. 5. Their Admiring the rich and vilifying the poor, changed. 2.3. and lastly to name no more, Hence arose their unprofitable hearing of the word, changed. 1.22.
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for Riches, as Christ tells us, Choak the word, Luke 8.14. . And as they were guilty of these moral vices, so erroneous in the Doctrine of faith, especially in that main Article of Justification:
for Riches, as christ tells us, Choke the word, Lycia 8.14.. And as they were guilty of these moral vices, so erroneous in the Doctrine of faith, especially in that main Article of Justification:
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The Apostle therefore to take them off from this bitter and untoward spirit in Hearing the word, gives them this wholsome counsel and advice from God,
The Apostle Therefore to take them off from this bitter and untoward Spirit in Hearing the word, gives them this wholesome counsel and Advice from God,
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as denoting sin in the General: NONLATINALPHABET from whence comes NONLATINALPHABET sometimes signifies the filth of the flesh, 1 Pet. 3.21. NONLATINALPHABET. And NONLATINALPHABET is applied to filthy garments, Zach. 3.3. NONLATINALPHABET and so it may be taken, Jam. 2.2. NONLATINALPHABET. Hence we learn, that sin is a filthy thing, sin is called filthiness, Prov. 30.12. and therefore when God calls us from sin, he bids us wash our selves, Isai. 1.16. 2 Cor. 7.1.
as denoting since in the General: from whence comes sometime signifies the filth of the Flesh, 1 Pet. 3.21.. And is applied to filthy garments, Zach 3.3. and so it may be taken, Jam. 2.2.. Hence we Learn, that since is a filthy thing, since is called filthiness, Curae 30.12. and Therefore when God calls us from since, he bids us wash our selves, Isaiah 1.16. 2 Cor. 7.1.
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And superfluity of naughtiness, NONLATINALPHABET is often taken in the Scripture for malice, 1 Cor. 5.8. but because it hath here no article, and because it often signifies all manner of sin, I'le give it rope without any limitation.
And superfluity of naughtiness, is often taken in the Scripture for malice, 1 Cor. 5.8. but Because it hath Here no article, and Because it often signifies all manner of since, I'll give it rope without any limitation.
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NONLATINALPHABET, it signifies the rejection, Casting off, or Putting away of sin, put ye off all these things, saith Paul, and again, put off the old man,
, it signifies the rejection, Casting off, or Putting away of since, put you off all these things, Says Paul, and again, put off the old man,
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and so Peter, 1 Pet. 2.1. . Receive with meekness, receive, that is, hear it, entertain it, give it entrance and admission. With meekness, NONLATINALPHABET or NONLATINALPHABET;
and so Peter, 1 Pet. 2.1.. Receive with meekness, receive, that is, hear it, entertain it, give it Entrance and admission. With meekness, or;
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now NONLATINALPHABET is NONLATINALPHABET, it is the moderation or rebatement of sinful Anger, for then when the Apostle saith Receive the word with meekness, his meaning is, do not shut out the word by a peevish, froward, stormy,
now is, it is the moderation or rebatement of sinful Anger, for then when the Apostle Says Receive the word with meekness, his meaning is, do not shut out the word by a peevish, froward, stormy,
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though it be not NONLATINALPHABET which is the word used for engrafting, Rom. 11. yet since NONLATINALPHABET signifies graftings and NONLATINALPHABET to graft, the translation is warrantable;
though it be not which is the word used for engrafting, Rom. 11. yet since signifies graftings and to grafted, the Translation is warrantable;
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but it is mutuatitious, extrinsecal and borrow'd, it is the power of God to salvation, Rom. 1.16. the word of it self saves not, but God by the word, 1 Cor. 1.21. . The words thus open'd, the Case I am to speak to is this.
but it is mutuatitious, extrinsical and borrowed, it is the power of God to salvation, Rom. 1.16. the word of it self saves not, but God by the word, 1 Cor. 1.21.. The words thus opened, the Case I am to speak to is this.
Ministers are to preach the word, 2 Tim. 4.2. preach the word, what is that? that is, open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers, Reprove from them, Rebuke from them, Exhort from them.
Ministers Are to preach the word, 2 Tim. 4.2. preach the word, what is that? that is, open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers, Reprove from them, Rebuke from them, Exhort from them.
This was Christs preaching, Luk. 4.17. Luk. 24.27. this was Peters Preaching, Act. 2.2. in this Sermon he chiefly insists upon two Scriptures and expounds them both, and then applies all to their Consciences, v. 36. and this was Pauls Preaching, Act. 28.23. and for the Levites before Christ who taught the People the good knowledge of the Law, they Preacht after this manner, Nehem. 8.7, 8. and that was the manner in the Synagogues after Christ, Act. 13.15. Moses was not only read but preacht, Act. 15.21. and Paul prescribes the way of Preaching to Timothy, 1 Tim. 4.13.
This was Christ preaching, Luk. 4.17. Luk. 24.27. this was Peter's Preaching, Act. 2.2. in this Sermon he chiefly insists upon two Scriptures and expounds them both, and then Applies all to their Consciences, v. 36. and this was Paul's Preaching, Act. 28.23. and for the Levites before christ who taught the People the good knowledge of the Law, they Preached After this manner, Nehemiah 8.7, 8. and that was the manner in the Synagogues After christ, Act. 13.15. Moses was not only read but preached, Act. 15.21. and Paul prescribes the Way of Preaching to Timothy, 1 Tim. 4.13.
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For Learning and Instruction, 1 Cor. 14.31. the Colossians learned by the Ministery of the word, Col. 1. 7. and the Philippians learned by Paul, Phil. 4.9.
For Learning and Instruction, 1 Cor. 14.31. the colossians learned by the Ministry of the word, Col. 1. 7. and the Philippians learned by Paul, Philip 4.9.
II. For Conversion, God hath appointed his Word, Act. 26.18. and the Angel speaking of John Baptists ministry, saith Luke 1.16. now the Word turns man unto God. 1. As it discovers sin.
II For Conversion, God hath appointed his Word, Act. 26.18. and the Angel speaking of John Baptists Ministry, Says Lycia 1.16. now the Word turns man unto God. 1. As it discovers since.
4. And lastly to name no more, the Word was appointed for Consolation, 1 Cor. 14.31. the Samaritans rejoiced at Philips Preaching, Act. 8, 5.8. and so did the Eunuch, v. 29. and so did the Jaylor at Pauls preaching, Act. 16.34. now the Word comforts as it opens Gods Attributes, such as his Mercy, Wisdom, Faithfulness and Power;
4. And lastly to name no more, the Word was appointed for Consolation, 1 Cor. 14.31. the Samaritans rejoiced At Philips Preaching, Act. 8, 5.8. and so did the Eunuch, v. 29. and so did the Jailor At Paul's preaching, Act. 16.34. now the Word comforts as it Opens God's Attributes, such as his Mercy, Wisdom, Faithfulness and Power;
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If the Scripture be dextrously handled, they will search into the very secrets of mens hearts, 1 Cor. 14.24, 25. the Baptists preaching discovered to the Jews their carnal security in trusting to Abram, Mat. 3.9. their want of charity, their covetous and humorous disposition, Luk. 3.11. it discovered the Publicans exactings, v. 13. and the souldiers violence, v. 14. . 2. As it brings people to the confession of sins, the Baptists Preaching brought his hearers to confess their sins, Math. 3.6. and so did Pauls, Act. 19.18. . 3. As it works a kindly mourning and sorrow for sin.
If the Scripture be dextrously handled, they will search into the very secrets of men's hearts, 1 Cor. 14.24, 25. the Baptists preaching discovered to the jews their carnal security in trusting to Abram, Mathew 3.9. their want of charity, their covetous and humorous disposition, Luk. 3.11. it discovered the Publicans exactings, v. 13. and the Soldiers violence, v. 14.. 2. As it brings people to the Confessi of Sins, the Baptists Preaching brought his hearers to confess their Sins, Math. 3.6. and so did Paul's, Act. 19.18.. 3. As it works a kindly mourning and sorrow for since.
nor leave them, you hear without profit. III. God hath appointed his Word for the building up of those that are called, converted and sanctified, Act. 20.32. Apollos by his Preaching helped them that had believed through grace, Act. 18.17. the Word doth not only serve for the implantation of grace, but it excites, strengthens and draws out the graces of Petitioners, Pauls Preaching strengthned the Disciples, Act. 18.23. Gods Word is compared to meat, Luke 12.42. and meat strengthens and nourishes the body, and so the Word of God, 1 Tim. 4.6.
nor leave them, you hear without profit. III. God hath appointed his Word for the building up of those that Are called, converted and sanctified, Act. 20.32. Apollos by his Preaching helped them that had believed through grace, Act. 18.17. the Word does not only serve for the implantation of grace, but it excites, strengthens and draws out the graces of Petitioners, Paul's Preaching strengthened thee Disciples, Act. 18.23. God's Word is compared to meat, Lycia 12.42. and meat strengthens and Nourishes the body, and so the Word of God, 1 Tim. 4.6.
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Secondly, As it discovers Christ, the Promises, and Priviledges of the Saints; Thirdly, As it discovers and reveals the marks and Characters of Gods Children;
Secondly, As it discovers christ, the Promises, and Privileges of the Saints; Thirdly, As it discovers and reveals the marks and Characters of God's Children;
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1. First, Hear it attentively, Christ in the beginning of his Sermons, calls upon his auditors to hearken, Mark 4.3. and so doth Paul, Acts 13.16. and Rev. 2.7. and you read Luke 19.48. all the people were very attentive to hear him, NONLATINALPHABET, they hung upon him hearing, that is, they hung their ears upon his mouth, that they might receive every vvord and miss nothing:
1. First, Hear it attentively, christ in the beginning of his Sermons, calls upon his Auditors to harken, Mark 4.3. and so does Paul, Acts 13.16. and Rev. 2.7. and you read Lycia 19.48. all the people were very attentive to hear him,, they hung upon him hearing, that is, they hung their ears upon his Mouth, that they might receive every word and miss nothing:
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This phrase is common in Greek Authors, NONLATINALPHABET, and in the Latine, warrantis conjux pendet ab ore viri, and Augustine speaking of his hearing Ambrose, saith, verbi ejus sus•endebar intentus, and one promising to hear attentively, saith, incipe suspensis auribus, ista bibam, now this attentive hearing is a diligent heeding of the things that are spoken by the Ministers of Christ,
This phrase is Common in Greek Authors,, and in the Latin, warrantis conjux Pendet ab over viri, and Augustine speaking of his hearing Ambrose, Says, verbi His sus•endebar intentus, and one promising to hear attentively, Says, incipe suspensis auribus, ista bibam, now this attentive hearing is a diligent heeding of the things that Are spoken by the Ministers of christ,
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so as not to let any thing pass without notice and observation, this was the attention of the Samaritans to Philips preaching, Acts 8.6. and the attention of Lydia to Pauls preaching, Acts 16.14. that were spoken by Paul, that is to all of them, what saith Cornelius, Act. 10.33.
so as not to let any thing pass without notice and observation, this was the attention of the Samaritans to Philips preaching, Acts 8.6. and the attention of Lydia to Paul's preaching, Acts 16.14. that were spoken by Paul, that is to all of them, what Says Cornelius, Act. 10.33.
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but yet in preaching, some things are more especially to be attended to. 1. If any Scripture be clearly open'd, attend to that. 2. If any doubt of Conscience be fully resolv'd, attend to that. 3. If any sin of yours be particularly discovered, attend to that.
but yet in preaching, Some things Are more especially to be attended to. 1. If any Scripture be clearly opened, attend to that. 2. If any doubt of Conscience be Fully resolved, attend to that. 3. If any since of yours be particularly discovered, attend to that.
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1. Wandring thoughts, thoughts that are forreign and Heterogeneous to the duty in hand, these thoughts imploy the mind and hinder the hearing of the word.
1. Wandering thoughts, thoughts that Are foreign and Heterogeneous to the duty in hand, these thoughts employ the mind and hinder the hearing of the word.
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but yet this is too common a practice, and that amongst Professors, whereby they vilisie the ordinance of Preaching, they give an ill example to others,
but yet this is too Common a practice, and that among Professors, whereby they vilify the Ordinance of Preaching, they give an ill Exampl to Others,
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and render their uprightness and integrity suspected by sober Christians, and I wish that those Professors who use it customarily and indulge themselves in it, would put off their livery and tell us plainly they are none of the Lords family.
and render their uprightness and integrity suspected by Sobrium Christians, and I wish that those Professors who use it customarily and indulge themselves in it, would put off their livery and tell us plainly they Are none of the lords family.
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people cannot bear it to be threatned, this was the great quarrel that the Jews had with Jeremiah, he came so often with a burden of the Lord and threatned them, see Jer. 26.9. when Christ threatned the Scribes and Pharisees, they could bear no longer, Math. 12.12.
people cannot bear it to be threatened, this was the great quarrel that the jews had with Jeremiah, he Come so often with a burden of the Lord and threatened them, see Jer. 26.9. when christ threatened the Scribes and Pharisees, they could bear no longer, Math. 12.12.
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First, They that are great in the vvorld, Luke 19.47. It vvas Jeh•jakim the King that cut Jeremiahs roul in pieces, and it was Herod that thrust John into prison for reproving him. Secondly, proud men, Jerem. 43.12. proud men cannot endure a check either by the publique ministery, or by a private admonition.
First, They that Are great in the world, Lycia 19.47. It was Jeh•jakim the King that Cut Jeremiah's roll in Pieces, and it was Herod that thrust John into prison for reproving him. Secondly, proud men, Jeremiah 43.12. proud men cannot endure a check either by the public Ministry, or by a private admonition.
Guilty persons are like gall'd horses, they kick if you touch their sores, nothing hinders us from receiving the word with meekness, like the Conscience of sin;
Guilty Persons Are like galled Horses, they kick if you touch their sores, nothing hinders us from receiving the word with meekness, like the Conscience of since;
when Christ preacht against Covetousness, the Pharisees that vvere Covetous, vvere vext at him, and exprest their vexation by sneering at him, Luke 16.13, 14. 3. Direct.
when christ preached against Covetousness, the Pharisees that were Covetous, were vexed At him, and expressed their vexation by sneering At him, Lycia 16.13, 14. 3. Direct.
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1. Then hear the Word with an understanding heart. The vvay-side hearers hear but do not understand, Mat. 13.19. but they that receive it into good ground, that is, into an honest heart, understand it, v. 23. Jesus Christ calls upon his auditors to hear and understand, Mar. 7.14. and blames them that do not understand, v. 18. and it was his manner after preaching to ask if they understood him, Math. 13.51. the generality of hearers are vvithout understanding;
1. Then hear the Word with an understanding heart. The vvay-side hearers hear but do not understand, Mathew 13.19. but they that receive it into good ground, that is, into an honest heart, understand it, v. 23. jesus christ calls upon his Auditors to hear and understand, Mar. 7.14. and blames them that do not understand, v. 18. and it was his manner After preaching to ask if they understood him, Math. 13.51. the generality of hearers Are without understanding;
Were the threatnings and promises which are constantly preacht, fully understood, throughly believed, and brought home to your Consciences by spiritual application, this would quickly put an end to sin,
Were the threatenings and promises which Are constantly preached, Fully understood, thoroughly believed, and brought home to your Consciences by spiritual application, this would quickly put an end to since,
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3. With a loving heart, 1 Pet. 2.2. as new born babes love the brest. David was a great lover of the Word of God, Psal. 119.140. He loved it exceedingly, 167 his longing after the word was so vehement that it almost consumed him, v. 20. he loved it far better than gold, 127. but hovv far he loved it he could not tell, 97. and therefore leaves it with God to judge his love to it. 159. Brethren, had there been such a love in the people of England to the word, the mouths of so many Minist•rs had never been stopped:
3. With a loving heart, 1 Pet. 2.2. as new born babes love the breast. David was a great lover of the Word of God, Psalm 119.140. He loved it exceedingly, 167 his longing After the word was so vehement that it almost consumed him, v. 20. he loved it Far better than gold, 127. but how Far he loved it he could not tell, 97. and Therefore leaves it with God to judge his love to it. 159. Brothers, had there been such a love in the people of England to the word, the mouths of so many Minist•rs had never been stopped:
If you would profit by hearing of the word, keep what you hear of it, Luke 8.15. Having heard the word keep it, NONLATINALPHABET, is to hold fast the word that it slip not from us, 1 Thess. 5.21. Luke 4.42. 1 Cor. 15.2.
If you would profit by hearing of the word, keep what you hear of it, Lycia 8.15. Having herd the word keep it,, is to hold fast the word that it slip not from us, 1 Thess 5.21. Lycia 4.42. 1 Cor. 15.2.
so if the Word be not kept in the memory, and in the heart, it will come to nothing, keep therefore the Word in your hearts, NONLATINALPHABET hold it fast lest the Devil snatch it from you;
so if the Word be not kept in the memory, and in the heart, it will come to nothing, keep Therefore the Word in your hearts, hold it fast lest the devil snatch it from you;
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so the prince of the air, the devil, is at hand to take the Word out of our hearts, Mar. 4.15. Immediately as soon as we have heard the Word, the Devil is at hand to take the Word out of our hearts.
so the Prince of the air, the Devil, is At hand to take the Word out of our hearts, Mar. 4.15. Immediately as soon as we have herd the Word, the devil is At hand to take the Word out of our hearts.
in Matthew it is NONLATINALPHABET, he snatcheth it, and if you would know vvhy the Devil is so hasty to snatch away the Word; Christ tells you, Luk. 8.12.
in Matthew it is, he snatches it, and if you would know why the devil is so hasty to snatch away the Word; christ tells you, Luk. 8.12.
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and examined his proofs and allegations, Act. 17.11. . 2. Talk of it as you go from hearing, Jesus Christs hearers talkt of the Word by the vvay, Luke 24.32. after Paul had preacht, the Jews departed, and had great reasoning amongst themselves, Act. 28.29.
and examined his proofs and allegations, Act. 17.11.. 2. Talk of it as you go from hearing, jesus Christ hearers talked of the Word by the Way, Lycia 24.32. After Paul had preached, the jews departed, and had great reasoning among themselves, Act. 28.29.
. 3. Pray to the Lord, that he would preserve the Word in your hearts by his spirit, the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it,
. 3. prey to the Lord, that he would preserve the Word in your hearts by his Spirit, the devil would snatch away the Word of God from us if there were not a Stronger to guard it,
only this I add and conclude, that if God sh•ll bless these directions, and give us thus to hear his word, it will be an excellent sign that God will continue the preaching of it to us,
only this I add and conclude, that if God sh•ll bless these directions, and give us thus to hear his word, it will be an excellent Signen that God will continue the preaching of it to us,
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WHat Cicero said of Aristotle 's Politicks, may not unfitly be said of this Book of Deuteronomy, it is full of golden eloquence. In this Chapter God instructs the People of the Jews about setting a King over them.
WHat Cicero said of Aristotle is Politics, may not unfitly be said of this Book of Deuteronomy, it is full of golden eloquence. In this Chapter God instructs the People of the jews about setting a King over them.
Good reason God should have the choice of their King, seeing by him Kings reign, Prov. 8.15. 2. His Religion, v. 18. When he sitteth upon the Throne of his Kingdom, he shall write him a Copy of this Law in a Book, out of that which is before the Priests .
Good reason God should have the choice of their King, seeing by him Kings Reign, Curae 8.15. 2. His Religion, v. 18. When he Sitteth upon the Throne of his Kingdom, he shall write him a Copy of this Law in a Book, out of that which is before the Priests.
in them are comprized sacred Apothegms. Prov. 8.6. I will speak of excellent things. In the Septuagint, it is Grave things; in the Hebrew, Princely things:
in them Are comprised sacred Apothegms. Curae 8.6. I will speak of excellent things. In the septuagint, it is Grave things; in the Hebrew, Princely things:
but he shall read in it all the days of his life. ] He must not leave off reading till he lest off reigning. And the reasons why he must be conversant in the Law of God, are in the subsequent words: 1. That he may learn to fear the Lord his God.
but he shall read in it all the days of his life. ] He must not leave off reading till he lest off reigning. And the Reasons why he must be conversant in the Law of God, Are in the subsequent words: 1. That he may Learn to Fear the Lord his God.
Let us enquire at this sacred Oracle. Apollos was mighty in the Scriptures, Acts 18.24. Melancthon when he was young, suck'd NONLATINALPHABET, the sincere Milk of the Word.
Let us inquire At this sacred Oracle. Apollos was mighty in the Scriptures, Acts 18.24. Melanchthon when he was young, sucked, the sincere Milk of the Word.
but when this sword of the spirit is unsheathed, and the Word is made plain to us by being translated, what should hinder us from a diligent search into these holy Mysteries? Adam was forbid upon pain of death to taste of the Tree of Knowledge, Gen. 3.17. In the day thou eatest thereof, thou shalt s•rely dye.
but when this sword of the Spirit is unsheathed, and the Word is made plain to us by being translated, what should hinder us from a diligent search into these holy Mysteres? Adam was forbid upon pain of death to taste of the Tree of Knowledge, Gen. 3.17. In the day thou Eatest thereof, thou shalt s•rely die.
What will become of them who are strangers to Scripture? Hosea 8.12. I have written to him the great things of my Law, but they were counted as a strange thing.
What will become of them who Are Strangers to Scripture? Hosea 8.12. I have written to him the great things of my Law, but they were counted as a strange thing.
Nor is it enough to read the Word of God, but it should be our care to get some spiritual emolument and profit by it, that our Souls may be NONLATINALPHABET, nourished up in the words of faith, 1 Tim. 4.6.
Nor is it enough to read the Word of God, but it should be our care to get Some spiritual emolument and profit by it, that our Souls may be, nourished up in the words of faith, 1 Tim. 4.6.
There are three obstructions must be removed if you would profit by Scripture. 1. Remove the love of every Sin. Let a Physitian prescribe never so good Receipts,
There Are three obstructions must be removed if you would profit by Scripture. 1. Remove the love of every Sin. Let a physician prescribe never so good Receipts,
if the Patient takes Poison, it will hinder the vertue and operation of the Physick. The Scripture prescribes excellent Receipts, but sin lived in Poisons all.
if the Patient Takes Poison, it will hinder the virtue and operation of the Physic. The Scripture prescribes excellent Receipts, but since lived in Poisons all.
These Thorns our Saviour expounds to be the Cares of this World, Matth. 13.22. By Cares is meant Covetousness. A Covetous man is a Pluralist; he hath such diversity of secular employments, that he can scarce find time to read;
These Thorns our Saviour expounds to be the Cares of this World, Matthew 13.22. By Cares is meant Covetousness. A Covetous man is a Pluralist; he hath such diversity of secular employments, that he can scarce find time to read;
it is not the Writings of the Apostles he is so much taken with, as the Writings in his Account-Book; is this man like to profit? you may as soon extract Oyls and Sirrups out of a Flint,
it is not the Writings of the Apostles he is so much taken with, as the Writings in his Account-Book; is this man like to profit? you may as soon extract Oils and Sirrups out of a Flint,
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when they are sad they bring forth the Scripture as their Harp to drive away the evil Spirit: As that Drunkard, who having drunk off his Cups, call'd to his Fellows, Give us of your Oil,
when they Are sad they bring forth the Scripture as their Harp to drive away the evil Spirit: As that Drunkard, who having drunk off his Cups, called to his Fellows, Give us of your Oil,
King Edward the Fourth would not endure to have his Crown jested with, but caused him to be executed, who said, He would make his Son Heir to the Crown;
King Edward the Fourth would not endure to have his Crown jested with, but caused him to be executed, who said, He would make his Son Heir to the Crown;
The Lord may justly give over such persons NONLATINALPHABET, to a reprobate mind. 2. If you would profit, prepare your hearts to the reading of the Word;
The Lord may justly give over such Persons, to a Reprobate mind. 2. If you would profit, prepare your hearts to the reading of the Word;
Read the Books of Scripture in order. Though occurrences may sometimes divert our method; yet for a constant course it is best to observe an order in reading.
Read the Books of Scripture in order. Though occurrences may sometime divert our method; yet for a constant course it is best to observe an order in reading.
Though there are some NONLATINALPHABET, knots in Scripture, which are not easily untied; yet things essential to salvation, the Holy Ghost hath plainly pointed out to us:
Though there Are Some, knots in Scripture, which Are not Easily untied; yet things essential to salvation, the Holy Ghost hath plainly pointed out to us:
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if we consider the importance of those Truths which are bound up in this sacred Volume. Deut. 32.47. It is not a vain thing for you, for it is your life.
if we Consider the importance of those Truths which Are bound up in this sacred Volume. Deuteronomy 32.47. It is not a vain thing for you, for it is your life.
it treats of the Love of Christ, a serious subject. Christ hath loved Mankind more than the Angels that fell, Heb. 2.6. The Loadstone, despising the Gold and Pearl, draws the Iron to it;
it treats of the Love of christ, a serious Subject. christ hath loved Mankind more than the Angels that fell, Hebrew 2.6. The Loadstone, despising the Gold and Pearl, draws the Iron to it;
nay, though we had a hand in his Death, yet that he should not leave us out of his Will, this is a Love passeth knowledge; who can read this without seriousness? The Scripture speaks of the Mystery of Faith, the Eternal Recompences, the Paucity of them that shall be Saved. Matth. 20.16. Few Chosen. One saith, The Names of all the good Emperors of Rome might be engraven in a little Ring:
nay, though we had a hand in his Death, yet that he should not leave us out of his Will, this is a Love passes knowledge; who can read this without seriousness? The Scripture speaks of the Mystery of Faith, the Eternal Recompenses, the Paucity of them that shall be Saved. Matthew 20.16. Few Chosen. One Says, The Names of all the good Emperor's of Room might be engraven in a little Ring:
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There are but few Names in the Book of Life. The Scripture speaks of striving for Heaven as in an Agony, Luke 13.24. it cautions us of falling short of the promised Rest, Heb. 4.1. it describes the horror of the Infernal Torments;
There Are but few Names in the Book of Life. The Scripture speaks of striving for Heaven as in an Agony, Lycia 13.24. it cautions us of falling short of the promised Rest, Hebrew 4.1. it describes the horror of the Infernal Torments;
the Worm and the Fire, Mark 9.44. Who can read this, and not be serious? Some have light feathery Spirits, they run over the most weighty Truths in haste; (like Israel, who eat the Passeover in haste) and they are not benefited by the Word.
the Worm and the Fire, Mark 9.44. Who can read this, and not be serious? some have Light feathery Spirits, they run over the most weighty Truths in haste; (like Israel, who eat the Passover in haste) and they Are not benefited by the Word.
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we are bid to have the word dwell in us; Col. 3.16. The Word is a Jewel, adorns the hidden man, and shall we not remember it? Can a Maid forget her Ornaments? Jer. 2.32.
we Are bid to have the word dwell in us; Col. 3.16. The Word is a Jewel, adorns the hidden man, and shall we not Remember it? Can a Maid forget her Ornament? Jer. 2.32.
in Meditation there must be a fixing of the thoughts upon the object, Luke 2.19. The Virgin Mary pondered those things, &c. Meditation is the Concoction of Scripture;
in Meditation there must be a fixing of the thoughts upon the Object, Lycia 2.19. The Virgae Marry pondered those things, etc. Meditation is the Concoction of Scripture;
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Reading brings a Truth into our head, Meditation brings it into our heart; Reading and Meditation must, like Castor and Pollux, appear together. Meditation without reading is erroneous; reading without Meditation is barren:
Reading brings a Truth into our head, Meditation brings it into our heart; Reading and Meditation must, like Castor and Pollux, appear together. Meditation without reading is erroneous; reading without Meditation is barren:
The Romans, that they might gain Credit to their Laws, reported that they were inspired by the Gods at Rome. Believe the Scripture to be Coelo missa, divinely inspired. 2 Tim. 3.16.
The Roman, that they might gain Credit to their Laws, reported that they were inspired by the God's At Room. Believe the Scripture to be Coelo missa, divinely inspired. 2 Tim. 3.16.
All Scripture is NONLATINALPHABET, of Divine inspiration. Who but God could reveal the great Doctrines of the Trinity, the Hypostatical Union, the Resurrection? Whence should the Scripture come,
All Scripture is, of Divine inspiration. Who but God could reveal the great Doctrines of the Trinity, the Hypostatical union, the Resurrection? Whence should the Scripture come,
how could it stand with their Sanctity to counterfeit God's Name, and put Thus saith the Lord to a Book of their own devising? 3. Angels could not be the Authors of Scripture.
how could it stand with their Sanctity to counterfeit God's Name, and put Thus Says the Lord to a Book of their own devising? 3. Angels could not be the Authors of Scripture.
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though they have the Articles of Religion in their Creed, yet not in their belief, Isa. 53.1. Who hath believed our Report? Unbelief enervates the Vertue of the Word, and makes it abortive;
though they have the Articles of Religion in their Creed, yet not in their belief, Isaiah 53.1. Who hath believed our Report? Unbelief enervates the Virtue of the Word, and makes it abortive;
The Scripture contains in it the Credenda, the things which we are to believe, and the Agenda, the things which we are to practice, it is able to make us wise to Salvation. 2 Tim. 3.15. The Scripture is the Standard of Truth, the Judge of Controversies;
The Scripture contains in it the Credenda, the things which we Are to believe, and the Agenda, the things which we Are to practice, it is able to make us wise to Salvation. 2 Tim. 3.15. The Scripture is the Standard of Truth, the Judge of Controversies;
it is the Pole-star to direct us to Heaven. Prov. 6.23. The Commandment is a Lamp. The Scripture is the Compass by which the Rudder of our Will is to be steered;
it is the Polestar to Direct us to Heaven. Curae 6.23. The Commandment is a Lamp. The Scripture is the Compass by which the Rudder of our Will is to be steered;
it is a sacred Collyrium, or Eye-salve; it mends their eyes that look upon it; it is a spiritual Opti•k-glass in which the glory of God is Resplendent;
it is a sacred Collyrium, or Eyesalve; it mends their eyes that look upon it; it is a spiritual Opti•k-glass in which the glory of God is Resplendent;
how is the Convert born, but by the Word of Truth? Jam. 1.18. how doth he grow, but by the sincere Milk of the Word? 1 Pet. 2.2. The Word written is the Book out of which our Evidences for Heaven are fetched;
how is the Convert born, but by the Word of Truth? Jam. 1.18. how does he grow, but by the sincere Milk of the Word? 1 Pet. 2.2. The Word written is the Book out of which our Evidences for Heaven Are fetched;
or voice from Heaven. 2 Pet. 1.18. This voice which came from Heaven we heard, we have also NONLATINALPHABET, a more sure Word. O prize the Word written, prizing is the way to profiting.
or voice from Heaven. 2 Pet. 1.18. This voice which Come from Heaven we herd, we have also, a more sure Word. Oh prize the Word written, prizing is the Way to profiting.
If Caesar so valued his Commentaries, that for preserving them he lost his Purple Robe, how should we estimate the Sacred Oracles of God? Job 23.12. I have esteemed the words of his mouth more than my necessary food.
If Caesar so valued his Commentaries, that for preserving them he lost his Purple Robe, how should we estimate the Sacred Oracles of God? Job 23.12. I have esteemed the words of his Mouth more than my necessary food.
King Edward the Sixth on the day of his Coronation, had presented before him three Swords, signifying that he was Monarch of three Kingdoms, the King said there was one Sword wanting, being asked what that was, answered, The Holy Bible, which is the Sword of the Spirit, and is to be preferr'd before these Ensigns of Royalty.
King Edward the Sixth on the day of his Coronation, had presented before him three Swords, signifying that he was Monarch of three Kingdoms, the King said there was one Sword wanting, being asked what that was, answered, The Holy bible, which is the Sword of the Spirit, and is to be preferred before these Ensigns of Royalty.
Robert King of Sicily did so prize God's Word, that speaking to his Friend Petrarcha, he said, I protest the Scriptures are dearer to me than my Kingdom;
Robert King of Sicily did so prize God's Word, that speaking to his Friend Petrarcha, he said, I protest the Scriptures Are Dearer to me than my Kingdom;
12. Get an ardent love to the Word; Prizing relates to the judgment; Love to the affections. Psal. 119.159. Consider how I love thy precepts. He is likely to grow rich who delights in his Trade; he who is NONLATINALPHABET will be NONLATINALPHABET;
12. Get an Ardent love to the Word; Prizing relates to the judgement; Love to the affections. Psalm 119.159. Consider how I love thy Precepts. He is likely to grow rich who delights in his Trade; he who is will be;
St. Austin tells us, before his Conversion he took no pleasure in the Scriptures, but afterwards they were his chaste delights. David tasted the Word sweeter than the Honey which drops from the Comb, Psal. 19.10. Thomas a Kempis used to say, He found no content but to be in angulo cum libello, in a Corner with the Book of God in his hand.
Saint Austin tells us, before his Conversion he took no pleasure in the Scriptures, but afterwards they were his chaste delights. David tasted the Word Sweeten than the Honey which drops from the Comb, Psalm 19.10. Thomas a Kempis used to say, He found no content but to be in Angulo cum Little book, in a Corner with the Book of God in his hand.
Did Alphonsus King of Sicily recover of a fit of Sickness with that great pleasure he took in reading of Quintus Curtius? What infinite pleasure should we take in reading the Book of Life? There is enough in the Word to breed holy complacency and delight;
Did Alphonsus King of Sicily recover of a fit of Sickness with that great pleasure he took in reading of Quintus Curtius? What infinite pleasure should we take in reading the Book of Life? There is enough in the Word to breed holy complacency and delight;
it is a soveraign Elixir, it gives wine to them of an heavy heart. I have read of an ancient Rabbi, who in a great concourse of people made Proclamation of a soveraign Cordial he had to sell;
it is a sovereign Elixir, it gives wine to them of an heavy heart. I have read of an ancient Rabbi, who in a great concourse of people made Proclamation of a sovereign Cordial he had to fell;
This is my comfort in my affliction, thy Word hath quickned me, NONLATINALPHABET, &c. NONLATINALPHABET — St. Chrysostom compares the Scripture to a Garden; every line in it is a fragrant Flower, which we should wear, not in our bosome, but our heart.
This is my Comfort in my affliction, thy Word hath quickened me,, etc. — Saint Chrysostom compares the Scripture to a Garden; every line in it is a fragrant Flower, which we should wear, not in our bosom, but our heart.
they look more after Comfort than Duty. They mistake their Comforts, as Apollo embraced the Laurel-tree instead of Daphne. The Body may be swelled with wind as well as flesh;
they look more After Comfort than Duty. They mistake their Comforts, as Apollo embraced the Laurel-tree instead of Daphne. The Body may be swelled with wind as well as Flesh;
Reading the names of the Tribes, or the Genealogies of the Patriarks, is not of the same importance as Faith and the new Creature. Mind the magnalia Legis, the weighty things of the Law, Hos. 8.12. They who read only to satisfie their curiosity, do rather busie then profit themselves.
Reading the names of the Tribes, or the Genealogies of the Patriarchs, is not of the same importance as Faith and the new Creature. Mind the magnalia Legis, the weighty things of the Law, Hos. 8.12. They who read only to satisfy their curiosity, do rather busy then profit themselves.
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See how the Scripture and your hearts agree, how your Dial goes with this Sun. Are your hearts as it were a Transcript and counterpane of Scripture? is the Word copied out into your hearts? the Word calls for humility, are you not only humbled but humble? the Word calls for regeneration, John 3.7.
See how the Scripture and your hearts agree, how your Dial Goes with this Sun. are your hearts as it were a Transcript and counterpane of Scripture? is the Word copied out into your hearts? the Word calls for humility, Are you not only humbled but humble? the Word calls for regeneration, John 3.7.
Such were some of you, but ye are washed, but ye are sanctified, &c. The Word calls for love to the Saints, 1 Pet. 1: 22. Do you love grace where you see it? do you love grace in a poor man as well as in a rich? a Son loves to see his Father's Picture,
Such were Some of you, but you Are washed, but you Are sanctified, etc. The Word calls for love to the Saints, 1 Pet. 1: 22. Do you love grace where you see it? do you love grace in a poor man as well as in a rich? a Son loves to see his Father's Picture,
Take Special notice of those Scriptures which speak to your particular Case, were a consumptive person to read Galen or Hypocrates, he would chiefly observe what they writ about a Consumption.
Take Special notice of those Scriptures which speak to your particular Case, were a consumptive person to read Galen or Hypocrates, he would chiefly observe what they writ about a Consumption.
I shall instance only in three cases. 1. Affliction. 2. Desertion. 3. Sin. 1 Case. First Affliction. Hath God made your chain heavy? Consult these Scriptures, Heb. 12.7. If you endure chastening, God dealeth with you as Sons, Isa. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin. John 16.22. Your sorrow shall be turned into joy.
I shall instance only in three cases. 1. Affliction. 2. Desertion. 3. Sin. 1 Case. First Affliction. Hath God made your chain heavy? Consult these Scriptures, Hebrew 12.7. If you endure chastening, God deals with you as Sons, Isaiah 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin. John 16.22. Your sorrow shall be turned into joy.
God gives joy out of sorrow, here is the grape of a thorn. 2 Cor. 4.17. Our light affliction, which is but for a moment, worketh for us a far more eternal and exceeding weight of glory.
God gives joy out of sorrow, Here is the grape of a thorn. 2 Cor. 4.17. Our Light affliction, which is but for a moment, works for us a Far more Eternal and exceeding weight of glory.
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and then the Golden colour of Glory. 2 Case. Secondly Desertion. Are your spiritual comforts eclipsed? see Isa. 54.8. In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee.
and then the Golden colour of Glory. 2 Case. Secondly Desertion. are your spiritual comforts eclipsed? see Isaiah 54.8. In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee.
Thirdly Sin. 1. Are you drawn away with lust? read Galat. 5.24. Jam. 1.15. 1 Pet. 2.11. Abstain from fleshly lusts, which war against your Souls. Lust kills with embracing.
Thirdly Sin. 1. are you drawn away with lust? read Galatians 5.24. Jam. 1.15. 1 Pet. 2.11. Abstain from fleshly Lustiest, which war against your Souls. Lust kills with embracing.
Prov. 7.10, 22, 23. There met him a woman with the attire of a harlot, he goeth after her as an Ox goeth to the Slaughter, till a dart strike through his liver, &c. Prov. 22.14. The mouth of a strange Woman is a deep Pit, he that is abhorred of the Lord shall fall therein.
Curae 7.10, 22, 23. There met him a woman with the attire of a harlot, he Goes After her as an Ox Goes to the Slaughter, till a dart strike through his liver, etc. Curae 22.14. The Mouth of a strange Woman is a deep Pit, he that is abhorred of the Lord shall fallen therein.
Go to the waters of the Sanctuary to quench the fire of lust. 2. Are you under the power of Ʋnbelief? read Isa, 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee.
Go to the waters of the Sanctuary to quench the fire of lust. 2. are you under the power of Ʋnbelief? read Isaiah, 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, Because he Trusteth in thee.
Mr. Bolton speaks of a distressed Soul who found much comfort from this Scripture on his sick bed. 2 Sam. 22.31. The Word of the Lord is tried, he is a buckler to all that trust in him. John 3.15. That whosoever believeth in him should not perish.
Mr. Bolton speaks of a distressed Soul who found much Comfort from this Scripture on his sick Bed. 2 Sam. 22.31. The Word of the Lord is tried, he is a buckler to all that trust in him. John 3.15. That whosoever Believeth in him should not perish.
They have been hanged up in Chains in terrorem. How severely hath God punished proud men? Nebuchadnezzar was turned to grass, Herod eat up with Vermin;
They have been hanged up in Chains in terrorem. How severely hath God punished proud men? Nebuchadnezzar was turned to grass, Herod eat up with Vermin;
How hath God plagued Idolaters? Numb. 25.3, 4, 9. 1 Kings 14.9, 10. What a swift witness hath he been against lyers? Act. 5.5, 10. These examples are set up as Sea-marks to avoid. 1 Cor. 10.11. Jude ver. 7. 2. Observe the examples of God's mercy to Saints.
How hath God plagued Idolaters? Numb. 25.3, 4, 9. 1 Kings 14.9, 10. What a swift witness hath he been against liars? Act. 5.5, 10. These Examples Are Set up as Sea-marks to avoid. 1 Cor. 10.11. U^de ver. 7. 2. Observe the Examples of God's mercy to Saints.
Jeremy was preserved in the Dungeon, the three Children in the Furnace, Daniel in the Lyons den. These examples are props to Faith, spurs to Holiness.
Jeremiah was preserved in the Dungeon, the three Children in the Furnace, daniel in the Lyons den. These Examples Are props to Faith, spurs to Holiness.
Leave not off reading in the Bible till you find your hearts warmed. Psal. 119.93. I will never forget thy precepts, for with them thou hast quickned me.
Leave not off reading in the bible till you find your hearts warmed. Psalm 119.93. I will never forget thy Precepts, for with them thou hast quickened me.
Read the Word, not only as an History, but labour to be affected with it. Let it not only inform you, but inflame you. Jer. 23.29. Is not my Word like as a fire saith the Lord? Go not from the Word till you can say as those Disciples, Luk. 24.32.
Read the Word, not only as an History, but labour to be affected with it. Let it not only inform you, but inflame you. Jer. 23.29. Is not my Word like as a fire Says the Lord? Go not from the Word till you can say as those Disciples, Luk. 24.32.
and loose the seals thereof. Rev. 5.5. Christ doth so teach as he doth quicken. John 8.12. I am the light of the world, he that followeth me shall have lumen vitae, the light of life. The Philosopher saith, light and heat increase together:
and lose the Seals thereof. Rev. 5.5. christ does so teach as he does quicken. John 8.12. I am the Light of the world, he that follows me shall have lumen vitae, the Light of life. The Philosopher Says, Light and heat increase together:
it is one thing to read a promise, another thing to tast it. Such as would be Scripture-Proficients, let them get Christ to be their Teacher, Luke 24.45. Then opened he their understanding that they might understand the Scriptures.
it is one thing to read a promise, Another thing to taste it. Such as would be Scripture-Proficients, let them get christ to be their Teacher, Lycia 24.45. Then opened he their understanding that they might understand the Scriptures.
Tread often upon the threshold of the Sanctuary. Wait diligently on a rightly constituted Ministry, Prov. 8.34. Blessed is the man that heareth me, waiting diligently at my Gates.
Tread often upon the threshold of the Sanctuary. Wait diligently on a rightly constituted Ministry, Curae 8.34. Blessed is the man that hears me, waiting diligently At my Gates.
But these Pitchers have Lamps within them to light Souls in the dark. Pray that God will make you profit. Isa. 47.18. I am the Lord thy God which teacheth thee to profit;
But these Pitchers have Lamps within them to Light Souls in the dark. Pray that God will make you profit. Isaiah 47.18. I am the Lord thy God which Teaches thee to profit;
though we have the Word written as our Compass to sail by, and make use of our endeavours as the tackling, yet unless the Spirit of God blow upon us we cannot sail with profit.
though we have the Word written as our Compass to sail by, and make use of our endeavours as the tackling, yet unless the Spirit of God blow upon us we cannot sail with profit.
we may read many Truths in the Bible, but we cannot know them savingly till God's Spirit shine in our Souls. 2 Cor. 4.6. The Spirit is NONLATINALPHABET, a Spirit of Wisdom and Revelation. Ephes. 1.17.
we may read many Truths in the bible, but we cannot know them savingly till God's Spirit shine in our Souls. 2 Cor. 4.6. The Spirit is, a Spirit of Wisdom and Revelation. Ephesians 1.17.
When Philip joined himself to the Eunuch 's Chariot, then he understood Scripture. Acts 8.35. When God's Spirit joins himself to the Word, then it will be effectual to Salvation.
When Philip joined himself to the Eunuch is Chariot, then he understood Scripture. Acts 8.35. When God's Spirit joins himself to the Word, then it will be effectual to Salvation.
These rules observed, the Word written would through God's blessing be NONLATINALPHABET, an ingraffed Word, Jam. 1.22. A good Cyens grafted into a bad stock changeth the nature of it, and makes it bear sweet and generous fruit:
These rules observed, the Word written would through God's blessing be, an Ingrafted Word, Jam. 1.22. A good Cyens grafted into a bad stock changes the nature of it, and makes it bear sweet and generous fruit:
So when the Word is graffed savingly into mens hearts, it doth sanctifie them, and make them bring forth the sweet fruits of Righteousness, Phil. 1.11.
So when the Word is graffed savingly into men's hearts, it does sanctify them, and make them bring forth the sweet fruits of Righteousness, Philip 1.11.
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they answer God's cost, they credit Religion, they save their Souls. 2. You who have profited by reading the Holy Scriptures, adore God's distinguishing grace.
they answer God's cost, they credit Religion, they save their Souls. 2. You who have profited by reading the Holy Scriptures, adore God's distinguishing grace.
1. You may profit by reading the Word, though you come short of others. The ground which brought forth but thirty fold was good Ground. Mat. 13.8. Say not you are Non-proficients, because you do not go in Equipage with other eminent Saints;
1. You may profit by reading the Word, though you come short of Others. The ground which brought forth but thirty fold was good Ground. Mathew 13.8. Say not you Are Non-proficients, Because you do not go in Equipage with other eminent Saints;
When our blessed Saviour foretold his sufferings, the Apostles themselves understood not, and it was Hid from them, Luke 9.45. The Author to the Hebrews speaks of some who were, Segnes auribus, dull of hearing, Heb. 5.11.
When our blessed Saviour foretold his sufferings, the Apostles themselves understood not, and it was Hid from them, Lycia 9.45. The Author to the Hebrews speaks of Some who were, Segnes auribus, dull of hearing, Hebrew 5.11.
2. Though thou canst not remember all thou readest, yet thou remembrest that which is most material, and which thou hast most need of: At a Feast we do not eat of every dish,
2. Though thou Canst not Remember all thou Readest, yet thou Rememberest that which is most material, and which thou hast most need of: At a Feast we do not eat of every dish,
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Then be of good comfort, thou dost profit by what thou readest, and take notice of that encouraging Scripture, John 14.26. The Comforter, which is the Holy Ghost, he shall bring all things to your remembrance.
Then be of good Comfort, thou dost profit by what thou Readest, and take notice of that encouraging Scripture, John 14.26. The Comforter, which is the Holy Ghost, he shall bring all things to your remembrance.
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How we may make Melody in our Hearts to God in Singing of Psalms. Serm. IX. Ephes. 5.19. Speaking to our selves in Psalms, Hymns, and spiritual Songs, and making Melody in your Hearts to the Lord.
How we may make Melody in our Hearts to God in Singing of Psalms. Sermon IX. Ephesians 5.19. Speaking to our selves in Psalms, Hymns, and spiritual Songs, and making Melody in your Hearts to the Lord.
IN the former part of this Chapter, especially in the fourth Verse, we have the Apostle checking carnal Mirth, and accounting that a Sin, which the Heathen Philosophers (especially Aristotle in his Ethicks) made a Vertue;
IN the former part of this Chapter, especially in the fourth Verse, we have the Apostle checking carnal Mirth, and accounting that a since, which the Heathen Philosophers (especially Aristotle in his Ethics) made a Virtue;
But in this Verse, where the Text is, we have the Apostle commending spiritual Mirth, which he approves as a Duty, which the Heathens, especially in the primitive times, accounted a Crime.
But in this Verse, where the Text is, we have the Apostle commending spiritual Mirth, which he approves as a Duty, which the heathens, especially in the primitive times, accounted a Crime.
and that which is made ex ubertate Spiritus, from abundance of the Spirit. The Drunkard's Song, how toyish! but the Saint's singing, how triumphal! how confused the one! how sweet the other!
and that which is made ex ubertate Spiritus, from abundance of the Spirit. The Drunkard's Song, how toyish! but the Saint's singing, how triumphal! how confused the one! how sweet the other!
viz. The Race, Order, Harmony, and Continuance of the World, and God's infinite Wisdom manifested in it. 2. Some distinguish these according to the Authors of them. 1. Psalms; they are the Composures of holy David. 2. Hymns; they are the Songs of some other excellent men recorded in Scripture,
viz. The Raze, Order, Harmony, and Continuance of the World, and God's infinite Wisdom manifested in it. 2. some distinguish these according to the Authors of them. 1. Psalms; they Are the Composures of holy David. 2. Hymns; they Are the Songs of Some other excellent men recorded in Scripture,
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they are Odes of some other holy and good men not mentioned in Scripture, as the Song of Ambrose, Nepos, and others. 3. Some aver that these several speeches mentioned in the Text, answer the Hebrew distinction of Psalms:
they Are Odes of Some other holy and good men not mentioned in Scripture, as the Song of Ambrose, Nepos, and Others. 3. some aver that these several Speeches mentioned in the Text, answer the Hebrew distinction of Psalms:
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Among them there were NONLATINALPHABET Mizmorim, which treated of various and different Subjects. 2. NONLATINALPHABET which only mentioned the Praises of the most High. 3. NONLATINALPHABET which were Songs more artificially and musically composed;
Among them there were mizmorim, which treated of various and different Subject's. 2. which only mentioned the Praises of the most High. 3. which were Songs more artificially and musically composed;
Psalms are not the Comedies of Venus, or the jocular Celebrations of a wanton Adonis; but they are the Spiritual ebullitions of a composed Soul to the incomprehensible Jehovah with real grace. God's Spirit must breathe in this service;
Psalms Are not the Comedies of Venus, or the jocular Celebrations of a wanton Adonis; but they Are the Spiritual ebullitions of a composed Soul to the incomprehensible Jehovah with real grace. God's Spirit must breathe in this service;
And David informs us, his heart was ready to sing and give praise, Psal. 57.7, 8. & 108.1. Augustine admonisheth us, It is not a Musical-string, but a Working-heart is harmonious.
And David informs us, his heart was ready to sing and give praise, Psalm 57.7, 8. & 108.1. Augustine Admonisheth us, It is not a Musical-string, but a Working-heart is harmonious.
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And Bernard tells us in a Tract of his, That when we sing Psalms, let us take heed that we have the same thing in our Mind, that we warble forth in our Tongue;
And Bernard tells us in a Tract of his, That when we sing Psalms, let us take heed that we have the same thing in our Mind, that we warble forth in our Tongue;
And most deservedly we magnifie the true God by Psalms and Singing, when the Heathens celebrate their false and dung-hill-Gods, Jupiter, Neptune, and Apollo, with Songs and Hymns.
And most deservedly we magnify the true God by Psalms and Singing, when the heathens celebrate their false and Dung-hill-gods, Jupiter, Neptune, and Apollo, with Songs and Hymns.
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Thus Deborah and Barak sang their Triumphal Song to the Lord, Judges 5.3. The several parts of the Text being thus opened, they may be set together again in this Divine and Excellent Truth.
Thus Deborah and Barak sang their Triumphal Song to the Lord, Judges 5.3. The several parts of the Text being thus opened, they may be Set together again in this Divine and Excellent Truth.
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Now to traverse the Truth. 1. We will shew the Divine Authority of this Ordinance. 2. We will shew the Sweetness of it. 3. The Universal Practice of it. 4. We shall shew the Honours God hath put upon this Ordinance. 5. And then come to the main Case. 6. And make Application.
Now to traverse the Truth. 1. We will show the Divine authority of this Ordinance. 2. We will show the Sweetness of it. 3. The Universal Practice of it. 4. We shall show the Honours God hath put upon this Ordinance. 5. And then come to the main Case. 6. And make Application.
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For the first, We shall shew the Divine Authority of this Ordinance. 1. By Scripture-Command. 2. By Scripture-Argument. 3. By Scripture-Pattern. 4. By Scripture-Prophesie. 1. From Scripture-Precept:
For the First, We shall show the Divine authority of this Ordinance. 1. By Scripture-command. 2. By Scripture-argument. 3. By Scripture-Pattern. 4. By Scripture-prophecy. 1. From Scripture precept:
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David, who among his honourable Titles obtains this, to be called the Sweet Singer of Israel, 2 Sam. 23.1. he frequently calls upon himself, Psal. 7.17. I will sing Praise to the Name of the Lord most High.
David, who among his honourable Titles obtains this, to be called the Sweet Singer of Israel, 2 Sam. 23.1. he frequently calls upon himself, Psalm 7.17. I will sing Praise to the Name of the Lord most High.
Nay, sometimes he summons the whole Earth to join in this duty, 1 Chron. 16.23. Psalm 68.32. Sing unto the Lord all the Earth, shew forth from day to day his Salvation.
Nay, sometime he summons the Whole Earth to join in this duty, 1 Chronicles 16.23. Psalm 68.32. Sing unto the Lord all the Earth, show forth from day to day his Salvation.
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Nay, in their times when the Royal Majesty was lodg'd in Judah, Singers were a peculiar Office enjoined constantly to sing the Praises of the Lord, 1 Kings 10.12.
Nay, in their times when the Royal Majesty was lodged in Judah, Singers were a peculiar Office enjoined constantly to sing the Praises of the Lord, 1 Kings 10.12.
And the Apostle takes care to acquaint other Churches with the same injunction. So Colos. 3.16. Teaching and admonishing one another in Psalms and Hymns, and spiritual Songs;
And the Apostle Takes care to acquaint other Churches with the same injunction. So Colos 3.16. Teaching and admonishing one Another in Psalms and Hymns, and spiritual Songs;
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his own injunction, though fettered in a Prison, and makes Barnabas a Companion of his Song as well as of his Sorrows, Acts 16.25. NONLATINALPHABET. They Hymned God, (i.e.) they celebrated his Praises with a Hymn;
his own injunction, though fettered in a Prison, and makes Barnabas a Companion of his Song as well as of his Sorrows, Acts 16.25.. They Hymned God, (i.e.) they celebrated his Praises with a Hymn;
And so Justin Martyr in his 117. Question ad Orthodoxos tells us, that in his time They Sang, and sent up Prayers to God, the Primitive Church confirming David 's Injunction, and the Apostolical Command.
And so Justin Martyr in his 117. Question and Orthodoxos tells us, that in his time They Sang, and sent up Prayers to God, the Primitive Church confirming David is Injunction, and the Apostolical Command.
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So David tripudiates in the practice of this delightful service, Psal. 104.33. Nay David composeth Psalms and Hezekiah appoints them to be Sung, 2 Chron. 29.30.
So David tripudiates in the practice of this delightful service, Psalm 104.33. Nay David composeth Psalms and Hezekiah appoints them to be Sung, 2 Chronicles 29.30.
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And here I may speak of Singing as Paul speaks of Timothy's Ordination, 1 Tim. 4.14. It was given by Prophesie. There are divers Prophesies in the Old Testament concerning this Ordinance in the New. So in Psal. 108.2. Upon which Mollerus observes, That in that Text David pours forth ardent Prayers and wishes for the Kingdom of Christ.
And Here I may speak of Singing as Paul speaks of Timothy's Ordination, 1 Tim. 4.14. It was given by Prophesy. There Are diverse prophecies in the Old Testament Concerning this Ordinance in the New. So in Psalm 108.2. Upon which Mollerus observes, That in that Text David pours forth Ardent Prayers and wishes for the Kingdom of christ.
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To which may be added that pregnant prophesie recorded in Isa. 52.8. My watchmen shall lift up their voice, with their voice together shall they sing;
To which may be added that pregnant prophesy recorded in Isaiah 52.8. My watchmen shall lift up their voice, with their voice together shall they sing;
And Musculus much favours this Interpretation, when he saith, These watchmen shall Jubilee when they shall consider the great joy approaching for the Redemption obtained by Christ.
And Musculus much favours this Interpretation, when he Says, These watchmen shall Jubilee when they shall Consider the great joy approaching for the Redemption obtained by christ.
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And there are two things which not only establish, but sweeten and honour an Ordinance, 1. Promises, 2. Prophesies. Christ himself was the fruit and issue of both.
And there Are two things which not only establish, but sweeten and honour an Ordinance, 1. Promises, 2. prophecies. christ himself was the fruit and issue of both.
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Secondly, we may take notice of the sweetness of this Duty: Singing is the Soul's Jubilee; Our Spiritual recreation; The shout of the heart; Our tuning of our Hallelujahs;
Secondly, we may take notice of the sweetness of this Duty: Singing is the Soul's Jubilee; Our Spiritual recreation; The shout of the heart; Our tuning of our Hallelujahs;
The sweetest solace of a Sanctified Soul. David was in a kind of rapture, when he cries out, I will Sing praise to the Lord while I have my being, Psal. 104.33.
The Sweetest solace of a Sanctified Soul. David was in a kind of rapture, when he cries out, I will Sing praise to the Lord while I have my being, Psalm 104.33.
One well observes of Singing, There is a dilating of the sound, and a drawing out of the voice which gives more tïme for the fixing of the heart upon that which is Sung,
One well observes of Singing, There is a dilating of the found, and a drawing out of the voice which gives more tïme for the fixing of the heart upon that which is Sung,
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and so puts the Soul upon a sweeter Meditation, Psal. 10.4, 34. And we may animadvert it, That when we Sing Psalms, there is more than ordinary raising and lifting up of the Soul, there is an elevation to a higher degree of Communion with God.
and so puts the Soul upon a Sweeten Meditation, Psalm 10.4, 34. And we may animadvert it, That when we Sing Psalms, there is more than ordinary raising and lifting up of the Soul, there is an elevation to a higher degree of Communion with God.
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If for the diversion of a trouble, It fills the heart with humility: If for the obtaining of a mercy, It boils up the heart in Desire. 3. If we Sing of our Enemies, This likewise draws the heart to a just indignation, Zeal and Compassion.
If for the diversion of a trouble, It fills the heart with humility: If for the obtaining of a mercy, It boils up the heart in Desire. 3. If we Sing of our Enemies, This likewise draws the heart to a just Indignation, Zeal and Compassion.
1. Singing is the musick of Nature. The Scriptures tell us, the Mountains Sing, Jer. 44.23. The valleys Sing, Psal. 65.13. The trees of the wood Sing, 1 Chron. 16.33.
1. Singing is the music of Nature. The Scriptures tell us, the Mountains Sing, Jer. 44.23. The valleys Sing, Psalm 65.13. The trees of the wood Sing, 1 Chronicles 16.33.
2. Singing is the Musick of Ordinances. Augustin reports of himself, That when he came to Millain and heard the people Sing, he wept for joy in the Church to hear that pleasing Melody.
2. Singing is the Music of Ordinances. Augustin reports of himself, That when he Come to Millain and herd the people Sing, he wept for joy in the Church to hear that pleasing Melody.
and our Saviour and his Apostles sang an HYMN immediately after the Blessed Supper, Mat. 26.30. 3. Singing is the Musick of Saints. 1. They have performed this duty in their greatest numbers, Psal. 149.2. 2. In their greatest straits, Isa. 26.19. 3. In their greatest flight, Isa. 42.10, 11 4. In their greatest deliverances. 5. In their greatest plenties. In all these changes Singing hath been their stated duty and delight.
and our Saviour and his Apostles sang an HYMN immediately After the Blessed Supper, Mathew 26.30. 3. Singing is the Music of Saints. 1. They have performed this duty in their greatest numbers, Psalm 149.2. 2. In their greatest straits, Isaiah 26.19. 3. In their greatest flight, Isaiah 42.10, 11 4. In their greatest Deliverances. 5. In their greatest plenties. In all these changes Singing hath been their stated duty and delight.
nay when this heavenly Host was sent to proclaim the Birth of our dearest Jesus, they deliver their message in this raised way of duty, Luke 2.13. They were NONLATINALPHABET, delivering their messages in a laudatory Singing, the whole Company of Angels making a Musical Quire.
nay when this heavenly Host was sent to proclaim the Birth of our dearest jesus, they deliver their message in this raised Way of duty, Lycia 2.13. They were, delivering their messages in a laudatory Singing, the Whole Company of Angels making a Musical Choir.
and to the Lamb who sits upon the Throne, Rev. 5.11. 5. Singing is the Musick of Heaven; The glorious Saints and Angels accent their praises this way, and make one harmony in their state of blessedness;
and to the Lamb who sits upon the Throne, Rev. 5.11. 5. Singing is the Music of Heaven; The glorious Saints and Angels accent their praises this Way, and make one harmony in their state of blessedness;
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and articulating their joys, which here they could not express to their perfect satisfaction; here they laboured with drowsie Hearts, and faltering Tongues:
and articulating their Joys, which Here they could not express to their perfect satisfaction; Here they laboured with drowsy Hearts, and faltering Tongues:
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Singing Psalms and Spiritual Songs to God is not more sweet than Oecumenical; It hath been always the way of Saints thus to express their joy in the Lord.
Singing Psalms and Spiritual Songs to God is not more sweet than Ecumenical; It hath been always the Way of Saints thus to express their joy in the Lord.
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1. By all varieties of Persons. 1. By Christ and his Apostles (as hath been shown) Mat. 26.30. The glorious Sun and Stars have shined in favour upon this joyous Service, and left their practice of it upon Record;
1. By all varieties of Persons. 1. By christ and his Apostles (as hath been shown) Mathew 26.30. The glorious Sun and Stars have shined in favour upon this joyous Service, and left their practice of it upon Record;
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The Supernal and upper Orders of the World have not been too high for this Spiritual Harmony. 2. Godly Princes have glorified God in this Duty, 2 Chron. 29.30. Their Thrones have not raised them above this Spiritual service.
The Supernal and upper Order of the World have not been too high for this Spiritual Harmony. 2. Godly Princes have glorified God in this Duty, 2 Chronicles 29.30. Their Thrones have not raised them above this Spiritual service.
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Princes who have swayed regal Scepters, have sang Spiritual Songs, and have minded the Quire as well as the Crown. David not only takes the Scepter into his hand to rule the people,
Princes who have swayed regal Sceptres, have sang Spiritual Songs, and have minded the Choir as well as the Crown. David not only Takes the Sceptre into his hand to Rule the people,
but takes the Harp into his hand to sing the praises of the Lord. 3. Worthy Governours. Nehemiah takes care, that as soon as the wall of Hierusalem was set up, Singers should be appointed to perform this part of God's Worship, Nehem. 7.1. These Eminent Magistrates held not only the reins of Government, but lifted up those hands which held them with the voices in Singing the Praises of God.
but Takes the Harp into his hand to sing the praises of the Lord. 3. Worthy Governors. Nehemiah Takes care, that as soon as the wall of Jerusalem was Set up, Singers should be appointed to perform this part of God's Worship, Nehemiah 7.1. These Eminent Magistrates held not only the reins of Government, but lifted up those hands which held them with the voices in Singing the Praises of God.
I need not mention Ethan, Heman, and Asaph, Eminent and Worthy Men, engaged in this pleasing service, 2 Chron. 5.12. 4. Holy Prophets. They did not only prophesie of things to come,
I need not mention Ethan, Heman, and Asaph, Eminent and Worthy Men, engaged in this pleasing service, 2 Chronicles 5.12. 4. Holy prophets. They did not only prophesy of things to come,
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And as David pens Prophetical, so he sings Musical Psalms, and professes his dying and his singing Air should both expire together, Psal. 146.2. This Duty should lye by him on his Death-bed;
And as David pens Prophetical, so he sings Musical Psalms, and Professes his dying and his singing Air should both expire together, Psalm 146.2. This Duty should lie by him on his Deathbed;
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Then Israel Sang this Song, Numb. 21.17. The Peoples voice may make melody, as the lesser birds contribute to the Musick of the Grove, their chirping notes filling up the harmony. 6. Eminent Fathers: Basil calls the Singing of Psalms, Spiritual incense:
Then Israel Sang this Song, Numb. 21.17. The Peoples voice may make melody, as the lesser Birds contribute to the Music of the Grove, their chirping notes filling up the harmony. 6. Eminent Father's: Basil calls the Singing of Psalms, Spiritual incense:
Augustine was highly commendatory of this service, and assures us Ambrose and Athanasius were coincident with him in this particuler. 7. Primitive Christians; and here I shall only mention what Tertullian relates of the practice of those times he lived in;
Augustine was highly commendatory of this service, and assures us Ambrose and Athanasius were coincident with him in this particular. 7. Primitive Christians; and Here I shall only mention what Tertullian relates of the practice of those times he lived in;
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This service of Singing to God was soon started in the World; Moses the first Penman of Scripture, he both Sung a Song, and Penned a Psalm, as we hinted before.
This service of Singing to God was soon started in the World; Moses the First Penman of Scripture, he both Sung a Song, and Penned a Psalm, as we hinted before.
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In the Judges time, Deborah and Barak Sang a Triumphant Song, Judg. 5.1, 2, &c. During the time of the Kings of Judah, the Levites sang the praises of God in the Sanctuary.
In the Judges time, Deborah and Barak Sang a Triumphant Song, Judges 5.1, 2, etc. During the time of the Kings of Judah, the Levites sang the praises of God in the Sanctuary.
A little before the Captivity we find the Church praising God in Singing, Isa. 35.2. In the time of the Captivity, Israel did not forget the Songs of Zion, though they were in Babylon, Psal. 126.2.
A little before the Captivity we find the Church praising God in Singing, Isaiah 35.2. In the time of the Captivity, Israel did not forget the Songs of Zion, though they were in Babylon, Psalm 126.2.
Towards the close of their Prophets prophesying, the Church is again engaged in this part of God's Worship, Zeph. 3.15, 17. In the beginning of the Christian Aera, when the Gospel first made the World happy with its glorious shine, we find the primitive Christians much taken up in this Duty;
Towards the close of their prophets prophesying, the Church is again engaged in this part of God's Worship, Zephaniah 3.15, 17. In the beginning of the Christian Era, when the Gospel First made the World happy with its glorious shine, we find the primitive Christians much taken up in this Duty;
Estius cries out, Take notice of the custome of the Primitive Christians, who did not only sing Psalms and Hymns in their publique Assemblies, but in their private Families.
Estius cries out, Take notice of the custom of the Primitive Christians, who did not only sing Psalms and Hymns in their public Assemblies, but in their private Families.
Eusebius relates, That Plinius Secundus in an Epistle he wrote to Trajan the Emperour makes mention, that the Christians of those times being gathered together before day, Sang Hymns and Praises to Christ, as to a God.
Eusebius relates, That Pliny Secundus in an Epistle he wrote to Trajan the Emperor makes mention, that the Christians of those times being gathered together before day, Sang Hymns and Praises to christ, as to a God.
The worthy Junius informs us, That the Eastern Church from the time the Sun of Righteousness arose in the East did propagate the practice of Singing of Psalms to successive Generations.
The worthy Junius informs us, That the Eastern Church from the time the Sun of Righteousness arose in the East did propagate the practice of Singing of Psalms to successive Generations.
Holy Ambrose so zealously pressed this Duty of Singing Psalms, that he would not allow times of persecution to be a sufficient excuse for the neglect of it;
Holy Ambrose so zealously pressed this Duty of Singing Psalms, that he would not allow times of persecution to be a sufficient excuse for the neglect of it;
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Moses praiseth God by singing in the Wilderness, throughout the 15th Chapter of Exodus. David practises this Duty in the Tabernacle, Psal. 47.6. Solomon in the Temple, Psal. 10.12. Jehosaphat in the Camp, 2 Chron. 20.21. Christ and his Apostles in a particular Chamber, Mat. 26.30.
Moses Praiseth God by singing in the Wilderness, throughout the 15th Chapter of Exodus. David practises this Duty in the Tabernacle, Psalm 47.6. Solomon in the Temple, Psalm 10.12. Jehoshaphat in the Camp, 2 Chronicles 20.21. christ and his Apostles in a particular Chamber, Mathew 26.30.
And Paul and Silas in an uncomfortable Prison, Act. 19.25. We may say of Singing, as the Apostle speaks of Prayer, 1 Tim. 2.8. I will (saith he) that men pray every where, lifting up holy hands;
And Paul and Silas in an uncomfortable Prison, Act. 19.25. We may say of Singing, as the Apostle speaks of Prayer, 1 Tim. 2.8. I will (Says he) that men pray every where, lifting up holy hands;
4. In all Conditions. 1. In a time of chearfulness and inward joy. The Apostle James commands us then to take the advantage of singing Psalms, Jam. 5.13. Holy Singing is the best Exertion of inward rejoycing;
4. In all Conditions. 1. In a time of cheerfulness and inward joy. The Apostle James commands us then to take the advantage of singing Psalms, Jam. 5.13. Holy Singing is the best Exertion of inward rejoicing;
When some would press Luther with the dangers the Church was in, and what a black Cloud hung over Zion, he would presently call for the 46th Psalm to be sung,
When Some would press Luther with the dangers the Church was in, and what a black Cloud hung over Zion, he would presently call for the 46th Psalm to be sung,
and he thought that Psalm was a charm against all fears whatsoever. And since, this Psalm is called Luther 's Psalm, his sacred spell against invading Fears. 5. By all Sexes.
and he Thought that Psalm was a charm against all fears whatsoever. And since, this Psalm is called Luther is Psalm, his sacred spell against invading Fears. 5. By all Sexes.
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Miriam sings a Song to God, Exod. 15.21. as well as Moses. Rivet well observes, God is the Lord of both Sexes, and therefore both may sing his praises.
Miriam sings a Song to God, Exod 15.21. as well as Moses. Rivet well observes, God is the Lord of both Sexes, and Therefore both may sing his praises.
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Every Sex may tune their hearts to proclaim their Thanksgivings to God. And so Deborah may sing her song as well as Barak, Judg. 5.1. Holy singing befits the Female, as well as the Masculine Tongue;
Every Sex may tune their hearts to proclaim their Thanksgivings to God. And so Deborah may sing her song as well as Barak, Judges 5.1. Holy singing befits the Female, as well as the Masculine Tongue;
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Rivet here takes notice, Women are not to be driven from joining in Divine praises, when the Apostle enjoyns singing of Psalms and Hymns upon all believers, Col. 13.16.
Rivet Here Takes notice, Women Are not to be driven from joining in Divine praises, when the Apostle enjoins singing of Psalms and Hymns upon all believers, Col. 13.16.
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and when they lift up their voice with Trumpets, and Cymbals, and Instruments of Musick, and praised the Lord, saying, For he is good, for his mercy endureth for ever.
and when they lift up their voice with Trumpets, and Cymbals, and Instruments of Music, and praised the Lord, saying, For he is good, for his mercy Endureth for ever.
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Then the House was filled with a Cloud, even the House of the Lord. The Cloud was a certain sign of Divine presence in those times. A Cloud to rain blessings;
Then the House was filled with a Cloud, even the House of the Lord. The Cloud was a certain Signen of Divine presence in those times. A Cloud to rain blessings;
2. With Eminent Victories. This we find upon record, 2 Chron. 20.21, 22. And when he had consulted with the people, he appointed Singers unto the Lord, that they should praise the Beauty of Holiness,
2. With Eminent Victories. This we find upon record, 2 Chronicles 20.21, 22. And when he had consulted with the people, he appointed Singers unto the Lord, that they should praise the Beauty of Holiness,
so that the Foundations of the prison were shaken, and immediately the doors were opened, and every ones hands were loosed. Behold here an eminent Miracle! Prisons saluting the Prisoner's Liberty:
so that the Foundations of the prison were shaken, and immediately the doors were opened, and every ones hands were loosed. Behold Here an eminent Miracle! Prisons saluting the Prisoner's Liberty:
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Otherwise this sweet Duty would be more the work of a Chorister than of a Christian; and we should be more delighted in an Anthem of the Musician's making,
Otherwise this sweet Duty would be more the work of a Chorister than of a Christian; and we should be more delighted in an Anthem of the Musician's making,
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then in a Psalm of the Spirit's making. A Lapide observes, that in the Text 1 Cor. 14.15. the word understanding is Maschil NONLATINALPHABET profound judgment:
then in a Psalm of the Spirit's making. A Lapide observes, that in the Text 1 Cor. 14.15. the word understanding is Maschil profound judgement:
God will not understand us in this Service, which we understand not our selves. One of the first Pieces of the Creation was Light, and this must break out in every Duty.
God will not understand us in this Service, which we understand not our selves. One of the First Pieces of the Creation was Light, and this must break out in every Duty.
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It is love, not skill, makes the Musick and the Service most pleasing. When we go about this Work, we must lay our Book before us; a heart full of love.
It is love, not skill, makes the Music and the Service most pleasing. When we go about this Work, we must lay our Book before us; a heart full of love.
The Hundred forty four thousand, which were Elected and Glorified Saints, sang the New song, Rev. 14.3. Singing is the tripudiating of a gracious Soul. Gorran well notes, That Grace is the Root of true Devotion.
The Hundred forty four thousand, which were Elected and Glorified Saints, sang the New song, Rev. 14.3. Singing is the tripudiating of a gracious Soul. Gorran well notes, That Grace is the Root of true Devotion.
Indeed the Saints singing is a more solemn Ovation, Praising Him who causeth them to triumph in Christ, 2 Cor. 2.14. The Saints above sing their Hallelujahs in Glory, and the Saints below must sing their Psalms with Grace. Fashion Puppets as you please, they cannot sing;
Indeed the Saints singing is a more solemn Ovation, Praising Him who Causes them to triumph in christ, 2 Cor. 2.14. The Saints above sing their Hallelujahs in Glory, and the Saints below must sing their Psalms with Grace. Fashion Puppets as you please, they cannot sing;
the Musical Instrument delights not but when it is plaid upon. In this Duty we must follow Paul 's advice to Timothy, 1 Tim. 4.14. NONLATINALPHABET, stir up the Grace that is in us;
the Musical Instrument delights not but when it is played upon. In this Duty we must follow Paul is Advice to Timothy, 1 Tim. 4.14., stir up the Grace that is in us;
6. We must sing with Faith. This grace only puts a pleasingness upon every service; if we hear, the Word must be mixt with Faith, Heb. 4.2. if we pray, it must be the prayer of Faith, Jam. 5.15. We must bring Faith to Christ's Table, or else, as Austin saith, Dormit Christus, si dormit Fides;
6. We must sing with Faith. This grace only puts a pleasingness upon every service; if we hear, the Word must be mixed with Faith, Hebrew 4.2. if we pray, it must be the prayer of Faith, Jam. 5.15. We must bring Faith to Christ's Table, or Else, as Austin Says, Dormit Christus, si dormit Fides;
and he observes, that the Spirit is the prime Artificer in this work. Thus in the foregoing Verse to the Text, Ephes. 5.18. the Apostle adviseth us to be filled with the Spirit;
and he observes, that the Spirit is the prime Artificer in this work. Thus in the foregoing Verse to the Text, Ephesians 5.18. the Apostle adviseth us to be filled with the Spirit;
and in the Text it self, he calls us to be singing of Psalms and Hymns, &c. When the Spirit fell upon the Apostles, Acts 2.1. then they spake those glorious things recorded;
and in the Text it self, he calls us to be singing of Psalms and Hymns, etc. When the Spirit fell upon the Apostles, Acts 2.1. then they spoke those glorious things recorded;
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and so must we sing, being sublimated and raised with the Spirit. This Wind, as the Spirit is call'd, John 3.8. must fill our Organ, before we can make any Musick.
and so must we sing, being sublimated and raised with the Spirit. This Wind, as the Spirit is called, John 3.8. must fill our Organ, before we can make any Music.
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In singing of Psalms, our principal care must be of our Hearts, and to follow the Wise man's counsel, Prov. 4.23. to keep our Hearts with all diligence.
In singing of Psalms, our principal care must be of our Hearts, and to follow the Wise Man's counsel, Curae 4.23. to keep our Hearts with all diligence.
Preparations in the plural number, preparation to Hearing, Preparation to Praying, Preparation to receiving of the Holy Supper, and so preparation to Singing:
Preparations in the plural number, preparation to Hearing, Preparation to Praying, Preparation to receiving of the Holy Supper, and so preparation to Singing:
as well as by urging and pressing the Word in Holy Discourse: A Proclamation is never the less authentical because it is proclaim'd by sound of Trumpet;
as well as by urging and pressing the Word in Holy Discourse: A Proclamation is never the less authentical Because it is proclaimed by found of Trumpet;
and this may be done in singing as well as in other Ordinances. 2. Psalms are sung for Admonition. This the Apostle expresly intimates, Col. 3.16. Teaching and admonishing one another in Psalms and Hymns;
and this may be done in singing as well as in other Ordinances. 2. Psalms Are sung for Admonition. This the Apostle expressly intimates, Col. 3.16. Teaching and admonishing one Another in Psalms and Hymns;
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and incourage Vertue as well by lifting up our voice, as by giving of our praise. Thus David, Psal. 51.13. We may truly be Satyrists in this very Ordinance;
and encourage Virtue as well by lifting up our voice, as by giving of our praise. Thus David, Psalm 51.13. We may truly be Satirists in this very Ordinance;
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3. Psalms are sung for Praise and Thanksgiving. Then as the Psalmist speaks, Psal. 17.8. We awake our Glory, which Interpreters call the Tongue, an excellent instrument for praising God.
3. Psalms Are sung for Praise and Thanksgiving. Then as the Psalmist speaks, Psalm 17.8. We awake our Glory, which Interpreters call the Tongue, an excellent Instrument for praising God.
this truly Divine Service can turn a prison into a paradise; a place of restraint into the glorious liberty of the Sons of God. As Cyprian used to triumph; Our Conventions sing our Psalms.
this truly Divine Service can turn a prison into a paradise; a place of restraint into the glorious liberty of the Sons of God. As Cyprian used to triumph; Our Conventions sing our Psalms.
3. Singing lightens and exhilarates the Soul. We may say of this duty, as Tremelius speaks of David 's harp, that by the Musick of it, the storms of Saul 's Spirit were allayed,
3. Singing lightens and exhilarates the Soul. We may say of this duty, as Tremelius speaks of David is harp, that by the Music of it, the storms of Saul is Spirit were allayed,
and the heart overcharged with complacency, will discharge it self in this Holy Exultation. In the Churches triumph recorded by the Prophet Isaiah, Isa. 35.2. Singing follows joy as its proper and genuine product and birth. 3. A sence of Obedience.
and the heart overcharged with complacency, will discharge it self in this Holy Exultation. In the Churches triumph recorded by the Prophet Isaiah, Isaiah 35.2. Singing follows joy as its proper and genuine product and birth. 3. A sense of obedience.
And is there no Cham, no Judas, no withered branch? Are all the Son• of Zion? Are all the Friends of the Bride-Chamber? This is not an usual Happiness.
And is there no Cham, no Judas, no withered branch? are all the Son• of Zion? are all the Friends of the Bride-Chamber? This is not an usual Happiness.
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Moses penned a Song, and God commands the people to sing it, Deut. 31.30. And this Song was to convince the sinful Israelites of their obstinacy and Apostacy.
Moses penned a Song, and God commands the people to sing it, Deuteronomy 31.30. And this Song was to convince the sinful Israelites of their obstinacy and Apostasy.
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what Constellation shall we aim at, where there is no blazing Comet or falling Star? Let us at last avoid that Language, stand further off I am holier than thee.
what Constellation shall we aim At, where there is no blazing Cometam or falling Star? Let us At last avoid that Language, stand further off I am Holier than thee.
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and then others presence will not enfeeble thy comfort, nor invalidate thy service, thou shalt have peace in thy own Soul. Heathenish spectators (for so are wicked men at an Ordinance) did not eclipse the glory of the Martyrs;
and then Others presence will not enfeeble thy Comfort, nor invalidate thy service, thou shalt have peace in thy own Soul. Heathenish spectators (for so Are wicked men At an Ordinance) did not eclipse the glory of the Martyrs;
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How full of sweet counsels, Divine raptures, humble complaints, hearty expressions of Love to God? Sometimes we may find David swimming in his tears, Psal. 6.6. Sometimes ravished with his joys, Psal. 43.4. Sometimes eclipsed with distrust, Psal. 77.7. Sometimes raised with confidences, Psal. 30.7. The Psalms are a Christian's choycest Oracle to fly to in times of distress;
How full of sweet Counsels, Divine raptures, humble complaints, hearty expressions of Love to God? Sometime we may find David swimming in his tears, Psalm 6.6. Sometime ravished with his Joys, Psalm 43.4. Sometime eclipsed with distrust, Psalm 77.7. Sometime raised with confidences, Psalm 30.7. The Psalms Are a Christian's Choicest Oracle to fly to in times of distress;
And was not the holy Psalmist guided by an infallible Spirit? How often are the Psalms quoted by Christ? Luke 20.42. & ch. 24.44. and so by the Apostles, Acts 1.20. as Divine Authority to establish Truth.
And was not the holy Psalmist guided by an infallible Spirit? How often Are the Psalms quoted by christ? Lycia 20.42. & changed. 24.44. and so by the Apostles, Acts 1.20. as Divine authority to establish Truth.
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Let us therefore not disturb our selves with these groundless Objections, but let us pursue and embrace this Holy duty, which is the very Suburbs of Heaven;
Let us Therefore not disturb our selves with these groundless Objections, but let us pursue and embrace this Holy duty, which is the very Suburbs of Heaven;
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And another Learned and Reverend Divine yet living, hath observed fatal and judicial proceedings of God against those who have turned their backs upon this joyous and sweet Ordinance;
And Another Learned and Reverend Divine yet living, hath observed fatal and judicial proceedings of God against those who have turned their backs upon this joyous and sweet Ordinance;
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It was, not long since, the wont of the Puritans, which were the most pretious Christians, to Eccho forth the praises of the great Jehovah in this Duty, especially upon the Lord's Day:
It was, not long since, the wont of the Puritans, which were the most precious Christians, to Echo forth the praises of the great Jehovah in this Duty, especially upon the Lord's Day:
and therefore that this Heavenly service is so neglected and unexercised is a lamentation, and shall be for a Lamentation, Ezek. 19.14. This likewise checks those who formalize in this Duty, who Act a Part, not a Duty;
and Therefore that this Heavenly service is so neglected and unexercised is a lamentation, and shall be for a Lamentation, Ezekiel 19.14. This likewise Checks those who formalize in this Duty, who Act a Part, not a Duty;
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there shall be no willows to hang up our harps upon, Psal. 137.2. In the Bride-Chamber, there shall be no sorrow to interfere, when we sing the song of the Lamb, Rev. 21.3. No grief to jar our harmony.
there shall be no willows to hang up our harps upon, Psalm 137.2. In the Bride-Chamber, there shall be no sorrow to interfere, when we sing the song of the Lamb, Rev. 21.3. No grief to jar our harmony.
These pleasing Meditations should sometimes possess and sweeten our Spirits, that while we are walking in the galleries, Cant. 7.5. we may be nearer to the Palace of the great King, Psal. 45.15.
These pleasing Meditations should sometime possess and sweeten our Spirits, that while we Are walking in the galleries, Cant 7.5. we may be nearer to the Palace of the great King, Psalm 45.15.
At the sight of this Miracle some wonder, others mock, as if this speaking with divers Tongues had been a confused jabbering, that proceeded from the fumes of Wine, rather than the gift and operation of the Holy Spirit.
At the sighed of this Miracle Some wonder, Others mock, as if this speaking with diverse Tongues had been a confused jabbering, that proceeded from the fumes of Wine, rather than the gift and operation of the Holy Spirit.
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they said to Peter and the rest of the Apostles, Men and Brethren, what shall we do? This is the usual Question of men under a sound and thorow Conviction.
they said to Peter and the rest of the Apostles, Men and Brothers, what shall we do? This is the usual Question of men under a found and thorough Conviction.
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and therefore not only to Believe with the Heart, but to make open Profession of Faith in Christ, Rom. 10.10. Quest. 2. Why in the Name of Christ only? the Father and the Holy Ghost is not mentioned according to the Prescript-form, Mat. 28.19. I answer, he speaks not of the Form of Baptism, but the use and end thereof.
and Therefore not only to Believe with the Heart, but to make open Profession of Faith in christ, Rom. 10.10. Quest. 2. Why in the Name of christ only? the Father and the Holy Ghost is not mentioned according to the Prescript-form, Mathew 28.19. I answer, he speaks not of the From of Baptism, but the use and end thereof.
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therefore elsewhere we are said to be Baptized into Jesus Christ, Rom. 5.3. And to put on Christ, Gal. 3.27. He is the Head of the Church, and by Baptism we are planted into his Mystical Body.
Therefore elsewhere we Are said to be Baptised into jesus christ, Rom. 5.3. And to put on christ, Gal. 3.27. He is the Head of the Church, and by Baptism we Are planted into his Mystical Body.
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Indeed in the first Covenant the debitum poenae is only mentioned, because that only took place, Gen. 2.17. In the day thou eatest thereof, thou shalt surely dye.
Indeed in the First Covenant the Debitum Poenae is only mentioned, Because that only took place, Gen. 2.17. In the day thou Eatest thereof, thou shalt surely die.
2. Secondly, because the first Covenant was broken on our part, God was pleased to enter into a second, wherein he would manifest the glory of his Redeeming grace,
2. Secondly, Because the First Covenant was broken on our part, God was pleased to enter into a second, wherein he would manifest the glory of his Redeeming grace,
and therefore the new Covenant is a Doctrine of Repentance and Remission of Sins. What is Preach the Gospel to every Creature, Mark 16.16. is in Luk. 24.47. That Repentance and Remission of sins should be Preached in his Name among all Nations;
and Therefore the new Covenant is a Doctrine of Repentance and Remission of Sins. What is Preach the Gospel to every Creature, Mark 16.16. is in Luk. 24.47. That Repentance and Remission of Sins should be Preached in his Name among all nations;
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and usually the Promise consists of somewhat which the Party is willing of, and the Duty or Condition required of that to which he is more backward and loath to submit;
and usually the Promise consists of somewhat which the Party is willing of, and the Duty or Condition required of that to which he is more backward and loath to submit;
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All men readily catch at Felicity, and would have Impunity, Peace, Comfort, Glory, but are unwilling to deny the Flesh, to renounce the credit, profit, or pleasure of Sin;
All men readily catch At Felicity, and would have Impunity, Peace, Comfort, Glory, but Are unwilling to deny the Flesh, to renounce the credit, profit, or pleasure of since;
but 'tis but part, there are other terms, and therefore we must draw nigh with a true heart, in full assurance of Faith, Heb. 10.22. With a true heart, resolving upon the Duties of the Covenant;
but it's but part, there Are other terms, and Therefore we must draw High with a true heart, in full assurance of Faith, Hebrew 10.22. With a true heart, resolving upon the Duties of the Covenant;
the one to remedy the misery incurr'd by Sin and the Fall of Man, the other to establish our true and proper Felicity in the everlasting enjoyment of God;
the one to remedy the misery incurred by since and the Fallen of Man, the other to establish our true and proper Felicity in the everlasting enjoyment of God;
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the one to ease our Consciences, and support us against troubles of mind, the other to comfort us against the outward troubles and afflictions which sin hath introduced into the World.
the one to ease our Consciences, and support us against Troubles of mind, the other to Comfort us against the outward Troubles and afflictions which since hath introduced into the World.
Other Scriptures deliver it under the notions of making Covenant, and keeping Covenant with God: making Covenant, Psal. 50.5. keeping Covenant, Psal. 25.10. Psal. 103.18. The Covenant must not only be made, but kept. I.
Other Scriptures deliver it under the notions of making Covenant, and keeping Covenant with God: making Covenant, Psalm 50.5. keeping Covenant, Psalm 25.10. Psalm 103.18. The Covenant must not only be made, but kept. I.
Repentance respects God as our end; Faith respects Christ as the great means, or way to the Father, Acts 20.21. Repentance towards God, and Faith in our Lord Jesus Christ.
Repentance respects God as our end; Faith respects christ as the great means, or Way to the Father, Acts 20.21. Repentance towards God, and Faith in our Lord jesus christ.
God is our end, for Christ died to bring us to God; 1 Pet. 3.18. and Christ is our way, John 14.6. and whole Christiany is a coming to God by Christ, Heb. 7.25.
God is our end, for christ died to bring us to God; 1 Pet. 3.18. and christ is our Way, John 14.6. and Whole Christianity is a coming to God by christ, Hebrew 7.25.
after the Prince of the power of the Air, the Spirit that works now in the children of disobedience, among whom also we had our conversation in the lusts of the flesh, fulfilling the desires of the flesh and of the mind.
After the Prince of the power of the Air, the Spirit that works now in the children of disobedience, among whom also we had our Conversation in the Lustiest of the Flesh, fulfilling the Desires of the Flesh and of the mind.
this is very importtnate to be pleased, and is the proper internal cause of all our mischief, for James 1.14. Every man is inticed and drawn away by his own lust.
this is very importtnate to be pleased, and is the proper internal cause of all our mischief, for James 1.14. Every man is enticed and drawn away by his own lust.
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These must be renounced before we can return to God, for till we put away our Idols, we cannot incline our hearts to the true God, Josuah 24.23. And these are the great Idols by which our hearts are estranged from him.
These must be renounced before we can return to God, for till we put away our Idols, we cannot incline our hearts to the true God, Joshua 24.23. And these Are the great Idols by which our hearts Are estranged from him.
2. A devoting and giving up our selves to God, Father, Son, and Holy Ghost, as our God, 2 Cor. 8.3. and Rom. 6.13. As our owner by Creation, Psal. 100.3. And by Redemption, 1 Cor. 6.19, 20. As our Soveraign Lord, Jer. 24.8. Isa. 26.13. Other Lords besides thee have had dominion over us, &c. As the fountain of our life and blessedness, Psal. 31.14. I trusted in the Lord, I said, thou art my God, Lam. 3.24. The Lord is my portion, saith my Soul, therefore will I hope in him, Psal. 119.57. I have said thou art my Potion, therefore I will keep thy Precepts.
2. A devoting and giving up our selves to God, Father, Son, and Holy Ghost, as our God, 2 Cor. 8.3. and Rom. 6.13. As our owner by Creation, Psalm 100.3. And by Redemption, 1 Cor. 6.19, 20. As our Sovereign Lord, Jer. 24.8. Isaiah 26.13. Other lords beside thee have had dominion over us, etc. As the fountain of our life and blessedness, Psalm 31.14. I trusted in the Lord, I said, thou art my God, Lam. 3.24. The Lord is my portion, Says my Soul, Therefore will I hope in him, Psalm 119.57. I have said thou art my Potion, Therefore I will keep thy Precepts.
II. As to our Progress and Perseverance, which is our walking in the narrow way, and shews the sincerity and heartiness of our consent in making the Covenant.
II As to our Progress and Perseverance, which is our walking in the narrow Way, and shows the sincerity and heartiness of our consent in making the Covenant.
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we must resist, stand out against all his batteries and assaults, 1 Pet. 5.8, 9. the World must be overcome, 1 John 5.4, 5. and the flesh must be subdued and mortified, Gal. 5.24. that we be no more governed by the desires thereof;
we must resist, stand out against all his batteries and assaults, 1 Pet. 5.8, 9. the World must be overcome, 1 John 5.4, 5. and the Flesh must be subdued and mortified, Gal. 5.24. that we be no more governed by the Desires thereof;
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and continue with patience in well-doing, Rom. 2.7. till we come to the complete sight and love of him in Heaven, 1 John 3.2. 3. You must always live in the hope of the coming of Christ, and everlasting glory, Tit. 2.3. looking for the blessed hope;
and continue with patience in welldoing, Rom. 2.7. till we come to the complete sighed and love of him in Heaven, 1 John 3.2. 3. You must always live in the hope of the coming of christ, and everlasting glory, Tit. 2.3. looking for the blessed hope;
As for instance, Baptism signifies Pardon and Life, so does the Lord's Supper, Matth. 26.28, 29. That for our growth and nourishment, this for our imitation.
As for instance, Baptism signifies Pardon and Life, so does the Lord's Supper, Matthew 26.28, 29. That for our growth and nourishment, this for our imitation.
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It was Ananias his Advice to Paul, Acts 22.16. Arise and be Baptized, and wash away thy sins, and call on the Name of the Lord. So Ephes. 5.26. That he might sanctifie and cleanse us by the washing of water through the Word.
It was Ananias his advice to Paul, Acts 22.16. Arise and be Baptised, and wash away thy Sins, and call on the Name of the Lord. So Ephesians 5.26. That he might sanctify and cleanse us by the washing of water through the Word.
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When God promised longer life to Hezekiah, 2 Kings 20.8. he said, What shall he the sign that the Lord will heal me? So when he promiseth pardon and life to us, What shall be the sign that the Lord will do this for us? Baptism is this sign;
When God promised longer life to Hezekiah, 2 Kings 20.8. he said, What shall he the Signen that the Lord will heal me? So when he promises pardon and life to us, What shall be the Signen that the Lord will do this for us? Baptism is this Signen;
As the Apostle speaks of Circumcision, That whosoever is circumcised, is a debtor to the whole Law, Gal. 5.3. binds himself to the observances of Moses.
As the Apostle speaks of Circumcision, That whosoever is circumcised, is a debtor to the Whole Law, Gal. 5.3. binds himself to the observances of Moses.
And 'tis called an Answer towards God, 1 Pet. 3.21. the answer supposes the demands of the Covenant, and so 'tis an undertaking faithfully to perform the Conditions required of us;
And it's called an Answer towards God, 1 Pet. 3.21. the answer supposes the demands of the Covenant, and so it's an undertaking faithfully to perform the Conditions required of us;
a Vow or an Obligation whereby we reckon our selves bound to dye unto Sin, and to live unto Righteousness, through Jesus Christ our Lord, Rom. 6.11. It bindeth us chiefly to the Duties that belong to our entrance, as the Lord's Supper doth more directly to the Duties which belong to our progress;
a Voelli or an Obligation whereby we reckon our selves bound to die unto since, and to live unto Righteousness, through jesus christ our Lord, Rom. 6.11. It binds us chiefly to the Duties that belong to our Entrance, as the Lord's Supper does more directly to the Duties which belong to our progress;
and therefore the Baptismal Covenant, by which we are initiated into Christianity, is exprest by our being Baptized in the Name of the Father, Son, and Holy Ghost, Matth. 28.19. which implies a giving up our selves to them in their distinct personal Relations:
and Therefore the Baptismal Covenant, by which we Are initiated into Christianity, is expressed by our being Baptised in the Name of the Father, Son, and Holy Ghost, Matthew 28.19. which Implies a giving up our selves to them in their distinct personal Relations:
The Object revealed in the Word is like the Brazen Serpent, which without difference was exposed to the Eye of all, that whosoever looked upon it might be healed;
The Object revealed in the Word is like the Brazen Serpent, which without difference was exposed to the Eye of all, that whosoever looked upon it might be healed;
but the same Object offered in the Sacraments is like the blood sprinkled on the Door-posts, that every man might be assured that his Family should be in safety.
but the same Object offered in the Sacraments is like the blood sprinkled on the Door-posts, that every man might be assured that his Family should be in safety.
therefore the Word universally propoundeth that which in the Seals is particularly applied. Now those things do not affect us so much which are spoken indifferently to all,
Therefore the Word universally propoundeth that which in the Seals is particularly applied. Now those things do not affect us so much which Are spoken indifferently to all,
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as those that are particularly applied to our selves, because they stir us up to a more accurate care and endeavour to fulfil the Duty incumbent upon us.
as those that Are particularly applied to our selves, Because they stir us up to a more accurate care and endeavour to fulfil the Duty incumbent upon us.
Volateranus reporteth of Lucian, that scoffing Atheist, that when he revolted from the Profession of Christianity, he scoffed at his Baptism, saying, Se nihil ex eo consecutum, quam quod nomen ipsius esset corruptum ex Lucio, Lucianus factum. That he got nothing by his Baptism but a syllable to his Name, it being changed from Lucius to Lucianus. Alas!
Vulturnus Reporteth of Lucian, that scoffing Atheist, that when he revolted from the Profession of Christianity, he scoffed At his Baptism, saying, Se nihil ex eo consecutum, quam quod Nome Himself esset corruptum ex Lucio, Lucianus factum. That he god nothing by his Baptism but a syllable to his Name, it being changed from Lucius to Lucianus. Alas!
1. Baptism is a perpetual Bond upon us, obliging us to Repentance, and an holy life, Rom. 6.4. therefore the Scripture often reasoneth from it, as Rom. 6.2.
1. Baptism is a perpetual Bound upon us, obliging us to Repentance, and an holy life, Rom. 6.4. Therefore the Scripture often reasoneth from it, as Rom. 6.2.
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which is a Vowed Death to Sin, and a Bond wherewith we bind our Souls to New Obedience. So elsewhere, Col. 3.1. Ye are risen with Christ, (in the import and signification of Baptism) therefore seek the things which are above.
which is a Vowed Death to since, and a Bound wherewith we bind our Souls to New obedience. So elsewhere, Col. 3.1. You Are risen with christ, (in the import and signification of Baptism) Therefore seek the things which Are above.
And again, Ye are dead, therefore mortifie, &c. verse 3, 5. Once more, verse 8, 9. Put off all these, seeing ye have put off the old man with his deeds.
And again, You Are dead, Therefore mortify, etc. verse 3, 5. Once more, verse 8, 9. Put off all these, seeing you have put off the old man with his Deeds.
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I remember a passage in Victor Ʋticensis concerning one Elpidophorus, who had revolted from Catholicism to the Vandal Arrians; the Deacon who had Baptized him, shewed him the Stole,
I Remember a passage in Victor Ʋticensis Concerning one Elpidophorus, who had revolted from Catholicism to the Vandal Arians; the Deacon who had Baptised him, showed him the Stole,
or Linnen Clothes, in which he was Baptized, saying, Hae te accusabunt cum Majestas venerit Judicantis, &c. O Elpidophorus, these shall be a Witness against thee to all eternity for thy just perdition, when the Judge cometh:
or Linen Clothes, in which he was Baptised, saying, Hae te accusabunt cum Majestas venerit Judicantis, etc. O Elpidophorus, these shall be a Witness against thee to all eternity for thy just perdition, when the Judge comes:
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every one of us should chuse the Lord for our Soveraign Lord and Portion; and Christ Jesus for our Redeemer and Saviour; and the Holy Ghost for our Guide, Sanctifier, and Comforter. Every one must personally thus engage himself to God;
every one of us should choose the Lord for our Sovereign Lord and Portion; and christ jesus for our Redeemer and Saviour; and the Holy Ghost for our Guide, Sanctifier, and Comforter. Every one must personally thus engage himself to God;
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before he can have the benefit of it; You must yield up your selves to the Lord, 2 Chron. 30.8. 'Tis not enough that the Church ingage for us, as a visible Political Body, or a Community and Society of men, who are in visible Covenant with God and Christ, Ezek. 16.8. Thou entredst into Covenant with me, and becamest mine, meaning it of the Body of the Church;
before he can have the benefit of it; You must yield up your selves to the Lord, 2 Chronicles 30.8. It's not enough that the Church engage for us, as a visible Political Body, or a Community and Society of men, who Are in visible Covenant with God and christ, Ezekiel 16.8. Thou enterdst into Covenant with me, and becamest mine, meaning it of the Body of the Church;
but every individual person must also enter into Covenant with God, and become his, Ezek. 20.37. I will cause you to pass under the Rod, and I will bring you into the Bond of the Covenant:
but every Individu person must also enter into Covenant with God, and become his, Ezekiel 20.37. I will cause you to pass under the Rod, and I will bring you into the Bound of the Covenant:
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Where there is an Allusion to the Sheeps passing out of the Fold, when they were to be Tithed for God, Levit. 27.32. they were to be told with a Rod, one, two, three, &c. and the Tenth was the Lords.
Where there is an Allusion to the Sheep passing out of the Fold, when they were to be Tithed for God, Levit. 27.32. they were to be told with a Rod, one, two, three, etc. and the Tenth was the lords.
'tis not enough that our Parents did engage for us in Baptism, as the Israelites in the Name of their little ones did avouch God to be their God, Dent. 29.10, 11, 12. No man can savingly transact this Work for another;
it's not enough that our Parents did engage for us in Baptism, as the Israelites in the Name of their little ones did avouch God to be their God, Dent. 29.10, 11, 12. No man can savingly transact this Work for Another;
we must ratifie the Covenant in our own Persons, and make our own professed subjection to the Gospel of Christ, 2 Cor. 9.13. This Work cannot be done by a Proxy or Assigns;
we must ratify the Covenant in our own Persons, and make our own professed subjection to the Gospel of christ, 2 Cor. 9.13. This Work cannot be done by a Proxy or Assigns;
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but a Man must ingage his heart to God, Jer. 30.21. yea, this is a business that must be done between God and our own Souls, where no outward witnesses are conscious to it.
but a Man must engage his heart to God, Jer. 30.21. yea, this is a business that must be done between God and our own Souls, where no outward Witnesses Are conscious to it.
2. Renew often the sense of your Obligation to God, and keep a constant reckoning how you lay out your selves for him, Acts 27.23. His I am, and him I serve, Phil. 1.21. To me to Live is Christ.
2. Renew often the sense of your Obligation to God, and keep a constant reckoning how you lay out your selves for him, Acts 27.23. His I am, and him I serve, Philip 1.21. To me to Live is christ.
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Some few Renegado's renounce their Baptism, but most Christians forget their Baptism, 2 Pet. 1.9. He is blind, and cannot see afar off, and has forgotten that he was washed from his old sins;
some few Renegado's renounce their Baptism, but most Christians forget their Baptism, 2 Pet. 1.9. He is blind, and cannot see afar off, and has forgotten that he was washed from his old Sins;
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therefore we should be continually exciting our selves both to obedience and dependence, that the sincerity of our first Vow and Consent may be verified by a real and constant performance of it.
Therefore we should be continually exciting our selves both to Obedience and dependence, that the sincerity of our First Voelli and Consent may be verified by a real and constant performance of it.
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Hath God applyed his Covenant to me? Taken me into the Family? Planted me into the Mystical Body of Christ? and shall not I be glad and rejoyce in his Salvation? So for Sanctification, see whether God's Interest doth prevail in you,
Hath God applied his Covenant to me? Taken me into the Family? Planted me into the Mystical Body of christ? and shall not I be glad and rejoice in his Salvation? So for Sanctification, see whither God's Interest does prevail in you,
and you can govern your Passions and Appetites better, Gal. 5.24. They that are Christ's should find something of this in themselves, otherwise their Baptism is but an empty formality.
and you can govern your Passion and Appetites better, Gal. 5.24. They that Are Christ's should find something of this in themselves, otherwise their Baptism is but an empty formality.
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Dionysia comforted her Son Majoricus, an African Martyr, when he was going to suffer for owning the God-head of Christ, with this Speech, Memento, Fili, Baptizatum esse in nomine Patris, Filii,
Dionysia comforted her Son Majoricus, an African Martyr, when he was going to suffer for owning the Godhead of christ, with this Speech, Memento, Fili, Baptizatum esse in nomine Patris, Sons,
So when you are tempted by the Devil, taking advantage of your Melancholy, and grievous afflictions, to question God's Love and Mercy to Penitent Believers.
So when you Are tempted by the devil, taking advantage of your Melancholy, and grievous afflictions, to question God's Love and Mercy to Penitent Believers.
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and hath begotten us to a lively hope. We must expect to be Tempted: the Devil tempted Christ after his Baptism to question his filiation so solemnly attested. Compare Mat. 3.17. with Mat. 4.16. Luther saith of himself, that when the Devil tempted him to despair, or to any doubts and fears about the Love of God or his Mercy to Sinners, he would always Answer, Ecce ego Baptizatus sum, & credo in Christum Crucifixum, Behold, I am Baptized and Believe in Christ Crucified.
and hath begotten us to a lively hope. We must expect to be Tempted: the devil tempted christ After his Baptism to question his filiation so solemnly attested. Compare Mathew 3.17. with Mathew 4.16. Luther Says of himself, that when the devil tempted him to despair, or to any doubts and fears about the Love of God or his Mercy to Sinners, he would always Answer, Ecce ego Baptized sum, & credo in Christ Crucifixum, Behold, I am Baptised and Believe in christ crucified.
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By what Scriptural Rules may Catechizing be be so managed, as that it may become most Ʋniversally Profitable? Serm. XI. Proverbs 22.6. Train up (or Catechize ) a Child in the way he should go, (or in his way) and when he is old, he will not depart from it.
By what Scriptural Rules may Catechizing be be so managed, as that it may become most Ʋniversally Profitable? Sermon XI. Proverbs 22.6. Train up (or Catechise) a Child in the Way he should go, (or in his Way) and when he is old, he will not depart from it.
2. The Object or Person that is to be trained up, a Child. By a Synechdoche, all such Younger ones and Inferiours as are committed to the care and conduct of their Superiours.
2. The Object or Person that is to be trained up, a Child. By a Synecdoche, all such Younger ones and Inferiors as Are committed to the care and conduct of their Superiors.
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That it is the great and indispensable Duty, and therefore ought to be the serious and constant care of Superiours, prudently and piously to train up or Catechize, to instruct and educate all such Inferiours as are committed to their care and conduct.
That it is the great and indispensable Duty, and Therefore ought to be the serious and constant care of Superiors, prudently and piously to train up or Catechise, to instruct and educate all such Inferiors as Are committed to their care and conduct.
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In the pursuing of this Momentous Truth, I shall tread in this Method, laying before you these five things. 1. What it is to train up or Catechize. 2. What is meant by That Way, wherein persons are to be trained up. 3. Who they are, that are to be trained up or Catechized.
In the pursuing of this Momentous Truth, I shall tread in this Method, laying before you these five things. 1. What it is to train up or Catechise. 2. What is meant by That Way, wherein Persons Are to be trained up. 3. Who they Are, that Are to be trained up or Catechized.
for holy uses and ends, with solemn prayer and praise. Thus the word NONLATINALPHABET is used Deut. 20.5. Psal. 30. title. 1 Kings 9.7. 2 Cbron. 7.5. 1 Kings 13.13. 1 Chron. 18.11. The Greeks render the word NONLATINALPHABET.
for holy uses and ends, with solemn prayer and praise. Thus the word is used Deuteronomy 20.5. Psalm 30. title. 1 Kings 9.7. 2 Chron. 7.5. 1 Kings 13.13. 1 Chronicles 18.11. The Greeks render the word.
A word of a peculiar signification, and imports a plain and familiar teaching and instructing of the ignorant by word of mouth, in the first grounds and Fundamental Principles of the true,
A word of a peculiar signification, and imports a plain and familiar teaching and instructing of the ignorant by word of Mouth, in the First grounds and Fundamental Principles of the true,
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Hence it may be suppos'd it was that our Translators in the Margent render the word Catechize, as being prompted thereunto by the Jewish Rabbins, who stile their form of Catechism NONLATINALPHABET a Book of first instruction.
Hence it may be supposed it was that our Translators in the Margin render the word Catechise, as being prompted thereunto by the Jewish Rabbis, who style their from of Catechism a Book of First instruction.
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in via sua, in his way, in his kind, and according to his capacity and measure, and suitably to the weakness and tenderness of his years, in the sound knowledg and practice of those truths and principles which may fit him for the service of his God and Generation here,
in via sua, in his Way, in his kind, and according to his capacity and measure, and suitably to the weakness and tenderness of his Years, in the found knowledge and practice of those truths and principles which may fit him for the service of his God and Generation Here,
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and for the eternal enjoyment of his God hereafter. Let Paul interpret Solomon in his way: 1. In the nurture and admonition of the Lord, Eph. 6.4.
and for the Eternal enjoyment of his God hereafter. Let Paul interpret Solomon in his Way: 1. In the nurture and admonition of the Lord, Ephesians 6.4.
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i. e. in all profitable instruction, suitable to a Child's age and state, for the framing and moulding of him by knowledg unto a commendable and vertuous carriage, and for the doing of greater good in humane Society,
i. e. in all profitable instruction, suitable to a Child's age and state, for the framing and moulding of him by knowledge unto a commendable and virtuous carriage, and for the doing of greater good in humane Society,
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By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith, are by these little morsels of Catechising,
By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith, Are by these little morsels of Catechising,
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when he comes to write himself Man: but especially in Religious instruction, in instruction in righteousness, 2 Tim. 3.16. In the words of Faith and of good doctrine, 1 Tim. 4.6. There is something more yet in the words, — ad os, supra os, Ar-Mont.
when he comes to write himself Man: but especially in Religious instruction, in instruction in righteousness, 2 Tim. 3.16. In the words of Faith and of good Doctrine, 1 Tim. 4.6. There is something more yet in the words, — ad os, supra os, Ar-Mont.
A form of speaking frequently used in Scripture to note the suitableness or proportion of the thing, Exod. 16.21. according to the mouth of his eating, i. e. according to the measure of his eating. So Num. 7.5. To every Levite according to the mouth, i. e.
A from of speaking frequently used in Scripture to note the suitableness or proportion of the thing, Exod 16.21. according to the Mouth of his eating, i. e. according to the measure of his eating. So Num. 7.5. To every Levite according to the Mouth, i. e.
Train up a Child upon the mouth of his way, i. e. in such a way as is not only good and honest in it self, but most proper and suitable to the spirit, disposition, end and capacity of the Child.
Train up a Child upon the Mouth of his Way, i. e. in such a Way as is not only good and honest in it self, but most proper and suitable to the Spirit, disposition, end and capacity of the Child.
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Teach them but thus upon the mouth, and then out of their mouth shall come praise, Psal. 8.3. 3. Who they are that are thus to be trained up or Catechized, and why.
Teach them but thus upon the Mouth, and then out of their Mouth shall come praise, Psalm 8.3. 3. Who they Are that Are thus to be trained up or Catechized, and why.
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Sol. All younger ones and Inferiours that are committed by God or men to the care and conduct of Superiours; all included in the name Child. The Original word admits of several significations:
Sol. All younger ones and Inferiors that Are committed by God or men to the care and conduct of Superiors; all included in the name Child. The Original word admits of several significations:
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An Infant newly born, Judg. 13.7. of three months old, Exod. 26. A Child as soon as he begins to speak and exert his reason. Thus it runs parallel with the Greek word NONLATINALPHABET:
an Infant newly born, Judges 13.7. of three months old, Exod 26. A Child as soon as he begins to speak and exert his reason. Thus it runs parallel with the Greek word:
And so we find Timothy instructed from a Child, a Babe, a Suckling, 2 Tim. 1.5. with 3.15. It takes in Boys also and Girls, Sons and Daughters of somewhat riper age, youths as Shechem, Gen. 34.19. Damosels, and those marriageable, Deut. 22.19. The word is also applied to Abraham 's Men-servants, Gen. 22.3. and to Booz Maid-servants, Ruth. 2.22. Est. 4.4. To such, as though they may be men in years, are children in understanding. These all, and every one of these come within the List of those that Solomon and his God would have train'd up and Catechiz'd:
And so we find Timothy instructed from a Child, a Babe, a Suckling, 2 Tim. 1.5. with 3.15. It Takes in Boys also and Girls, Sons and Daughters of somewhat riper age, youths as Shechem, Gen. 34.19. Damosels, and those marriageable, Deuteronomy 22.19. The word is also applied to Abraham is Manservants, Gen. 22.3. and to Boaz Maidservants, Ruth. 2.22. Est. 4.4. To such, as though they may be men in Years, Are children in understanding. These all, and every one of these come within the List of those that Solomon and his God would have trained up and Catechized:
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Nay, let me add, there is not a younger Son of the Prophets, not one that sits at the feet of those Learned Gamaliels, those truly Reverend Elijahs, that can justly plead exemption from this seeming task, shall I say,
Nay, let me add, there is not a younger Son of the prophets, not one that sits At the feet of those Learned Gamaliels, those truly Reverend Elijahs, that can justly plead exemption from this seeming task, shall I say,
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or real honour, of being clearly taught in, and firmly fixt upon those Everlasting Foundations, the first principles of the Oracles of God, Heb. 5.12. & 6.1. 4. Who they are that are thus to train up or Catechize these Inferiours and younger ones.
or real honour, of being clearly taught in, and firmly fixed upon those Everlasting Foundations, the First principles of the Oracles of God, Hebrew 5.12. & 6.1. 4. Who they Are that Are thus to train up or Catechise these Inferiors and younger ones.
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1. Superiours in the Church. These, under what Name or Title soever the Scripture presents them, are all bound to Catechize, that is, in a most plain and sound manner, publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion.
1. Superiors in the Church. These, under what Name or Title soever the Scripture presents them, Are all bound to Catechise, that is, in a most plain and found manner, publicly to instruct the most ignorant of their charge in the First principles of the Christian Religion.
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This duty so peculiarly belongs to them, that their whole work and office is set down under the name of Catechizing. Let him that is taught, in the Greek it is Catechized, communicate unto him that teacheth; in the Greek, that Catechiseth. But to speak closely.
This duty so peculiarly belongs to them, that their Whole work and office is Set down under the name of Catechizing. Let him that is taught, in the Greek it is Catechized, communicate unto him that Teaches; in the Greek, that catechiseth. But to speak closely.
1. Was not Paul a great Apostle, yea the Grand Doctor of the Gentiles? and yet he professeth himself a Catechist. Paul 's work was to plant, as well as to water; and to beget, as well as to bring up, 1 Cor. 6.7. and 4.15. Paul compares himself to a Nurse, 1 Thess. 2.7. the Saints to Babes, such as had need of Milk, and not of stronger meat, 1 Cor. 3.1.
1. Was not Paul a great Apostle, yea the Grand Doctor of the Gentiles? and yet he Professes himself a Catechist. Paul is work was to plant, as well as to water; and to beget, as well as to bring up, 1 Cor. 6.7. and 4.15. Paul compares himself to a Nurse, 1 Thess 2.7. the Saints to Babes, such as had need of Milk, and not of Stronger meat, 1 Cor. 3.1.
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And wherein lies the Art and Honour of a Master-builder so much, as in solidly laying the Foundation-stone, lest for want of it the building totter, Mat. 7.26, 27. 2. Was not Peter a great Officer in the Church? and yet sure I am, that whatever Dispensation Peter 's pretended Successor, or any of his Allies may boast and crack of, Peter himself stands charged with feeding Lambs as well as Sheep, John 21.15.
And wherein lies the Art and Honour of a Master-builder so much, as in solidly laying the Foundation-stone, lest for want of it the building totter, Mathew 7.26, 27. 2. Was not Peter a great Officer in the Church? and yet sure I am, that whatever Dispensation Peter is pretended Successor, or any of his Allies may boast and Crac of, Peter himself Stands charged with feeding Lambs as well as Sheep, John 21.15.
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3. The great dulness, incapacity, and slowness of heart, that is in the people to understand by any other way of teaching, calls aloud for this Elementary way of teaching.
3. The great dullness, incapacity, and slowness of heart, that is in the people to understand by any other Way of teaching, calls aloud for this Elementary Way of teaching.
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That Ministry usually proves the most effectual that drops as the Rain, and distills as the Dew, Deut. 32.2. Ezek. 20.26. 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa, and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens.
That Ministry usually Proves the most effectual that drops as the Rain, and distils as the Due, Deuteronomy 32.2. Ezekiel 20.26. 4. Want and neglect of Catechism confessed to be one of the principal Causes of all those desperate defections that have been made from the Faith in this our English Africa, and of those insolent Invasions that have been made upon it by lose tongues and lewder Pens.
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for avouching himself the Coessential and Coeternal Son of God? How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost! What proud brags of the purity of man's Nature, and the sufficiency of his power to save himself!
for avouching himself the Coessential and Coeternal Son of God? How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost! What proud brags of the purity of Man's Nature, and the sufficiency of his power to save himself!
to deride singing of Psalms, as if David 's Harp were out of tune! to reject Prayer, as if they were rais'd to such a plentiful measure of Spiritual Riches, that it were a shame for them to crave any further supply. In a word, scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib,
to deride singing of Psalms, as if David is Harp were out of tune! to reject Prayer, as if they were raised to such a plentiful measure of Spiritual Riches, that it were a shame for them to crave any further supply. In a word, scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib,
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And whence all this, but from Ignorance of Truth? Had Truth been clearly understrod, it could never have been so unworthily undervalued, much less so treacherously undermined, and least of all so impudently affronted, as wo is us, we behold it, both to our grief and horror.
And whence all this, but from Ignorance of Truth? Had Truth been clearly understrod, it could never have been so unworthily undervalved, much less so treacherously undermined, and least of all so impudently affronted, as woe is us, we behold it, both to our grief and horror.
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and by the Apostles themselves, and their immediate Successors; and this in imitation of the Jews, who had A Form of Knowledg and of the Truth in the Law, out of which they Instructed the Ignorant, and taught Babes: Thus Rom. 6.17. the Apostle had given the Romans A Form of Doctrine:
and by the Apostles themselves, and their immediate Successors; and this in imitation of the jews, who had A From of Knowledge and of the Truth in the Law, out of which they Instructed the Ignorant, and taught Babes: Thus Rom. 6.17. the Apostle had given the Romans A From of Doctrine:
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and to Timothy, A Form of sound words, 2 Tim. 1.13. A Form of sound words, which contained the principles of the Doctrine of Christ, and the first principles of the Oracles of God, six whereof are distinctly mentioned Heb. 5.12.
and to Timothy, A From of found words, 2 Tim. 1.13. A From of found words, which contained the principles of the Doctrine of christ, and the First principles of the Oracles of God, six whereof Are distinctly mentioned Hebrew 5.12.
with 6.1, 2. To these plain and fundamental Rules, as to their Standard, the Apostles would have all Doctrines that were Preached to be brought and tried,
with 6.1, 2. To these plain and fundamental Rules, as to their Standard, the Apostles would have all Doctrines that were Preached to be brought and tried,
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Thus the Magdeburg. from these Scriptures assert, That there was a Catechism delivered by the Apostles, in which they had drawn the Doctrine of the Gospel into short heads, for instructing of the Children of the Church.
Thus the Magdeburg. from these Scriptures assert, That there was a Catechism Delivered by the Apostles, in which they had drawn the Doctrine of the Gospel into short Heads, for instructing of the Children of the Church.
Eusebius saith, That there was one set apart on purpose for this Office in the primitive Church, called the Catechist, qui Catechismum docebat, and others called Catechumeni, that learnt the Catechism;
Eusebius Says, That there was one Set apart on purpose for this Office in the primitive Church, called the Catechist, qui Catechismum docebat, and Others called Catechumen, that learned the Catechism;
and these were of two sorts. 1. Jews and Heathens, that offered themselves to be listed among the Christians, and were not as yet sufficiently seen in the great fundamentals of the Christian Religion. 2. The Children of believing Parents that had been Baptized.
and these were of two sorts. 1. jews and heathens, that offered themselves to be listed among the Christians, and were not as yet sufficiently seen in the great fundamentals of the Christian Religion. 2. The Children of believing Parents that had been Baptised.
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Both these were put under the careful institution of the Catechist, and by him to be so far instructed, till they had attained so much knowledg in the Principles of the Christian Religion,
Both these were put under the careful Institution of the Catechist, and by him to be so Far instructed, till they had attained so much knowledge in the Principles of the Christian Religion,
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To this custom some of the Learned judge that Peter alludes in 1 Pet. 3.21. not the putting away of the filth of the flesh, but the Answer of a good Conscience towards God, by the Resurrection of Jesus Christ.
To this custom Some of the Learned judge that Peter alludes in 1 Pet. 3.21. not the putting away of the filth of the Flesh, but the Answer of a good Conscience towards God, by the Resurrection of jesus christ.
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3. The Primitive Fathers, that trod on the Heels of the Apostles, and were most likely to be best acquainted with the Apostles practice, highly esteemed this way of teaching, and constantly used it.
3. The Primitive Father's, that trod on the Heels of the Apostles, and were most likely to be best acquainted with the Apostles practice, highly esteemed this Way of teaching, and constantly used it.
Cyprian, saith Optatus, used it at Carthage, Origen at Alexandria: Hence Clemens Alexander his paedagogus. Cyril Mystagog. Lactantius his Institutions. Athanasius his Synopsis.
Cyprian, Says Optatus, used it At Carthage, Origen At Alexandria: Hence Clemens Alexander his Pedagogue. Cyril Mystagog. Lactantius his Institutions. Athanasius his Synopsis.
Augustine his Enchirid. Liber de Doct. Christianâ & de Catechiz. rudibus. Fulgentius de fide. 4. Many of the Antient Councils made Decrees and Canons for Catechising. Concil Neocaes. Can. 6.7. Concil Tolet. Can. 24. In this consent all the Reformed Churches uno ore.
Augustine his Enchiridion Liber de Doct. Christianâ & de Catechize. rudibus. Fulgentius de fide. 4. Many of the Ancient Councils made Decrees and Canonas for Catechising. Council Neocæsar. Can. 6.7. Council Tolet Can. 24. In this consent all the Reformed Churches Uno over.
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Nay, which is more, the Papists themselves that were assembled in the Council of Trent (observing that in the later Spring of the Gospel, the use of Catechizing in the Reformed Churches was one of the special means of with-drawing People from the darkness of Popery to the light of the Gospel, and of so firmly grounding professors in the true Religion,
Nay, which is more, the Papists themselves that were assembled in the Council of Trent (observing that in the later Spring of the Gospel, the use of Catechizing in the Reformed Churches was one of the special means of withdrawing People from the darkness of Popery to the Light of the Gospel, and of so firmly grounding professors in the true Religion,
and so the Hereticks, as they were pleased to stile them, had got much ground) strongly moved the Councel, that there might be a Catechism compiled of the Principles of the Romish Religion,
and so the Heretics, as they were pleased to style them, had god much ground) strongly moved the Council, that there might be a Catechism compiled of the Principles of the Romish Religion,
Whence it is that in all Schools of Learning this course is taken, viz. The Teacher propounds his Questions, and requires Answers from those that are instructed:
Whence it is that in all Schools of Learning this course is taken, viz. The Teacher propounds his Questions, and requires Answers from those that Are instructed:
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whereas if you speak never so well, or so long, yea the longer the worse, in a set and continued Speech, it useth to vanish in the Air, without any observable notice, or after fruit.
whereas if you speak never so well, or so long, yea the longer the Worse, in a Set and continued Speech, it uses to vanish in the Air, without any observable notice, or After fruit.
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to whom we may adjoin School-masters and Tutors. These all are concerned in this great duty of Training up and Catechizing those that are committed to their Charge and Conduct.
to whom we may adjoin Schoolmasters and Tutors. These all Are concerned in this great duty of Training up and Catechizing those that Are committed to their Charge and Conduct.
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1. How deeply Parents are obliged to this Duty, is written as it were with a Sun-beam in the Scriptures, where we find Precepts, Presidents, Arguments, more than many to evince it.
1. How deeply Parents Are obliged to this Duty, is written as it were with a Sunbeam in the Scriptures, where we find Precepts, Presidents, Arguments, more than many to evince it.
1. Precepts. The Israelites are bound to tell in the ears of their sons, and of their sons sons, what things the Lord had wrought in Egypt, that they also might know Jehovah to be the Lord.
1. Precepts. The Israelites Are bound to tell in the ears of their Sons, and of their Sons Sons, what things the Lord had wrought in Egypt, that they also might know Jehovah to be the Lord.
The Parents are bound to be Expositors of that great Rite of the Paschal Lamb, and of the Stones set up in the midst of Jordan. Bound also to teach their Children the words which they heard from the Lord their God in Horeb, even the Ten Commandments. How doth this Duty sparkle with a Radiant Lustre in that great Text, Deut. 6.6, 7? These words which I Command thee this day shall be in thine heart, and thou shalt teach them diligently unto thy Children,
The Parents Are bound to be Expositors of that great Rite of the Paschal Lamb, and of the Stones Set up in the midst of Jordan. Bound also to teach their Children the words which they herd from the Lord their God in Horeb, even the Ten commandments. How does this Duty sparkle with a Radiant Lustre in that great Text, Deuteronomy 6.6, 7? These words which I Command thee this day shall be in thine heart, and thou shalt teach them diligently unto thy Children,
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so as to know, but in thy Heart to affect. An Heart inflamed with the Love of God and his Truth, God knew was one of the most effectual means to engage the Tongue to make known his Truth;
so as to know, but in thy Heart to affect. an Heart inflamed with the Love of God and his Truth, God knew was one of the most effectual means to engage the Tongue to make known his Truth;
as their Phylacteries and fringes, &c. Exod. 13.9. Deut. 6.8, 9. but was and is a Moral, perpetual, standing Precept, binding us in Gospel-times as well as them:
as their Phylacteries and fringes, etc. Exod 13.9. Deuteronomy 6.8, 9. but was and is a Moral, perpetual, standing Precept, binding us in Gospel times as well as them:
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The same things we find in this Text, we find also in the New Testament. The word of Christ must dwell richly in us, all one with this here, Let it be in thine heart, Col. 3.16. and in our Houses also:
The same things we find in this Text, we find also in the New Testament. The word of christ must dwell richly in us, all one with this Here, Let it be in thine heart, Col. 3.16. and in our Houses also:
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This also is necessary, because Parents are too too apt to be fondly indulgent, and on that account careless to bring up their Children in such courses as are necessary for knowing and doing the Will of God.
This also is necessary, Because Parents Are too too apt to be fondly indulgent, and on that account careless to bring up their Children in such courses as Are necessary for knowing and doing the Will of God.
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for the doing of greater good in humane Society for the time to come: but more especially in Religious Nurture, instruction in Righteousness, 2 Tim. 3.16. and as it follows, in the admonition of the Lord:
for the doing of greater good in humane Society for the time to come: but more especially in Religious Nurture, instruction in Righteousness, 2 Tim. 3.16. and as it follows, in the admonition of the Lord:
In the best and highest kind of Nurture, that which is drawn and fetcht from the Word of the Lord, and so will be most accepted of him, and most profitable to Children.
In the best and highest kind of Nurture, that which is drawn and fetched from the Word of the Lord, and so will be most accepted of him, and most profitable to Children.
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but by Oral Tradition from Parents to their Children? Gen. 18.19. I know Abraham, that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord, to do Justice and Judgment, that the Lord may bring upon Abraham that which he hath spoken of him.
but by Oral Tradition from Parents to their Children? Gen. 18.19. I know Abraham, that he will command his Children, and his Household After him, and they shall keep the Way of the Lord, to do justice and Judgement, that the Lord may bring upon Abraham that which he hath spoken of him.
I know Abraham, I know his judgment, I know his heart, I am well acquainted with the frame of his spirit, the inclination of his Will, the bent of his Affections;
I know Abraham, I know his judgement, I know his heart, I am well acquainted with the frame of his Spirit, the inclination of his Will, the bent of his Affections;
and will trust him with an Arcanum, make him as it were of my Privy Councel, in imparting to him my great design concerning wicked Sodom. 2. Foretells for the future.
and will trust him with an Arcanum, make him as it were of my Privy Council, in imparting to him my great Design Concerning wicked Sodom. 2. Foretells for the future.
Abraham will not leave his children and servants to their own Genius, counsels, lusts, ignorance, idleness, superstition, idolatry, but command them to keep the way of Jehovah.
Abraham will not leave his children and Servants to their own Genius, Counsels, Lustiest, ignorance, idleness, Superstition, idolatry, but command them to keep the Way of Jehovah.
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Holy Job, that Non pareil of the World, none like him in the Earth, Job 1.8. that perfect, that upright man, Job sends and sanctifies his children; i. e.
Holy Job, that Non pareil of the World, none like him in the Earth, Job 1.8. that perfect, that upright man, Job sends and Sanctifies his children; i. e.
This preparation to holy Duties is often call'd Sanctifying, Exod. 19.20. 1 Sam. 6.5. Job 11.55. Job 's main and special care was for the Souls of his children.
This preparation to holy Duties is often called Sanctifying, Exod 19.20. 1 Sam. 6.5. Job 11.55. Job is main and special care was for the Souls of his children.
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His holy Soul struck a perfect light to Paul 's desire before Agrippa, Acts 26.29. I would to God, that not only thou, but all that hear me this day, were both almost and altogether such as I am:
His holy Soul struck a perfect Light to Paul is desire before Agrippa, Acts 26.29. I would to God, that not only thou, but all that hear me this day, were both almost and altogether such as I am:
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But more especially, I would commend to your most accurate view that lovely Prospect presented to us in Prov. 4.3, 4. Behold there a great and glorious King, descending from his Imperial Throne, laying aside his Golden Crown and Royal Scepter, and sitting down on a lower seat with a Child, a Solomon at his knee.
But more especially, I would commend to your most accurate view that lovely Prospect presented to us in Curae 4.3, 4. Behold there a great and glorious King, descending from his Imperial Throne, laying aside his Golden Crown and Royal Sceptre, and sitting down on a lower seat with a Child, a Solomon At his knee.
as is usual with us to call our own Houses the Houses of our Fathers. The Church, in her Universal Latitude, is the Mother of all her Members, — who would or doth instruct me.
as is usual with us to call our own Houses the Houses of our Father's. The Church, in her Universal Latitude, is the Mother of all her Members, — who would or does instruct me.
The Church, who is the Pillar and ground of truth in this respect, that she presenteth and holdeth forth that truth outwardly, which only Christ bringeth to the heart and makes effectual.
The Church, who is the Pillar and ground of truth in this respect, that she presents and holds forth that truth outwardly, which only christ brings to the heart and makes effectual.
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saying, did not the Lord bring us from Egypt? Thus the Psalmist, Psal. 44.1, 2. We have heard with our ears, O God, our Fathers have told us, what work thou didst in their days, in the times of old.
saying, did not the Lord bring us from Egypt? Thus the Psalmist, Psalm 44.1, 2. We have herd with our ears, Oh God, our Father's have told us, what work thou didst in their days, in the times of old.
5. For he established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers that they should make them known to their children.
5. For he established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Father's that they should make them known to their children.
this being the principal end to which men should live, and for which they should desire life, Psal. 80.18. The Father to the Children shall make known thy truth; i. e.
this being the principal end to which men should live, and for which they should desire life, Psalm 80.18. The Father to the Children shall make known thy truth; i. e.
1. The Souls of Children, as well as their Bodies, are committed to the care and trust of Parents by the Lord, to whom they must give a strict account.
1. The Souls of Children, as well as their Bodies, Are committed to the care and trust of Parents by the Lord, to whom they must give a strict account.
True indeed, it eminently belongs to our Spiritual Pastors, Ezek. 3.18, 19. If they warn not the wicked from his wicked way to save his life, the same wicked man shall dye in his iniquity,
True indeed, it eminently belongs to our Spiritual Pastors, Ezekiel 3.18, 19. If they warn not the wicked from his wicked Way to save his life, the same wicked man shall die in his iniquity,
And no less doth God bespeak Parents in the same language that we find 1 Kings 20.39. Keep this man, this child, if by any means he be missing, then shall thy life be for his life.
And no less does God bespeak Parents in the same language that we find 1 Kings 20.39. Keep this man, this child, if by any means he be missing, then shall thy life be for his life.
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those whom we fondly miscall Innocent Babes, come into the World with an Indictment on their Foreheads, with ropes about their necks, full of guilt, full of filth, bloody, loathsom Creatures, Gen. 8.21. Job 14.4. Prov. 22.15. Eph. 2.3. Children of wrath, nothing in them by nature that is good, Rom. 7.18. An averseness from all good, Psal. 58.3. Eph. 4.18. A proneness to all evil:
those whom we fondly miscall Innocent Babes, come into the World with an Indictment on their Foreheads, with ropes about their necks, full of guilt, full of filth, bloody, loathsome Creatures, Gen. 8.21. Job 14.4. Curae 22.15. Ephesians 2.3. Children of wrath, nothing in them by nature that is good, Rom. 7.18. an averseness from all good, Psalm 58.3. Ephesians 4.18. A proneness to all evil:
And whence comes all this guilt and filth, but from the hole of the Pit out of which they are digid, from that unhappy Rock out of which they are hewn, their unhappy Parents? Isa. 51.5. sinful Parents, having utterly lost God's Image, like Adam, beget children in their own, Gen. 5.3.
And whence comes all this guilt and filth, but from the hold of the Pit out of which they Are digid, from that unhappy Rock out of which they Are hewn, their unhappy Parents? Isaiah 51.5. sinful Parents, having utterly lost God's Image, like Adam, beget children in their own, Gen. 5.3.
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Nay Abraham himself, though a circumcised Saint, as a Natural Father, begets an uncircumcised Isaac: The Vine they spring from is a Vine of Sodom; and therefore the Children are the Grapes of Gomorrah. Bloody Parents are we to our Children;
Nay Abraham himself, though a circumcised Saint, as a Natural Father, begets an uncircumcised Isaac: The Vine they spring from is a Vine of Sodom; and Therefore the Children Are the Grapes of Gomorrah. Bloody Parents Are we to our Children;
how much then doth it concern Parents, even in common Justice, to endeavour to cure those wounds that they themselves have given and to preserve their Little Ones from perishing by that Leprosie, infection, poyson, which they by Nature conveigh into them? And here what Topicks do not offer themselves to convince the judgments of Rational Parents.
how much then does it concern Parents, even in Common justice, to endeavour to cure those wounds that they themselves have given and to preserve their Little Ones from perishing by that Leprosy, infection, poison, which they by Nature convey into them? And Here what Topicks do not offer themselves to convince the Judgments of Rational Parents.
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Nature gives bowels of pity to them that are in misery, specially to children, Isa. 49.15. Psal. 103.13. Will Parents then prove unnatural? nay, worse than beasts;
Nature gives bowels of pity to them that Are in misery, specially to children, Isaiah 49.15. Psalm 103.13. Will Parents then prove unnatural? nay, Worse than beasts;
for even the Sea-monsters draw out their breasts, and give suck to their young ones, Lam. 4.3. Charity edifies, saith the Apostle, 1 Cor. 8.1. David 's and Bathsheba 's tender love to their Solomon, put them upon careful instructing of him:
for even the Sea-monsters draw out their breasts, and give suck to their young ones, Lam. 4.3. Charity Edifies, Says the Apostle, 1 Cor. 8.1. David is and Bathsheba is tender love to their Solomon, put them upon careful instructing of him:
And what more profitable and effectual way to promote this, than pious instruction and education? The Earth often proves according to the seeds cast into it:
And what more profitable and effectual Way to promote this, than pious instruction and education? The Earth often Proves according to the seeds cast into it:
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The Vessel usually retains a smack and tincture of that with which it was first season'd. What Blessings might Parents prove to their Children? What excellent things might be effected by them,
The Vessel usually retains a smack and tincture of that with which it was First seasoned. What Blessings might Parents prove to their Children? What excellent things might be effected by them,
and what more probable means to advance these than the pious education of their children? which fully appears by this Dilemma, either their conscientious endeavours prove successful or not?
and what more probable means to advance these than the pious education of their children? which Fully appears by this Dilemma, either their conscientious endeavours prove successful or not?
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1. If not. If after all care, pains, prayer, faithfulness, the Crop should not answer the Seed, why this may relieve and support, that it is not through the Parents default.
1. If not. If After all care, pains, prayer, faithfulness, the Crop should not answer the Seed, why this may relieve and support, that it is not through the Parents default.
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He hath discharg'd his duty, and thereby in the sight of God, deliver'd his own Soul from guilt, though he could not deliver his Child's Soul from ruine. Where God sees such a willing mind, backt with sincere, utmost, constant endeavours, God accepts the faithful Parent according to that he hath,
He hath discharged his duty, and thereby in the sighed of God, Delivered his own Soul from guilt, though he could not deliver his Child's Soul from ruin. Where God sees such a willing mind, backed with sincere, utmost, constant endeavours, God accepts the faithful Parent according to that he hath,
2. If the Lord please to smile on endeavours, into what a transport and extasie of joy will it raise the serious Parent, to see the corruption of his Child's Nature heal'd, to see saving grace wrought in his heart.
2. If the Lord please to smile on endeavours, into what a transport and ecstasy of joy will it raise the serious Parent, to see the corruption of his Child's Nature healed, to see Saving grace wrought in his heart.
If such a sight be so pleasing to Spiritual Fathers, to Paul, 1 Thess. 2.10. to John: how ravishing must it needs be to Natural Parents, Prov. 10.1. and 23, 24 25. But especially when this is wrought by their own means.
If such a sighed be so pleasing to Spiritual Father's, to Paul, 1 Thess 2.10. to John: how ravishing must it needs be to Natural Parents, Curae 10.1. and 23, 24 25. But especially when this is wrought by their own means.
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4. When this grace is wrought in the hearts of children, and that especially by their Parents, this cannot but inflame the hearts of children with dearest love of,
4. When this grace is wrought in the hearts of children, and that especially by their Parents, this cannot but inflame the hearts of children with dearest love of,
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like Abel, they shall yet speak, and Posterity hearing the voice of their Ancestors, coming as it were from the dead, they will be more apt to credit and believe.
like Abel, they shall yet speak, and Posterity hearing the voice of their Ancestors, coming as it were from the dead, they will be more apt to credit and believe.
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The care of the two Tribes and an half of propagating the true Religion to their Posterity, is very notable in that famous Scripture, Josh. 22.24, 25. They built an Altar of Testimony, v. 10. At this their Brethren the Israelites are highly offended,
The care of the two Tribes and an half of propagating the true Religion to their Posterity, is very notable in that famous Scripture, Josh. 22.24, 25. They built an Altar of Testimony, v. 10. At this their Brothers the Israelites Are highly offended,
This instruction, saith the loving Child, comes not only from my dear Father's lip or head, but from his affectionate heart; and therefore I will readily receive it,
This instruction, Says the loving Child, comes not only from my dear Father's lip or head, but from his affectionate heart; and Therefore I will readily receive it,
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and to breed Grace in them, as any Minister is. Read, consider, remember Exod. 13.18. Thou shalt shew thy Son the meaning, end, use of the Sacrament, Deut. 6.6, 7. Psal. 78.5. Eph. 6.4. Shew me any Text of Scripture more express and peremptory for any Ministers Instructing of his Flock.
and to breed Grace in them, as any Minister is. Read, Consider, Remember Exod 13.18. Thou shalt show thy Son the meaning, end, use of the Sacrament, Deuteronomy 6.6, 7. Psalm 78.5. Ephesians 6.4. Show me any Text of Scripture more express and peremptory for any Ministers Instructing of his Flock.
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Parents therefore have an opportunity of making the first impressions on them, even while they are most docile, tender, flexible, and least apt to make resistance against instruction. But now when they come to their Minister, Instructer, Tutor, they are as a Paper Printed before, and therefore unapt to receive another Impression.
Parents Therefore have an opportunity of making the First impressions on them, even while they Are most docile, tender, flexible, and least apt to make resistance against instruction. But now when they come to their Minister, Instructer, Tutor, they Are as a Paper Printed before, and Therefore unapt to receive Another Impression.
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They have much to be untaught before they can be taught: fraught with self conceitedness and proud objections, more apt to strive against and resist Instruction,
They have much to be untaught before they can be taught: fraught with self conceitedness and proud objections, more apt to strive against and resist Instruction,
Parents have the Power of the Rod to back Instruction, Prov. 22.15. They best know the peculiar Diseases and temperatures of their Children, and so best know how to chuse and apply the most proper Remedy.
Parents have the Power of the Rod to back Instruction, Curae 22.15. They best know the peculiar Diseases and temperatures of their Children, and so best know how to choose and apply the most proper Remedy.
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What a surpassing Interest have Parents in the esteem, love, affection of their Children! What Advantage may they take of their Childrens tender years! What continual Converse with them!
What a surpassing Interest have Parents in the esteem, love, affection of their Children! What Advantage may they take of their Children's tender Years! What continual Converse with them!
Sol. 1. Our carnal Reasonings ought not to countermand Divine injunctions ▪ The Text is express, Train up a Child, Deut. 6.7. Thou shalt teach them diligently to thy Children, or whet and sharpen my Law upon them.
Sol. 1. Our carnal Reasonings ought not to countermand Divine injunctions ▪ The Text is express, Train up a Child, Deuteronomy 6.7. Thou shalt teach them diligently to thy Children, or whet and sharpen my Law upon them.
And who should endeavour to make deep impressions of God upon their Hearts, but those that are over them by Divine appointment, who ought to bring them up in the Nurture and Admonition of the Lord.
And who should endeavour to make deep impressions of God upon their Hearts, but those that Are over them by Divine appointment, who ought to bring them up in the Nurture and Admonition of the Lord.
2. If this fear and jealousie must hinder Catechising of Children, who knows how long it will be hindered for even Children well grown up, being not before Catechized, are not likely at their first Teaching so to understand what is said to them,
2. If this Fear and jealousy must hinder Catechising of Children, who knows how long it will be hindered for even Children well grown up, being not before Catechized, Are not likely At their First Teaching so to understand what is said to them,
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Do we not find Christ himself instructing Nicodemus in the great Mystery of Regeneration. when he was able to return him no more than that childish Answer, How can a Man be born again when he is old? Can he enter the second time into his Mothers Womb? We find our Saviour delivering a Divine Truth to those that were known to be his Disciples, who still accompanied him,
Do we not find christ himself instructing Nicodemus in the great Mystery of Regeneration. when he was able to return him no more than that childish Answer, How can a Man be born again when he is old? Can he enter the second time into his Mother's Womb? We find our Saviour delivering a Divine Truth to those that were known to be his Disciples, who still accompanied him,
May we therefore say, that by reason of their Ignorance they took that Name of God, his Word, in vain? No, this was not a vain business, for in this way they understood the words of Christ at last, the meaning whereof they knew not at first.
May we Therefore say, that by reason of their Ignorance they took that Name of God, his Word, in vain? No, this was not a vain business, for in this Way they understood the words of christ At last, the meaning whereof they knew not At First.
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yet it follows not that they take God's Name in vain, because they repeat good things in order to, and for the gaining of such a knowledg of God and of those Holy things,
yet it follows not that they take God's Name in vain, Because they repeat good things in order to, and for the gaining of such a knowledge of God and of those Holy things,
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Do not we teach little Ones their Letters by signs, and certain petty devised sayings and resemblances, which put them in mind of their Letters. And this is not a vanity, but a way suited to their narrow capacities, to make them learn them the sooner. So in this and the like cases;
Do not we teach little Ones their Letters by Signs, and certain Petty devised sayings and resemblances, which put them in mind of their Letters. And this is not a vanity, but a Way suited to their narrow capacities, to make them Learn them the sooner. So in this and the like cases;
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because they serve to very considerable ends. It is neither vanity nor Hypocrisie, saith a reverend Author, to help Children first to understand words and signs, in order to their early understanding of the matter and signification. Otherwise no Man may teach them any Language,
Because they serve to very considerable ends. It is neither vanity nor Hypocrisy, Says a reverend Author, to help Children First to understand words and Signs, in order to their early understanding of the matter and signification. Otherwise no Man may teach them any Language,
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2. Nor are Christian Ministers and Governors of Families, together with School-Instructors and Tutors less obliged to take care of the Religious Instruction and Education of their respective Servants and Pupils: which clearly appears from hence.
2. Nor Are Christian Ministers and Governors of Families, together with School-Instructors and Tutors less obliged to take care of the Religious Instruction and Education of their respective Servants and Pupils: which clearly appears from hence.
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Lo here, saith God, is a poor mean Servant, but he hath a precious and an immortal Soul. A Soul purchased with the same Blood of God-Man, that his Master's was:
Lo Here, Says God, is a poor mean Servant, but he hath a precious and an immortal Soul. A Soul purchased with the same Blood of God-Man, that his Masters was:
1. That which is just; NONLATINALPHABET, whatever is due to them by any positive contract, legality or obligation. Aristotle names three things as due to Servants; Work, Food, Correction.
1. That which is just;, whatever is due to them by any positive contract, legality or obligation. Aristotle names three things as due to Servants; Work, Food, Correction.
To which, since our Servants are usually such as are not so by conquest, but by compact, we may add a fourth, viz. Wages. — Moderate Work, convenient Food, due Correction, proportionable Wages.
To which, since our Servants Are usually such as Are not so by conquest, but by compact, we may add a fourth, viz. Wages. — Moderate Work, convenient Food, due Correction, proportionable Wages.
And this refers not to the works themselves of Servants and Masters, but to the mind and manner of doing, which ought to bear a due proportion in both: v. gr. Col. 3.22.
And this refers not to the works themselves of Servants and Masters, but to the mind and manner of doing, which ought to bear a due proportion in both: v. Great. Col. 3.22.
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As Servants, if gracious, are Gods Sons, and thereby may be comforted; so Masters are God's Servants, and thereby may be caution'd. Are Masters eyes on their servants to see whether they do their duties faithfully; so God 's eye watcheth them much more, to observe whether they carry themselves in their Relation conscientiously. Holy Job stood in aw of this great Master, and acted accordingly; Eph. 6.5. to 8. Servants must be obedient unto their Masters as unto Christ, as serving the Lord Christ;
As Servants, if gracious, Are God's Sons, and thereby may be comforted; so Masters Are God's Servants, and thereby may be cautioned. are Masters eyes on their Servants to see whither they do their duties faithfully; so God is eye watches them much more, to observe whither they carry themselves in their Relation conscientiously. Holy Job stood in awe of this great Master, and acted accordingly; Ephesians 6.5. to 8. Servants must be obedient unto their Masters as unto christ, as serving the Lord christ;
nor thy Maid-servant, &c. That it belongs to all Family-Governours to see that their servants, and all inferiours under their charge, holily observe and keep the Lord's Day.
nor thy Maidservant, etc. That it belongs to all Family-Governours to see that their Servants, and all inferiors under their charge, holily observe and keep the Lord's Day.
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If Mistresses of Families did their parts, and sent such polished materials to the Churches as they ought to do, the work and life of the Pastors of the Church would unspeakably be more easie and delightful: What a reviving of heart would it be to us to Preach to such an Auditory;
If Mistress's of Families did their parts, and sent such polished materials to the Churches as they ought to do, the work and life of the Pastors of the Church would unspeakably be more easy and delightful: What a reviving of heart would it be to us to Preach to such an Auditory;
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Give us the best Magistrates, let them Enact the best Laws, and back them with the strictest Exccution, yet Societies will be naught, whilest Governours of Families neglect their duty in Religious Education.
Give us the best Magistrates, let them Enact the best Laws, and back them with the Strictest Exccution, yet Societies will be nought, whilst Governors of Families neglect their duty in Religious Education.
3. With what a Cloud of Witnesses do the Holy Scriptures present us of Governours of Families, that have been greatly conscientious in their faithful discharge of this duty.
3. With what a Cloud of Witnesses do the Holy Scriptures present us of Governors of Families, that have been greatly conscientious in their faithful discharge of this duty.
I and my House: Not himself without his Family, much less his Family without himself; but himself and his Family; and first himself, and then his Family: We vvill serve the Lord.
I and my House: Not himself without his Family, much less his Family without himself; but himself and his Family; and First himself, and then his Family: We will serve the Lord.
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and as a Master of a Family, Psal. 101. In which respect this Psalm should be often read and ruminated on by such, that their Houses may be as the House of David, Zech. 12.8.
and as a Master of a Family, Psalm 101. In which respect this Psalm should be often read and ruminated on by such, that their Houses may be as the House of David, Zechariah 12.8.
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And as Melancthon attests concerning the Palace of George Prince of Anhalt, that it was at once Ecclesiastica, Academica, & Curia, a Royal Court, a Learned Academy, and an Holy Church. Mr. Fox reports, that Bishop Ridley often read and expounded this Psalm to his houshold, hiring them with money to get it by heart.
And as Melanchthon attests Concerning the Palace of George Prince of Anhalt, that it was At once Ecclesiastica, Academica, & Curia, a Royal Court, a Learned Academy, and an Holy Church. Mr. Fox reports, that Bishop Ridley often read and expounded this Psalm to his household, hiring them with money to get it by heart.
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and then see what work he makes, how conscientiously he demeans himself towards those under his Family-charge, from v. 3. to 8. Good Governours of Families are like that Noble-man, who had for his impress two bundles of Millet bound together, with this Motto, Servare & servari, meum est:
and then see what work he makes, how conscientiously he demeans himself towards those under his Family-charge, from v. 3. to 8. Good Governors of Families Are like that Nobleman, who had for his Impress two bundles of Milleit bound together, with this Motto, Servare & servari, meum est:
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yet in all that time never kept any of his Servants from Church to dress his Meat, saying, that he desired as much to have his Servants know God as himself.
yet in all that time never kept any of his Servants from Church to dress his Meat, saying, that he desired as much to have his Servants know God as himself.
In short, observe the strain and current of the whole Scriptures, and you shall find very few or none of those Family-Governours, that were really converted themselves,
In short, observe the strain and current of the Whole Scriptures, and you shall find very few or none of those Family-Governours, that were really converted themselves,
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but they gave this excellent testimony of the Truth, and soundness of the Grace of God in them, viz. in being careful and sollicitous to beget and breed it in the hearts of those that were under their roof and charge.
but they gave this excellent testimony of the Truth, and soundness of the Grace of God in them, viz. in being careful and solicitous to beget and breed it in the hearts of those that were under their roof and charge.
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And in the New Testament we find the Masters interest and duty taken to be so great for the Conversion of the rest, that as he was not to content himself with his own Conversion, but to labour presently that his houshold should join with him, that so the whole Family at once might be devoted to God. So God did bless his own Order and Ordinance to that end.
And in the New Testament we find the Masters Interest and duty taken to be so great for the Conversion of the rest, that as he was not to content himself with his own Conversion, but to labour presently that his household should join with him, that so the Whole Family At once might be devoted to God. So God did bless his own Order and Ordinance to that end.
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And where he imposed duty on Masters, he usually gave such success that commonly the whole Family was converted and baptized with the Ruler of the Family. So we read Act. 10.2. Cornelius a Centurion, a godly Captain, a devout man, and one that feared God with all his house:
And where he imposed duty on Masters, he usually gave such success that commonly the Whole Family was converted and baptised with the Ruler of the Family. So we read Act. 10.2. Cornelius a Centurion, a godly Captain, a devout man, and one that feared God with all his house:
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Doth the Lord open Lydia 's heart to attend to the things spoken by Paul? It follows instantly, she was baptized, and her houshold. Doth the Gaoler believe on the Lord Jesus? Paul assuxes him that he shall be saved, and his house; and so it was,
Does the Lord open Lydia is heart to attend to the things spoken by Paul? It follows instantly, she was baptised, and her household. Does the Gaoler believe on the Lord jesus? Paul assuxes him that he shall be saved, and his house; and so it was,
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for he, and all his, were baptized streightway, for he believed in God with all his house, Acts 16.32, 33, 34. Christ no sooner comes to Zacheus his Soul,
for he, and all his, were baptised straightway, for he believed in God with all his house, Acts 16.32, 33, 34. christ no sooner comes to Zacchaeus his Soul,
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but Salvation comes to Zacheus house, Luke 19.9. Crispus believes on the Lord with all his house, Acts 18.8. The Noble man himself believed and his whole house, John 4.53. These Family-Governours, it seems, took special care of the welfare of their Servants Souls;
but Salvation comes to Zacchaeus house, Lycia 19.9. Crispus believes on the Lord with all his house, Acts 18.8. The Noble man himself believed and his Whole house, John 4.53. These Family-Governours, it seems, took special care of the welfare of their Servants Souls;
did not act like Turks, who mind nothing about their Slaves but their doing their own work. These judg'd that if it were cruelty not to allow their servants bodily food, much more savage and bloody to starve their Souls: And therefore it might well be said of those happy Servants whom Providence fixt under their Conduct,
did not act like Turks, who mind nothing about their Slaves but their doing their own work. These judged that if it were cruelty not to allow their Servants bodily food, much more savage and bloody to starve their Souls: And Therefore it might well be said of those happy Servants whom Providence fixed under their Conduct,
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as the Queen of Sheba of Solomon 's Servants, 1 Kings 10.8. Happy are these thy servants which stand continually before thee, and that hear thy wisdom.
as the Queen of Sheba of Solomon is Servants, 1 Kings 10.8. Happy Are these thy Servants which stand continually before thee, and that hear thy Wisdom.
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2. Tell me how comes it to pass that Masters who can allow themselves to be severe enough to their Servants for loytering in their Shops, cannot find in their hearts to rebuke them for neglect of their Souls; that they who hold themselves bound in Conscience to inform their Servants in all the secrets of their Trade, should think themselves as much tied up from pressing them to learn the Mysteries of Religion.
2. Tell me how comes it to pass that Masters who can allow themselves to be severe enough to their Servants for loitering in their Shops, cannot find in their hearts to rebuke them for neglect of their Souls; that they who hold themselves bound in Conscience to inform their Servants in all the secrets of their Trade, should think themselves as much tied up from pressing them to Learn the Mysteres of Religion.
3. There is but too much cause of fear, lest they who use not all the means they can to bring their own Servants to the Faith, be themselves brought at last to an unprofitable Repentance. Sure I am, they that have not learned their duty to God, will never rightly perform their duty to men.
3. There is but too much cause of Fear, lest they who use not all the means they can to bring their own Servants to the Faith, be themselves brought At last to an unprofitable Repentance. Sure I am, they that have not learned their duty to God, will never rightly perform their duty to men.
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I have done with the fourth, I now proceed to the fifth and last Enquiry, viz. How the whole affair may be so prudently, piously, Scripturally managed,
I have done with the fourth, I now proceed to the fifth and last Enquiry, viz. How the Whole affair may be so prudently, piously, Scripturally managed,
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1. Let Parents begin betimes with their children, NONLATINALPHABET, as soon as ever they find them to have any use of Reason, as soon as ever their understandings begin to bud and blossom.
1. Let Parents begin betimes with their children,, as soon as ever they find them to have any use of Reason, as soon as ever their understandings begin to bud and blossom.
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than other Elder Sacrifices, Levit. 2.14. Sow thy Seed in the Morn, Eccl. 11.9. Begin I say betimes, the sooner the better; according to that of the Prophet, Isa. 28.9.
than other Elder Sacrifices, Levit. 2.14. Sow thy Seed in the Morn, Ecclesiastes 11.9. Begin I say betimes, the sooner the better; according to that of the Prophet, Isaiah 28.9.
Little ones have not as yet imbibed such false Principles and Nations, nor are they drencht with such evil habits as Elder ones are too too frequently died with.
Little ones have not as yet imbibed such false Principles and nations, nor Are they drenched with such evil habits as Elder ones Are too too frequently died with.
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He hath a very difficult Province, whose task it is to wash out the spots of a Leopard, or to whiten an Aethiopian: And little less work hath he that undertakes to teach the Truth to one that hath been brought up in, and is now as it were Naturalized to Err: For those false notions must first be wholly rooted up, before Truth can profitably be implanted. Such must be untaught much,
He hath a very difficult Province, whose task it is to wash out the spots of a Leopard, or to whiten an aethiopian: And little less work hath he that undertakes to teach the Truth to one that hath been brought up in, and is now as it were Naturalized to Err: For those false notions must First be wholly rooted up, before Truth can profitably be implanted. Such must be untaught much,
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2. Deal as much in Similitudes and plain and easie Resemblances as you can, taking your Rise from the Creatures they see and hear, always greatly respecting their weak capacity.
2. Deal as much in Similitudes and plain and easy Resemblances as you can, taking your Rise from the Creatures they see and hear, always greatly respecting their weak capacity.
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Oh my dear Child, is this an handsom dwelling, this house made with Stones and Timber? O how much desirable is that House above with God, that House not made with hands,
O my dear Child, is this an handsome Dwelling, this house made with Stones and Timber? O how much desirable is that House above with God, that House not made with hands,
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and of awaking out of sin unto righteousness, and of their awaking the last day out of the Grave by the sound of the Trumpet, 1 Thess. 4.16. Do they see the light of the day shining into their eyes? Ask them.
and of awaking out of since unto righteousness, and of their awaking the last day out of the Grave by the found of the Trumpet, 1 Thess 4.16. Do they see the Light of the day shining into their eyes? Ask them.
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O how excellent then is God's goodness in causing the Sun of Righteousness to arise upon us with healing in his wings? Are you putting on their cloaths? O my Child, think on sin, which was the cause of your Soul 's nakedness, and of your Bodies need of apparel.
Oh how excellent then is God's Goodness in causing the Sun of Righteousness to arise upon us with healing in his wings? are you putting on their clothes? O my Child, think on since, which was the cause of your Soul is nakedness, and of your Bodies need of apparel.
Never rest satisfied till your Soul be arrayed with the Robes of Christ 's Righteousness. When at the fire, tell them of that Lake of fire and brimstone that burneth for ever, into which all those that live and dye in sin shall be cast.
Never rest satisfied till your Soul be arrayed with the Robes of christ is Righteousness. When At the fire, tell them of that Lake of fire and brimstone that burns for ever, into which all those that live and die in sin shall be cast.
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At Table, how easie is it, how profitable, how delightful will it be, out of every Creature there to extract spiritual food for our Souls? The Bread minds them of the Bread of Eternal Life; their hunger, of hungring after Christ 's Righteousness. By a Rivers side, how easie is it to mind them of the Water of Life, and of those Rivers of pleasure at God 's right hand for evermore. Thus may you, without the least taedium or disgust, teach those little Bees to such spiritual Honey out of every Flower. By these similitudes,
At Table, how easy is it, how profitable, how delightful will it be, out of every Creature there to extract spiritual food for our Souls? The Bred minds them of the Bred of Eternal Life; their hunger, of hungering After christ is Righteousness. By a rivers side, how easy is it to mind them of the Water of Life, and of those rivers of pleasure At God is right hand for evermore. Thus may you, without the least taedium or disgust, teach those little Bees to such spiritual Honey out of every Flower. By these Similitudes,
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as by so many golden Links, you may draw Truths into their heads and memories. Thus it pleased the Lord to teach his people of old, by using Similitudes, Isa. 5.1. Ezek. 16.3. Hos. 1.2.
as by so many golden Links, you may draw Truths into their Heads and memories. Thus it pleased the Lord to teach his people of old, by using Similitudes, Isaiah 5.1. Ezekiel 16.3. Hos. 1.2.
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Thus the Great Bishop of our Souls taught his Disciples by Parables, Mat. 13.38. 3. Teach them the most useful, delightful, affectionate stories you can find in the Word of God. v. gr.
Thus the Great Bishop of our Souls taught his Disciples by Parables, Mathew 13.38. 3. Teach them the most useful, delightful, affectionate stories you can find in the Word of God. v. Great.
Lot and Sodom. Joseph. The Golden Calf. David and Goliah. Three Children in the Fiery Furnace. Daniel in the Lyons Den. Jonah in the Whales Belly. The Children devour'd by Bears.
Lot and Sodom. Joseph. The Golden Calf. David and Goliath. Three Children in the Fiery Furnace. daniel in the Lyons Den. Jonah in the Whale's Belly. The Children devoured by Bears.
'Tis conceived by the Learned, that the little Children learnt to sing Hosanna to the praise of Christ, by hearing their Parents sing the 118th Psalm, out of which that Hosanna is taken.
It's conceived by the Learned, that the little Children learned to sing Hosanna to the praise of christ, by hearing their Parents sing the 118th Psalm, out of which that Hosanna is taken.
Made Conscience of meals, when the Appetite was most unruly. One fault amended by a Child out of Conscience that it is a sin, is worth amending an hundred out of fear of the Rod, or hope of reward only.
Made Conscience of meals, when the Appetite was most unruly. One fault amended by a Child out of Conscience that it is a since, is worth amending an hundred out of Fear of the Rod, or hope of reward only.
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6. Bring them to the publick Ordinances as soon as they can come to be there and kept there without the disturbance of the Church, Exod. 20.9, 10. The Parent is to take care that the Child Sanctifies the Sabbath day. Joshua read all the words that Moses commanded before all the Congregation of Israel, with the women and the little ones. And Deut. 29.11.
6. Bring them to the public Ordinances as soon as they can come to be there and kept there without the disturbance of the Church, Exod 20.9, 10. The Parent is to take care that the Child Sanctifies the Sabbath day. joshua read all the words that Moses commanded before all the Congregation of Israel, with the women and the little ones. And Deuteronomy 29.11.
not only Captains, and Elders, and Officers, with all the men of Israel, but their little ones also stood before the Lord, to enter into Covenant with him, Mat. 19.13, 14. There were brought unto Christ little Children, that he should put his hands on them and pray, but the Disciples rebuked them.
not only Captains, and Elders, and Officers, with all the men of Israel, but their little ones also stood before the Lord, to enter into Covenant with him, Mathew 19.13, 14. There were brought unto christ little Children, that he should put his hands on them and pray, but the Disciples rebuked them.
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and that on a weighty reason, because of such is the Kingdom of Heaven: and those little ones enjoyed the benefit and blessing of Christ's hand and prayer.
and that on a weighty reason, Because of such is the Kingdom of Heaven: and those little ones enjoyed the benefit and blessing of Christ's hand and prayer.
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Sanctifie a Fast, call a Solemn Assembly, gather the children and those that suck the breast, Joel 2.15, 16. Isa, 17.5. 7. After their return from the publick, be sure to call them to an account according to their capacity:
Sanctify a Fast, call a Solemn Assembly, gather the children and those that suck the breast, Joel 2.15, 16. Isaiah, 17.5. 7. After their return from the public, be sure to call them to an account according to their capacity:
and in repeating it, apply it also to their Consciences This is that which some Divines understand by that whetting or sharpning of the Word on our Children; i. e.
and in repeating it, apply it also to their Consciences This is that which Some Divines understand by that whetting or sharpening of the Word on our Children; i. e.
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that so, as knives by such whetting are more keen and fit to cut, so the Truths of God by often turning and returning them on the ears and tongues of children, may pierce more deeply into their hearts & consciences,
that so, as knives by such whetting Are more keen and fit to Cut, so the Truths of God by often turning and returning them on the ears and tongues of children, may pierce more deeply into their hearts & Consciences,
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This was our Saviour's practice, to call his Disciples to an account, and to know of them what they remembred and understood of what they heard, Mat. 13.51. Jesus saith unto them, have ye understood all these things? and Mark. 4.34. when they were alone he expounded all things to his Disciples.
This was our Saviour's practice, to call his Disciples to an account, and to know of them what they remembered and understood of what they herd, Mathew 13.51. jesus Says unto them, have you understood all these things? and Mark. 4.34. when they were alone he expounded all things to his Disciples.
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How careful will the child or servant be heedfully to mark what he hears, if he knows he shall be examined when he comes home? How much will this course help and confirm your children and servants,
How careful will the child or servant be heedfully to mark what he hears, if he knows he shall be examined when he comes home? How much will this course help and confirm your children and Servants,
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yea your selves also to understand, believe, and practice that which hath been taught you. When those Noble Bereans had publickly received the Word with all readiness of mind, i. e.
yea your selves also to understand, believe, and practice that which hath been taught you. When those Noble Bereans had publicly received the Word with all readiness of mind, i. e.
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Take heed to thy self, and keep thy Soul diligently, lest thou forget the things, &c. But how shall this forgetfulness be prevented? Why, by teaching them thy Sons, and thy Sons Sons.
Take heed to thy self, and keep thy Soul diligently, lest thou forget the things, etc. But how shall this forgetfulness be prevented? Why, by teaching them thy Sons, and thy Sons Sons.
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And this refreshing of your memories will not a little conduce to the stirring up of your affections, and to work in you greater sense and deeper feeling of the Truths you have heard.
And this refreshing of your memories will not a little conduce to the stirring up of your affections, and to work in you greater sense and Deeper feeling of the Truths you have herd.
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and through mens imprudence may unhappily occasion them to loath spiritual Manna. As Physitians therefore in their Diuretick Precepts prescribe to children little and often, so must we.
and through men's imprudence may unhappily occasion them to loath spiritual Manna. As Physicians Therefore in their Diuretic Precepts prescribe to children little and often, so must we.
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Young Plants may quickly be even over-glutted with rich manuring, and rotted with too much watering. Weak eyes newly open'd from sleep, at the first can hardly bear the glaze of a Candle. Line upon line therefore, and Precept upon Precept, here a little, and there a little.
Young Plants may quickly be even overglutted with rich manuring, and rotted with too much watering. Weak eyes newly opened from sleep, At the First can hardly bear the glaze of a Candle. Line upon line Therefore, and Precept upon Precept, Here a little, and there a little.
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9. Having thus far season'd your little ones, and their understandings being somewhat grown with their years, now is the fittest time to put a Catechism into their hands, i. e.
9. Having thus Far seasoned your little ones, and their understandings being somewhat grown with their Years, now is the Fittest time to put a Catechism into their hands, i. e.
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A shorter, to be learned by those that have weak memories and capacities: A larger, to be got by heart by those that have more years, greater parts, and larger capacities. Thus I find the Synod of Dort prescribing in their Act for Catechizing. In this we agree with that burning and shining Light, Mr. Crook of Winton in Somerset, and that acute, grave,
A shorter, to be learned by those that have weak memories and capacities: A larger, to be god by heart by those that have more Years, greater parts, and larger capacities. Thus I find the Synod of Dort prescribing in their Act for Catechizing. In this we agree with that burning and shining Light, Mr. Crook of Winton in Somerset, and that acute, grave,
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and pious Pastor of Sutton in Bedfordshire, Mr. Bowles in his Pastor Evangelicus; and especially we find it done to our hands by the late Assembly of Divines sitting at Westminster, in their lesser and larger Catechism: And that upon this solid reason,
and pious Pastor of Sutton in Bedfordshire, Mr. Bowles in his Pastor Evangelical; and especially we find it done to our hands by the late Assembly of Divines sitting At Westminster, in their lesser and larger Catechism: And that upon this solid reason,
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lest on the one hand whilest we impose a burthen on such weak shoulders as are not able to sustain it, they should despond and sink: and on the other hand,
lest on the one hand whilst we impose a burden on such weak shoulders as Are not able to sustain it, they should despond and sink: and on the other hand,
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1. For the youngest and lowest Rank, I suppose the Articles of the Christian Faith, contained in that very Antient Creed, commonly called the Apostles Creed; The Decalogue, or Ten Commandments;
1. For the youngest and lowest Rank, I suppose the Articles of the Christian Faith, contained in that very Ancient Creed, commonly called the Apostles Creed; The Decalogue, or Ten commandments;
though for the present ignorant, yet capable of understanding both words and things. Be not therefore satisfied in the Child's bare repeating of the words, as a thick-skul'd Papist is taught to mumble over his Pater noster or Ave Maria, which he no more understands than that sottish Priest did his Mumpsimus, but first unlock the Cabinet, that is, open to the Child the true meaning of the words, and then present him with the Jewels, that is, the Truths contained in those words:
though for the present ignorant, yet capable of understanding both words and things. Be not Therefore satisfied in the Child's bore repeating of the words, as a thick-skuled Papist is taught to mumble over his Pater Noster or Have Maria, which he no more understands than that sottish Priest did his Mumpsimus, but First unlock the Cabinet, that is, open to the Child the true meaning of the words, and then present him with the Jewels, that is, the Truths contained in those words:
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Remember it as an undoubted Maxim. It is impossible clearly to apprehend Truths, unless we rightly understand those words in which Truths are wrapt up.
remember it as an undoubted Maxim. It is impossible clearly to apprehend Truths, unless we rightly understand those words in which Truths Are wrapped up.
God hath signally own'd Mr. Perkins his Six Principles, and no less Mr. Bali 's Catechism, Crook 's Guide is highly esteemed by the Learned judicious and godly;
God hath signally owned Mr. Perkins his Six Principles, and no less Mr. Bali is Catechism, Crook is Guide is highly esteemed by the Learned judicious and godly;
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and I judge not unworthily, if for nothing else than this its great harmony with the sum and substance of Christian Religion, compos'd by that great Master in our English Israel.
and I judge not unworthily, if for nothing Else than this its great harmony with the sum and substance of Christian Religion, composed by that great Master in our English Israel.
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but it pleased the Lord, in the beginning of my Ministry, to direct me to the use of those Catechisms that were compos'd by the late Reverend Assembly of Divines at Westminster.
but it pleased the Lord, in the beginning of my Ministry, to Direct me to the use of those Catechisms that were composed by the late Reverend Assembly of Divines At Westminster.
Catechisms which I then found greatly approved, not only by the godly and judicious at home, but also by several of the Reformed Churches abroad; and such as have this peculiar Excellency beyond most that I have seen, that every Answer in them is an entire Proposition of it self, without relation to the Question preceding. These Catechisms I have made use of, both in my Congregation and Family, now near thirty years; and I desire to speak it with all humility and thankfulness, if ever the Lord smiled on my poor Labours, it hath been whilest I have been busied in this great, useful, necessary work of Catechizing, and that out of these Catechisms.
Catechisms which I then found greatly approved, not only by the godly and judicious At home, but also by several of the Reformed Churches abroad; and such as have this peculiar Excellency beyond most that I have seen, that every Answer in them is an entire Proposition of it self, without Relation to the Question preceding. These Catechisms I have made use of, both in my Congregation and Family, now near thirty Years; and I desire to speak it with all humility and thankfulness, if ever the Lord smiled on my poor Labours, it hath been whilst I have been busied in this great, useful, necessary work of Catechizing, and that out of these Catechisms.
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How these Excellent Catechisms may be used to the best advantage by Parents and Governours of Families, I have long since given directions, which may be had at Mr. Parkhurst 's at the Bible and three Crowns near Mercer 's Chappel: And as to my dear and Reverend Brethren of the Ministry, that would at the Great Day be publickly own'd as Pastors after God's own Heart, such as have minded the Flock more than the Fleece, and in that Flock the Lambs as well as the Sheep:
How these Excellent Catechisms may be used to the best advantage by Parents and Governors of Families, I have long since given directions, which may be had At Mr. Parkhurst is At the bible and three Crowns near Mercer is Chappel: And as to my dear and Reverend Brothers of the Ministry, that would At the Great Day be publicly owned as Pastors After God's own Heart, such as have minded the Flock more than the Fleece, and in that Flock the Lambs as well as the Sheep:
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To these my Brethren, though I dare not presume to give advice, (what can my Taper do to their Sun, my d•op to their stream?) yet they will give me leave to be their Remembrancer. Dear Brethren, who are to me as my own Soul, our great and good God hath been pleas'd to honour us so far,
To these my Brothers, though I Dare not presume to give Advice, (what can my Taper do to their Sun, my d•op to their stream?) yet they will give me leave to be their Remembrancer. Dear Brothers, who Are to me as my own Soul, our great and good God hath been pleased to honour us so Far,
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as that our Discourse may rise to the Conviction of the wisest, but yet at the same time sink and condescend to the capacity of the meanest. I am apt to fear, that even then, vvhen vve aim lowest, vve yet at that very time shoot above, not only the hearts, but heads of our people: Let our main care therefore be to open the understandings of our Catechumeni. This is that vvhich the Lord had in his eye,
as that our Discourse may rise to the Conviction of the Wisest, but yet At the same time sink and condescend to the capacity of the Meanest. I am apt to Fear, that even then, when we aim lowest, we yet At that very time shoot above, not only the hearts, but Heads of our people: Let our main care Therefore be to open the understandings of our Catechumen. This is that which the Lord had in his eye,
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The Duty therefore that we ow to God, the love we bear to Truth, and to Souls that are not capable of being saved without the knowledg of Truth; to the Souls of younger ones especially, who if they be not taught the Truth in their greener years, will more difficultly be brought to learn it when they are grown older: Nay, the love we owe to our own souls, who must give a just account for every poor Soul committed to our charge, we knowing how great a Price the least Lamb of our Flock hath cost,
The Duty Therefore that we owe to God, the love we bear to Truth, and to Souls that Are not capable of being saved without the knowledge of Truth; to the Souls of younger ones especially, who if they be not taught the Truth in their greener Years, will more difficultly be brought to Learn it when they Are grown older: Nay, the love we owe to our own Souls, who must give a just account for every poor Soul committed to our charge, we knowing how great a Price the least Lamb of our Flock hath cost,
how rich a Prey Satan hath ever reckon'd on in the poorest Soul, how industrious he is in hunting, how many nimble Beagles he hath that rejoice to do their best in the worst service he lists to imploy them, how great advantages they have at this time by the many sad and fatal breaches made in all our hedges:
how rich a Prey Satan hath ever reckoned on in the Poorest Soul, how Industria he is in hunting, how many nimble Beagles he hath that rejoice to do their best in the worst service he lists to employ them, how great advantages they have At this time by the many sad and fatal Breaches made in all our hedges:
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Surely, in the serious consideration of these, and many more particulars, we shall, in the strength of our God, arise and be doing, and revive that most necessary exercise of Catechizing in the midst of us. But how?
Surely, in the serious consideration of these, and many more particulars, we shall, in the strength of our God, arise and be doing, and revive that most necessary exercise of Catechizing in the midst of us. But how?
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If ever a Pastor will in Doctrine shew incorruptness, gravity, sincerity, let him do it in Catechizing. Tit. 2.7, 8. Sound speech that cannot be condemned, that he that is of the contrary part may not be ashamed.
If ever a Pastor will in Doctrine show incorruptness, gravity, sincerity, let him do it in Catechizing. Tit. 2.7, 8. Found speech that cannot be condemned, that he that is of the contrary part may not be ashamed.
2. Do it plainly: so plainly, that he that runs may read and understand; so plainly, that none may excuse themselves at the Day of Judgment, and say, Lord, we would have learned thy saving truths,
2. Do it plainly: so plainly, that he that runs may read and understand; so plainly, that none may excuse themselves At the Day of Judgement, and say, Lord, we would have learned thy Saving truths,
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vvhen he did not only command the Levites to instruct the children of Israel in the meaning of all his Statutes; but he laid this charge also upon every Parent to teach the Children the meaning of every Law and Ordinance of God, Exod. 12.26, 27. and 13, 14. Dent. 6.20.
when he did not only command the Levites to instruct the children of Israel in the meaning of all his Statutes; but he laid this charge also upon every Parent to teach the Children the meaning of every Law and Ordinance of God, Exod 12.26, 27. and 13, 14. Dent. 6.20.
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The only service that is now acceptable unto God, is our reasonable service, Rom. 12.1. i. e. such service as is done unto him with reason and understanding. The Word read profits not unless understood: Ʋnderstandest thou what thou readest, said Philip to the Noble Eunuch, q. d.
The only service that is now acceptable unto God, is our reasonable service, Rom. 12.1. i. e. such service as is done unto him with reason and understanding. The Word read profits not unless understood: Ʋnderstandest thou what thou Readest, said Philip to the Noble Eunuch, q. worser.
Now for the opening of the Truths laid down in the Assemblies Catechism, I cannot but commend those four Books which I have found so exceeding useful for the younger ones among our people, viz. Dr. Wallis, Mr. Jos. Alleyn, Mr. Tho. Vincent, and Mr. Tho. Dolittle, their excellent Explanations.
Now for the opening of the Truths laid down in the Assemblies Catechism, I cannot but commend those four Books which I have found so exceeding useful for the younger ones among our people, viz. Dr. Wallis, Mr. Jos. Allen, Mr. Tho. Vincent, and Mr. Tho. Dolittle, their excellent Explanations.
some are less capable and more bashful: these must not be expos'd to the scorn and contempt of those that have, it may be, more glib tougues and brazen foreheads, but worse hearts.
Some Are less capable and more bashful: these must not be exposed to the scorn and contempt of those that have, it may be, more glib tougues and brazen foreheads, but Worse hearts.
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You know what it is NONLATINALPHABET to be Soul Nurses, 1 Thess. 2.7, 8. how to impart with all dearness those Fundamental Truths which make for their spiritual and eternal good and growth: And shall I take leave, in your names, to assure younger ones that you will have a tender eye to the slowness of apprehension in some of them, to the slipperiness of memory in others, to the bashfulness of most, to the reputation of them all:
You know what it is to be Soul Nurse's, 1 Thess 2.7, 8. how to impart with all dearness those Fundamental Truths which make for their spiritual and Eternal good and growth: And shall I take leave, in your names, to assure younger ones that you will have a tender eye to the slowness of apprehension in Some of them, to the slipperiness of memory in Others, to the bashfulness of most, to the reputation of them all:
When persons are fully satisfied that in all our Addresses to them, we study only their benefit and profit, this opens an effectual door to all the means that we shall use.
When Persons Are Fully satisfied that in all our Addresses to them, we study only their benefit and profit, this Opens an effectual door to all the means that we shall use.
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that you will give the best sense to the worst of their Answers, and put some necessary words into their mouths, the better to facilitate the expression of their thoughts; that you will so wisely manage the whole business, as that it may make for their reputation as well as instruction, and that they may find favour both with God and men.
that you will give the best sense to the worst of their Answers, and put Some necessary words into their mouths, the better to facilitate the expression of their thoughts; that you will so wisely manage the Whole business, as that it may make for their reputation as well as instruction, and that they may find favour both with God and men.
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No, but rather the most Doctor-like part of our work, and such as cannot accurately be perform'd, without a clear insight into the greatest depths of Religion, and a proportionable gift of ready Exposition: The lowest Principles of Religion are the highest Mysteries. Again, the tender shoulder that shrugs,
No, but rather the most Doctorlike part of our work, and such as cannot accurately be performed, without a clear insight into the greatest depths of Religion, and a proportionable gift of ready Exposition: The lowest Principles of Religion Are the highest Mysteres. Again, the tender shoulder that shrugs,
we are confident you are not only able, but apt to teach. 'Tis your joy to spend your selves, and be spent in the utmost service of your God and his Church.
we Are confident you Are not only able, but apt to teach. It's your joy to spend your selves, and be spent in the utmost service of your God and his Church.
You will not be much concern'd in the consuming of your Oyl, so you may lend your Light. To such gracious Souls as yours, there is, there can be no greater burthen than the sense you have of the heaviness of your people in hearing.
You will not be much concerned in the consuming of your Oil, so you may lend your Light. To such gracious Souls as yours, there is, there can be no greater burden than the sense you have of the heaviness of your people in hearing.
As to that, you are so well seen in spiritual Logick, as to fetch meat out of this Eater, and will easily conclude, that this averseness in young ones from this exercise of Catechizing, is not the least Argument of its singular usefulness. The more unwilling the Patient is to have his Wound open'd, searcht, plaister'd and bound, the more eager the compassionate Chirurgion is to give relief.
As to that, you Are so well seen in spiritual Logic, as to fetch meat out of this Eater, and will Easily conclude, that this averseness in young ones from this exercise of Catechizing, is not the least Argument of its singular usefulness. The more unwilling the Patient is to have his Wound opened, searched, plastered and bound, the more eager the compassionate Chirurgeon is to give relief.
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The more unwilling they are to present themselves to be Catechiz'd, the more reason have we to press them to it by the greatest violence of perswasion.. Lastly, let not want of success discourage:
The more unwilling they Are to present themselves to be Catechized, the more reason have we to press them to it by the greatest violence of persuasion.. Lastly, let not want of success discourage:
God takes the measures of his servants, not from their success, which is his sole work, but from their sedulous and faithful endeavors, which is their duty.
God Takes the measures of his Servants, not from their success, which is his sole work, but from their sedulous and faithful endeavors, which is their duty.
Go you on to plant and water, let the great Lord of the Vineyard alone to give the increase. And know, you are a sweet savour unto God; and though Israel be not gather'd, but you seem to have spent your strength in vain, yet surely your judgment is with the Lord,
Go you on to plant and water, let the great Lord of the Vineyard alone to give the increase. And know, you Are a sweet savour unto God; and though Israel be not gathered, but you seem to have spent your strength in vain, yet surely your judgement is with the Lord,
I have now done with the particular directions; there remain yet some more general ones, which being observed, may, with God's Blessing, much promote the success of this whole work. And so
I have now done with the particular directions; there remain yet Some more general ones, which being observed, may, with God's Blessing, much promote the success of this Whole work. And so
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Do not only let them know by instruction what their duty is, but press, urge, inforce this duty upon them by admonition and good counsel. O my Child, you see your Duty, you know what you ought to do, O do according to what you know.
Do not only let them know by instruction what their duty is, but press, urge, enforce this duty upon them by admonition and good counsel. Oh my Child, you see your Duty, you know what you ought to do, Oh do according to what you know.
Good advice without these is but a Bullet without Powder, and Arrow without a Feather. Argue with them about the Excellency of God, Christ, the Spirit, Grace, the vanity of the Creature, the folly and sinfulness of sin.
Good Advice without these is but a Bullet without Powder, and Arrow without a Feather. Argue with them about the Excellency of God, christ, the Spirit, Grace, the vanity of the Creature, the folly and sinfulness of since.
See how Job handles the matter with his Wife about murmuring and impatience against God, Job 2.10. What, shall we receive good at the hand of God, and not evil? Hear what Bathsheba saith to Solomon, Prov. 31.2, 3, 4. What my Son, and what the Son of my Womb, &c. It is not for Kings, O Lemuel, it is not for Kings, &c. Shew them the beauty of Christ, draw aside the Curtain, let them behold the Image of that blessed Saviour pourtrayed in Scripture.
See how Job handles the matter with his Wife about murmuring and impatience against God, Job 2.10. What, shall we receive good At the hand of God, and not evil? Hear what Bathsheba Says to Solomon, Curae 31.2, 3, 4. What my Son, and what the Son of my Womb, etc. It is not for Kings, Oh Lemuel, it is not for Kings, etc. Show them the beauty of christ, draw aside the Curtain, let them behold the Image of that blessed Saviour portrayed in Scripture.
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Having clear'd your way into their heads, labour to wind and scrue your selves into their hearts. Let them know that you have no design upon them but to make them happy; no private end, only their everlasting good. This done, thou hast done all thy work:
Having cleared your Way into their Heads, labour to wind and scrue your selves into their hearts. Let them know that you have no Design upon them but to make them happy; no private end, only their everlasting good. This done, thou hast done all thy work:
Thus Paul accosts the Romans, I long to see you, that I may impart unto you some spiritual gift, Rom. 1.10, 11. Thus he smooths his way to the Philippians, Phil. 1.8. God is my Record, how greatly I long after you all in the bowels of Jesus Christ.
Thus Paul accosts the Romans, I long to see you, that I may impart unto you Some spiritual gift, Rom. 1.10, 11. Thus he smooths his Way to the Philippians, Philip 1.8. God is my Record, how greatly I long After you all in the bowels of jesus christ.
2. To holy, hearty, serious, affectionate, frequent admonition, add an exemplary Conversation. Inferiours are apt to be led rather by example than rule, and are more prone to imitate Practices than to learn Principles. They are more mindful of what we do, than of what we say, and they will be very prone to suspect, that we are not in good earnest, when they see that we command them one thing, and do another our selves.
2. To holy, hearty, serious, affectionate, frequent admonition, add an exemplary Conversation. Inferiors Are apt to be led rather by Exampl than Rule, and Are more prove to imitate Practices than to Learn Principles. They Are more mindful of what we do, than of what we say, and they will be very prove to suspect, that we Are not in good earnest, when they see that we command them one thing, and do Another our selves.
When the Father is immodest, the Child that sees it soon grows impudent: and therefore the Ancients thought themselves concern'd to be very reserv'd and cautelous before their children. Maxima debetur pueris reverentia.
When the Father is immodest, the Child that sees it soon grows impudent: and Therefore the Ancients Thought themselves concerned to be very reserved and cautelous before their children. Maxima debetur pueris Reverence.
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By prayer carry thy children, servants, to the blessed Jesus in the Arms of Faith, and beseech him to bless them, by laying on his hands on them, as Isaac did, Gen. 27.1. and 48.9, 14. with Matth. 19.13. and Mark 10.16.
By prayer carry thy children, Servants, to the blessed jesus in the Arms of Faith, and beseech him to bless them, by laying on his hands on them, as Isaac did, Gen. 27.1. and 48.9, 14. with Matthew 19.13. and Mark 10.16.
How pathetically did Abraham plead with God for Ishmael? Oh that Ishmael might live before thee, Gen. 17.18. Bathsheba calls for Solomon the Son of her Vows, Prov. 31.2. Austin the Child of Monica's prayers and tears.
How pathetically did Abraham plead with God for Ishmael? O that Ishmael might live before thee, Gen. 17.18. Bathsheba calls for Solomon the Son of her Vows, Curae 31.2. Austin the Child of Monica's Prayers and tears.
O speak powerfully to their poor Souls, that these pieces of my bowels, that are now dead in trespasses and sins, may hear thy voice and live. Cry out to God with that poor man in the Gospel, Lord have mercy on my Son, Matth. 17.15.
Oh speak powerfully to their poor Souls, that these Pieces of my bowels, that Are now dead in Trespasses and Sins, may hear thy voice and live. Cry out to God with that poor man in the Gospel, Lord have mercy on my Son, Matthew 17.15.
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and conclude, that if he once open his mouth, he will not shut his hand: and if importunity may prevail with an unrighteous man, then much more it will obtain with a gracious God. Never leave him therefore, till by laying hold on his own strength thou hast overcome him.
and conclude, that if he once open his Mouth, he will not shut his hand: and if importunity may prevail with an unrighteous man, then much more it will obtain with a gracious God. Never leave him Therefore, till by laying hold on his own strength thou hast overcome him.
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Keep a strict hand, and a watchful eye continually over those that are committed to your charge; your utmost care and vigilancy in this will be found little enough. How soon will those Gardens, that now look like a Paradise, be overgrown with weeds, if the Keepers thereof do not look to them daily? How soon is Childhood and Youth tainted with sin, if it be not narrowly watcht? Be thou diligent therefore to know the state of thy Flock,
Keep a strict hand, and a watchful eye continually over those that Are committed to your charge; your utmost care and vigilancy in this will be found little enough. How soon will those Gardens, that now look like a Paradise, be overgrown with weeds, if the Keepers thereof do not look to them daily? How soon is Childhood and Youth tainted with since, if it be not narrowly watched? Be thou diligent Therefore to know the state of thy Flock,
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Carefully observe the natural temper of your inferiours, you will by this the better know how to apply your selves to them in advice, reproof, correction.
Carefully observe the natural temper of your inferiors, you will by this the better know how to apply your selves to them in Advice, reproof, correction.
The words after an Ironical concession thunder out a most dreadful commination. Well then, be perswaded truly to Reverence and honor your Parents, Masters, Ministers.
The words After an Ironical concession thunder out a most dreadful commination. Well then, be persuaded truly to reverence and honour your Parents, Masters, Ministers.
encourage, commend, reward them in the one; curb, restrain, and prevent the further growth of the other. Do they begin to take God's Name in vain? Do they nibble at a lye? Doth Pride in apparel peep forth? Be sure to kill this Serpent in the very egg, to crush this Cockatrice in the Shell.
encourage, commend, reward them in the one; curb, restrain, and prevent the further growth of the other. Do they begin to take God's Name in vain? Do they nibble At a lie? Does Pride in apparel peep forth? Be sure to kill this Serpent in the very egg, to crush this Cockatrice in the Shell.
when I am laid with my Fathers? viz. That 'tis no less your Duty to make Religion your business in the relation of Children and Servants, than 'tis ours in the relation of Parents and Masters. Oh what a credit, what a glory is it to drink in the Dews of Godliness in the morning of your lives? What a lovely sight to behold those Trees blossoming with the fruits of the Spirit in the Spring of their Age? Better is a poor and a wise Child,
when I am laid with my Father's? viz. That it's not less your Duty to make Religion your business in the Relation of Children and Servants, than it's ours in the Relation of Parents and Masters. O what a credit, what a glory is it to drink in the Dews of Godliness in the morning of your lives? What a lovely sighed to behold those Trees blossoming with the fruits of the Spirit in the Spring of their Age? Better is a poor and a wise Child,
than an old and a foolish King, Eccl. 4.13. What a Garland of Honour doth the Holy Ghost put on the head of an holy Child? How profitable is early Piety? Some Fruits ripe early in the year are worth treble the price of latter Fruits.
than an old and a foolish King, Ecclesiastes 4.13. What a Garland of Honour does the Holy Ghost put on the head of an holy Child? How profitable is early Piety? some Fruits ripe early in the year Are worth triple the price of latter Fruits.
Your lives are very uncertain. As young as you are, you may be old enough for a Grave: Oh then seek your God, and seek him when and whiles he may be found, Isa. 55.5.
Your lives Are very uncertain. As young as you Are, you may be old enough for a Grave: O then seek your God, and seek him when and while he may be found, Isaiah 55.5.
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give him the Bran to whom thou hast given the Flour. Every day renders you more and more indisposed. The longer sin and Satan possess the Forts of your hearts, the more they will fortifie and strengthen them against God and Holiness, Jer. 13.23. your God deserves your youth.
give him the Bran to whom thou hast given the Flour. Every day renders you more and more indisposed. The longer since and Satan possess the Forts of your hearts, the more they will fortify and strengthen them against God and Holiness, Jer. 13.23. your God deserves your youth.
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The best God deserves the best of days. Briefly, your God will call you to an account for your youth, Eccles. 11.9. Here is a cooler for the high-flown Youngster's courage.
The best God deserves the best of days. Briefly, your God will call you to an account for your youth, Eccles. 11.9. Here is a cooler for the high-flown Youngster's courage.
Reverence them inwardly in your hearts with an awful fear: outwardly in your lives, in language and in carriage, Gen. 4.12. 1 Kings 2.19. Obey your Superiours, Eph. 6.1. In a word, read Prov. 2.1. to 6th. 1. My Son, if thou wilt receive my words, and hide my Commandments with thee.
reverence them inwardly in your hearts with an awful Fear: outwardly in your lives, in language and in carriage, Gen. 4.12. 1 Kings 2.19. Obey your Superiors, Ephesians 6.1. In a word, read Curae 2.1. to 6th. 1. My Son, if thou wilt receive my words, and hide my commandments with thee.
2. So that thou incline thine ear unto Wisdom, and apply thine heart unto Ʋnderstanding. 3. Yea, if thou criest after Knowledg, and liftest up thy voice for understanding.
2. So that thou incline thine ear unto Wisdom, and apply thine heart unto Ʋnderstanding. 3. Yea, if thou Christ After Knowledge, and liftest up thy voice for understanding.
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THese words are a Command of the Lord Jesus, received (through revelation) by the Apostle Paul, and by him as Christ's Herauld proclaimed to the Church, that not only this particular Church of Corinth, but that the whole Catholick Church of Christ (in their successive Generations until his second coming) might take notice thereof,
THese words Are a Command of the Lord jesus, received (through Revelation) by the Apostle Paul, and by him as Christ's Herald proclaimed to the Church, that not only this particular Church of Corinth, but that the Whole Catholic Church of christ (in their successive Generations until his second coming) might take notice thereof,
and yield obedience thereto, as to a command of that nature, wherein very much of the glory of their once crucified Redeemer, and their own spiritual joy and consolation is concerned: this will further appear in the following explication of the words.
and yield Obedience thereto, as to a command of that nature, wherein very much of the glory of their once Crucified Redeemer, and their own spiritual joy and consolation is concerned: this will further appear in the following explication of the words.
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For what can be less obscure than a command so evidently expressed, and what more easie than to eat and drink and call to mind the greatest and best of friends that loved us and washed us from our sins in his own blood? and surely then a neglect herein must needs prove a sin that will admit of no excuse.
For what can be less Obscure than a command so evidently expressed, and what more easy than to eat and drink and call to mind the greatest and best of Friends that loved us and washed us from our Sins in his own blood? and surely then a neglect herein must needs prove a since that will admit of no excuse.
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I wish you to remember, who they were that stumbled at Christ himself because of the poverty of his Parents, is not this (say they) the Carpenter's Son? This was the introduction to their rejecting of Christ,
I wish you to Remember, who they were that stumbled At christ himself Because of the poverty of his Parents, is not this (say they) the Carpenter's Son? This was the introduction to their rejecting of christ,
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so ought not the seeming poverty of these elements of bread and wine any waies abate of the glory of that mystery of our Redemption that is shadowed out by them.
so ought not the seeming poverty of these elements of bred and wine any ways abate of the glory of that mystery of our Redemption that is shadowed out by them.
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and of his gracious undertaking in redeeming a Church to himself by his blood, that it would have been more suitable to the honour of such an undertaking,
and of his gracious undertaking in redeeming a Church to himself by his blood, that it would have been more suitable to the honour of such an undertaking,
and set it up in the places of their solemn Assemblies, as the Roman Senate used to do for the honour of their excellent men, whose Statues they erected In their Capitols; or as the London Senate doth in honour of their Kings, they give them their Statues in their Royal Exchange.
and Set it up in the places of their solemn Assemblies, as the Roman Senate used to do for the honour of their excellent men, whose Statues they erected In their Capitols; or as the London Senate does in honour of their Kings, they give them their Statues in their Royal Exchange.
To this I say, that certainly Christ is wiser than man, and that this memorial of himself, which is already appointed by him, is more sutable to the end intended,
To this I say, that Certainly christ is Wiser than man, and that this memorial of himself, which is already appointed by him, is more suitable to the end intended,
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2. But why must it be broken bread? Christ himself acquaints us with the mystical reason thereof in the verse of the Text, it is to set forth the breaking of the body of Christ;
2. But why must it be broken bred? christ himself acquaints us with the mystical reason thereof in the verse of the Text, it is to Set forth the breaking of the body of christ;
than the Israelites did of the Brazen Serpent, to whom they most unworthily paid that honour that was only due to God himself? And that this is no vain conjecture, I only desire you to call to mind, that,
than the Israelites did of the Brazen Serpent, to whom they most unworthily paid that honour that was only due to God himself? And that this is no vain conjecture, I only desire you to call to mind, that,
But peradventure some may yet further urge, that since it pleased our Saviour to chuse, to appoint a feast for his remembrance, it had been meet this feast should have been more magnificent,
But Peradventure Some may yet further urge, that since it pleased our Saviour to choose, to appoint a feast for his remembrance, it had been meet this feast should have been more magnificent,
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This also is easily answered, I say therefore, that such a pompous feast you talk of had not so well comported with his principal end in the institution:
This also is Easily answered, I say Therefore, that such a pompous feast you talk of had not so well comported with his principal end in the Institution:
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for the remembrance of God's blessing of the earth and giving them full harvests, but for the remembrance of things of a higher nature, of things invisible, spiritual and eternal,
for the remembrance of God's blessing of the earth and giving them full harvests, but for the remembrance of things of a higher nature, of things invisible, spiritual and Eternal,
now your magnificent feasts were not so fitted for such a Commemoration, for they rather would have tended to have clog'd your spirits, made them dull and stupid,
now your magnificent feasts were not so fitted for such a Commemoration, for they rather would have tended to have clogged your spirits, made them dull and stupid,
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There are others are well enough satisfied with the wisdom of their Lord, and in the nature of the things appointed for the remembrance of him, which yet may be,
There Are Others Are well enough satisfied with the Wisdom of their Lord, and in the nature of the things appointed for the remembrance of him, which yet may be,
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Which I shall reduce to these 4 Questions. 1. Why did the Lord appoint bread rather than any other kind of food? 2. Why must it be broken bread? 3. Why must it be taken and eaten? 4. Why wine as well as bread? and why Wine rather than any other drink?
Which I shall reduce to these 4 Questions. 1. Why did the Lord appoint bred rather than any other kind of food? 2. Why must it be broken bred? 3. Why must it be taken and eaten? 4. Why wine as well as bred? and why Wine rather than any other drink?
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as he is bread of life to our Souls, for so he calleth himself, Joh. 6.33. The bread of God is he which cometh down from Heaven, and giveth life unto the world.
as he is bred of life to our Souls, for so he calls himself, John 6.33. The bred of God is he which comes down from Heaven, and gives life unto the world.
But for a poor, weak, infirm sinner to be maintained in a life of grace and acceptance with an offended God in and by a Saviour, is a way of living so suitable to a sinner, that Men and Angels could never have thought of one so suitable;
But for a poor, weak, infirm sinner to be maintained in a life of grace and acceptance with an offended God in and by a Saviour, is a Way of living so suitable to a sinner, that Men and Angels could never have Thought of one so suitable;
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as NONLATINALPHABET, which all signifie those dolors of mind he underwent through the dereliction of God) and likewise all other sufferings of his body, which are by Isaiah set forth with great variety of Phrase, speaking of Christ, he saith, He was despised and rejected of men, a man of sorrows and acquainted with grief, and v. 4. He hath born our griefs,
as, which all signify those dolors of mind he underwent through the dereliction of God) and likewise all other sufferings of his body, which Are by Isaiah Set forth with great variety of Phrase, speaking of christ, he Says, He was despised and rejected of men, a man of sorrows and acquainted with grief, and v. 4. He hath born our griefs,
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These are those sufferings that made that one sacrifice of himself by which he put away sin, and hath perfected for ever them that are sanctified, Heb. 9.26. Heb. 10.14.
These Are those sufferings that made that one sacrifice of himself by which he put away since, and hath perfected for ever them that Are sanctified, Hebrew 9.26. Hebrew 10.14.
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Upon this account it is that the bread of this Supper must be broken before it be taken and eaten, the broken bread that is the sign, and Christ 's sufferings that is the mystery signified by it, as I have shewed.
Upon this account it is that the bred of this Supper must be broken before it be taken and eaten, the broken bred that is the Signen, and christ is sufferings that is the mystery signified by it, as I have showed.
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3. Why must this broken bread be taken and eaten? This is not without its Mystery, for thereby is meant that these Breakings, Bruisings, Woundings of Christ's Soul and Body, was not for any sin of his own, for he was a lamb without spot; but it was for our sins and for our benefit.
3. Why must this broken bred be taken and eaten? This is not without its Mystery, for thereby is meant that these Breakings, Bruisings, Woundings of Christ's Soul and Body, was not for any since of his own, for he was a lamb without spot; but it was for our Sins and for our benefit.
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he by the meritorious extraction of his bloody sweat and agony in the Garden, by his tremendious dolors of Soul and Body on the Cross, prepares a Cordial, and perfects it by his death; which prepared Cordial we by Faith drink up,
he by the meritorious extraction of his bloody sweat and agony in the Garden, by his tremendous dolors of Soul and Body on the Cross, prepares a Cordial, and perfects it by his death; which prepared Cordial we by Faith drink up,
he offered himself as good wheat to be ground by the law and justice of God, that thereby he might be made bread of life for us by Faith to feed on, that we may live for ever.
he offered himself as good wheat to be ground by the law and Justice of God, that thereby he might be made bred of life for us by Faith to feed on, that we may live for ever.
So that Christ 's breaking and giving the bread (in this Sacrament) to his Church doth mystically declare that the sole intentions of all his sufferings was for us,
So that christ is breaking and giving the bred (in this Sacrament) to his Church does mystically declare that the sole intentions of all his sufferings was for us,
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except he drink also, for we may dye as well by thirst as by hunger: Christ therefore by giving us his blood to drink, which is signified by the Cup, as well as his body to eat, doth thereby declare that his suffering of Death for us is every way compleat and sufficient for the spiritual and eternal life of our souls.
except he drink also, for we may die as well by thirst as by hunger: christ Therefore by giving us his blood to drink, which is signified by the Cup, as well as his body to eat, does thereby declare that his suffering of Death for us is every Way complete and sufficient for the spiritual and Eternal life of our Souls.
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So that as he that hath bread and drink, wants nothing for the sustaining his natural life, so he that hath by Faith an interest in a broken bleeding Christ, wants nothing to the upholding the Soul in a state of acceptance with God,
So that as he that hath bred and drink, Wants nothing for the sustaining his natural life, so he that hath by Faith an Interest in a broken bleeding christ, Wants nothing to the upholding the Soul in a state of acceptance with God,
for as no liquor like Wine doth chear a sad drooping spirit, so nothing doth so glad and chear the Soul as Faith in a Crucified Christ, according to that of the Apostle Peter, in whom, though we have not seen, yet believing, we rejoice with joy unspeakable and full of glory.
for as no liquour like Wine does cheer a sad drooping Spirit, so nothing does so glad and cheer the Soul as Faith in a crucified christ, according to that of the Apostle Peter, in whom, though we have not seen, yet believing, we rejoice with joy unspeakable and full of glory.
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II. Why of all the acts and expressions of his love to sinners above all he would be remembred in his sufferings for us, which is the special signification of this Supper?
II Why of all the acts and expressions of his love to Sinners above all he would be remembered in his sufferings for us, which is the special signification of this Supper?
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1. Those that can discern the Lord's body in this supper, the want of this the Apostle gives as the reason of unworthy receiving it, 1 Cor. 10.29. and tells us, they eat damnation to themselves.
1. Those that can discern the Lord's body in this supper, the want of this the Apostle gives as the reason of unworthy receiving it, 1 Cor. 10.29. and tells us, they eat damnation to themselves.
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Now the consequent of his Death was to be this, that he should be taken from Earth to Heaven, there to be personally present till the day of judgment: Now that his Church on Earth might not forget him in this long absence, he therefore appointed this supper for a frequent quickning them to the remembrance of him till he came again.
Now the consequent of his Death was to be this, that he should be taken from Earth to Heaven, there to be personally present till the day of judgement: Now that his Church on Earth might not forget him in this long absence, he Therefore appointed this supper for a frequent quickening them to the remembrance of him till he Come again.
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So that since all his other acts of love to his Church depend on this of his dying, no wonder if he appointed this Supper for the remembrance of his death rather than any thing else he either did or promised to do for us.
So that since all his other acts of love to his Church depend on this of his dying, no wonder if he appointed this Supper for the remembrance of his death rather than any thing Else he either did or promised to do for us.
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The Conclusion is, that since that the end of this Ordinance is so glorious, and that is the remembrance of the greatest love that ever God the Father or Son shewed to us, it cannot but cast a Lustre and Glory upon the duty of coming, to this Supper,
The Conclusion is, that since that the end of this Ordinance is so glorious, and that is the remembrance of the greatest love that ever God the Father or Son showed to us, it cannot but cast a Lustre and Glory upon the duty of coming, to this Supper,
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Christ's Commands are the bonds by which we are tied up to Obedience, if we break his bonds we are transgressors. Remember who they were that conspired together saying, Let us break his bonds asunder,
Christ's Commands Are the bonds by which we Are tied up to obedience, if we break his bonds we Are transgressors. remember who they were that conspired together saying, Let us break his bonds asunder,
If disobedience to the word spoken by Angels received a just recompence of reward, of how much sorer punishment shall they be thought worthy that disobey the command of Jesus Christ.
If disobedience to the word spoken by Angels received a just recompense of reward, of how much Sorer punishment shall they be Thought worthy that disobey the command of jesus christ.
If a Child's disobedience deserves the rod, or a Servants the cudgel, or a Subjects the axe or halter, what doth disobedience to the Lord Jesus deserve that is greater than Father,
If a Child's disobedience deserves the rod, or a Servants the cudgel, or a Subject's the axe or halter, what does disobedience to the Lord jesus deserve that is greater than Father,
Take heed then (my brethren) of being found guilty of neglect of this duty that is bound upon you by the command of so great an authority as this of the Lord Jesus that hath said, This do in remembrance of me.
Take heed then (my brothers) of being found guilty of neglect of this duty that is bound upon you by the command of so great an Authority as this of the Lord jesus that hath said, This do in remembrance of me.
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4. In the next place is to be considered the persons obliged: and those are the Church of Christ, so far as by Scriptural Qualifications they are capacitated to a participation thereof, who are,
4. In the next place is to be considered the Persons obliged: and those Are the Church of christ, so Far as by Scriptural Qualifications they Are capacitated to a participation thereof, who Are,
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This is that spiritual faculty that Jesus Christ speaks of when he tells Peter that he savoured of the things of man, but not of the things that be of God.
This is that spiritual faculty that jesus christ speaks of when he tells Peter that he savoured of the things of man, but not of the things that be of God.
Now this you must well observe, you that do partake of this Supper, whether you do relish the love of the Lord Jesus in his dying for sinners and for you in particular:
Now this you must well observe, you that do partake of this Supper, whither you do relish the love of the Lord jesus in his dying for Sinners and for you in particular:
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and wonder that the Son of God should take a body to be bruised, wounded, slain for the vilest of sinners, among which you reckon your self as one? do you find this love of his to you draw your hearts to a love of him,
and wonder that the Son of God should take a body to be Bruised, wounded, slave for the Vilest of Sinners, among which you reckon your self as one? do you find this love of his to you draw your hearts to a love of him,
and a delight in him, and a readiness to part with all for him? this is indeed to discern the Lord's body in this supper: and by this you are enabled to see a vast difference betwixt this supper and all the feasts of fat things that ever you were at in all your lives.
and a delight in him, and a readiness to part with all for him? this is indeed to discern the Lord's body in this supper: and by this you Are enabled to see a vast difference betwixt this supper and all the feasts of fat things that ever you were At in all your lives.
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This is another qualification the Apostle gives us in 1 Cor. 10.18, 20, 21. where discoursing of the nature of Divine and likewise of Diabolical sacrifices, & of the reason of the Priests and Peoples eating some part thereof, he also shews the reason of our partaking of the Lord's Table, which (though it is not properly a sacrifice that is there offered,
This is Another qualification the Apostle gives us in 1 Cor. 10.18, 20, 21. where discoursing of the nature of Divine and likewise of Diabolical Sacrifices, & of the reason of the Priests and Peoples eating Some part thereof, he also shows the reason of our partaking of the Lord's Table, which (though it is not properly a sacrifice that is there offered,
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My brethren, in your disobeying this command, you sin against Jesus the just, and Jesus the gracious, against him that is by place your head; in love your Father;
My brothers, in your disobeying this command, you sin against jesus the just, and jesus the gracious, against him that is by place your head; in love your Father;
yet it) holds some resemblance unto the sacrifices of the Law and to the Peoples eating thereof, inasmuch as it is a Commemoration of that one sacrifice Christ offered up to the Father for our sins, of the benefits of which one sacrifice, those that communicate at the Lord's Table do as effectually partake, as if Christ was offered up as often as you there do eat and drink.
yet it) holds Some resemblance unto the Sacrifices of the Law and to the Peoples eating thereof, inasmuch as it is a Commemoration of that one sacrifice christ offered up to the Father for our Sins, of the benefits of which one sacrifice, those that communicate At the Lord's Table do as effectually partake, as if christ was offered up as often as you there do eat and drink.
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And not only so, but there is yet a further meaning, which is, that those that eat of the Altar do thereby declare that they take the God of that Altar to be their God, from whom they expect all that good they are capable of in this life,
And not only so, but there is yet a further meaning, which is, that those that eat of the Altar do thereby declare that they take the God of that Altar to be their God, from whom they expect all that good they Are capable of in this life,
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and that which is to come, and likewise they thereby declare that him, and him only will they worship and serve. Now this engagement of themselves to God signified by eating of the sacrifice, is that fellowship spoken of v. 20. where the Apostle further tells you that there is the very same intendment in those sacrifices that are offered to Devils, and the peoples eating of those feasts that attended those sacrifices; they thereby did signifie that they took those Devils to be their Gods, and resolved for the future to worship and serve them as Gods, which is the proper meaning of that 20 v. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils and not to God,
and that which is to come, and likewise they thereby declare that him, and him only will they worship and serve. Now this engagement of themselves to God signified by eating of the sacrifice, is that fellowship spoken of v. 20. where the Apostle further tells you that there is the very same intendment in those Sacrifices that Are offered to Devils, and the peoples eating of those feasts that attended those Sacrifices; they thereby did signify that they took those Devils to be their God's, and resolved for the future to worship and serve them as God's, which is the proper meaning of that 20 v. But I say, that the things which the Gentiles sacrifice, they sacrifice to Devils and not to God,
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Now if the Idol-feasts signified the confederacy betwixt the Devils and their worshippers, so also did the feast that attended the Jewish sacrifice signifie a fellowship betwixt the true God and his worshippers, whereby the true God was acknowledged as their God,
Now if the Idol feasts signified the confederacy betwixt the Devils and their worshippers, so also did the feast that attended the Jewish sacrifice signify a fellowship betwixt the true God and his worshippers, whereby the true God was acknowledged as their God,
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Thus the Apostle having illustrated the meaning of eating of the Jewish and also of the Gentile sacrifice, he proceeds to accommodate those notions to that of the Lord's Table, v. 21. Ye cannot drink the cup of the Lord, and the cup of Devils:
Thus the Apostle having illustrated the meaning of eating of the Jewish and also of the Gentile sacrifice, he proceeds to accommodate those notions to that of the Lord's Table, v. 21. You cannot drink the cup of the Lord, and the cup of Devils:
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and then coming to the Lord's Table, you thereby declare you only acknowledg the true God to be your God in and through Jesus Christ your Sacrifice and Mediator, which practices are very absurd and contradictory.
and then coming to the Lord's Table, you thereby declare you only acknowledge the true God to be your God in and through jesus christ your Sacrifice and Mediator, which practices Are very absurd and contradictory.
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The Conclusion is this, that those that partake of the Lord's Table, are such that from the heart do take the God of that Christ whose death is remembred in that Supper, to be their God,
The Conclusion is this, that those that partake of the Lord's Table, Are such that from the heart do take the God of that christ whose death is remembered in that Supper, to be their God,
and that do believe that God is really reconciled to them by that sacrifice, and they declare likewise hereby they will worship and serve this God in this Christ, and him only:
and that do believe that God is really reconciled to them by that sacrifice, and they declare likewise hereby they will worship and serve this God in this christ, and him only:
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There is not any thing in the Doctrine I shall insist on, except this one, which is to prove it is your duty to partake of it, and that it is therefore indispensable, because the neglect of it is a very great sin.
There is not any thing in the Doctrine I shall insist on, except this one, which is to prove it is your duty to partake of it, and that it is Therefore indispensable, Because the neglect of it is a very great since.
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Jesus Christ who instituted it, he hath commanded you to remember him in it; and therefore if you do it not, you break his command, and what is that but to sin against him? for what else is sin,
jesus christ who instituted it, he hath commanded you to Remember him in it; and Therefore if you do it not, you break his command, and what is that but to sin against him? for what Else is since,
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but either to do what your God and Saviour forbids, or not to do what he commands? this is so plain that it were but to waste time to use more words for the clearing thereof.
but either to do what your God and Saviour forbids, or not to do what he commands? this is so plain that it were but to waste time to use more words for the clearing thereof.
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it is a command that bears the superscription of the most supreme Authority in Heaven or Earth, and if by the sentence of Christ it was but just to pay the tribute-money to Caesar, because it bore his superscription, it is much more just for you to pay the tribute of obedience to this command, that bears the superscription of an Authority greater than all the Caesars that ever were.
it is a command that bears the superscription of the most supreme authority in Heaven or Earth, and if by the sentence of christ it was but just to pay the tribute-money to Caesar, Because it boar his superscription, it is much more just for you to pay the tribute of Obedience to this command, that bears the superscription of an authority greater than all the Caesars that ever were.
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What's the name of Caesar in compare to the name and title of the Son of God? which is a title that speaks him greater than all Angels or Arch-Angels in Heaven;
What's the name of Caesar in compare to the name and title of the Son of God? which is a title that speaks him greater than all Angels or Arch-Angels in Heaven;
this is he whom the Prophet Isaiah calleth Wonderful, Counsellor, the mighty God, the Prince of peace, on whose shoulders it hath pleased the Everlasting Father to lay the government, this is he whose Kingdom is an Everlasting Kingdom, and of whose dominion there will be no end, of whom David speaketh, Thy Throne, O God, is for ever and ever, a Scepter of Righteousness is the Scepter of thy Kingdom;
this is he whom the Prophet Isaiah calls Wondered, Counsellor, the mighty God, the Prince of peace, on whose shoulders it hath pleased the Everlasting Father to lay the government, this is he whose Kingdom is an Everlasting Kingdom, and of whose dominion there will be no end, of whom David speaks, Thy Throne, Oh God, is for ever and ever, a Sceptre of Righteousness is the Sceptre of thy Kingdom;
all power (my brethren) God hath given into his hands, and hath given him to bear this royal title, King of Kings, and Lord of Lords, and it is he only that is head of his Church, it is this great Lord that hath said, this do in remembrance of me;
all power (my brothers) God hath given into his hands, and hath given him to bear this royal title, King of Kings, and Lord of lords, and it is he only that is head of his Church, it is this great Lord that hath said, this do in remembrance of me;
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how then dare you disobey him? believe it, if he hath so great authority to command, he hath as great a power to punish, if he find you presumptuously disobedient: he that could strike some sick and others dead for profaning this Supper, he can do as much to you for not observing it; and that he doth not, is not because he wants power,
how then Dare you disobey him? believe it, if he hath so great Authority to command, he hath as great a power to Punish, if he find you presumptuously disobedient: he that could strike Some sick and Others dead for profaning this Supper, he can do as much to you for not observing it; and that he does not, is not Because he Wants power,
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but because he is gracious, long suffering, not willing you should perish for your neglect, but that you may be drawn to repentance, and so to obedience; but if you be obstinate after you are told throughly of your fault, take heed, it will be a horrible thing for you to fall into the hands of consuming fire.
but Because he is gracious, long suffering, not willing you should perish for your neglect, but that you may be drawn to Repentance, and so to Obedience; but if you be obstinate After you Are told thoroughly of your fault, take heed, it will be a horrible thing for you to fallen into the hands of consuming fire.
Who ever thought but that Absalom 's taking up arms against David was treason? but he that shall consider that the rebellion was against David the man after God's own heart:
Who ever Thought but that Absalom is taking up arms against David was treason? but he that shall Consider that the rebellion was against David the man After God's own heart:
against him that emptied himself that he might fill you, that became poor that he might enrich you, that became an exile from his Throne and Father's Kingdom, that he might bring you home to your Father's house, that became a curse that you might be blessed, that hung on a tree for you, that you might sit on Thrones with him, who called you and washed you from your sins in his blood;
against him that emptied himself that he might fill you, that became poor that he might enrich you, that became an exile from his Throne and Father's Kingdom, that he might bring you home to your Father's house, that became a curse that you might be blessed, that hung on a tree for you, that you might fit on Thrones with him, who called you and washed you from your Sins in his blood;
ye are the Elect of the Father who committed you to his Son to Redeem, and effectually call you, that he might save you from sin, wrath, the grave, Hell,
you Are the Elect of the Father who committed you to his Son to redeem, and effectually call you, that he might save you from since, wrath, the grave, Hell,
and to bring you to everlasting glory. Why are you called believers but from that faith whereby you acknowledg this Jesus as your Lord and your God, whereby you trust in him,
and to bring you to everlasting glory. Why Are you called believers but from that faith whereby you acknowledge this jesus as your Lord and your God, whereby you trust in him,
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and shall such as you be found disobedient to him? shall you carelesly forget to remember him in a supper appointed by himself for the remembrance of the greatest act of his love, that is, his dying for you? I tell you Christ will take it worse of you than of any others:
and shall such as you be found disobedient to him? shall you carelessly forget to Remember him in a supper appointed by himself for the remembrance of the greatest act of his love, that is, his dying for you? I tell you christ will take it Worse of you than of any Others:
Yea mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me, ye are those that he hath chosen out of the world, brought into his Father's family,
Yea mine own familiar friend, in whom I trusted, which did eat of my bred, hath lift up his heel against me, you Are those that he hath chosen out of the world, brought into his Father's family,
when Christ had been teaching that they who did not eat his flesh and drink his blood, had no life in them, at this multitudes were offended and forsook him,
when christ had been teaching that they who did not eat his Flesh and drink his blood, had no life in them, At this Multitudes were offended and forsook him,
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but (saith he) to his Disciples, will ye go also, implying, that if they should forsake him, it would be matter of greater trouble than that of the multitudes leaving him.
but (Says he) to his Disciples, will you go also, implying, that if they should forsake him, it would be matter of greater trouble than that of the Multitudes leaving him.
4. If you consider the command it self as it is easie, pleasant, honourable, your neglect must needs receive further aggravation. What is more easie than to eat and drink,
4. If you Consider the command it self as it is easy, pleasant, honourable, your neglect must needs receive further aggravation. What is more easy than to eat and drink,
Christ puts you not upon the painful duty of circumcising your flesh, nor on the troublesom duty of washing your selves every time you touch a dead carcase,
christ puts you not upon the painful duty of circumcising your Flesh, nor on the troublesome duty of washing your selves every time you touch a dead carcase,
nor on the costly and toilsom duties of travelling scores of miles every year to feast before the Lord at Jerusalem, to which the Church of the Jews were bound;
nor on the costly and toilsome duties of traveling scores of miles every year to feast before the Lord At Jerusalem, to which the Church of the jews were bound;
he hath eased you of all these burdens, and made your task far easier, instead of all these he hath instituted but two duties like them, the one of Baptism, the trouble of which you are to undergo but once in all your lives,
he hath eased you of all these burdens, and made your task Far Easier, instead of all these he hath instituted but two duties like them, the one of Baptism, the trouble of which you Are to undergo but once in all your lives,
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if the perishing Manna in the wilderness were so delicious as that the tast of it was like wafers made with honey, how much more delicious must this celestial Manna, this bread of eternal life be which is spread before you in this Supper? it is a feast of love, of the love of the Father and of the Son;
if the perishing Manna in the Wilderness were so delicious as that the taste of it was like wafers made with honey, how much more delicious must this celestial Manna, this bred of Eternal life be which is spread before you in this Supper? it is a feast of love, of the love of the Father and of the Son;
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there is a voice in every morsel of bread you there eat, and in every draught of wine you there drink, saying, behold O sinners how you are beloved of the Father and Son;
there is a voice in every morsel of bred you there eat, and in every draught of wine you there drink, saying, behold Oh Sinners how you Are Beloved of the Father and Son;
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had not the Father loved you he would never have parted with his Son, and if the Son had not loved you, he would never have parted with his life for you.
had not the Father loved you he would never have parted with his Son, and if the Son had not loved you, he would never have parted with his life for you.
How did Haman glory that he was invited to the banquet with the King? he reckoned not of it as his task but his priviledg, not as his work but his reward.
How did Haman glory that he was invited to the banquet with the King? he reckoned not of it as his task but his privilege, not as his work but his reward.
And shall a feast with an earthly mortal King be more valued than a feast with the heavenly and immortal God? this Supper is the Lord's Supper, it is the great God hath made the provision,
And shall a feast with an earthly Mortal King be more valued than a feast with the heavenly and immortal God? this Supper is the Lord's Supper, it is the great God hath made the provision,
It was the very night in which he was betrayed, the very last night he lived on the earth, the night before that day in which he offered up himself a sacrifice to justice for us.
It was the very night in which he was betrayed, the very last night he lived on the earth, the night before that day in which he offered up himself a sacrifice to Justice for us.
when you see me scorned of men, deserted of God, praying, groaning, bleeding, dying for you, oh let not that love of mine be forgotten: and least it should, I therefore institute this supper, charging you with my whole Church till I come again, that so often as they eat this bread and drink this cup they remember me.
when you see me scorned of men, deserted of God, praying, groaning, bleeding, dying for you, o let not that love of mine be forgotten: and lest it should, I Therefore institute this supper, charging you with my Whole Church till I come again, that so often as they eat this bred and drink this cup they Remember me.
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Now (my brethren) why should you not do as much for your dying Jesus, as Joseph for his dying Jacob? was Jacob his Father? Jesus is our Saviour; did Jacob love Joseph? but he did not dye for him as Jesus did for us;
Now (my brothers) why should you not do as much for your dying jesus, as Joseph for his dying Jacob? was Jacob his Father? jesus is our Saviour; did Jacob love Joseph? but he did not die for him as jesus did for us;
and shall we find a heart to deny our Lord in his dying request, when Joseph could not find one to deny his Father? oh then as Joseph forgave, so let us.
and shall we find a heart to deny our Lord in his dying request, when Joseph could not find one to deny his Father? o then as Joseph forgave, so let us.
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6. In the next place, I desire you would think of the contempt you throw upon this Ordinance by your neglect. What is it but that you have slight thoughts of the Authority of the Institutor,
6. In the next place, I desire you would think of the contempt you throw upon this Ordinance by your neglect. What is it but that you have slight thoughts of the authority of the Institutor,
and very mean thoughts of the institution it self? and is not this to proclaim to the world that there is (in your judgment) a command of the Lord Christ, and a duty in the Christian Religion that is frivolous and childish, not worth the observance? believe it, the World will judg of it by your practice and not by your profession. The Rechabites would drink no wine because Jonadab the son of Rechab did forbid them;
and very mean thoughts of the Institution it self? and is not this to proclaim to the world that there is (in your judgement) a command of the Lord christ, and a duty in the Christian Religion that is frivolous and childish, not worth the observance? believe it, the World will judge of it by your practice and not by your profession. The Rechabites would drink no wine Because Jonadab the son of Rechab did forbid them;
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thus the one honoured their Father, and the other their false Prophet: and will you that are Christians let these men rise up in judgment against you? shall error be more prevalent with them,
thus the one honoured their Father, and the other their false Prophet: and will you that Are Christians let these men rise up in judgement against you? shall error be more prevalent with them,
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than truth with you? and will you let the Turks outdo you, in honouring a false prophet more than you do the true? is Mahomet dearer and his institutions more sacred to his followers,
than truth with you? and will you let the Turks outdo you, in honouring a false Prophet more than you do the true? is Mahomet Dearer and his institutions more sacred to his followers,
Oh that ye would look back and consider the Age past. With what zeal was this Ordinance pleaded for in King Henry the 8th and Queen Mary 's days? The Papists would give you the bread only,
O that you would look back and Consider the Age past. With what zeal was this Ordinance pleaded for in King Henry the 8th and Queen Marry is days? The Papists would give you the bred only,
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they would have you adore the bread as a God, ye would not commit so great Idolatry; for which cause how many were exiled, how many imprisoned, racked, hanged, burned? and after all these heats, Oh gross Hypocrisie! you will neither have bread nor wine, nor will you take it in the Gospel-way without the incumbrances of Superstition and Idolatry. Ye talk of Popery returning,
they would have you adore the bred as a God, you would not commit so great Idolatry; for which cause how many were exiled, how many imprisoned, racked, hanged, burned? and After all these heats, O gross Hypocrisy! you will neither have bred nor wine, nor will you take it in the Gospel way without the encumbrances of Superstition and Idolatry. You talk of Popery returning,
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and truly not without ground: for when I consider how slight we make of this Ordinance rescued from the Papists with the expence of so much blood, methinks it is but a righteous thing with God to bring us under their iron yoke again:
and truly not without ground: for when I Consider how slight we make of this Ordinance rescued from the Papists with the expense of so much blood, methinks it is but a righteous thing with God to bring us under their iron yoke again:
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and be damned for your Idolatry; or in the Gospel way, and be burnt at a stake for opposing Antichrist. Oh repent in time, renew your first love, strengthen your zeal that is ready to dye:
and be damned for your Idolatry; or in the Gospel Way, and be burned At a stake for opposing Antichrist. O Repent in time, renew your First love, strengthen your zeal that is ready to die:
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Come to the Lord's Table as you are invited, take it in his way, that is, with Knowledg, Faith, Love, Thankfulness, lest you provoke the Lord by your neglect to take it quite away from you,
Come to the Lord's Table as you Are invited, take it in his Way, that is, with Knowledge, Faith, Love, Thankfulness, lest you provoke the Lord by your neglect to take it quite away from you,
8. Consider again, how scandalous you are in this neglect. There are not a few about this Kingdom, that are Antient Christians, that have a long time had the reputation of wisdom, sobriety, and godliness in their lives, that yet are notoriously guilty in this matter.
8. Consider again, how scandalous you Are in this neglect. There Are not a few about this Kingdom, that Are Ancient Christians, that have a long time had the reputation of Wisdom, sobriety, and godliness in their lives, that yet Are notoriously guilty in this matter.
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and if not ruine themselves, yet they may at least wound their peace. When weak Christians see such as you live in the neglect of this Ordinance, what do they but by your Example take encouragement to neglect it also? for thus it is likely they reason,
and if not ruin themselves, yet they may At least wound their peace. When weak Christians see such as you live in the neglect of this Ordinance, what do they but by your Exampl take encouragement to neglect it also? for thus it is likely they reason,
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if there were any necessity of partaking of that Supper, why do not such and such do it? they are godly wise men, sure if they thought it a sin they would not persevere in this neglect, and so are the weak imboldned to sin also though against their light: for it is scarce possible that they should read or hear of so plain a command as this, This do in remembrance of me, and not be in some measure awakened to the sense of their duty, which light yet they stifle because of your example.
if there were any necessity of partaking of that Supper, why do not such and such do it? they Are godly wise men, sure if they Thought it a since they would not persevere in this neglect, and so Are the weak emboldened to sin also though against their Light: for it is scarce possible that they should read or hear of so plain a command as this, This do in remembrance of me, and not be in Some measure awakened to the sense of their duty, which Light yet they stifle Because of your Exampl.
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I beseech you therefore by the mercies of God and love of the Lord Jesus, and the bowels you ought to have to your weak brethren, that you would not give such a manifest occasion of their falls, their soul-wounds if not their destruction.
I beseech you Therefore by the Mercies of God and love of the Lord jesus, and the bowels you ought to have to your weak brothers, that you would not give such a manifest occasion of their falls, their soul-wounds if not their destruction.
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9. Once again let me intreat you to lay to heart, how unworthily hereby you cast contempt upon the practice of the Churches of Christ in all Ages past.
9. Once again let me entreat you to lay to heart, how unworthily hereby you cast contempt upon the practice of the Churches of christ in all Ages past.
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Oh that you would consider that so long as you continue this neglect, you offend against the children of God in many generations, even from the time of the institution.
O that you would Consider that so long as you continue this neglect, you offend against the children of God in many generations, even from the time of the Institution.
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10. Lastly, do but think how unmerciful you are to your own souls in denying them this Ordinance. What do you but with-hold their proper and necessary food from them? you call upon them to exercise their graces,
10. Lastly, do but think how unmerciful you Are to your own Souls in denying them this Ordinance. What do you but withhold their proper and necessary food from them? you call upon them to exercise their graces,
Ask your brethren what tasts and relishes, what sweet refreshments they have received from the Lord in this Ordinance? they will cry unto you, Oh come tast and see how gracious God is to us at this Feast.
Ask your brothers what tastes and Relishes, what sweet refreshments they have received from the Lord in this Ordinance? they will cry unto you, O come taste and see how gracious God is to us At this Feast.
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when my strength faileth me, I am not troubled, I do not despond, I know a remedy, I will go to the Table of the Lord, there I will drink and recover my decayed strength:
when my strength Faileth me, I am not troubled, I do not despond, I know a remedy, I will go to the Table of the Lord, there I will drink and recover my decayed strength:
Where would you have Christ give you his loves, but in his garden of spices, in his wine cellar, where his banner over you is love? Here it is he broaches his side and lets out his heart blood to you, which is more sweet to a believing sinner than the most delicious banquet to the most hungry appetite;
Where would you have christ give you his loves, but in his garden of spices, in his wine cellar, where his banner over you is love? Here it is he broaches his side and lets out his heart blood to you, which is more sweet to a believing sinner than the most delicious banquet to the most hungry appetite;
if it be a Ceremony it is the most glorious one that ever was appointed, in as much as it is designed to set forth the Redemption of the world as it was compleated and perfected by the death of Jesus Christ.
if it be a Ceremony it is the most glorious one that ever was appointed, in as much as it is designed to Set forth the Redemption of the world as it was completed and perfected by the death of jesus christ.
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what was the tree of knowledg of good and evil but a Ceremony? yet for disobedience in eating thereof do you not know and feel what wrath it hath brought on the whole race of mankind? and tell me, was Circumcision any more than a Ceremony? yet it had almost cost Moses his life for neglecting to circumcise his son for the Angel stood ready with his sword to slay him,
what was the tree of knowledge of good and evil but a Ceremony? yet for disobedience in eating thereof do you not know and feel what wrath it hath brought on the Whole raze of mankind? and tell me, was Circumcision any more than a Ceremony? yet it had almost cost Moses his life for neglecting to circumcise his son for the Angel stood ready with his sword to slay him,
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Object. 2. But if I am regenerate and become a New Creature, I am sure I shall be saved, I do not fear that God vvill cast me away for the disuse of a Ceremony.
Object. 2. But if I am regenerate and become a New Creature, I am sure I shall be saved, I do not Fear that God will cast me away for the disuse of a Ceremony.
is it not the same vvith being born of God? and is not he that is born of God, a Child of God? and what is it to be obedient to the Father, but to do as he commandeth? and hath he not commanded you by his Son to remember your Saviour in this supper? vvhen you have considered this,
is it not the same with being born of God? and is not he that is born of God, a Child of God? and what is it to be obedient to the Father, but to do as he commands? and hath he not commanded you by his Son to Remember your Saviour in this supper? when you have considered this,
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and what if he should not cast thee quite off for this neglect, yet thou hast no reason to think but that either outwardly or inwardly or both, he will scourge thee for this sin before thou diest:
and what if he should not cast thee quite off for this neglect, yet thou hast no reason to think but that either outwardly or inwardly or both, he will scourge thee for this since before thou Dies:
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Ans. Vain man would be vviser than Christ, who is the Wisdom of his Father. Jesus Christ hath thought fit not only to command that himself should be Preached to his Church,
Ans. Vain man would be Wiser than christ, who is the Wisdom of his Father. jesus christ hath Thought fit not only to command that himself should be Preached to his Church,
Wilt thou undertake to give counsel to the Son of God, or advise him in the affairs of his Kingdom? shall the Holy Ghost say, Heb. 3.5. He was faithful in his house as a Son, and wilt thou argue him of weakness in his Administrations; Job 40.2. He that reproveth the Son of God, let him answer it.
Wilt thou undertake to give counsel to the Son of God, or Advice him in the affairs of his Kingdom? shall the Holy Ghost say, Hebrew 3.5. He was faithful in his house as a Son, and wilt thou argue him of weakness in his Administrations; Job 40.2. He that Reproveth the Son of God, let him answer it.
But why shouldest thou say this Supper is needless because Christ is remembred in the Word? may not truth in some cases be more effectually conveyed to the soul by the eye than ear? do you not find your selves more moved to See the execution of a man, to See one hanged or beheaded,
But why Shouldst thou say this Supper is needless Because christ is remembered in the Word? may not truth in Some cases be more effectually conveyed to the soul by the eye than ear? do you not find your selves more moved to See the execution of a man, to See one hanged or beheaded,
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than barely to hear the story of it? Jesus Christ in this Ordinance is as it were crucified before your eyes, in a manner more affecting than when you only hear of his crucifixion by the Word.
than barely to hear the story of it? jesus christ in this Ordinance is as it were Crucified before your eyes, in a manner more affecting than when you only hear of his crucifixion by the Word.
But further, this Supper hath further ends than the Word preached, for Christ and the Covenant of Grace founded in his blood, is preached to the intent that you may Believe,
But further, this Supper hath further ends than the Word preached, for christ and the Covenant of Grace founded in his blood, is preached to the intent that you may Believe,
but you compleat it by a solemn vow in the presence of witnesses. I tell you Christ hath not thought it enough to take your word, but he will have it confirmed solemnly by this Ordinance, and this he will have often repeated,
but you complete it by a solemn Voelli in the presence of Witnesses. I tell you christ hath not Thought it enough to take your word, but he will have it confirmed solemnly by this Ordinance, and this he will have often repeated,
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and by what means he should manifest himself and his love to his believers? what if he hath reserved some peculiar degrees of light and strength and comfort to convey to his people by this Supper, that he thinks not fit ordinarily to do by his Word? and if it be so, who shall say to him why dost thou thus? I remember what is recorded of the two Disciples travelling to Emaus, by their discourse it appeared that they doubted whether Jesus was the Christ, Christ meeting with them and perceiving that their Faith staggered, took this method,
and by what means he should manifest himself and his love to his believers? what if he hath reserved Some peculiar Degrees of Light and strength and Comfort to convey to his people by this Supper, that he thinks not fit ordinarily to do by his Word? and if it be so, who shall say to him why dost thou thus? I Remember what is recorded of the two Disciples traveling to Emaus, by their discourse it appeared that they doubted whither jesus was the christ, christ meeting with them and perceiving that their Faith staggered, took this method,
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first he endeavoured to settle them in their Faith, that notwithstanding he had been crucified and buried, that yet he was the true Christ, which he did by expounding Moses and the Prophets, from whence he proved that it was necessary that Christ must suffer; and this vvas vvith good effect upon their hearts,
First he endeavoured to settle them in their Faith, that notwithstanding he had been Crucified and buried, that yet he was the true christ, which he did by expounding Moses and the prophets, from whence he proved that it was necessary that christ must suffer; and this was with good Effect upon their hearts,
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and yet may reserve the confirmation of your faith and establishment of your love to him, to be wrought by this of the Lord's Supper, which is that which many of his people have experienced.
and yet may reserve the confirmation of your faith and establishment of your love to him, to be wrought by this of the Lord's Supper, which is that which many of his people have experienced.
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And therefore it cannot be said to be in vain to have Christ presented to you in the Lord's Supper, as well as in the Lord's word preached; and this I conceive abundantly enough to silence this objection.
And Therefore it cannot be said to be in vain to have christ presented to you in the Lord's Supper, as well as in the Lord's word preached; and this I conceive abundantly enough to silence this objection.
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Answer, Whose fault is that? what hast thou been doing all thy life? if thou hast not been working out thy salvation with fear and trembling, thou hast done nothing.
Answer, Whose fault is that? what hast thou been doing all thy life? if thou hast not been working out thy salvation with Fear and trembling, thou hast done nothing.
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but if it be not thus with thee it is thy own fault, get thee therefore into thy closet, humble thy self mightily before the Lord for this long abuse of the means of grace;
but if it be not thus with thee it is thy own fault, get thee Therefore into thy closet, humble thy self mightily before the Lord for this long abuse of the means of grace;
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why do you not come to such Ministers that you judg faithful to help you? you will carry your evidences to men skilful in the Law to judg of your title to an earthly inheritance; and if your body be under some distemper, you will ask your Physician what he thinks of you;
why do you not come to such Ministers that you judge faithful to help you? you will carry your evidences to men skilful in the Law to judge of your title to an earthly inheritance; and if your body be under Some distemper, you will ask your physician what he thinks of you;
and desire his directions? I dare say this course would set many a weak Christian at liberty from his doubts and perplexities, which have and may so intangle him, that as he yet hath not seen his right to his priviledges, so he may go on in this darkness (for ought I know) to his death.
and desire his directions? I Dare say this course would Set many a weak Christian At liberty from his doubts and perplexities, which have and may so entangle him, that as he yet hath not seen his right to his privileges, so he may go on in this darkness (for ought I know) to his death.
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The Conclusion is this, I would that all of you whose consciences bear you witness that you are the Lord's people, and that you have given your selves up to Christ, would take up a resolution to be obedient to the Lord in coming to this Supper as he hath commanded; and as you have heard this morning, take heed of sinning against light, with your eyes wide open upon it;
The Conclusion is this, I would that all of you whose Consciences bear you witness that you Are the Lord's people, and that you have given your selves up to christ, would take up a resolution to be obedient to the Lord in coming to this Supper as he hath commanded; and as you have herd this morning, take heed of sinning against Light, with your eyes wide open upon it;
sins of ignorance God may wink at, but when you sin presumptuously, though it be against the least command, and persevere in it, I question whether it be consistent with salvation; but if it be, doubtless it will be a Salvation through the fire. The Lord give you understanding.
Sins of ignorance God may wink At, but when you sin presumptuously, though it be against the least command, and persevere in it, I question whither it be consistent with salvation; but if it be, doubtless it will be a Salvation through the fire. The Lord give you understanding.
THose words are an answer to a question, or rather a reply to an objection made by the Disciples of John and the Pharisees against Christ concerning Fasting, v. 18. And the Disciples of John and the Pharisees used to fast,
THose words Are an answer to a question, or rather a reply to an objection made by the Disciples of John and the Pharisees against christ Concerning Fasting, v. 18. And the Disciples of John and the Pharisees used to fast,
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Christ returns his answer by a fit parable (as that was his usual way of teaching) v. 19. Can the Children of the Bride-chamber fast while the Bridegroom is with them? as long as they have the Bridegroom with them they cannot fast.
christ returns his answer by a fit parable (as that was his usual Way of teaching) v. 19. Can the Children of the Bridechamber fast while the Bridegroom is with them? as long as they have the Bridegroom with them they cannot fast.
Secondly, The Disciples of John and the Pharisees used several fasts besides the Annual fast enjoined by the Law upon the seventh month and the tenth day of the month for the whole congregation of Israel. As we read of their often fasting, Math. 9.14. Luke 5.33.
Secondly, The Disciples of John and the Pharisees used several fasts beside the Annual fast enjoined by the Law upon the seventh Monn and the tenth day of the Monn for the Whole congregation of Israel. As we read of their often fasting, Math. 9.14. Lycia 5.33.
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As also that which was observed by Esther and her Maidens, Mordecai, and the Jews in Shushan, before her going into the King, to speak for the lives of her people, Esther 4.16. to preserve the solemn remembrance of the calamities of those times, he thinks they kept still those fasts;
As also that which was observed by Esther and her Maidens, Mordecai, and the jews in Susa, before her going into the King, to speak for the lives of her people, Esther 4.16. to preserve the solemn remembrance of the calamities of those times, he thinks they kept still those fasts;
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but besides, they observed many Fasts devised and appointed by themselves, which may be reckoned among the Traditions of the Pharisees imposed upon their Disciples.
but beside, they observed many Fasts devised and appointed by themselves, which may be reckoned among the Traditions of the Pharisees imposed upon their Disciples.
and sometimes for his too much familiarity with Publicans and sinners, &c. And here for not fasting. And now they ingaged the Disciples of John with them that they might make their objection and opposition the more plausible,
and sometime for his too much familiarity with Publicans and Sinners, etc. And Here for not fasting. And now they engaged the Disciples of John with them that they might make their objection and opposition the more plausible,
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for John was in great reputation with the people. Wherein John's Disciples were justly to be blamed for joining with the Pharisees in an opposition to Christ, who were his inveterate adversaries.
for John was in great reputation with the people. Wherein John's Disciples were justly to be blamed for joining with the Pharisees in an opposition to christ, who were his inveterate Adversaries.
for had he been with them he would not have suffered such a thing: (his great errand and business being to raise up the reputation of Christ among the people, to remove prejudices against him, to prepare the way for him,
for had he been with them he would not have suffered such a thing: (his great errand and business being to raise up the reputation of christ among the people, to remove prejudices against him, to prepare the Way for him,
and to turn the hearts of the people to him.) A pregnant instance whereof we have John 3.26, 27, 28. where John's Disciples came with a story to their Master, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness,
and to turn the hearts of the people to him.) A pregnant instance whereof we have John 3.26, 27, 28. where John's Disciples Come with a story to their Master, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness,
But he being now not present with them, the Pharisees more easily ingaged them in this opposition and objection against Christ about Fasting, to join with them therein.
But he being now not present with them, the Pharisees more Easily engaged them in this opposition and objection against christ about Fasting, to join with them therein.
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And besides they knowing the austerity and abstinence that was practis'd by John, (his meat being locusts and wild honey, such food as he found in the wilderness) they might be more easily offended at that greater liberty that was taken by Christ and his Disciples about eating and drinking.
And beside they knowing the austerity and abstinence that was practised by John, (his meat being Locusts and wild honey, such food as he found in the Wilderness) they might be more Easily offended At that greater liberty that was taken by christ and his Disciples about eating and drinking.
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the parable of a Bridegroom, who at his wedding hath his Bridemen and Bridemaids attending him in the wedding chamber, who according to the Hebrew Dialect are here called the Children of the Bride-chamber. And is it then a proper season for their fasting,
the parable of a Bridegroom, who At his wedding hath his Brideman and Bridemaids attending him in the wedding chamber, who according to the Hebrew Dialect Are Here called the Children of the Bridechamber. And is it then a proper season for their fasting,
Wherein Christ doth represent himself as a Bridegroom, and his Disciples as the Children of the Bride-chamber. And he doth now represent himself thus, the rather to put these Disciples of John in remembrance of their Masters speech when he call'd Christ the Bridegroom. As we read John 3.29. He that hath the Bride is the Bridegroom.
Wherein christ does represent himself as a Bridegroom, and his Disciples as the Children of the Bridechamber. And he does now represent himself thus, the rather to put these Disciples of John in remembrance of their Masters speech when he called christ the Bridegroom. As we read John 3.29. He that hath the Bride is the Bridegroom.
And should then his Disciples fast and mourn while Christ the Bridegroom was with them? And their Master John he profest that he was the friend of this Bridegroom,
And should then his Disciples fast and mourn while christ the Bridegroom was with them? And their Master John he professed that he was the friend of this Bridegroom,
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And the rather because they were observed, especially on the Pharisees part, Ex simulato pietatis studio, out of ostentation of piety, and for self-justification.
And the rather Because they were observed, especially on the Pharisees part, Ex simulato pietatis study, out of ostentation of piety, and for self-justification.
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And this presence discontinues till his coming to judg the world, and then the cry will be heard at Midnight, Behold the Bridegroom cometh. The Bridegroom that was once visibly present on earth with his Disciples, is so taken away that he will not be in that manner present with them again till his return from heaven.
And this presence discontinues till his coming to judge the world, and then the cry will be herd At Midnight, Behold the Bridegroom comes. The Bridegroom that was once visibly present on earth with his Disciples, is so taken away that he will not be in that manner present with them again till his return from heaven.
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as it is said 1 Tim. 3. ult. Received up into glory, which is the more probable, though there is nothing in the original word to determine it to either sense.
as it is said 1 Tim. 3. ult. Received up into glory, which is the more probable, though there is nothing in the original word to determine it to either sense.
No man putteth a piece of new Cloth into an old garment, nor new wine into old bottles, Mark 2.22. It's true they might be able to keep fast days as the Pharisees did;
No man putteth a piece of new Cloth into an old garment, nor new wine into old bottles, Mark 2.22. It's true they might be able to keep fast days as the Pharisees did;
but Christ that values our duties by the frame of spirit exerted in them, would not have them put upon extraordinary duties till they had a suitable measure of the spirit to enable them thereunto.
but christ that value's our duties by the frame of Spirit exerted in them, would not have them put upon extraordinary duties till they had a suitable measure of the Spirit to enable them thereunto.
2. Others (and I think more properly) understand the words of Christ with respect to the afflictions and persecutions that would come upon the Church after his ascension into heaven;
2. Others (and I think more properly) understand the words of christ with respect to the afflictions and persecutions that would come upon the Church After his Ascension into heaven;
vvhich vvould give them great occasions of prayer and extraordinary supplications, and vvhich vvould reduce them to such great sorrows and distresses, vvhereby fasting vvould be not only seasonable,
which would give them great occasions of prayer and extraordinary supplications, and which would reduce them to such great sorrows and Distresses, whereby fasting would be not only seasonable,
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Not to take up again the practice of these Pharisaical Fasts, (as the Montanists would hence infer ) but the duty of Fasting as suited to Gospel times. And these persecutions began early.
Not to take up again the practice of these Pharisaical Fasts, (as the Montanists would hence infer) but the duty of Fasting as suited to Gospel times. And these persecutions began early.
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First by the Jews, and then the Arrians, and then the Heathen persecutions under the Dragon in the Roman Empire, and then under the Beast with the seven heads and ten horns, to whom the Dragon gave his seat and great power, Rev. 13.2.
First by the jews, and then the Arians, and then the Heathen persecutions under the Dragon in the Roman Empire, and then under the Beast with the seven Heads and ten horns, to whom the Dragon gave his seat and great power, Rev. 13.2.
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And Christ foretold this to his Disciples before he vvas taken away, That they that kil'd them would think they did God good service, John 16.1. And that Nation should rise against Nation and Kingdom against Kingdom, and there should be Famine, Pestilence and Earthquakes, Mat. 14.7. Now in these days should his Disciples fast.
And christ foretold this to his Disciples before he was taken away, That they that killed them would think they did God good service, John 16.1. And that nation should rise against nation and Kingdom against Kingdom, and there should be Famine, Pestilence and Earthquakes, Mathew 14.7. Now in these days should his Disciples fast.
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Neither doth he determine any particular days and times for fasting, but only general during the absence of the Bridegroom they should fast in those days.
Neither does he determine any particular days and times for fasting, but only general during the absence of the Bridegroom they should fast in those days.
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as when he foretold them of it, sorrow filled their hearts. And so upon several other causes of sadness that should fall out afterwards, there would be great occasion of fasting and mourning till his coming again. Thus much for explication:
as when he foretold them of it, sorrow filled their hearts. And so upon several other Causes of sadness that should fallen out afterwards, there would be great occasion of fasting and mourning till his coming again. Thus much for explication:
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And because my subject is about fasting, I shall not consider Christ in the relation of a Bridegroom as he is here stiled, of vvhich might be made a long discourse, vvhich vvould rather lead me to speak of Christian Festivals and spiritual joy, than a religious Fast, which is the subject I must attend unto.
And Because my Subject is about fasting, I shall not Consider christ in the Relation of a Bridegroom as he is Here styled, of which might be made a long discourse, which would rather led me to speak of Christian Festivals and spiritual joy, than a religious Fast, which is the Subject I must attend unto.
The last I shall only insist upon, and touch upon the other in the handling of it, vvherein I shall take notice, That Fasting may be considered either as, 1. Meerly natural. 2. Civil. 3. Religious.
The last I shall only insist upon, and touch upon the other in the handling of it, wherein I shall take notice, That Fasting may be considered either as, 1. Merely natural. 2. Civil. 3. Religious.
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1. As meerly natural, vvhich is only an abstinence from food. As the Greek vvord, NONLATINALPHABET, a Fast, Grammatically imports no more but a not eating.
1. As merely natural, which is only an abstinence from food. As the Greek word,, a Fast, Grammatically imports no more but a not eating.
Which may arise sometimes from necessity and want of food, as vvhen the people followed Christ in the wilderness, and continued three days there, and had nothing to eat;
Which may arise sometime from necessity and want of food, as when the people followed christ in the Wilderness, and continued three days there, and had nothing to eat;
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Or else this natural fast is through want of appetite, though food is present. There may be an Atrophy upon Nature, and man fasts only because he cannot eat.
Or Else this natural fast is through want of appetite, though food is present. There may be an Atrophy upon Nature, and man fasts only Because he cannot eat.
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As the Kingdom of God is not meats and drinks, so neither is it abstinence from meats and drinks, especially such abstinence as this that is not voluntary, but upon necessity.
As the Kingdom of God is not Meats and drinks, so neither is it abstinence from Meats and drinks, especially such abstinence as this that is not voluntary, but upon necessity.
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for the deprecating his displeasure, and for the supplicating of his favour, joined with an abstinence from bodily food, and other bodily delights, and from secular affairs.
for the deprecating his displeasure, and for the supplicating of his favour, joined with an abstinence from bodily food, and other bodily delights, and from secular affairs.
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So that he that fasteth doth for that time separate himself to God, and doth voluntarily dedicate a part of time to his more solemn service; and doth put himself (as it were) under a Religious vow to abide solemnly with God in the duties of the fast he is ingaged in.
So that he that fasteth does for that time separate himself to God, and does voluntarily dedicate a part of time to his more solemn service; and does put himself (as it were) under a Religious Voelli to abide solemnly with God in the duties of the fast he is engaged in.
Sanctifie a fast, call a solemn Assembly, gather the Elders, and all the Inhabitants of the Land into the House of the Lord, &c. when the occasion is publick,
Sanctify a fast, call a solemn Assembly, gather the Elders, and all the Inhabitants of the Land into the House of the Lord, etc. when the occasion is public,
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Which is either of a particular person, of which Christ speaks, Mat. 6.17, 18. But thou when thou faste•, anoint thy head, wash thy face, that thou appear not to men to fast,
Which is either of a particular person, of which christ speaks, Mathew 6.17, 18. But thou when thou faste•, anoint thy head, wash thy face, that thou appear not to men to fast,
And of this private fast, Anna is an instance, of whom it is said, Luke 2.37. That she served God in the temple with fastings and prayers night and day:
And of this private fast, Anna is an instance, of whom it is said, Lycia 2.37. That she served God in the temple with Fastings and Prayers night and day:
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and then a private personal fasting may be upon a publick account as Daniels was. Or of a particular family, which the Apostle seems to speak of, 1 Cor. 7.5. Where husband and wife, being of the same family, are advised by the Apostle not to defraud one another, but by consent for a time to give themselves to fasting and prayer.
and then a private personal fasting may be upon a public account as Daniel's was. Or of a particular family, which the Apostle seems to speak of, 1 Cor. 7.5. Where husband and wife, being of the same family, Are advised by the Apostle not to defraud one Another, but by consent for a time to give themselves to fasting and prayer.
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And when the Prophet Zachary speaks of families mourning apart, Zach. 12.13, 14. It may probably be meant of fasting join'd with mourning: And though the word family may be understood patronimically, and extend further than to a particular house,
And when the Prophet Zachary speaks of families mourning apart, Zach 12.13, 14. It may probably be meant of fasting joined with mourning: And though the word family may be understood patronimically, and extend further than to a particular house,
and the fasts the Jews observed in Babylon of the fourth, fifth, seventh, tenth month, mentioned Zach. 8.19. were stated fasts, and the Pharisee in the Gospel boasted of his stated fasting; I fast twice in the week, Luke 19.12.
and the fasts the jews observed in Babylon of the fourth, fifth, seventh, tenth Monn, mentioned Zach 8.19. were stated fasts, and the Pharisee in the Gospel boasted of his stated fasting; I fast twice in the Week, Lycia 19.12.
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2. The Manner of Observation. 3. The occasion that requires and calls for it. 4. The concern that abstinence from food hath in the right Observation of it.
2. The Manner of Observation. 3. The occasion that requires and calls for it. 4. The concern that abstinence from food hath in the right Observation of it.
and People, yea, the very Beasts must be concerned in it, Jonah 3.7, 8. So when they would make their prayers more prevalent, in such cases they would join fasting with their prayers.
and People, yea, the very Beasts must be concerned in it, Jonah 3.7, 8. So when they would make their Prayers more prevalent, in such cases they would join fasting with their Prayers.
so sometimes they had their Jejunia, and religious fasts. As we have some account of this in Tertullian in his Book adversus Phychicos. By which they thought to make some satisfaction for their sin,
so sometime they had their Jejunia, and religious fasts. As we have Some account of this in Tertullian in his Book Adversus Phychicos. By which they Thought to make Some satisfaction for their since,
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2. It is a duty by Institution, and that both in the Old and New Testament, the fast of the seventh month was by direct institution in the Old Testament.
2. It is a duty by Institution, and that both in the Old and New Testament, the fast of the seventh Monn was by Direct Institution in the Old Testament.
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And God is said to choose it, Isa. 58. Is not this the fast that I have chosen? And God's declaring there in that Chapter the right way of observing it, doth prove the duty it self to be of his own appointment.
And God is said to choose it, Isaiah 58. Is not this the fast that I have chosen? And God's declaring there in that Chapter the right Way of observing it, does prove the duty it self to be of his own appointment.
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which belonged to the rigour of that legal ministration As Rending the garment, Joel 2.13. putting on of sackcloth, Neh. 9.1. covering with Ashes, Dan. 9.3. bowing down the head, Isa. 58.5. Putting earth upon their head, Neh. 9.1. and sometimes putting off their sandal, or shoes, and plucking off the hair, Ezra 9.3. and making themselves bald, Isa. 22.12.
which belonged to the rigour of that Legal ministration As Rending the garment, Joel 2.13. putting on of Sackcloth, Neh 9.1. covering with Ashes, Dan. 9.3. bowing down the head, Isaiah 58.5. Putting earth upon their head, Neh 9.1. and sometime putting off their sandal, or shoes, and plucking off the hair, Ezra 9.3. and making themselves bald, Isaiah 22.12.
And the Pharisees used disfiguring of their faces, Mat. 6. But saith Christ to his Disciples, when thou fastest anoint thy head, wash thy face, which in their fasting the Jews should forbear,
And the Pharisees used disfiguring of their faces, Mathew 6. But Says christ to his Disciples, when thou fastest anoint thy head, wash thy face, which in their fasting the jews should forbear,
But saith Christ, do not ye do so, but anoint thy head, and wash thy face, &c. and so use not such visible signs of sorrow, that thou may'st not appear to men to fast.
But Says christ, do not you do so, but anoint thy head, and wash thy face, etc. and so use not such visible Signs of sorrow, that thou Mayest not appear to men to fast.
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For where a duty is required of God, and the circumstance of time not determin'd, there Christian prudence in Magistrates or Churches is to be the rule for determination.
For where a duty is required of God, and the circumstance of time not determined, there Christian prudence in Magistrates or Churches is to be the Rule for determination.
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For the very name of a fast implies this abstinence, and not only the Jews but the very Heathen in their fasts did injoin this abstinence upon themselves and others,
For the very name of a fast Implies this abstinence, and not only the jews but the very Heathen in their fasts did enjoin this abstinence upon themselves and Others,
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And verily those gay and gaudy dresses which multitudes garb themselves with at this day, are no whit suitable to the sad times upon which God hath cast us.
And verily those gay and gaudy Dresses which Multitudes garb themselves with At this day, Are no whit suitable to the sad times upon which God hath cast us.
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Though no particular gesture is absolutely commanded, yet nothing ought to be discovered either in the countenance or any actions and gestures of the body that may be unsuitable to the nature of the day, and the solemn duties thereof;
Though no particular gesture is absolutely commanded, yet nothing ought to be discovered either in the countenance or any actions and gestures of the body that may be unsuitable to the nature of the day, and the solemn duties thereof;
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But where there is no particular gesture determined there Christians are left to their liberty, only it is to be guided by a due respect to the greatest advantage of the duty,
But where there is no particular gesture determined there Christians Are left to their liberty, only it is to be guided by a due respect to the greatest advantage of the duty,
And there was a severe punishment to be inflicted upon the men that did any work upon their solemn fasts of the tenth day of the seventh month, as we read Levit. 23.30. The same soul will I destroy from among his people.
And there was a severe punishment to be inflicted upon the men that did any work upon their solemn fasts of the tenth day of the seventh Monn, as we read Levit. 23.30. The same soul will I destroy from among his people.
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Though the rigour of that legal ministration is abated under the Gospel, yet it holds still in the moral and equitable part of it, that whatever may hinder the managing of any duty in that manner that is suitable and necessary thereunto ought to be laid aside; but
Though the rigour of that Legal ministration is abated under the Gospel, yet it holds still in the moral and equitable part of it, that whatever may hinder the managing of any duty in that manner that is suitable and necessary thereunto ought to be laid aside; but
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As we read of Ezra when he heard of the sin of the Jews in their making affinity with the people of the Land, he rent his garment and sat astonied till the evening sacrifice,
As we read of Ezra when he herd of the since of the jews in their making affinity with the people of the Land, he rend his garment and sat astonished till the evening sacrifice,
and with respect to the persons that are under guilt, and with respect to the inward principles of sin in the heart, out of which all actual sins do spring.
and with respect to the Persons that Are under guilt, and with respect to the inward principles of since in the heart, out of which all actual Sins do spring.
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As we find Daniel in the time of his fasting, after his confession, made earnest supplications for forgivenesses of sin, v. 9. for the turning away God's anger and fury, v. 16. for the shining of his face upon his sanctuary, v. 17. for the repairing the desolations of their City call'd by his name, v. 18. and for the people in general, ibid.
As we find daniel in the time of his fasting, After his Confessi, made earnest supplications for Forgivenesses of since, v. 9. for the turning away God's anger and fury, v. 16. for the shining of his face upon his sanctuary, v. 17. for the repairing the desolations of their city called by his name, v. 18. and for the people in general, Ibid.
And therefore fasting and prayer are frequently mentioned together in Scripture, Luke 2.37. Acts 10.30. Acts 14.23, 24. 1 Cor. 7.5. though prayer in general comprehends confession and thanksgiving in it, as well as supplication, yet in a stricter acceptation, petition for mercy doth most properly express the import of the word and the main matter of the duty.
And Therefore fasting and prayer Are frequently mentioned together in Scripture, Lycia 2.37. Acts 10.30. Acts 14.23, 24. 1 Cor. 7.5. though prayer in general comprehends Confessi and thanksgiving in it, as well as supplication, yet in a Stricter acceptation, petition for mercy does most properly express the import of the word and the main matter of the duty.
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And this the King of Nineveh enjoined in the fast appointed by him, Jonah 2.8. Let man and beat be covered with sackcloath, and cry mightily to God.
And this the King of Nineveh enjoined in the fast appointed by him, Jonah 2.8. Let man and beatrice be covered with Sackcloth, and cry mightily to God.
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And particularly what acceptance solemn fasting hath found with him in several ages. And all this mightily tends to the furthering the great duties of the day.
And particularly what acceptance solemn fasting hath found with him in several ages. And all this mightily tends to the furthering the great duties of the day.
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And it is observed of the fast kept by the children of Israel, Nehem. 9.3. that they read in the book of the Law of the Lord their God one fourth part of the day, and another fourth part they confessed and worshipped;
And it is observed of the fast kept by the children of Israel, Nehemiah 9.3. that they read in the book of the Law of the Lord their God one fourth part of the day, and Another fourth part they confessed and worshipped;
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As when Josiah heard the words of the Law, he rent his cloaths and humbled himself, 2 Chron. 34.27. and Ahab upon the like occasion humbled himself, though not in the like manner;
As when Josiah herd the words of the Law, he rend his clothes and humbled himself, 2 Chronicles 34.27. and Ahab upon the like occasion humbled himself, though not in the like manner;
and we read how God appointed Jeremiah, and Jeremiah Baruch to read the roll that was written from the mouth of God, in the ears of the people upon their fasting day, Jer. 36.6. and what was the cause of Ninevehs repentance and humiliation, was it not Jonah 's preaching? as our Saviour speaks of it, Math. 12.41. They repented at the preaching of Jonah, though his preaching was only this, yet forty days and Nineveh shall be destroyed.
and we read how God appointed Jeremiah, and Jeremiah baruch to read the roll that was written from the Mouth of God, in the ears of the people upon their fasting day, Jer. 36.6. and what was the cause of Ninevehs Repentance and humiliation, was it not Jonah is preaching? as our Saviour speaks of it, Math. 12.41. They repented At the preaching of Jonah, though his preaching was only this, yet forty days and Nineveh shall be destroyed.
The word is effectual through Christ to bring the impenitent to repentance, and to renew the exercise of repentance in those that have already repented;
The word is effectual through christ to bring the impenitent to Repentance, and to renew the exercise of Repentance in those that have already repented;
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And this Covenant is either the general Covenant that we renew, or else a particular Covenant, with respect to some particular duties that we ingage our selves unto: Or else both together.
And this Covenant is either the general Covenant that we renew, or Else a particular Covenant, with respect to Some particular duties that we engage our selves unto: Or Else both together.
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As in the publick fast observed by the children of Israel in Nehem. 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law, which was given by Moses the servant of the Lord,
As in the public fast observed by the children of Israel in Nehemiah 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law, which was given by Moses the servant of the Lord,
nor take their Daughters for their Sons, as we read Nehemiah Chap. 10. ver. 19, 20. and the Covenant being written, their Princes, Levites and Priests did seal to it.
nor take their Daughters for their Sons, as we read Nehemiah Chap. 10. ver. 19, 20. and the Covenant being written, their Princes, Levites and Priests did seal to it.
And though we have not a particular Instance of this in the New Testament, yet the Law of saith that requires men now to take hold of God's Covenant, and in all cases to make use of it,
And though we have not a particular Instance of this in the New Testament, yet the Law of Says that requires men now to take hold of God's Covenant, and in all cases to make use of it,
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but we are on our part to renew it with God, by laying new ingagements and obligations upon our selves to carry it in all things according to the Law of this covenant in the restipulating part of it.
but we Are on our part to renew it with God, by laying new engagements and obligations upon our selves to carry it in all things according to the Law of this Covenant in the restipulating part of it.
for the due consideration of God's mercy tends to the aggravation of sin, and so to make mens confessions and humiliations more affectionate and evangelical.
for the due consideration of God's mercy tends to the aggravation of since, and so to make men's confessions and humiliations more affectionate and Evangelical.
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5. and so they proceed to recite a catalogue of God's mercies, even from the first call of Abraham, to their settlement in the Land of Canaan, which reacheth to ver. 25. And all this was to bring in the Nevertheless mention'd v. 26. with the greater Emphasis to their humiliation, Nevertheless they were disobedient, and rebelled against thee,
5. and so they proceed to recite a catalogue of God's Mercies, even from the First call of Abraham, to their settlement in the Land of Canaan, which reaches to for. 25. And all this was to bring in the Nevertheless mentioned v. 26. with the greater Emphasis to their humiliation, Nevertheless they were disobedient, and rebelled against thee,
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and cast thy Law behind their backs, and shew thy Prophets, &c. and the same we may observe in Ezra, chap. 9. He takes notice of the reviving God had given them in their bondage,
and cast thy Law behind their backs, and show thy prophets, etc. and the same we may observe in Ezra, chap. 9. He Takes notice of the reviving God had given them in their bondage,
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and the Nail in his holy place, and the Wall in Judah and Jerusalem, ver. 8, 9. the more to aggravate the peoples sin in doing according to the abominations of the Canaanites, and mingling themselves with the people of the Land, ver. 1, 2. The goodness of God is said to lead men to Repentance, Rom. 2. And therefore mention is to be made of it upon a day when the exercise of Repentance is specially in season.
and the Nail in his holy place, and the Wall in Judah and Jerusalem, ver. 8, 9. the more to aggravate the peoples since in doing according to the abominations of the Canaanites, and mingling themselves with the people of the Land, ver. 1, 2. The Goodness of God is said to led men to Repentance, Rom. 2. And Therefore mention is to be made of it upon a day when the exercise of Repentance is specially in season.
According to that known saying, Efficacissimum genus rogandi est gratias agere. Giving thanks for mercy received, is the most effectual way to obtain new mercy.
According to that known saying, Efficacissimum genus rogandi est gratias agere. Giving thanks for mercy received, is the most effectual Way to obtain new mercy.
And if according to the Apostle, Phil. 4. We are in every thing to make known our request with supplication and thanksgiving, then when ever we come to God with Supplications, we are to couple them with thanksgiving.
And if according to the Apostle, Philip 4. We Are in every thing to make known our request with supplication and thanksgiving, then when ever we come to God with Supplications, we Are to couple them with thanksgiving.
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6. The last duty I mention, which is the Appendix to the rest, is that of Alms-deeds, for when we come to beg mercy from God we should not forget to shew it to men.
6. The last duty I mention, which is the Appendix to the rest, is that of Almsdeeds, for when we come to beg mercy from God we should not forget to show it to men.
He that vvill on such a day shut up his purse, let him take heed least God shut up against him his ear his heart and his hand. The People complain, Isa. 53.8. Wherefore have we fasted and thou seest not? God tells them they fasted, but shewed not mercy; and therefore fasted not aright:
He that will on such a day shut up his purse, let him take heed lest God shut up against him his ear his heart and his hand. The People complain, Isaiah 53.8. Wherefore have we fasted and thou See not? God tells them they fasted, but showed not mercy; and Therefore fasted not aright:
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There may be confession, supplication, renewing the Covenant, Thanksgiving, Alms-deeds, and yet if there be wanting a suitable frame of heart, all this may be but as a body without the soul,
There may be Confessi, supplication, renewing the Covenant, Thanksgiving, Almsdeeds, and yet if there be wanting a suitable frame of heart, all this may be but as a body without the soul,
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I shall speak briefly to them all. 1. Is self-debasement. God complains of the Jews fasting, Isa. 58.5. they did hang down their heads like a bulrush, but their souls did not bow down within them.
I shall speak briefly to them all. 1. Is Self-debasement. God complains of the jews fasting, Isaiah 58.5. they did hang down their Heads like a bulrush, but their Souls did not bow down within them.
2. Godly sorrow. A fast day is for afflicting the soul, and how is the soul afflicted without true sorrow? The Hebrew word NONLATINALPHABET that signifies a fast, is derived from a root that signifies to afflict,
2. Godly sorrow. A fast day is for afflicting the soul, and how is the soul afflicted without true sorrow? The Hebrew word that signifies a fast, is derived from a root that signifies to afflict,
O my God I am ashamed and blush to lift up my faee unto thee, Ezra 9.5. And to us belongeth confusion of face, said Daniel in his fasting, Dan. 9.8. Two things cause shame.
Oh my God I am ashamed and blush to lift up my faee unto thee, Ezra 9.5. And to us belongeth confusion of face, said daniel in his fasting, Dan. 9.8. Two things cause shame.
And why? because they set up Idols in their heart v. 7. so if men come to God by fasting and prayer, and have in their hearts an allowance of sin, (which God the searcher of hearts can know,) they bring an Idol along with them in their hearts,
And why? Because they Set up Idols in their heart v. 7. so if men come to God by fasting and prayer, and have in their hearts an allowance of since, (which God the searcher of hearts can know,) they bring an Idol along with them in their hearts,
and taken strange wives, &c. Yet there is hope in Israel concerning this thing, Ezra 10.2. And to the Lord our God belong mercies and forgivenesses, said Daniel in his fasting, Dan. 9.9. God's mercy and Christ's merits should bear up our faith and hope, while our sin is casting us down with sorrow.
and taken strange wives, etc. Yet there is hope in Israel Concerning this thing, Ezra 10.2. And to the Lord our God belong Mercies and Forgivenesses, said daniel in his fasting, Dan. 9.9. God's mercy and Christ's merits should bear up our faith and hope, while our since is casting us down with sorrow.
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and as Aquinas speaks, abstinence from food upon a solemn fast is requisit ob elevationem mentis, for the elevation of the mind, that it may get loose from the sensitive part,
and as Aquinas speaks, abstinence from food upon a solemn fast is requisite ob elevationem mentis, for the elevation of the mind, that it may get lose from the sensitive part,
As Samuel endeavoured to bring the people, first to a sense of their sin in their choosing a King, and then bears up their faith and hope, by telling them God will not forsake his people for his name sake, 1 Sam. 22.22. and David while he was confessing his sins of adultery and murther, Psal. 51. yet stileth God the God of his Salvation, ver.
As Samuel endeavoured to bring the people, First to a sense of their since in their choosing a King, and then bears up their faith and hope, by telling them God will not forsake his people for his name sake, 1 Sam. 22.22. and David while he was confessing his Sins of adultery and murder, Psalm 51. yet styleth God the God of his Salvation, ver.
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and making his supplication, Psal. 130.1, 2. yet he joins therewith faith and hope in God's mercy, ver. 4. But there is forgiveness with thee that thou mayest be feared.
and making his supplication, Psalm 130.1, 2. yet he joins therewith faith and hope in God's mercy, ver. 4. But there is forgiveness with thee that thou Mayest be feared.
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All our duties, even our fasting and humiliations ought to be perform'd Evangelically, which cannot be except faith and hope do accompany the performance of them.
All our duties, even our fasting and humiliations ought to be performed Evangelically, which cannot be except faith and hope do accompany the performance of them.
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And when the Jews were in Babylon, then they kept their fast of the 4th 5th 7th and 10th month, all the time of their captivity though the several months had respect to some particular calamities that befel them in those months.
And when the jews were in Babylon, then they kept their fast of the 4th 5th 7th and 10th Monn, all the time of their captivity though the several months had respect to Some particular calamities that befell them in those months.
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Sympathy and sorrow are naturally exprest by fasting; and are spiritually to be exprest with respect to the Churches distress by a Religious fasting.
sympathy and sorrow Are naturally expressed by fasting; and Are spiritually to be expressed with respect to the Churches distress by a Religious fasting.
if in a particular Church, or in a Nation, it may be an occasion of a more publick fast. As the fast of Ezra chap. 9. and of Nehemiah chap. 9. was upon the occasion of the sin of Israel in making marriages with the people of the Land. And Hezekiah rent his clothes, and covered himself with sackcloth, and went into the house of the Lord upon the occasion of Rabshakehs reproaching and blaspheming God,
if in a particular Church, or in a nation, it may be an occasion of a more public fast. As the fast of Ezra chap. 9. and of Nehemiah chap. 9. was upon the occasion of the since of Israel in making marriages with the people of the Land. And Hezekiah rend his clothes, and covered himself with Sackcloth, and went into the house of the Lord upon the occasion of Rabshakehs reproaching and blaspheming God,
and we read of the Congregation of Israel weeping before the door of the Tabernacle, upon the account of the whoredom committed by many of them with the Daughters of Moab, and bowing down to their Gods, Numbers 25.6. 3. For the obtaining some eminent mercy, or for success in any great undertakings and enterprizes.
and we read of the Congregation of Israel weeping before the door of the Tabernacle, upon the account of the whoredom committed by many of them with the Daughters of Moab, and bowing down to their God's, Numbers 25.6. 3. For the obtaining Some eminent mercy, or for success in any great undertakings and Enterprises.
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and laid hands on them, and sent them away, Act. 13.3. and when they ordained Elders for the Churches, they commended them to the Lord with prayer and fasting, Acts 14.23. 4. For Conquest over some eminent Temptation.
and laid hands on them, and sent them away, Act. 13.3. and when they ordained Elders for the Churches, they commended them to the Lord with prayer and fasting, Acts 14.23. 4. For Conquest over Some eminent Temptation.
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And therefore the chastening it with due fasting may befriend the soul therein, especially in such exercises wherein the soul is to have least communion with the body.
And Therefore the chastening it with due fasting may befriend the soul therein, especially in such exercises wherein the soul is to have least communion with the body.
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and rob God of that service which it ought to perform unto him. The body is call'd by Philosophers NONLATINALPHABET, or bruta pars hominis, the brute part of man.
and rob God of that service which it ought to perform unto him. The body is called by Philosophers, or bruta pars hominis, the brutus part of man.
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As the Apostle kept his body in subjection, that he might with more freedom run the race to obtain the Crown that is incorruptible, 1 Cor. 9.26, 27. Severity to the body may in some cases be mercy to the soul.
As the Apostle kept his body in subjection, that he might with more freedom run the raze to obtain the Crown that is incorruptible, 1 Cor. 9.26, 27. Severity to the body may in Some cases be mercy to the soul.
As David chastened his soul with fasting, Psal. 69.10. It was its sensitive part he immediately chastned, that the rational and intellectual part might be more vigorous and active.
As David chastened his soul with fasting, Psalm 69.10. It was its sensitive part he immediately chastened, that the rational and intellectual part might be more vigorous and active.
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and eat and drink, &c. As by eating and drinking we express our gladness, so by abstaining we properly express our sorrow and sympathy with others suffering.
and eat and drink, etc. As by eating and drinking we express our gladness, so by abstaining we properly express our sorrow and Sympathy with Others suffering.
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Whiles David 's child lay sick, he fasted and would eat nothing, but when the child was dead, he then would declare his shaking off his sorrow by calling for food and eating.
While David is child lay sick, he fasted and would eat nothing, but when the child was dead, he then would declare his shaking off his sorrow by calling for food and eating.
and by disfiguring their faces and counterfeiting a solemn and dejected countenance, and by mortified habits, &c. did seek to gain the reputation of extraordinary holiness among the people.
and by disfiguring their faces and counterfeiting a solemn and dejected countenance, and by mortified habits, etc. did seek to gain the reputation of extraordinary holiness among the people.
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and yet were very zealous fasters, as our Saviour speaks of the Pharisees, who made long prayers for a pretence while they were devouring widows houses, Math. 23.14.
and yet were very zealous fasters, as our Saviour speaks of the Pharisees, who made long Prayers for a pretence while they were devouring Widows houses, Math. 23.14.
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They sit before God as his people, as if they were humbling themselves before him, but there is nothing in their hearts that answers before God to the outward shew they make before men.
They fit before God as his people, as if they were humbling themselves before him, but there is nothing in their hearts that answers before God to the outward show they make before men.
1. By groundless fasting, as on the vespers of their Saints days, and their Quadragesima's, fasting the holy time of Lent, in imitation of Christ's fasting in the wilderness which was miraculous, and so not imitable.
1. By groundless fasting, as on the vespers of their Saints days, and their Quadragesima's, fasting the holy time of Lent, in imitation of Christ's fasting in the Wilderness which was miraculous, and so not imitable.
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3. By their prohibition of certain meats which God hath commanded to be received with thanksgiving, and yet allowing others in their room, which are as inconsistent with the abstinence of a true fast;
3. By their prohibition of certain Meats which God hath commanded to be received with thanksgiving, and yet allowing Others in their room, which Are as inconsistent with the abstinence of a true fast;
Ʋse 1. It reproves such who instead of prayer and fasting when required of them, give up themselves to all excess of riot, who make their belly their God, so far they are from denying it for the service of God, who practise as it was said of Israel in case of the golden Calf, The people sate down to eat and to drink, and rose up to play:
Ʋse 1. It reproves such who instead of prayer and fasting when required of them, give up themselves to all excess of riot, who make their belly their God, so Far they Are from denying it for the service of God, who practice as it was said of Israel in case of the golden Calf, The people sat down to eat and to drink, and rose up to play:
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The Book of Ecclesiastes they value above all Scripture because of two or three verses they find therein, that they can interpret to gratifie a sensual life, chap. 2.24. There is no better thing than that a man should eat and drink and that he should make his soul enjoy good of his labour, and to the same purpose in ch. 3.13.
The Book of Ecclesiastes they valve above all Scripture Because of two or three Verses they find therein, that they can interpret to gratify a sensual life, chap. 2.24. There is no better thing than that a man should eat and drink and that he should make his soul enjoy good of his labour, and to the same purpose in changed. 3.13.
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and the end that God giveth man the good things of this life for, vvhich is to use them for the outward comfort of his life, vvhich he speaks of in opposition to such to vvhom God hath given vvealth and riches and honour,
and the end that God gives man the good things of this life for, which is to use them for the outward Comfort of his life, which he speaks of in opposition to such to whom God hath given wealth and riches and honour,
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Inepta Laetitia, Scurrilitas, immunditia, multiloquium, and hebetudo mentis circa intelligentiam. That is, foolish Mirth, Scurrility, Uncleanness, Talkativeness, and dulness of mind.
Inepta Laetitia, Scurrilitas, immunditia, multiloquium, and hebetudo mentis circa intelligentiam. That is, foolish Mirth, Scurrility, Uncleanness, Talkativeness, and dullness of mind.
And Solomon gives an account of the off-spring of sensual and inordinate drinking, Prov. 23, 29. Who hath w•? who hath sorrow? who hath contentions? who hath babling? who hath wounds without cause? who hath redness of eyes? they that tarry long at the wine, &c. And as men are hereby injurious to themselves, not only as Christians,
And Solomon gives an account of the offspring of sensual and inordinate drinking, Curae 23, 29. Who hath w•? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? they that tarry long At the wine, etc. And as men Are hereby injurious to themselves, not only as Christians,
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1. Is the abounding of sin an occasion? Pray consider whether wickedness is not grown up to a greater height and impudence than in former ages in this Nation? what shameful,
1. Is the abounding of since an occasion? Pray Consider whither wickedness is not grown up to a greater height and impudence than in former ages in this nation? what shameful,
and mock at Religion as Fanaticisin, deny Providence, and dispute against a Deity. That novv it becomes necessary vvith respect to many, instead of leading them to the higher points of Religion, to convince their reasons of the Being of God,
and mock At Religion as Fanaticisin, deny Providence, and dispute against a Deity. That now it becomes necessary with respect to many, instead of leading them to the higher points of Religion, to convince their Reasons of thee Being of God,
What endeavours are used by many to debauch men into vvickedness, and then to glory in vvhat they have done? And the more to take off the scandal of sin they seek to propagate it and make it common,
What endeavours Are used by many to debauch men into wickedness, and then to glory in what they have done? And the more to take off the scandal of since they seek to propagate it and make it Common,
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and drawn them to many unworthy compliances for secular advantages, and vvho have thereby laid up matter to themselves for future repentance and sorrow? and are become to others objects of sorrow also.
and drawn them to many unworthy compliances for secular advantages, and who have thereby laid up matter to themselves for future Repentance and sorrow? and Are become to Others objects of sorrow also.
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and vvas it not to have been wished that all that fear God in the Nation should have been better united by this time both in Principles and practice, that vve might no longer defame and persecute one another untill the Net be thrown over us all,
and was it not to have been wished that all that Fear God in the nation should have been better united by this time both in Principles and practice, that we might not longer defame and persecute one Another until the Net be thrown over us all,
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and it be then too late to relieve our selves, though not to repent. When many are at vvork to let in Popery as a torrent upon us, vve should sure endeavour to stern the Tide both by fasting and praying unto God, and unity amongst our selves.
and it be then too late to relieve our selves, though not to Repent. When many Are At work to let in Popery as a torrent upon us, we should sure endeavour to stern the Tide both by fasting and praying unto God, and unity among our selves.
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and look at home, and you may behold such a sad face upon it, that may reflect sadness upon all your hearts, where hath God a people, especially in these European parts of the world,
and look At home, and you may behold such a sad face upon it, that may reflect sadness upon all your hearts, where hath God a people, especially in these European parts of the world,
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but there is a distress upon them? whether ye look into France, Germany, upper or lower Hungaria, Silesia, Polonia, &c. And doth not all this make fasting a duty in season;
but there is a distress upon them? whither you look into France, Germany, upper or lower Hungary, Silesia, Polonia, etc. And does not all this make fasting a duty in season;
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when Nehemiah heard from certain that came from Judah, that the Remnant left of the Captivity were in great affliction and that the wall of Jerusalem was broken down, &c. he sate down, mourned, fasted and prayed before the God of heaven, Nehem. 1.4.
when Nehemiah herd from certain that Come from Judah, that the Remnant left of the Captivity were in great affliction and that the wall of Jerusalem was broken down, etc. he sat down, mourned, fasted and prayed before the God of heaven, Nehemiah 1.4.
Are not the Nations embroil'd in Wars both by Land and Sea? are there not also some negotiations of peace on foot? Is not the great Council of the Land to meet here at home? and do not these extraordinary affairs call us to extraordinary duties, that they may be all superintended and guided to an happy issue in the end.
are not the nations embroiled in Wars both by Land and Sea? Are there not also Some negotiations of peace on foot? Is not the great Council of the Land to meet Here At home? and do not these extraordinary affairs call us to extraordinary duties, that they may be all superintended and guided to an happy issue in the end.
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And I shall only add this further word of encouragement, i. e. That this extraordinary duty of Fasting hath been often answered with extraordinary success,
And I shall only add this further word of encouragement, i. e. That this extraordinary duty of Fasting hath been often answered with extraordinary success,
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and Ezra 's fast, ch. 8.23. and upon Daniel 's fasting he had the Angel Gabriel dispatched to him to give him understanding in the things he sought, ch. 9.22.
and Ezra is fast, changed. 8.23. and upon daniel is fasting he had the Angel Gabriel dispatched to him to give him understanding in the things he sought, changed. 9.22.
and told him that he was a man greatly beloved, and from the first day that he set himself to understand and chasten himself before God, his prayers were heard,
and told him that he was a man greatly Beloved, and from the First day that he Set himself to understand and chasten himself before God, his Prayers were herd,
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and sometimes where ordinary prayer hath not prevailed, extraordinary hath had success, which Christ intimates in saying, This kind cannot be cast out but by fasting and prayer, Mat. 17.21.
and sometime where ordinary prayer hath not prevailed, extraordinary hath had success, which christ intimates in saying, This kind cannot be cast out but by fasting and prayer, Mathew 17.21.
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The Bridegroom was once upon earth with his Church, but departed and so gave her occasion of fasting and mourning, but when he comes again, he and his Church shall never fast,
The Bridegroom was once upon earth with his Church, but departed and so gave her occasion of fasting and mourning, but when he comes again, he and his Church shall never fast,
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and therefore fasting will then never come into season again, as the fast of the 4th 5th 7th 10th month was to the house of Judah joy and gladness, Zach. 8. so all the fasts kept by the people of God here on earth will be (and that incomparably) more joy and gladness to them in heaven, and that for ever.
and Therefore fasting will then never come into season again, as the fast of the 4th 5th 7th 10th Monn was to the house of Judah joy and gladness, Zach 8. so all the fasts kept by the people of God Here on earth will be (and that incomparably) more joy and gladness to them in heaven, and that for ever.
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1. Fasting being an extraordinary duty, ought to be managed with an extraordinary exercise of grace, Christ would have his Disciples endued with a greater measure of grace,
1. Fasting being an extraordinary duty, ought to be managed with an extraordinary exercise of grace, christ would have his Disciples endued with a greater measure of grace,
This new wine must be put into new bottles, so that as Christ asked James and John concerned his Baptism, are ye able to be baptized with my baptism? so may we ask Christians now concerning fasting, are ye able to keep a fast.
This new wine must be put into new bottles, so that as christ asked James and John concerned his Baptism, Are you able to be baptised with my Baptism? so may we ask Christians now Concerning fasting, Are you able to keep a fast.
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2. Fasting ought to be followed with sincere and universal reformation, elso it avails nothing. The Jews fasting mention'd Isa. 58. vvas rejected upon this account.
2. Fasting ought to be followed with sincere and universal Reformation, elso it avails nothing. The jews fasting mentioned Isaiah 58. was rejected upon this account.
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They vvent from their fasts to Strife, Debate, Oppression, Covetousness, and no wonder then that they complain and say, why have we fasted, and thou takest no notice.
They went from their fasts to Strife, Debate, Oppression, Covetousness, and no wonder then that they complain and say, why have we fasted, and thou Takest no notice.
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Nay this reformation is so necessary, that the denomination of a fast is attributed to it, Isa. 58.6, 7. Is not this the Fast that I have chosen, to loose the bands of wickedness, to deal thy bread to the hungry, &c. If moral duties be neglected, the practice of the strictest Institutions is unacceptable to God.
Nay this Reformation is so necessary, that the denomination of a fast is attributed to it, Isaiah 58.6, 7. Is not this the Fast that I have chosen, to lose the bans of wickedness, to deal thy bred to the hungry, etc. If moral duties be neglected, the practice of the Strictest Institutions is unacceptable to God.
1. Enter thy closet, the word NONLATINALPHABET Hesychius glosses by NONLATINALPHABET, a secret or recluse habitation, and Suidas by NONLATINALPHABET, a hiding place for treasures, by a Metonymy. The LXX (such as we have it) turn the Hebrew word NONLATINALPHABET so frequently by NONLATINALPHABET, that we need enquire no further, as Gen. 43.30. Exod. 8.3. 2 Sam. 13.10. 1 Kings 1.15. and otherwhere for a chamber, a parlour, a bedchamber.
1. Enter thy closet, the word Hesychius Glosses by, a secret or recluse habitation, and Suidas by, a hiding place for treasures, by a Metonymy. The LXX (such as we have it) turn the Hebrew word so frequently by, that we need inquire no further, as Gen. 43.30. Exod 8.3. 2 Sam. 13.10. 1 Kings 1.15. and otherwhere for a chamber, a parlour, a bedchamber.
Sometimes the word NONLATINALPHABET foramen, caverna, a hole, cleft or cavern in a rock, as Isaiah 42.22. which they render also by NONLATINALPHABET and NONLATINALPHABET rima. The Etymon of the word being derived NONLATINALPHABET, from holes, pits, caves cut out in rocks, shews that it notes secret places for retirements or repositories.
Sometime the word foramen, caverna, a hold, cleft or cavern in a rock, as Isaiah 42.22. which they render also by and rima. The Etymon of the word being derived, from holes, pits, caves Cut out in Rocks, shows that it notes secret places for retirements or Repositories.
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[ Father ] which is pietatis & potestatis appellatio, as Tertullian notes, a name hinting both piety and power, [ to thy Father, ] noting both propriety and intimacy.
[ Father ] which is pietatis & potestatis appellatio, as Tertullian notes, a name hinting both piety and power, [ to thy Father, ] noting both propriety and intimacy.
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2. He will reward thee, NONLATINALPHABET, retribuet, reponet, or as Ambrose reads it, redder; so the word is sometimes translated by rendring, Math. 22.21. Rom. 2.6. & 13.7. by delivering, Math. 27.58. Luke 9.42. by yielding or affording, Heb. 12.11. Rev. 22.2. All which comes to this, he will return thy prayers or thy requests amply and abundantly into thy bosom.
2. He will reward thee,, retribuet, reponet, or as Ambrose reads it, redder; so the word is sometime translated by rendering, Math. 22.21. Rom. 2.6. & 13.7. by delivering, Math. 27.58. Lycia 9.42. by yielding or affording, Hebrew 12.11. Rev. 22.2. All which comes to this, he will return thy Prayers or thy requests amply and abundantly into thy bosom.
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3. He will do it openly, NONLATINALPHABET, perspicuously and manifestly before the world sometimes, and most plentifully and exuberantly before men and Angels at the great day, secret prayers shall have open and publick answers.
3. He will do it openly,, perspicuously and manifestly before the world sometime, and most plentifully and exuberantly before men and Angels At the great day, secret Prayers shall have open and public answers.
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3. Here's a demonstration of sincerity, from the right performance of this duty, set forth by the Antithesis: But thou shalt not be as the hypocrites, verse 5. When ] i. e.
3. Here's a demonstration of sincerity, from the right performance of this duty, Set forth by the Antithesis: But thou shalt not be as the Hypocrites, verse 5. When ] i. e.
the meer asking of mercy cannot merit it at the hands of God, who out of our most sincere petitions (being at best impregnated with sinful mixtures) might take up matter enough to sling as the dung of our sacrifices in our faces.
the mere asking of mercy cannot merit it At the hands of God, who out of our most sincere petitions (being At best impregnated with sinful mixtures) might take up matter enough to sling as the dung of our Sacrifices in our faces.
thy soul like a spiritual Daedalus takes to it self the wings of faith and prayer and flies into the midst of heaven among the Cherubims. I may term secret prayer the invisible flight of the soul into the bosom of God, out of this heavenly closet rises Jacobs ladder vvhose rounds are all of light, its foot stands upon the basis of the covenant in thy heart;
thy soul like a spiritual Daedalus Takes to it self the wings of faith and prayer and flies into the midst of heaven among the Cherubims. I may term secret prayer the invisible flight of the soul into the bosom of God, out of this heavenly closet rises Jacobs ladder whose rounds Are all of Light, its foot Stands upon the basis of the Covenant in thy heart;
When the door of thy heart is shut and the windows of thine eyes seal'd up from all vain and worldly objects, up thou mountest and hast a place given thee to walk among Angels that stand by the throne of God;
When the door of thy heart is shut and the windows of thine eyes sealed up from all vain and worldly objects, up thou mountest and hast a place given thee to walk among Angels that stand by the throne of God;
Here's Isaac in the field at eventide meditating and praying to the God of his Father Abraham. Here's Elijah under the Juniper-tree at Rithmah in the wilderness,
Here's Isaac in the field At eventide meditating and praying to the God of his Father Abraham. Here's Elijah under the Juniper-tree At Rithmah in the Wilderness,
as Chrysostom glosses [ NONLATINALPHABET, ] draw sighs from the furrows of thy heart, è sulco pectoris. Let thy prayer become a hidden mystery of divine secrets,
as Chrysostom Glosses [, ] draw sighs from the furrows of thy heart, è sulco Heart. Let thy prayer become a hidden mystery of divine secrets,
or like our blessed Lord, that grand example, who retired into solitudes and mountains apart, and saw by night the Illustrious face of his heavenly Father in prayer: the reasons follow.
or like our blessed Lord, that grand Exampl, who retired into Solitudes and Mountains apart, and saw by night the Illustrious face of his heavenly Father in prayer: the Reasons follow.
1. Because a sincere heart busies it self about heart-work, to mortifie sin, to quicken grace, to observe and resist temptations, to secure and advance his evidences;
1. Because a sincere heart busies it self about Heartwork, to mortify since, to quicken grace, to observe and resist temptations, to secure and advance his evidences;
He labours to walk before God, as being always in his sight, but especially when he presents himself at the footstool of mercy: Because God is invisible NONLATINALPHABET.
He labours to walk before God, as being always in his sighed, but especially when he presents himself At the footstool of mercy: Because God is invisible.
yet further observe in Solomon 's prayer, that if any man besides the community of the people of Israel shall present his supplication to God, he there prays for a gracious and particular answer,
yet further observe in Solomon is prayer, that if any man beside the community of the people of Israel shall present his supplication to God, he there prays for a gracious and particular answer,
Besides the many special and particular injunctions unto individual persons in the case, as Job. 22.27. and 33.26. Psal. 32.6. and 50.15. &c. wives as well as husbands are to pray apart, Zech. 12.14. NONLATINALPHABET solitary, alone by themselves, and Jam. 5.13.
Beside the many special and particular injunctions unto Individu Persons in the case, as Job. 22.27. and 33.26. Psalm 32.6. and 50.15. etc. wives as well as Husbands Are to pray apart, Zechariah 12.14. solitary, alone by themselves, and Jam. 5.13.
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and keep the paths of the righteous, what should I speak of Abraham, Eliezar, Isaac, Jacob, Moses, Hannah, Hezekiah, David and Daniel. The time would fail me to bring in the cloud of Witnesses, our Lord we find sometimes in a Desert, in a Mountain, in a Garden at prayer, Cornelius in his house,
and keep the paths of the righteous, what should I speak of Abraham, Eliezer, Isaac, Jacob, Moses, Hannah, Hezekiah, David and daniel. The time would fail me to bring in the cloud of Witnesses, our Lord we find sometime in a Desert, in a Mountain, in a Garden At prayer, Cornelius in his house,
The experience of God's gracious presence and answers sent in upon secret prayer, as in the stories of Eliezer, Jabez, Nehemiah, Zechariah, Cornelius and Paul, &c. For this cause,
The experience of God's gracious presence and answers sent in upon secret prayer, as in the stories of Eliezer, Jabez, Nehemiah, Zechariah, Cornelius and Paul, etc. For this cause,
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1. Are we not guilty of secret sins in the light of God's countenance, that cannot, ought not to be confessed with or before others, insomuch that near relations are exhorted to secret and solitary duties, Zechariah 12.12. 1 Cor. 7.4. 2. Are there not personal wants that we would prefer to God alone.
1. are we not guilty of secret Sins in the Light of God's countenance, that cannot, ought not to be confessed with or before Others, insomuch that near relations Are exhorted to secret and solitary duties, Zechariah 12.12. 1 Cor. 7.4. 2. are there not personal Wants that we would prefer to God alone.
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3. Are there not some special mercies and deliverances that concern our own persons more peculiarly, which should engage to commune with our own hearts and offer the sacrifices of righteousness to God.
3. are there not Some special Mercies and Deliverances that concern our own Persons more peculiarly, which should engage to commune with our own hearts and offer the Sacrifices of righteousness to God.
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4. May there not be found some requests to be poured out more particularly in secret as to other persons and as to affairs of the Church of God, which may not commodiously be insisted upon in common.
4. May there not be found Some requests to be poured out more particularly in secret as to other Persons and as to affairs of the Church of God, which may not commodiously be insisted upon in Common.
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6. To argue from the text, may not the souls secret addresses about inward sorrows and joys, be a sweet testimony of the sincerity and integrity of the heart,
6. To argue from the text, may not the Souls secret Addresses about inward sorrows and Joys, be a sweet testimony of the sincerity and integrity of the heart,
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when the heart knoweth its own bitterness, and a stranger intermeddles not with his joy, perhaps a man has an Ishmael, an Absalom, a Rehoboam to weep for, and therefore gets into an inward chamber:
when the heart Knoweth its own bitterness, and a stranger intermeddles not with his joy, perhaps a man has an Ishmael, an Absalom, a Rehoboam to weep for, and Therefore gets into an inward chamber:
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yet being in some measure coincident with all prayer, publick, private, and secret, it's congruous to treat of such as are of great use as to the management of our present duty,
yet being in Some measure coincident with all prayer, public, private, and secret, it's congruous to Treat of such as Are of great use as to the management of our present duty,
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'Twas a good saying of one [ intime & devotè nunquam mens orat, quae se, &c. praemeditationibus priùs non excitat ] He never prays ardently, that does not premeditate savourly;
'Twas a good saying of one [ intime & devotè Never Mens Orat, Quae se, etc. praemeditationibus priùs non excitat ] He never prays ardently, that does not premeditate savourly;
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1. The consideration of some attributes in God that are proper to the intended petitions. 2. A digestion of some peculiar and special promises that concern the affair. 3. Meditation on suitable arguments. 4. Ejaculations for assistance.
1. The consideration of Some attributes in God that Are proper to the intended petitions. 2. A digestion of Some peculiar and special promises that concern the affair. 3. Meditation on suitable Arguments. 4. Ejaculations for assistance.
[ Nec quicquam tunc animus quam solum cogitet, quod precatur ] was serious advice from Cyprian, let the soul think upon nothing but what it is to pray for,
[ Nec quicquam tunc animus quam solum cogitet, quod precatur ] was serious Advice from Cyprian, let the soul think upon nothing but what it is to pray for,
The tongue must be like the pen of a ready writer, to set down the good matter which the heart indites, take heed of ramblings to preach or tell pious stories,
The tongue must be like the pen of a ready writer, to Set down the good matter which the heart indites, take heed of ramblings to preach or tell pious stories,
while praying to the great and holy God is a branch of irreverence and a careless frame of spirit, Heb. 12.28. 2. Humble confession of such sins as concern and refer principally to the work in hand.
while praying to the great and holy God is a branch of irreverence and a careless frame of Spirit, Hebrew 12.28. 2. Humble Confessi of such Sins as concern and refer principally to the work in hand.
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Our filthy garments must be taken away, when we appear before the Lord that hath chosen Jerusalem. Look upon my afflictions, cries David, and forgive all my sins.
Our filthy garments must be taken away, when we appear before the Lord that hath chosen Jerusalem. Look upon my afflictions, cries David, and forgive all my Sins.
A forgiven soul is a healed soul, while a man is sick at heart with the qualms of sin unpardoned, it keeps the soul under deliquiums and swooning fits, that it cannot cry strongly unto God,
A forgiven soul is a healed soul, while a man is sick At heart with the qualms of since unpardoned, it keeps the soul under deliquiums and swooning fits, that it cannot cry strongly unto God,
and the blood of our sacrifices must sprinkle the horns of the golden altar, before we receive an answer of peace from the golden mercy seat. When our persons are pardoned, our suits are accepted,
and the blood of our Sacrifices must sprinkle the horns of the golden altar, before we receive an answer of peace from the golden mercy seat. When our Persons Are pardoned, our suits Are accepted,
Jehoshaphat what a working prayer did he make taking pleas from God's Covenant, dominion and powerful strength, from his gift of the Land of Canaan, and driving out the old inhabitants, ancient mercies!
Jehoshaphat what a working prayer did he make taking pleasant from God's Covenant, dominion and powerful strength, from his gift of the Land of Canaan, and driving out the old inhabitants, ancient Mercies!
You know how gloriously it prevailed when he had set ambushments round about the Court of Heaven, and the Lord turn'd his arguments into ambushments against the children of Edom, &c. Yea, this is set as an instance how God will deal against the Enemies of his Church in the latter days.
You know how gloriously it prevailed when he had Set ambushments round about the Court of Heaven, and the Lord turned his Arguments into ambushments against the children of Edom, etc. Yea, this is Set as an instance how God will deal against the Enemies of his Church in the latter days.
Another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem, wherein he pleads from the length of time and the duration of his indignation for threescore and ten years, from promised mercies and the expiration of Prophesies:
another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem, wherein he pleads from the length of time and the duration of his Indignation for threescore and ten Years, from promised Mercies and the expiration of prophecies:
and behold an answer of good and comfortable words from the Lord, and pray observe, that when arguments in prayer are very cogent upon a sanctified heart:
and behold an answer of good and comfortable words from the Lord, and pray observe, that when Arguments in prayer Are very cogent upon a sanctified heart:
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I have given but a small prospect, where the soul like Jacob does in arenam descendere, enter the lists with omnipotency and by holy force obtain the blessing.
I have given but a small prospect, where the soul like Jacob does in arenam descendere, enter the lists with omnipotency and by holy force obtain the blessing.
Nay, we have a holy woman likewise weeping sore before the Lord in Shiloh, and then rejoicing in his salvation. The cries of Saints are like vocal musick joined with the instrumental of prayer;
Nay, we have a holy woman likewise weeping soar before the Lord in Shiloh, and then rejoicing in his salvation. The cries of Saints Are like vocal music joined with the instrumental of prayer;
[ Non ut fastidiosa continuetur oratio, sed ut assidua frequenter effundatur, ] not that we should lengthen out prayer with tedious and vain repetitions,
[ Non ut fastidiosa continuetur oratio, sed ut assidua frequenter effundatur, ] not that we should lengthen out prayer with tedious and vain repetitions,
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As the morning and evening Sacrifice at the Temple is call'd the Continual burnt-offering. As Mephibosheth is said to eat bread Continually at David 's table,
As the morning and evening Sacrifice At the Temple is called the Continual Burnt-offering. As Mephibosheth is said to eat bred Continually At David is table,
When the soul perseveres in prayer, 'tis a sign of a persevering faith, and such may have what they will at the hand of God, when praying according to prescript.
When the soul perseveres in prayer, it's a Signen of a persevering faith, and such may have what they will At the hand of God, when praying according to prescript.
When we put forth our utmost strength in prayer, and will as it were receive no nay from heaven, our prayers must be like the Continual blowing of the silver Trumpets over the sacrifices for a memorial before the Lord;
When we put forth our utmost strength in prayer, and will as it were receive no nay from heaven, our Prayers must be like the Continual blowing of the silver Trumpets over the Sacrifices for a memorial before the Lord;
Our Lord applies the parable to instant prayers. The like we find of the success of the widow with the unjust judg because she did NONLATINALPHABET, vex and molest him with her sollicitations. But of all, the pattern of the woman of Canaan is most admirable, when the Disciples desired her to be dismist because she troubled them by crying after them, and yet she persists.
Our Lord Applies the parable to instant Prayers. The like we find of the success of the widow with the unjust judge Because she did, vex and molest him with her solicitations. But of all, the pattern of the woman of Canaan is most admirable, when the Disciples desired her to be dismissed Because she troubled them by crying After them, and yet she persists.
but as yet he answered her not a word, [ In eo silentio egressum fuisse Jesum de domo illa ] then our Lord going out of the house again, she follows vvith stronger importunity and argues the mercy into her bosom,
but as yet he answered her not a word, [ In eo silentio egressum Fuisse Jesus de domo illa ] then our Lord going out of the house again, she follows with Stronger importunity and argues the mercy into her bosom,
If the matter of prayer be right and the promise of God fervently urged, thou art like to prevail like princely Israel that held the Angel by the Collar (to speak with reverence) and vvould not let him go untill he had blest him.
If the matter of prayer be right and the promise of God fervently urged, thou art like to prevail like princely Israel that held the Angel by the Collar (to speak with Reverence) and would not let him go until he had blessed him.
But such as are fill'd with impertinent multiplications of vain words, and have neither holy reasonings nor spiritual and warm affections, and yet think to be heard for their much speaking.
But such as Are filled with impertinent multiplications of vain words, and have neither holy reasonings nor spiritual and warm affections, and yet think to be herd for their much speaking.
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Ans. Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy.
Ans. Those holy motions upon the hearts of Saints in prayer Are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy.
God graciously determines to give a praying, arguing, warm, affectionate frame, as the prodromus and forerunner of a decreed mercy. That's the reason that carnal men can enjoy no such mercies,
God graciously determines to give a praying, arguing, warm, affectionate frame, as the prodromus and forerunner of a decreed mercy. That's the reason that carnal men can enjoy no such Mercies,
Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity, he also pre-signifies the prayers that should open the gates of Babylon. Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect;
Wherefore when the Lord by Jeremiah foretold the end of the Captivity, he also pre-signifies the Prayers that should open the gates of Babylon. Cyrus was prophesied of to do his work for Jacob his Servants sake and Israel his elect;
The glory of the latter days in the return of Israel is foretold by Ezekiel; but yet then the Lord will be enquired of by the house of Israel to do it for them.
The glory of the latter days in the return of Israel is foretold by Ezekielem; but yet then the Lord will be inquired of by the house of Israel to do it for them.
When we pray that our bodies may be presented a living sacrifice acceptable to God: vve then prove vvhat is that good, acceptable and perfect Will of God.
When we pray that our bodies may be presented a living sacrifice acceptable to God: we then prove what is that good, acceptable and perfect Will of God.
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But as to substance of spiritual mercies, the pomises in such cases run freely, as if in any place there seem to lye any limitations or conditions, those very conditions are otherwhere graciously promised to be vvrought in us.
But as to substance of spiritual Mercies, the Promises in such cases run freely, as if in any place there seem to lie any limitations or conditions, those very conditions Are otherwhere graciously promised to be wrought in us.
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otherwhere A new heart will I give you, and a new spirit will I put within you, &c. and cause you to walk in my statutes, that ye might walk unto all pleasing, says Paul, for this cause I cease not to pray for you, &c. that he would work in you that which is well-pleasing in his sight.
otherwhere A new heart will I give you, and a new Spirit will I put within you, etc. and cause you to walk in my statutes, that you might walk unto all pleasing, Says Paul, for this cause I cease not to pray for you, etc. that he would work in you that which is Well-pleasing in his sighed.
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That man shall have his own Will that resolves to make God's Will his. God will certainly bestow that which is for the good of his people, Psal. 34.18. and 84.11. Math. 7.11.
That man shall have his own Will that resolves to make God's Will his. God will Certainly bestow that which is for the good of his people, Psalm 34.18. and 84.11. Math. 7.11.
'Twas a good saying [ non dat quod volumus, ut det quod malimus ] God many times grants not what we will in the present prayers that he may bestow what we had rather have,
'Twas a good saying [ non that quod volumus, ut debt quod malimus ] God many times grants not what we will in the present Prayers that he may bestow what we had rather have,
but sustaining grace, and participation of divine holiness, mortification from earthly comforts, excitation of the soul to long for heaven, being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures,
but sustaining grace, and participation of divine holiness, mortification from earthly comforts, excitation of the soul to long for heaven, being gradually weaned from the Wormwood-breasts of these sublunary Transient and unsatisfying pleasures,
What truly holy person would lose that light of God's countenance, which he enjoyed by glimpses in a cloudy day for a little corn and wine? Thou hast put more gladness into my heart, says David. Nay in many cases open denials of prayer prove the most excellent answers,
What truly holy person would loose that Light of God's countenance, which he enjoyed by glimpses in a cloudy day for a little corn and wine? Thou hast put more gladness into my heart, Says David. Nay in many cases open denials of prayer prove the most excellent answers,
he is ordained of God to offer gifts and sacrifices, and therefore 'tis of necessity that he should have something from us to offer, being the high priest over the house of God.
he is ordained of God to offer Gifts and Sacrifices, and Therefore it's of necessity that he should have something from us to offer, being the high priest over the house of God.
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What does Christ on our behalf at the throne of grace? Put some Petition into the hands of Christ, he waits f•r our offerings at the door of the oracle; leave the sighs and groans of thy heart with this compassionate intercessor, who is toucht with the feeling of our infirmities, who sympathizes with our weaknesses. He that lies in the Father's bosom and hath expounded the Will of God to us, adds much incense to the prayers of all Saints before the throne of God, and explains our Wills to God;
What does christ on our behalf At the throne of grace? Put Some Petition into the hands of christ, he waits f•r our offerings At the door of the oracle; leave the sighs and groans of thy heart with this compassionate intercessor, who is touched with the feeling of our infirmities, who sympathizes with our Weaknesses. He that lies in the Father's bosom and hath expounded the Will of God to us, adds much incense to the Prayers of all Saints before the throne of God, and explains our Wills to God;
When the sweet smoak of the incense of Christ's prayer ascends before the Father, our prayers become sweet and amiable and cause a savour of rest with God.
When the sweet smoke of the incense of Christ's prayer ascends before the Father, our Prayers become sweet and amiable and cause a savour of rest with God.
This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice, pointing at the death of Christ, about the 9th hour of the day, near the time of the evening oblation. Hence it was that Abraham 's sacrifice received a gracious answer, being offered about the going down of the Sun. Isaac went out to pray at eventide. Elijah at mount Carmel prays and offers at the time of the evening sacrifice. Ezra fell upon his knees and spread out his hands at the evening sacrifice. David begs that his prayer may be virtual in the power of the evening sacrifice. Daniel at prayer was toucht by the angel about the time of the evening oblation. All to shew the prevalency of our access to the throne of grace by the vertuous merit of the intercession of Christ, the acceptable evening sacrifice. Yea and therefore we are taught in our Lord's prayer to begin with the title of a Father: in him we are adopted to children,
This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice, pointing At the death of christ, about the 9th hour of the day, near the time of the evening oblation. Hence it was that Abraham is sacrifice received a gracious answer, being offered about the going down of the Sun. Isaac went out to pray At eventide. Elijah At mount Mount carmel prays and offers At the time of the evening sacrifice. Ezra fell upon his knees and spread out his hands At the evening sacrifice. David begs that his prayer may be virtual in the power of the evening sacrifice. daniel At prayer was touched by the angel about the time of the evening oblation. All to show the prevalency of our access to the throne of grace by the virtuous merit of the Intercession of christ, the acceptable evening sacrifice. Yea and Therefore we Are taught in our Lord's prayer to begin with the title of a Father: in him we Are adopted to children,
as stability of spirit, freedom from distraction by wandring thoughts, the actings of faith, the aids of the spirit, &c. which I pass by and come to the second branch.
as stability of Spirit, freedom from distraction by wandering thoughts, the actings of faith, the aids of the Spirit, etc. which I pass by and come to the second branch.
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or with the Son? Acquaint thy self witb him and be at peace, &c. Then shalt thou have thy delight in the Almighty and lift up tby face unto God ▪ thou shalt make thy prayer unto him, and he shall hear thee.
or with the Son? Acquaint thy self witb him and be At peace, etc. Then shalt thou have thy delight in the Almighty and lift up Thy face unto God ▪ thou shalt make thy prayer unto him, and he shall hear thee.
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Does God know your face in prayer? do you often converse in your closets with him? Believe it, it must be the fruit of intimate acquaintance with God, to meet him in secret with delight.
Does God know your face in prayer? do you often converse in your closets with him? Believe it, it must be the fruit of intimate acquaintance with God, to meet him in secret with delight.
or unworthiness in comparison with his divine love, the love and bowels of a heavenly father? Such a father, the father of fathers, and the father of mercies.
or unworthiness in comparison with his divine love, the love and bowels of a heavenly father? Such a father, the father of Father's, and the father of Mercies.
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The bowels of mercy first wrought in the father to us, he chose us in Christ and then sends his spirit to draw us to Christ, and by Christ to himself.
The bowels of mercy First wrought in the father to us, he chosen us in christ and then sends his Spirit to draw us to christ, and by christ to himself.
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As he said of Bernard [ Ex motu cordis spiritus Sancti praesentiam agnoscebat ] he knew vvhen the holy spirit vvas present with him, by the motion of his heart.
As he said of Bernard [ Ex motu Cordis spiritus Sancti praesentiam agnoscebat ] he knew when the holy Spirit was present with him, by the motion of his heart.
If we come with holy purposes to leave all sin, he hath promised to pardon abundantly. His thoughts and waies are not as ours, guilt makes us fly his presence:
If we come with holy Purposes to leave all since, he hath promised to pardon abundantly. His thoughts and ways Are not as ours, guilt makes us fly his presence:
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but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities, sweetly draws the soul to lye at his foot for mercy.
but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities, sweetly draws the soul to lie At his foot for mercy.
Though we cannot as yet be so free as formerly, while under the wounding sense of guilt, yet when he restores to us the joy of his salvation, he will again uphold us with his free spirit.
Though we cannot as yet be so free as formerly, while under the wounding sense of guilt, yet when he restores to us the joy of his salvation, he will again uphold us with his free Spirit.
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If we have any secret sin in deliciis, if we look but a squint with desires and secret thoughts (after our peace-offerings) to meet our beloved lusts again, this is dangerous, God may justly give up such to cast off that which is good, to cleave to their Idols and let them alone.
If we have any secret since in delicious, if we look but a squint with Desires and secret thoughts (After our peace-offerings) to meet our Beloved Lustiest again, this is dangerous, God may justly give up such to cast off that which is good, to cleave to their Idols and let them alone.
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But if the face of the heart be not knowingly and willingly spotted with any sin or lust (bating infirmities which he mourns under) then thy countenance through Christ will be comely in the eye of God and thy voice sweet in his ears,
But if the face of the heart be not knowingly and willingly spotted with any since or lust (bating infirmities which he mourns under) then thy countenance through christ will be comely in the eye of God and thy voice sweet in his ears,
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and the privy seal of the spirit upon thy prayers, and canst look upon the Son of God in a sacerdotal relation to thee, thou may'st come boldly to the throne of grace in time of need.
and the privy seal of the Spirit upon thy Prayers, and Canst look upon the Son of God in a sacerdotal Relation to thee, thou Mayest come boldly to the throne of grace in time of need.
and troubles us, and wo to them that a child of God upon a mature judgment names in prayer, I find not that such a prayer in Scripture return'd empty.
and Troubles us, and woe to them that a child of God upon a mature judgement names in prayer, I find not that such a prayer in Scripture returned empty.
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Jacob in a great strait, Deliver me from the hand of my brother, from the hand of Esau. David in the ascent of Mount Olivet, O Lord I pray thee turn the counsel of Ahithophel into foolishness. Prayer twisted the rope for him at Giloh. Thus Jehoshaphat in his prayer names Ammon, Moab and Edom conspiring against him.
Jacob in a great strait, Deliver me from the hand of my brother, from the hand of Esau David in the ascent of Mount Olivet, Oh Lord I pray thee turn the counsel of Ahithophel into foolishness. Prayer twisted the rope for him At Giloh. Thus Jehoshaphat in his prayer names Ammon, Moab and Edom conspiring against him.
Thus Hezekiah spreads the railing letter before the Lord, and the Psalmist takes them all in a round Catalogue that consulted against Israel. Thus the Church in her prayer names Herod-Antipas, and Pontius Pilate, whereof the first was sent into perpetual banishment, and the latter slew himself.
Thus Hezekiah spreads the railing Letter before the Lord, and the Psalmist Takes them all in a round Catalogue that consulted against Israel. Thus the Church in her prayer names Herod-Antipas, and Pontius Pilate, whereof the First was sent into perpetual banishment, and the latter slew himself.
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6. Holy and humble appeals before the Lord in secret, when the soul can submissively and thankfully expose it self to divine searching about some measures of holiness and grace wrought in the heart.
6. Holy and humble appeals before the Lord in secret, when the soul can submissively and thankfully expose it self to divine searching about Some measures of holiness and grace wrought in the heart.
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The soul cannot bide by the presence of God under flashings of defilement, [ neque agnosci poterit à spiritu sancto spiritus inquinatus, ] neither will the holy spirit own a defiled soul.
The soul cannot bide by the presence of God under flashings of defilement, [ neque agnosci poterit à spiritu sancto spiritus inquinatus, ] neither will the holy Spirit own a defiled soul.
it vvill be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace, especially in pleas of deliverance from wicked and proud enemies.
it will be the means of the ebullitions and boilings up of joyful affections and meek confidence At the footstool of grace, especially in pleasant of deliverance from wicked and proud enemies.
or when we plead against the assaults of Satan, can we be conscious, that we have watcht and prayed against entring into temptation. When in the main we can wash our hands in Innocency, we may then comfortably compass God's altar about.
or when we plead against the assaults of Satan, can we be conscious, that we have watched and prayed against entering into temptation. When in the main we can wash our hands in Innocency, we may then comfortably compass God's altar about.
Solomon urges the word of promise to David. Jehoshaphat urges the word of promise to Solomon. Daniel fills his mouth with the promise given to Jeremiah, he reads and then applies it in prayer.
Solomon urges the word of promise to David. Jehoshaphat urges the word of promise to Solomon. daniel fills his Mouth with the promise given to Jeremiah, he reads and then Applies it in prayer.
Paul teaches us to take the promise given to Joshua and then to say boldly, the Lord is our helper, &c. For the special ground of the answer of prayer lies in the performance of a promise, Simeon lived upon a promise,
Paul Teaches us to take the promise given to joshua and then to say boldly, the Lord is our helper, etc. For the special ground of the answer of prayer lies in the performance of a promise, Simeon lived upon a promise,
and the Church in Micah is so confident that the mercy promised to Abraham, and confirmed in truth to Jacob, should be plentifully performed to his people Israel.
and the Church in micah is so confident that the mercy promised to Abraham, and confirmed in truth to Jacob, should be plentifully performed to his people Israel.
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9. Sober and serious resolutions before God in prayer, the 119 Psalm is full of these, I will keep thy statutes, I will run the way of thy commandments, I will speak of thy testimonies before Kings, I have sworn and will perform it, that I will keep thy righteous judgments, and other where quicken us and we will call upon thy name, and again, O when wilt thou come unto me, I will walk within my house with a perfect heart.
9. Sobrium and serious resolutions before God in prayer, the 119 Psalm is full of these, I will keep thy statutes, I will run the Way of thy Commandments, I will speak of thy testimonies before Kings, I have sworn and will perform it, that I will keep thy righteous Judgments, and other where quicken us and we will call upon thy name, and again, Oh when wilt thou come unto me, I will walk within my house with a perfect heart.
Because or since God is graciously pleased to promise, I will acknowledg him to be the God, whom I adore by erecting a Temple and paying tithes to maintain his worship.
Because or since God is graciously pleased to promise, I will acknowledge him to be the God, whom I adore by erecting a Temple and paying Tithes to maintain his worship.
But whatever it is that the soul in distress does offer to God in promise, be not slack to perform, for many times answers of prayer m•y delay till we have performed our promises, David professes to pay what his lips had uttered in trouble, for God had heard him.
But whatever it is that the soul in distress does offer to God in promise, be not slack to perform, for many times answers of prayer m•y Delay till we have performed our promises, David Professes to pay what his lips had uttered in trouble, for God had herd him.
This is set forth by hope till God hear, In thee O Lord do I hope, thou wilt hear O Lord my God, our eyes must wait upon the Lord our God, till he have mercy upon us, more than those which watch for the morning, and persist praying:
This is Set forth by hope till God hear, In thee Oh Lord do I hope, thou wilt hear Oh Lord my God, our eyes must wait upon the Lord our God, till he have mercy upon us, more than those which watch for the morning, and persist praying:
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cause us to hear thy loving kindness in the morning, for in thee do we trust, and say with Micah, I will look unto the Lord, I will wait for the God of my salvation, my God will hear me.
cause us to hear thy loving kindness in the morning, for in thee do we trust, and say with micah, I will look unto the Lord, I will wait for the God of my salvation, my God will hear me.
Hoping, expecting, trusting, living upon the promise, and looking for an answer of peace, as he said of prayer [ sagitta movetur post quietem sagittantis, & navis quiescentibus nautis.
Hoping, expecting, trusting, living upon the promise, and looking for an answer of peace, as he said of prayer [ sagitta movetur post quietem sagittantis, & navis quiescentibus Nautis.
the Church had time to write a book of Lamentations and to make it an ordinance in Israel, but no time for deprecation of the divine displeasure in it:
the Church had time to write a book of Lamentations and to make it an Ordinance in Israel, but no time for deprecation of the divine displeasure in it:
Holy James might be quickly dispatcht by the sword of Herod-Agrippa, but the Church had time for supplication in behalf of Peter. When the Lord is pleased graciously to grant space of time and enlargement of heart, 'tis a notable sign of success, Thou hast enlarged me when I was in distress, saies David, though it be meant of deliverance:
Holy James might be quickly dispatched by the sword of Herod-Agrippa, but the Church had time for supplication in behalf of Peter. When the Lord is pleased graciously to grant Molle of time and enlargement of heart, it's a notable Signen of success, Thou hast enlarged me when I was in distress, Says David, though it be meant of deliverance:
yet it may be applied to prayer as the holy Prophet seems to do, yea though the soul may be under some sense of displeasure and in extremities, yet lifts up a cry:
yet it may be applied to prayer as the holy Prophet seems to do, yea though the soul may be under Some sense of displeasure and in extremities, yet lifts up a cry:
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'tis said of Hannah, she was no more sad, Heb. her countenance was not NONLATINALPHABET ille ulterius, any longer in the old hue, cast down and sorrowful because of her rival.
it's said of Hannah, she was no more sad, Hebrew her countenance was not Isle ulterius, any longer in the old hue, cast down and sorrowful Because of her rival.
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Thus sped Hezekiah, when his Crane-like chatterings were turned into Swan-like songs, and his mournful elegies into glorious praises, upon ten-stringed instruments in the house of the Lord, the lips of Habakkuk quivered and his belly trembled,
Thus sped Hezekiah, when his Crane-like chatterings were turned into Swanlike songs, and his mournful elegies into glorious praises, upon Ten-stringed Instruments in the house of the Lord, the lips of Habakkuk quivered and his belly trembled,
David's experience of this, sent him often to the house of God for comfort, and thus chides his soul when cast down at any time, [ I am going to the altar of God, to God my exceeding joy:
David's experience of this, sent him often to the house of God for Comfort, and thus chides his soul when cast down At any time, [ I am going to the altar of God, to God my exceeding joy:
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how illustrious was his face from that Heavenly vision, wherefore prayer for divine mercy and comfort sometimes exhibits its self in this language, make thy face to shine upon us and we shall be saved, on this wise the Priests of old were to bless the children of Israel: The Lord make his face to shine upon thee and be gracious to thee:
how illustrious was his face from that Heavenly vision, Wherefore prayer for divine mercy and Comfort sometime exhibits its self in this language, make thy face to shine upon us and we shall be saved, on this wise the Priests of old were to bless the children of Israel: The Lord make his face to shine upon thee and be gracious to thee:
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these and the like expressions in Scripture import that sometimes the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people, and filled them with awful impressions of his majesty and mercy.
these and the like expressions in Scripture import that sometime the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people, and filled them with awful impressions of his majesty and mercy.
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But when the soul comes to perceive that all flows from the fountain of his eternal love, it makes prayer to be res amorosa, to be filled with holy delights and joys:
But when the soul comes to perceive that all flows from the fountain of his Eternal love, it makes prayer to be Rest amorosa, to be filled with holy delights and Joys:
the extasies of love often rise upon the soul in secret, and such divine affection as Gerson said 'tis res extatica, it carries the soul beyond it self:
the ecstasies of love often rise upon the soul in secret, and such divine affection as Gerson said it's Rest extatica, it carries the soul beyond it self:
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then the good man saw the Angel of God's presence in the face of Esau. Sometimes providence is not so quick, the Martyr's prayer as to compleat answer is deferred for a season,
then the good man saw the Angel of God's presence in the face of Esau Sometime providence is not so quick, the Martyr's prayer as to complete answer is deferred for a season,
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When the soul is fill'd with gracious intimations, like those of the Angelical voice to Daniel, O Daniel greatly beloved, O man of desires, to stand before the King of Saints, or like that to the holy Virgin, Hail thou that art highly favoured, the Lord is with thee:
When the soul is filled with gracious intimations, like those of the Angelical voice to daniel, Oh daniel greatly Beloved, Oh man of Desires, to stand before the King of Saints, or like that to the holy Virgae, Hail thou that art highly favoured, the Lord is with thee:
5. Inward incouragements sometimes spring in upon the heart in prayer from remembrance of former experiments, which mightily animate the soul with fervency.
5. Inward encouragements sometime spring in upon the heart in prayer from remembrance of former experiments, which mightily animate the soul with fervency.
When the soul considers the days of old, the years of antient times, and calls to remembrance its former songs in the night, he draws an argument out of the quiver of experience, will God be favourable no more? can he forget to be gracious, can he in anger shut up his tender mercies? The soul concludes this thought to flow from its own infirmity, for when God once hears a prayer,
When the soul considers the days of old, the Years of ancient times, and calls to remembrance its former songs in the night, he draws an argument out of the quiver of experience, will God be favourable no more? can he forget to be gracious, can he in anger shut up his tender Mercies? The soul concludes this Thought to flow from its own infirmity, for when God once hears a prayer,
as coming from a child of his in Covenant, prove our filial interest, and we may sweetly rest assured in all things according to his Will, to be always heard.
as coming from a child of his in Covenant, prove our filial Interest, and we may sweetly rest assured in all things according to his Will, to be always herd.
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As of old at Temple-sacrifices there was Musick, so it ought to be now, while the mercy is praying for, the heart must be winding up and tuning for praise.
As of old At Temple-sacrifices there was Music, so it ought to be now, while the mercy is praying for, the heart must be winding up and tuning for praise.
and love is the fountain of thankfulness and of all spritely and vigorous services, that prayer that does not end in chearful obedience, is called by Cyprian, oratio sterilis and preces nudae, barren and unfruitful, naked and without ornament,
and love is the fountain of thankfulness and of all spritely and vigorous services, that prayer that does not end in cheerful Obedience, is called by Cyprian, oratio sterilis and preces nudae, barren and unfruitful, naked and without ornament,
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and so we may glance upon the expression of holy James, the NONLATINALPHABET, a working prayer within will be working without and demonstrate the labour of love.
and so we may glance upon the expression of holy James, the, a working prayer within will be working without and demonstrate the labour of love.
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but long white robes are given to every one, a triumphant frame of spirit, and told they should wait but a little season till divine justice should work out the issue of prayer, the thunder upon God's enemies comes out of the temple, the judgments roar out of Zion, the place of divine audience,
but long white robes Are given to every one, a triumphant frame of Spirit, and told they should wait but a little season till divine Justice should work out the issue of prayer, the thunder upon God's enemies comes out of the temple, the Judgments roar out of Zion, the place of divine audience,
2. Obs. The principal subject-matter of prayer, the mark, the white that the arrow of prayer is shot at, the scope it aims at, there's usually some special sin unconquer'd, some untamed corruption, some defect, some pressing strait that drives the soul to prayer and is the main burden of the spirit, take notice how such a sin withers or such a grace flourishes,
2. Obs. The principal subject-matter of prayer, the mark, the white that the arrow of prayer is shot At, the scope it aims At, there's usually Some special since unconquered, Some untamed corruption, Some defect, Some pressing strait that drives the soul to prayer and is the main burden of the Spirit, take notice how such a since withers or such a grace flourishes,
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the working of things together, follows the intercession of the Spirit for all Saints. God is pleased often to speak so clearly by his vvorks, as if he said;
the working of things together, follows the Intercession of the Spirit for all Saints. God is pleased often to speak so clearly by his works, as if he said;
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But Israel must ask it of God, and they had a vvord for it, that they should not seek his face in vain, and then follows Babylon 's fall in the succeeding chapters.
But Israel must ask it of God, and they had a word for it, that they should not seek his face in vain, and then follows Babylon is fallen in the succeeding Chapters.
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In a great extremity, after the solemn fast of three days by the Jews in Shushan, and the Queen in her Palace, on the fourth day at night the King could not sleep,
In a great extremity, After the solemn fast of three days by the jews in Susa, and the Queen in her Palace, on the fourth day At night the King could not sleep,
Submit all to his infinite wisdom, prescribe not, but observe the Embroidery of Providence, its difficult to spell its characters sometimes, but 'tis rare employment.
Submit all to his infinite Wisdom, prescribe not, but observe the Embroidery of Providence, its difficult to spell its characters sometime, but it's rare employment.
As the Lord once told a King by night, that Abraham was a Prophet and vvould pray for him, he vvas acquainted vvith the King of heaven, O blessed person!
As the Lord once told a King by night, that Abraham was a Prophet and would pray for him, he was acquainted with the King of heaven, Oh blessed person!
Christians, there are such (whatever the besotted profane world dreams) vvho are ready for spiritual ascents at all seasons, besides the frequency of set communions. His wings never vveary:
Christians, there Are such (whatever the besotted profane world dreams) who Are ready for spiritual ascents At all seasons, beside the frequency of Set communions. His wings never weary:
his willing spirit is flying continually, and makes God the rock of his dwelling NONLATINALPHABET into which he may upon all assaults have holy retirements.
his willing Spirit is flying continually, and makes God the rock of his Dwelling into which he may upon all assaults have holy retirements.
I think with respect to others, that conscientious prudence must guide in such cases, when others are retired and the spirit in the best frame for communion.
I think with respect to Others, that conscientious prudence must guide in such cases, when Others Are retired and the Spirit in the best frame for communion.
Chrysostom advises NONLATINALPHABET, &c. wash thy soul before thy body, for as the face and hands are cleansed by water, so is the soul by prayer. At another time our Lord went to secret prayer in the even,
Chrysostom advises, etc. wash thy soul before thy body, for as the face and hands Are cleansed by water, so is the soul by prayer. At Another time our Lord went to secret prayer in the even,
though I must confess, a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings.
though I must confess, a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small Warnings.
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Ans. I must confess in a strait house, and when a person can many times find no seasons but such as will fall under observation, I think he ought not to neglect secret duty, (if his heart be right before God) for fear of others notice:
Ans. I must confess in a strait house, and when a person can many times find no seasons but such as will fallen under observation, I think he ought not to neglect secret duty, (if his heart be right before God) for Fear of Others notice:
we must prevent it as much as may be, and especially watch our hearts against spiritual pride, and God may graciously turn it to a testimony, and for example to others.
we must prevent it as much as may be, and especially watch our hearts against spiritual pride, and God may graciously turn it to a testimony, and for Exampl to Others.
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Qu. 5. Whether we may be vocal in secret prayer, if we can't so well raise or keep up affection or preserve the heart from wandering without it? Ans. No doubt;
Qu. 5. Whither we may be vocal in secret prayer, if we can't so well raise or keep up affection or preserve the heart from wandering without it? Ans. No doubt;
Sonos etiam vocis subjecios esse oportet, aut quantis arteriis opus est, si pro sono audiamur, &c. qui clarius adorant, proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in publico orent.
Sonos etiam Vocis subjecios esse oportet, Or Quantis arteriis opus est, si Pro sono audiamur, etc. qui Clarius adorant, proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in Publico orent.
as we may through the implored assistance of the spirit attain some sweetness and freedom, so likewise some more fixedness of spirit in our addresses before the Lord.
as we may through the implored assistance of the Spirit attain Some sweetness and freedom, so likewise Some more fixedness of Spirit in our Addresses before the Lord.
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Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him, the thoughts of God are so precious to him, his soul is even sick of affection and prayes to be stayed with more of the flagous and comforted with the apples in greater abundance.
Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him, the thoughts of God Are so precious to him, his soul is even sick of affection and prays to be stayed with more of the flagous and comforted with the Apples in greater abundance.
Having now finisht with what brevity I could the foregoing queries, I should treat about short, sudden occasional prayers, commonly call'd ejaculations,
Having now finished with what brevity I could the foregoing queries, I should Treat about short, sudden occasional Prayers, commonly called ejaculations,
but indeed that requires a set and just discourse, yet because of a promise above recited, I shall give a few tasts of it and then conclude with some application.
but indeed that requires a Set and just discourse, yet Because of a promise above recited, I shall give a few tastes of it and then conclude with Some application.
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In holy persons it's quick and lively, rising from a vehement ardour of spirit. swifter than the flight of eagles and keeps pace with a flash of lightning.
In holy Persons it's quick and lively, rising from a vehement ardour of Spirit. swifter than the flight of Eagles and keeps pace with a flash of lightning.
When good magistrates are busie in the work of reformation, let them imitate Nehemiah when redressing the profanation of the Sabbath, Remember me O my God concerning this, &c. When Generals and Captains go forth to war, observe Israel 's apprecation to God, rather than acclamations to men, The Lord thy God be with thee as he was with Moses.
When good Magistrates Are busy in the work of Reformation, let them imitate Nehemiah when redressing the profanation of the Sabbath, remember me Oh my God Concerning this, etc. When Generals and Captains go forth to war, observe Israel is appreciation to God, rather than acclamations to men, The Lord thy God be with thee as he was with Moses.
In time of battels or pursuit of the enemy, valiant Joshuah darts up such a prayer as this, O that the Lord would lengthen this triumphant day, and the Lord heard his voice.
In time of battles or pursuit of the enemy, valiant Joshua darts up such a prayer as this, Oh that the Lord would lengthen this triumphant day, and the Lord herd his voice.
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and when blind, exposed to contempt in the Temple of Dagon. David near stoning at Ziglag, and when flying from Absalom in the ascent of Mount Olivet. Elisha at Dothan compast with a Syrian host Lord open the young man's eyes.
and when blind, exposed to contempt in the Temple of Dagon. David near stoning At Ziklag, and when flying from Absalom in the ascent of Mount Olivet. Elisha At Dothan compassed with a Syrian host Lord open the young Man's eyes.
It sanctifies the plow as Jerom said of the fields of Bethlehem [ quocunque te verteris, arator stivam teneus, Alleluja decantat, &c. The tillers of the field and the dressers of vineyards, sang David 's psalms, it keeps the shop and inclines the hearts of customers, it bars the doors, it quenches fire, it blesseth thy children within thee, it preserves thy going out and coming in .
It Sanctifies the blow as Jerome said of the fields of Bethlehem [ quocunque te verteris, arator stivam teneus, Alleluia decantat, etc. The tillers of the field and the dressers of vineyards, sang David is psalms, it keeps the shop and inclines the hearts of customers, it bars the doors, it quenches fire, it Blesses thy children within thee, it preserves thy going out and coming in.
Jacob found it to rest upon his children going a journey to Egypt, it closes the eyes with sweet sleep, it given Songs in the night and wakens the soul in the arms of mercy.
Jacob found it to rest upon his children going a journey to Egypt, it closes the eyes with sweet sleep, it given Songs in the night and wakens the soul in the arms of mercy.
When in the palace at dinner Nehemiah presents the cup to his prince, he presents also a Michtam a golden prayer to the King of Heaven, at the reading of the law Josiah was heard as to some secret cries to Heaven.
When in the palace At dinner Nehemiah presents the cup to his Prince, he presents also a Michtam a golden prayer to the King of Heaven, At the reading of the law Josiah was herd as to Some secret cries to Heaven.
At sacred death in martyrdom Zechariah cries out, the Lord look upon it and require it, and Stephen under a showr of stones, melts in prayers for the stony hearts that slung them, Lord lay not this sin unto their chage:
At sacred death in martyrdom Zechariah cries out, the Lord look upon it and require it, and Stephen under a shower of stones, melts in Prayers for the stony hearts that slung them, Lord lay not this since unto their change:
Father forgive them, they know not what they do, and lastly in the distresses of others, Eli puts a sudden petition for Hannah, the God of Israel grant thee thy petition.
Father forgive them, they know not what they do, and lastly in the Distresses of Others, Eli puts a sudden petition for Hannah, the God of Israel grant thee thy petition.
In these and many like cases, the holy word stores us with patterns for ejaculation in all extremities, which I cannot now digest and improve, only in a few words lets take a view of the usefulness of such a sudden flight of the soul to Heaven.
In these and many like cases, the holy word stores us with patterns for ejaculation in all extremities, which I cannot now digest and improve, only in a few words lets take a view of the usefulness of such a sudden flight of the soul to Heaven.
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Its good at all occasions and consecrates to us not only our meals, but every gasp of air, &c. 6. Its a sweet companion, that the severest enemies can't abridge us of.
Its good At all occasions and consecrates to us not only our meals, but every gasp of air, etc. 6. Its a sweet Companion, that the Severest enemies can't abridge us of.
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But no labyrinth, no prison, not the worst of company can hinder this, coelo restat iter: in the very face of adversaries we may lift our souls to God.
But no labyrinth, no prison, not the worst of company can hinder this, coelo restat iter: in the very face of Adversaries we may lift our Souls to God.
God's eye is open upon thee in the closet, and if thy eye be open upon his, thou mayst see a glorious beauty. The excellency of grace lies in making conscience of secret sins and secret duties.
God's eye is open upon thee in the closet, and if thy eye be open upon his, thou Mayest see a glorious beauty. The excellency of grace lies in making conscience of secret Sins and secret duties.
that rest in the naked performance, but matter not whether they tast of the sweet streams that flow in from heaven in the golden pipe of an ordinance; what account can such render that go into their closets but like Domitian to catch flies only, and when the doors are shut to the world, their hearts are shut to heaven and communion with God? He that sees in secret beholds the evil frame of such a heart,
that rest in the naked performance, but matter not whither they taste of the sweet streams that flow in from heaven in the golden pipe of an Ordinance; what account can such render that go into their closets but like Domitian to catch flies only, and when the doors Are shut to the world, their hearts Are shut to heaven and communion with God? He that sees in secret beholds the evil frame of such a heart,
Would ye live delightfully? would ye translate heaven to earth? then keep up communion in secret prayer, to know him, to discern his face, to behold the lustre of his eye that shines in secret. Remember the glorious person that meets in your closets:
Would you live delightfully? would you translate heaven to earth? then keep up communion in secret prayer, to know him, to discern his face, to behold the lustre of his eye that shines in secret. remember the glorious person that meets in your closets:
O the sweetness, the hidden manna that the soul tasts when in lively communion with God! Part of that which is laid up for Saints in glory, let us a little relish our spirits with it.
O the sweetness, the hidden manna that the soul tastes when in lively communion with God! Part of that which is laid up for Saints in glory, let us a little relish our spirits with it.
1. Consider what amorous agonies the soul delights to conflict with in serret, fears that raise confidence, humility that exalts, tremblings that embolden, bright clouds that shine upon our Israelites in the night,
1. Consider what Amoros agonies the soul delights to conflict with in serret, fears that raise confidence, humility that exalts, tremblings that embolden, bright Clouds that shine upon our Israelites in the night,
and darkness that inlightens, solitudes full of heavenly company, and tears brim-ful of joy, and holy sighs like a cooling wind in harvest, sweats of love,
and darkness that inlightens, Solitudes full of heavenly company, and tears brimful of joy, and holy sighs like a cooling wind in harvest, sweats of love,
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and sick fits that are symptoms of health, and holy faintings that are the soul's cordials, a weariness to the flesh that is the healthful exercise of,
and sick fits that Are symptoms of health, and holy faintings that Are the soul's cordials, a weariness to the Flesh that is the healthful exercise of,
no sweetness like that of the tree in the midst of the Wood, the tree of life in the midst of the paradise of God, he sits under it with great delight,
no sweetness like that of the tree in the midst of the Wood, the tree of life in the midst of the paradise of God, he sits under it with great delight,
It foretells great things to the Churches joy and its enemies terror Elijah at prayer in Horeb receives answer of the ruine of the house of Ahab, and bid to go and anoint Jehu the son of Nimshi King over Israel. The two witnesses under the Romish defection, have power to smite the earth with plagues as oft as they will, consonant to what Tertullian said of old [ votum Christianorum confusio nationum, ] the prayers of Christians confounded the nations;
It foretells great things to the Churches joy and its enemies terror Elijah At prayer in Horeb receives answer of the ruin of the house of Ahab, and bid to go and anoint Jehu the son of Nimshi King over Israel. The two Witnesses under the Romish defection, have power to smite the earth with plagues as oft as they will, consonant to what Tertullian said of old [ Votum Christians Confusion nationum, ] the Prayers of Christians confounded the Nations;
When the sanctuary is full of the smoak of the incense of prayer, the seven Angels come out with the seven last vials full of the wrath of God, to pour them out upon the Anti-Christian world.
When the sanctuary is full of the smoke of the incense of prayer, the seven Angels come out with the seven last vials full of the wrath of God, to pour them out upon the Antichristian world.
Prayer calculates and hastens the ruine of Rome. When the spirit of prayer is once poured out, it brings deliverance to mount Zion, and gathers the nations into the vally of Jehoshaphat unto judgment.
Prayer calculates and hastens the ruin of Room. When the Spirit of prayer is once poured out, it brings deliverance to mount Zion, and gathers the Nations into the valley of Jehoshaphat unto judgement.
Let's never be discouraged, if prayer fall to work, and awaken Christ in the ship of the Church, her storms will cease in a halcyon calm. 4. Its comforting evidences:
Let's never be discouraged, if prayer fallen to work, and awaken christ in the ship of the Church, her storms will cease in a halcyon Cam. 4. Its comforting evidences:
Ʋse 4. To pity the miserable blind world, that know not where true comfort, joy and strength is to be found, that see no beauty in the ways of God, and feel no sweetness in communion with him, that find no pleasure in closets,
Ʋse 4. To pity the miserable blind world, that know not where true Comfort, joy and strength is to be found, that see no beauty in the ways of God, and feel no sweetness in communion with him, that find no pleasure in closets,
what enough can be in the Creature, unless of dunghils, rattles and vanities? Oh how ignorant of Heavenly treasures, of that fountain of mercies, whereof prayer drinks and resreshes the spirit of a Saint!
what enough can be in the Creature, unless of dunghills, rattles and vanities? O how ignorant of Heavenly treasures, of that fountain of Mercies, whereof prayer drinks and resreshes the Spirit of a Saint!
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But if his concerns catch fire, he knows not to repair but to Endor or Ekron. Such have no acquaintance with, no help from God, no interest in the keeper of souls.
But if his concerns catch fire, he knows not to repair but to Endor or Ekron. Such have no acquaintance with, no help from God, no Interest in the keeper of Souls.
The world's a deplorable hospital, the great Lazar-house of sick, lame and impotent persons, as Gerson terms it, that have no face nor heart to go to the physician of souls. But ah!
The world's a deplorable hospital, the great Lazar-house of sick, lame and impotent Persons, as Gerson terms it, that have no face nor heart to go to the Physician of Souls. But ah!
and eating putrid cancers in their tongues, that breath nothing but venom, and openly spit out their rotten Atheistical jeers against the spirit of prayer,
and eating putrid cancers in their tongues, that breath nothing but venom, and openly spit out their rotten Atheistical jeers against the Spirit of prayer,
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God has declared himself graciously pleased with secret prayer, so as to send an Angel, that glorious creature, to fly into Daniel 's chamber, and he weary with flying;
God has declared himself graciously pleased with secret prayer, so as to send an Angel, that glorious creature, to fly into daniel is chamber, and he weary with flying;
When every sigh below, shall be an accent to the heavenly musick above, and the tears of the valley shall be turned into orient gems in the diadem of glory.
When every sighs below, shall be an accent to the heavenly music above, and the tears of the valley shall be turned into orient gems in the diadem of glory.
and Representatives of the whole body of the People, namely for the Elders of Israel, or the Senate, that did chiefly manage the affairs of Church and State;
and Representatives of the Whole body of the People, namely for the Elders of Israel, or the Senate, that did chiefly manage the affairs of Church and State;
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All these being present, Joshua makes a brief historical narrative of God's signal providences and singular benefits to them and their Fathers, in this order.
All these being present, joshua makes a brief historical narrative of God's signal providences and singular benefits to them and their Father's, in this order.
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one house can contain or entertain but a few; but what a large capacious house is the Grave, that shall hold all the living: Job 30.23. For I know that thou wilt bring me to death, and to the house appointed for all living.
one house can contain or entertain but a few; but what a large capacious house is the Grave, that shall hold all the living: Job 30.23. For I know that thou wilt bring me to death, and to the house appointed for all living.
First, His calling of Abraham from Idolatry to the knowledg of the true God, and profession of true Religion, ver. 2, 3. Secondly, His multiplying of his Seed, ver. 3, 4. Thirdly, His delivering them out of Egypt, and making a way for them through the Red-sea, which returning, destroyed the Egyptians that did pursue them, ver. 5, 6, 7. Fourthly, His preserving them in the Wilderness, ver. 7. Fifthly, The Victories that he gave them over the Amorites when they fought against them, ver. 8. Sixthly, His defending them against Balak the Son of Zippor King of Moab, and restraining Balaam from cursing of them, ver. 9, 10. Seventhly, His miraculous providence in drying up the waters of Jordan, that they might pass over, ver. 11. Eighthly, His delivering the men of Jericho, and their several enemies into their hands, ver. 11. Ninthly, That it was not by their own Sword,
First, His calling of Abraham from Idolatry to the knowledge of the true God, and profession of true Religion, ver. 2, 3. Secondly, His multiplying of his Seed, ver. 3, 4. Thirdly, His delivering them out of Egypt, and making a Way for them through the Red sea, which returning, destroyed the egyptians that did pursue them, ver. 5, 6, 7. Fourthly, His preserving them in the Wilderness, ver. 7. Fifthly, The Victories that he gave them over the amorites when they fought against them, ver. 8. Sixthly, His defending them against Balak the Son of Zippor King of Moab, and restraining balaam from cursing of them, ver. 9, 10. Seventhly, His miraculous providence in drying up the waters of Jordan, that they might pass over, ver. 11. Eighthly, His delivering the men of Jericho, and their several enemies into their hands, ver. 11. Ninthly, That it was not by their own Sword,
nor by their own Bow, that they subdued the Nations, but God by weak and contemptible Creatures (as Hornets) drove them out from before them, ver. 12. Tenth, His giving them the possession of such Cities which they had not built,
nor by their own Bow, that they subdued the nations, but God by weak and contemptible Creatures (as Hornets) drove them out from before them, ver. 12. Tenth, His giving them the possession of such Cities which they had not built,
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The mercies of God to man being strong enforcements of man's duty to God, upon these moral grounds and reasons, Joshua in the 14th verse, earnestly exhorts them to fear the Lord, and to serve him in sincerity, with a pure heart, without hypocrisie;
The Mercies of God to man being strong enforcements of Man's duty to God, upon these moral grounds and Reasons, joshua in the 14th verse, earnestly exhorts them to Fear the Lord, and to serve him in sincerity, with a pure heart, without hypocrisy;
in the houses where you now dwell, you may, you ought; but in this you are going to (and oh how quickly might you or I be in it) you will be past praying,
in the houses where you now dwell, you may, you ought; but in this you Are going to (and o how quickly might you or I be in it) you will be passed praying,
and past hearing, and calling upon God, when death and dust have stopped your mouth's and tyed your tongues. Eccles. 9.10. Whatsoever thy hand findeth to do, do it with all thy might;
and past hearing, and calling upon God, when death and dust have stopped your mouth's and tied your tongues. Eccles. 9.10. Whatsoever thy hand finds to do, do it with all thy might;
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because you did not pray in your houses upon earth. Psal. 6.5. For in death there is no remembrance of thee, in the grave who shall give thee thanks? Isa. 38.18. For the grave cannot praise thee, death cannot celebrate thee, they that go down into the pit cannot hope for thy truth.
Because you did not pray in your houses upon earth. Psalm 6.5. For in death there is no remembrance of thee, in the grave who shall give thee thanks? Isaiah 38.18. For the grave cannot praise thee, death cannot celebrate thee, they that go down into the pit cannot hope for thy truth.
when, and as God commands, Prov. 3.9. 4. For our weak and frail body, in which our souls do dwell in a state of sin and imperfection, 2 Cor. 5.1. This house must serve the Lord, though the Soul be the principal part which God requires, Rom. 12.1. 5. For the state and place and glory of the blessed.
when, and as God commands, Curae 3.9. 4. For our weak and frail body, in which our Souls do dwell in a state of since and imperfection, 2 Cor. 5.1. This house must serve the Lord, though the Soul be the principal part which God requires, Rom. 12.1. 5. For the state and place and glory of the blessed.
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for sure I am, they in this house are still praising God, loving him, and delighting in him, 2 Cor. 5.1. — an house not made with hands, eternal in the heavens.
for sure I am, they in this house Are still praising God, loving him, and delighting in him, 2 Cor. 5.1. — an house not made with hands, Eternal in the heavens.
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6. For persons belonging to the house or family. And thus it is taken either More generally, for a People, or whole Nation. Ezek. 2.3. the children of Israel are called a rebellious nation, ver. 5. a rebellious house. Ezek. 3.1. Speak to the house of Israel:
6. For Persons belonging to the house or family. And thus it is taken either More generally, for a People, or Whole nation. Ezekiel 2.3. the children of Israel Are called a rebellious Nation, ver. 5. a rebellious house. Ezekiel 3.1. Speak to the house of Israel:
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The whole people of the Jews did consist of several Tribes, a tribe of several Families, a a family of several housholds, an houshold of several persons. Josh. 7.14.
The Whole people of the jews did consist of several Tribes, a tribe of several Families, a a family of several Households, an household of several Persons. Josh. 7.14.
In the morning therefore ye shall be brought according to your tribes, and it shall be that the tribe which the Lord taketh, shall come according to the families thereof,
In the morning Therefore you shall be brought according to your tribes, and it shall be that the tribe which the Lord Takes, shall come according to the families thereof,
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In this place I take it strictly for an houshold properly, at least necessarily included, of which more in the first Argument to prove the Question before us.
In this place I take it strictly for an household properly, At least necessarily included, of which more in the First Argument to prove the Question before us.
and signifieth the Religious worship which we ow to God, Deut. 6.13. Thou shalt fear the Lord thy God, NONLATINALPHABET and him shalt thou serve. Psal. 2.11. NONLATINALPHABET Serve the Lord with fear.
and signifies the Religious worship which we owe to God, Deuteronomy 6.13. Thou shalt Fear the Lord thy God, and him shalt thou serve. Psalm 2.11. Serve the Lord with Fear.
For the more distinct proceeding in this Question, I shall inquire after these five things, 1. Q. How it will appear, or be proved, that it is a duty incumbent upon proper Families, jointly to pray to God? 2. Q. Whether it be the duty of proper Families,
For the more distinct proceeding in this Question, I shall inquire After these five things, 1. Q. How it will appear, or be proved, that it is a duty incumbent upon proper Families, jointly to pray to God? 2. Q. Whither it be the duty of proper Families,
or those that live together in one house, under the government of the Master of the Family, to pray daily to God together? or what are the reasons for the daily performing of it? 3. Q. How these daily Family Prayers should be so performed and managed, that every one in the Family might be benefited thereby? 4. Q. With what Arguments Masters of Families might be urged,
or those that live together in one house, under the government of the Master of the Family, to pray daily to God together? or what Are the Reasons for the daily performing of it? 3. Q. How these daily Family Prayers should be so performed and managed, that every one in the Family might be benefited thereby? 4. Q. With what Arguments Masters of Families might be urged,
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and they press their own hearts withall, to a conscientious, serious, and constant performance of Family Prayer? 5. Q. What are the common pleas and excuses ordinarily alledged to stop the mouth of Conscience,
and they press their own hearts withal, to a conscientious, serious, and constant performance of Family Prayer? 5. Q. What Are the Common pleasant and excuses ordinarily alleged to stop the Mouth of Conscience,
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Whether it be the duty of proper Families or Housholds to pray to God together? Aff. Argument 1. That it is the duty of those that live together under the government of the Master of the Family to pray together, will appear and be proved from this chapter, whereof the Text is a part, by making good these four propositions: 1. That by Joshua his house is meant, or at least necessarily included, Joshua his houshold or proper family.
Whither it be the duty of proper Families or Households to pray to God together? Aff. Argument 1. That it is the duty of those that live together under the government of the Master of the Family to pray together, will appear and be proved from this chapter, whereof the Text is a part, by making good these four propositions: 1. That by joshua his house is meant, or At least necessarily included, joshua his household or proper family.
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4. That Joshua in the name of God, and by Authority received from him, doth exhort all the Families of Israel to do the same in their houses, which he doth promise and resolve for himself and his house;
4. That joshua in the name of God, and by authority received from him, does exhort all the Families of Israel to do the same in their houses, which he does promise and resolve for himself and his house;
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and this upon moral grounds and reasons, for which all Families are obliged to do the like. Proposition 1. By Joshua 's house is meant, or at least included, his houshold or proper family.
and this upon moral grounds and Reasons, for which all Families Are obliged to do the like. Proposition 1. By joshua is house is meant, or At least included, his household or proper family.
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A Lamb for an house, ver. 4. and if the houshold, Hebrew [ house ] be too little for the Lamb — ver. 21. — take ye a Lamb according to your families, and kill the Passeover;
A Lamb for an house, ver. 4. and if the household, Hebrew [ house ] be too little for the Lamb — for. 21. — take you a Lamb according to your families, and kill the Passover;
, at the eating of one Lamb at the Passeover) if the houshold were too little for the Lamb, they were to take the next neighbours in, according to the number of persons;
, At the eating of one Lamb At the Passover) if the household were too little for the Lamb, they were to take the next neighbours in, according to the number of Persons;
and the blood of the Lamb was to be sticken on the two side-posts, and upon the upper door post of the houses, where they did eat it, which was for a token upon such several houses, that they should not be destroyed. Deut. 11.6. and swallowed them up and their housholds:
and the blood of the Lamb was to be sticken on the two side-posts, and upon the upper door post of the houses, where they did eat it, which was for a token upon such several houses, that they should not be destroyed. Deuteronomy 11.6. and swallowed them up and their Households:
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In the Hebrew [ their houses ] 1 Sam. 1.21. and 2.36. 2 Kings 10.21. Psal. 101.2, 7. So in the New Testament, Luke 19.9. John 4.53, Acts 10.2. and 11.14. and 16.15, 31, 34. and 18.8. 1 Cor. 1.16. Phil. 4.22. 2 Tim. 1.16. and 4.19. Tit. 1.11. Heb. 11.7. 1 Tim. 3.4. ruling well his own house, i. e. Wife, Children, and Servants.
In the Hebrew [ their houses ] 1 Sam. 1.21. and 2.36. 2 Kings 10.21. Psalm 101.2, 7. So in the New Testament, Lycia 19.9. John 4.53, Acts 10.2. and 11.14. and 16.15, 31, 34. and 18.8. 1 Cor. 1.16. Philip 4.22. 2 Tim. 1.16. and 4.19. Tit. 1.11. Hebrew 11.7. 1 Tim. 3.4. ruling well his own house, i. e. Wife, Children, and Servants.
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as distinguished from all the rest of the families of all the people of Israel; for to all the rest Joshua doth declare, That though they all should forsake the Lord, yet he and his houshold would serve the Lord:
as distinguished from all the rest of the families of all the people of Israel; for to all the rest joshua does declare, That though they all should forsake the Lord, yet he and his household would serve the Lord:
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and if any would extend it beyond his own proper family to his kinred, yet his own house and family strictly taken, cannot with any colour of reason be excluded:
and if any would extend it beyond his own proper family to his kindred, yet his own house and family strictly taken, cannot with any colour of reason be excluded:
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and yet take no care of those that were nearest to him, in his own house or proper family? or would this be suitable to the spirit of a man so holy, wise,
and yet take no care of those that were nearest to him, in his own house or proper family? or would this be suitable to the Spirit of a man so holy, wise,
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That serving God is so comprehensive as to take in the whole worship of God, these Scriptures make manifest: Exod. 3.12. and 4.23. and 7.16. and 8.1, 20. and 9.1, 13. and 10.3, 7, 8, 11, 24.26. and 12.31. Deut. 6.13. and 10.10.20. and 13.14. and 28.47. 1 Sam. 7.3. and 12.10. Psal. 2. • 1. Jer. 30.9. Mat. 4.10. and 6.24. Luke 1.74. and 2.37. and 4.8. Acts 7.7. and 26.7. and 27.23. Rom. 14.18. 1 Thess. 1.9. 2. Tim. 1.3. The Septuagint translate the Text, NONLATINALPHABET, but I and my house will worship the Lord.
That serving God is so comprehensive as to take in the Whole worship of God, these Scriptures make manifest: Exod 3.12. and 4.23. and 7.16. and 8.1, 20. and 9.1, 13. and 10.3, 7, 8, 11, 24.26. and 12.31. Deuteronomy 6.13. and 10.10.20. and 13.14. and 28.47. 1 Sam. 7.3. and 12.10. Psalm 2. • 1. Jer. 30.9. Mathew 4.10. and 6.24. Lycia 1.74. and 2.37. and 4.8. Acts 7.7. and 26.7. and 27.23. Rom. 14.18. 1 Thess 1.9. 2. Tim. 1.3. The septuagint translate the Text,, but I and my house will worship the Lord.
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Calling upon God is such an eminent part of worship, and such a principal way of serving the Lord, that it is frequently put for the whole worship of God, according to these Scriptures: Gen. 4.26. and 12.7, 8. and 13.4. and 21.33. and 26.25. Psal. 79.6. Isa. 43.22. Jer. 10.25. Joel. 2.32. Math. 21.13. Acts 2.21. and 9.14, 21. Rom. 10.12, 13, 14. 1 Cor. 1.2. • Tim. 2.22. Can prayer then be excluded? can any be said to be devoted to the service of God in general;
Calling upon God is such an eminent part of worship, and such a principal Way of serving the Lord, that it is frequently put for the Whole worship of God, according to these Scriptures: Gen. 4.26. and 12.7, 8. and 13.4. and 21.33. and 26.25. Psalm 79.6. Isaiah 43.22. Jer. 10.25. Joel. 2.32. Math. 21.13. Acts 2.21. and 9.14, 21. Rom. 10.12, 13, 14. 1 Cor. 1.2. • Tim. 2.22. Can prayer then be excluded? can any be said to be devoted to the service of God in general;
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that never call upon God, or pray unto him? can a particular person be accounted a servant of God, that never prayeth to thim? or can a family as such be said to serve the Lord, that as such doth not call upon him? Are God's Servants prayerless Servants? or are not such more worthy of the name of Atheists,
that never call upon God, or pray unto him? can a particular person be accounted a servant of God, that never Prayeth to thim? or can a family as such be said to serve the Lord, that as such does not call upon him? are God's Servants prayerless Servants? or Are not such more worthy of the name of Atheists,
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since they are described by not calling upon the name of the Lord, Psal. 14.4. Proposition 3. Joshua being guided by the Spirit of God, doth thus resolve and promise, That he and his house would serve the Lord.
since they Are described by not calling upon the name of the Lord, Psalm 14.4. Proposition 3. joshua being guided by the Spirit of God, does thus resolve and promise, That he and his house would serve the Lord.
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or was he not? was this cultus Deo indebitus, worship not due to God? If it were due upon moral reasons, then upon the same reasons it is due from other families as well as it was from his;
or was he not? was this cultus God indebitus, worship not due to God? If it were due upon moral Reasons, then upon the same Reasons it is due from other families as well as it was from his;
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but was he ever blamed for Superstition in this thing? Was it obedience to God that Joshua served God in his house? If it was, it must be founded upon some Law, and it must be conformity to some Rule; for what is no way commanded by God,
but was he ever blamed for Superstition in this thing? Was it Obedience to God that joshua served God in his house? If it was, it must be founded upon Some Law, and it must be conformity to Some Rule; for what is no Way commanded by God,
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Besides this, add, that in his preface to his Speech, of which the Text is a part, he declares that what he said to them he had it from the Lord, ver. 2. Proposition 4. Joshua in the name of God, and by Authority from him, exhorteth all the rest of the Families of Israel to the same duties which he promised and resolved upon before them all, that is, that they in their houses should serve the Lord.
Beside this, add, that in his preface to his Speech, of which the Text is a part, he declares that what he said to them he had it from the Lord, ver. 2. Proposition 4. joshua in the name of God, and by authority from him, exhorteth all the rest of the Families of Israel to the same duties which he promised and resolved upon before them all, that is, that they in their houses should serve the Lord.
When I perswade you and command you in the name of God, to serve him, I would have you understand that my meaning is, that both you and your houses should be engaged conjunctly to serve God, and I exhort you to no more then what I do declare before you all, that I will do in my house:
When I persuade you and command you in the name of God, to serve him, I would have you understand that my meaning is, that both you and your houses should be engaged conjunctly to serve God, and I exhort you to no more then what I do declare before you all, that I will do in my house:
though all others should forsake him — But also and chiefly like a prudent Governour, draweth them on to imitate him, of whom they had justly so great an opinion for his vvisdom and piety. Eng. Annot.
though all Others should forsake him — But also and chiefly like a prudent Governor, draws them on to imitate him, of whom they had justly so great an opinion for his Wisdom and piety. Eng Annot
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Arg. 1. If Joshua, guided by the Spirit of God, and upon moral grounds and reasons, did promise and resolve that he and his house vvould jointly serve the Lord, vvhich includeth prayer also;
Argument 1. If joshua, guided by the Spirit of God, and upon moral grounds and Reasons, did promise and resolve that he and his house would jointly serve the Lord, which includeth prayer also;
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and doth upon the same moral grounds and reasons, and in the name of God, exhort and command all the Heads and the Governours in Israel, and all the people to do the same in their Houses,
and does upon the same moral grounds and Reasons, and in the name of God, exhort and command all the Heads and the Governors in Israel, and all the people to do the same in their Houses,
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Therefore it is the Duty of all Families jointly to serve the Lord, including prayer also. Argument 2. The Second Topick or Head from whence Family Prayer might be proved to be our duty, shall be taken from the Law of Nature.
Therefore it is the Duty of all Families jointly to serve the Lord, including prayer also. Argument 2. The Second Topic or Head from whence Family Prayer might be proved to be our duty, shall be taken from the Law of Nature.
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In this I shall proceed also by laying down several Propositions, by which, as by so many steps, we might come up to the Argument that will determine it. 1. Proposition.
In this I shall proceed also by laying down several Propositions, by which, as by so many steps, we might come up to the Argument that will determine it. 1. Proposition.
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the actual existence of a Creature doth necessarily and immediately infer his relation to a Creator, as the being of a Son doth the relation of a Father: actual creation is the fundamentum or ground of this relation:
the actual existence of a Creature does necessarily and immediately infer his Relation to a Creator, as the being of a Son does the Relation of a Father: actual creation is the fundamentum or ground of this Relation:
and if they should come to any harm by what they do, it would be rather for their silliness and unwariness, then for their wickedness; or if they do good, moved thereunto by their own profit, and not by obligation of obedience to God their Governour, it would be attributed to their craftiness, rather than their goodness. 2. Proposition.
and if they should come to any harm by what they do, it would be rather for their silliness and unwariness, then for their wickedness; or if they do good, moved thereunto by their own profit, and not by obligation of Obedience to God their Governor, it would be attributed to their craftiness, rather than their Goodness. 2. Proposition.
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Man being made by God a rational creature it governed in a way suitable to the nature of such a creature, that is, by a Law, and not meerly by Physical motion,
Man being made by God a rational creature it governed in a Way suitable to the nature of such a creature, that is, by a Law, and not merely by Physical motion,
a necessity, because in his first estate, mutable, in his fallen estate, corrupt; an aptitude, because he is rational, acting for some end, to be attained by such means as are conducible to the same,
a necessity, Because in his First estate, mutable, in his fallen estate, corrupt; an aptitude, Because he is rational, acting for Some end, to be attained by such means as Are conducible to the same,
and evil to be shunned, and is sufficient to leave them without excuse. Besides what is said before, the Apostle proveth this, Rom. 2.14. by a twofold argument or testimony;
and evil to be shunned, and is sufficient to leave them without excuse. Beside what is said before, the Apostle Proves this, Rom. 2.14. by a twofold argument or testimony;
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and commanded by the Law of God, for when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves:
and commanded by the Law of God, for when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, Are a Law unto themselves:
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and their thoughts the mean while accusing, or else excusing one another. The very Heathen have been fill'd with fears of punishment after they have committed sin:
and their thoughts the mean while accusing, or Else excusing one Another. The very Heathen have been filled with fears of punishment After they have committed since:
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but what need that, unless they knew they had transgressed some Law? What Law then? Not the written Law of God; for that they had not: Therefore a Law of Nature;
but what need that, unless they knew they had transgressed Some Law? What Law then? Not the written Law of God; for that they had not: Therefore a Law of Nature;
It is not essential to this Law that it be either spoken or written, but it is sufficient that it be some fit signification of the Will of God to man, authoritatively instituting what shall be due to God from man,
It is not essential to this Law that it be either spoken or written, but it is sufficient that it be Some fit signification of the Will of God to man, authoritatively instituting what shall be due to God from man,
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and declaring what benefit and good shall redound to him, if he do obey, and vvhat evil of punishment shall be inflicted upon him, if he doth transgress.
and declaring what benefit and good shall redound to him, if he do obey, and what evil of punishment shall be inflicted upon him, if he does transgress.
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and such a beauty in some good, that it dictates it is to be embraced. There are certain NONLATINALPHABET, common notions, innate or natural principles known to all men;
and such a beauty in Some good, that it dictates it is to be embraced. There Are certain, Common notions, innate or natural principles known to all men;
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and punishment shall be inflicted on them that do evil, and this signification of the Will of God concerning duty, rewards, and punishments is the Law of Nature,
and punishment shall be inflicted on them that do evil, and this signification of the Will of God Concerning duty, rewards, and punishments is the Law of Nature,
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The knowledg we have of God in this life is either natural or by revelation; by the Book of Nature, or by the Book of Scripture: the Book of Nature is either External, the vvorks of God's Creation, which declare and shew NONLATINALPHABET, some things that might thereby be known of God, Rom. 1.19, 20. and this is acquired or objective knowledg of God;
The knowledge we have of God in this life is either natural or by Revelation; by the Book of Nature, or by the Book of Scripture: the Book of Nature is either External, the works of God's Creation, which declare and show, Some things that might thereby be known of God, Rom. 1.19, 20. and this is acquired or objective knowledge of God;
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not that there is any actual knowledg born with man, but by these we might at years of understanding draw as certain a conclusion that there is a God, as that we are,
not that there is any actual knowledge born with man, but by these we might At Years of understanding draw as certain a conclusion that there is a God, as that we Are,
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therefore things made must be made by something that is and was never made. Reason tells us that if any thing be possible, there is something that is necessary; if any thing may be, something must be: that which is possible to be, must have something to bring it into actual being.
Therefore things made must be made by something that is and was never made. Reason tells us that if any thing be possible, there is something that is necessary; if any thing may be, something must be: that which is possible to be, must have something to bring it into actual being.
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for nothing can make nothing. All these four Propositions do but make way for that which is chiefly to our present purpose, which is that which follows. 5. Proposition.
for nothing can make nothing. All these four Propositions do but make Way for that which is chiefly to our present purpose, which is that which follows. 5. Proposition.
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and then gather up the Argument from the whole. Position 1. That the Light of Nature doth dictate that the souls of men are Immortal, and do not dye when the body dieth.
and then gather up the Argument from the Whole. Position 1. That the Light of Nature does dictate that the Souls of men Are Immortal, and do not die when the body Dieth.
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for the destruction of a thing is the tearing asunder those parts, which before such destruction were joined together, the Soul therefore that is not so compounded, hath nothing in its own nature that should cause it to cease to be,
for the destruction of a thing is the tearing asunder those parts, which before such destruction were joined together, the Soul Therefore that is not so compounded, hath nothing in its own nature that should cause it to cease to be,
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and did gnaw his Liver, and in the night it was repaired and made up again, that what was torn by the Vulture one while, again did grow, that his punishment might be perpetual;
and did gnaw his Liver, and in the night it was repaired and made up again, that what was torn by the Vulture one while, again did grow, that his punishment might be perpetual;
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Spelunca alta fuit, vastóque immanis hiatu Scrupea, tuta Lacu nigro, nemorúmque tenebris, Quam super haud ullae poteraut impunè volantes Tendere iter pennis:
Spelunca Alta fuit, vastóque immanis hiatu Scrupea, Tuta Lacu nigro, nemorúmque tenebris, Quam super haud ullae poteraut impunè volantes Tendere iter pennis:
Virg. Aeneid. 6 There was a deep Cave, with a mighty Gulf With black Lakes moted, and a horrid Grove, O're which not safely swiftest wings could move, Such were the vapours from these foul jaws came, This place the Graecians did Avernus name.
Virg Aeneid. 6 There was a deep Cave, with a mighty Gulf With black Lake's moted, and a horrid Grove, Over which not safely swiftest wings could move, Such were the vapours from these foul Jaws Come, This place the Greeks did Avernus name.
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Virg. Aeneid. 6. Had I an hundred mouths, as many tongues, A voice of Iron, to these add brazen Lungs, Their crimes and tortures ne're could be displaid.
Virg Aeneid. 6. Had I an hundred mouths, as many tongues, A voice of Iron, to these add brazen Lungs, Their crimes and tortures never could be displayed.
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Take the Testimony of another, that you may see what a common received opinion this was among the Heathen, of misery of many in Hell. — NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Hesiod. Theogon. The sense take thus.
Take the Testimony of Another, that you may see what a Common received opinion this was among the Heathen, of misery of many in Hell. —,. Hesiod. Theogon. The sense take thus.
and whose pavement is of Brass, a place of utter darkness, in sense so near the former, that I shall not need any further to translate, NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Homer. Iliad.
and whose pavement is of Brass, a place of utter darkness, in sense so near the former, that I shall not need any further to translate,,. Homer. Iliad.
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8. All these testimonies of the Heathens (and there are many more) do plainly manifest that the Light of Nature doth discover a place of punishment, where wicked men after this life shall be sorely tormented.
8. All these testimonies of the heathens (and there Are many more) do plainly manifest that the Light of Nature does discover a place of punishment, where wicked men After this life shall be sorely tormented.
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He that will help no other, who should help him? or with what reason can he expect it? He that is so selfish, is unprofitable to any Society, and good for nothing.
He that will help no other, who should help him? or with what reason can he expect it? He that is so selfish, is unprofitable to any Society, and good for nothing.
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If your children were fallen into a pit, would not nature tell you you are to help them out? If any of your house were falling into the fire, would not nature tell you you should prevent it if you can? or snatch them out with haste and speed? Doth nature tell you (as hath been shewed) that there is a place of torment where sinful Souls must suffer,
If your children were fallen into a pit, would not nature tell you you Are to help them out? If any of your house were falling into the fire, would not nature tell you you should prevent it if you can? or snatch them out with haste and speed? Does nature tell you (as hath been showed) that there is a place of torment where sinful Souls must suffer,
and do you see any in your houses in danger of falling into it, and will you sit still and do nothing to endeavour to prevent their everlasting misery? If they were sick,
and do you see any in your houses in danger of falling into it, and will you fit still and do nothing to endeavour to prevent their everlasting misery? If they were sick,
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or had drunk down poyson, doth not nature tell you you should use means for their recovery, to prevent their death? And doth not nature tell you that their Souls are more precious than their Bodies,
or had drunk down poison, does not nature tell you you should use means for their recovery, to prevent their death? And does not nature tell you that their Souls Are more precious than their Bodies,
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All these things being suggested by the Light of Nature, let me add, that Reason tells you that for you to pray with them in your Family, rendeth to their good,
All these things being suggested by the Light of Nature, let me add, that Reason tells you that for you to pray with them in your Family, rendeth to their good,
Will it not tell thee that to pray to God for them, and to bring them to pray with thee, may be for their benefit to escape the misery of another world,
Will it not tell thee that to pray to God for them, and to bring them to pray with thee, may be for their benefit to escape the misery of Another world,
and would it not tend to the profit of their Souls to give God his due? And shouldst not thou that art a Parent or a Master, whom nature hath set over them and committed them to thy trust,
and would it not tend to the profit of their Souls to give God his endue? And Shouldst not thou that art a Parent or a Master, whom nature hath Set over them and committed them to thy trust,
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and requireth thy help to the utmost power for their good, assist them herein, and see that they do it? and use thy gifts and parts and knowledg in praying with them, that they also by thy example might be induced to this duty,
and requires thy help to the utmost power for their good, assist them herein, and see that they do it? and use thy Gifts and parts and knowledge in praying with them, that they also by thy Exampl might be induced to this duty,
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and by hearing thee pray in their company, may learn to pray also? Light of Nature did dictate to the heathen Mariners ( Jon. 1.) that prayer to God was a means to save them in the storm;
and by hearing thee pray in their company, may Learn to pray also? Light of Nature did dictate to the heathen Mariners (Jon. 1.) that prayer to God was a means to save them in the storm;
Moreover, that the Light of Nature doth dictate that there should be conjunct worshipping of God in mens houses, the practice of the Heathen makes manifest:
Moreover, that the Light of Nature does dictate that there should be conjunct worshipping of God in men's houses, the practice of the Heathen makes manifest:
in which Sacrifice their custom was to eat up all that was left at the Offering, thinking it an hainous matter to send any of that Sacrifice abroad to their friends, or to the poor.
in which Sacrifice their custom was to eat up all that was left At the Offering, thinking it an heinous matter to send any of that Sacrifice abroad to their Friends, or to the poor.
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Laban had such houshold Gods, Gen. 31.19, 30. Why hast thou stollen away my Gods? By this you see that the Light of Nature doth dictate houshold worship to be given to God,
Laban had such household God's, Gen. 31.19, 30. Why hast thou stolen away my God's? By this you see that the Light of Nature does dictate household worship to be given to God,
and the Heathens did it to their false Gods: And if you, called Christians, will not in your houses jointly pray unto the true God, let the Heathens stand up as witnesses against you.
and the heathens did it to their false God's: And if you, called Christians, will not in your houses jointly pray unto the true God, let the heathens stand up as Witnesses against you.
2. Arg. If all men are bound to take God for their Ruler, governing them by a Law writen in their hearts, which doth dictate to them that there is a God,
2. Argument If all men Are bound to take God for their Ruler, governing them by a Law written in their hearts, which does dictate to them that there is a God,
But all men are bound to take God for their Ruler (as in the first Proposition is shewn) governing them by a Law (as in the (second) written in their hearts (as in the third) which doth dictate to them that God is (as in the fourth) and to be jointly prayed to in their Families (as in the fifth).
But all men Are bound to take God for their Ruler (as in the First Proposition is shown) governing them by a Law (as in the (second) written in their hearts (as in the third) which does dictate to them that God is (as in the fourth) and to be jointly prayed to in their Families (as in the fifth).
For the proof of the last part of the minor Proposition, viz. That the Light of Nature doth dictate that Men or Masters of Families ought to pray conjunctly with the Members of their Families: consider this;
For the proof of the last part of the minor Proposition, viz. That the Light of Nature does dictate that Men or Masters of Families ought to pray conjunctly with the Members of their Families: Consider this;
If the Light or Law of Nature doth dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestick Society of which they are Heads and Governours,
If the Light or Law of Nature does dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestic Society of which they Are Heads and Governors,
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But the Light or Law of Nature doth dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestick Society whereof they are Heads and Governours,
But the Light or Law of Nature does dictate that Masters of Families ought to use all means to prevent the damnation of the immortal Souls in that Domestic Society whereof they Are Heads and Governors,
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For if the Light of Nature doth dictate they ought to take care of their bodies that are mortal, it doth tell them they are much more to take care of their Souls which are immortal,
For if the Light of Nature does dictate they ought to take care of their bodies that Are Mortal, it does tell them they Are much more to take care of their Souls which Are immortal,
The houshold Society usually is of these three Combinations, Husband and Wife, Parents and Children, Masters or Servants: though there may be a Family where all these are not,
The household Society usually is of these three Combinations, Husband and Wife, Parents and Children, Masters or Servants: though there may be a Family where all these Are not,
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or of the whole, and not also for his own glory, even from the whole? and doth that houshold Society as such live to God's glory, that do not as such serve him,
or of the Whole, and not also for his own glory, even from the Whole? and does that household Society as such live to God's glory, that do not as such serve him,
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and of their worshipping God with him, as vvell as of his Children, and should he not improve this power that God hath given him over them all for God and the welfare of all their Souls, in calling them jointly to vvorship God,
and of their worshipping God with him, as well as of his Children, and should he not improve this power that God hath given him over them all for God and the welfare of all their Souls, in calling them jointly to worship God,
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God being our absolute OWNER and Proprietor, not only ratione NONLATINALPHABET essentiae suae, by reason of the supereminency of his Nature, sed etiam jure creationis, giving us our being,
God being our absolute OWNER and Proprietor, not only ratione essentiae suae, by reason of the supereminency of his Nature, sed etiam jure creationis, giving us our being,
and all vve have, We our selves, and all that is Ours (We and Ours being more His than our Own) are unquestionably bound to lay out our selves for God, vvherein vve might be most useful for our OWNERS interest and glory.
and all we have, We our selves, and all that is Ours (We and Ours being more His than our Own) Are unquestionably bound to lay out our selves for God, wherein we might be most useful for our OWNERS Interest and glory.
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and shall your Families serve the Devil that hath no title to you, neither of Creation, Preservation or Redemption, and vvill you not serve God, that by all this hath a title to you,
and shall your Families serve the devil that hath no title to you, neither of Creation, Preservation or Redemption, and will you not serve God, that by all this hath a title to you,
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and pray unto him? for do not you expect honour and obedience from your Children, because they be your own? and work and labour and service from your own Servants, because they be your own? and whatever you are OWNERS of, would you not have it for your Use? and will you require these things from yours, because they are yours, and shall not God require service from His? and if he do, shall he not have it? especially when God's title of Propriety in you is infinitely greater than any title you have to any thing you have or call your own? Take heed lest your demands and expectations from yours, be not a condemnation of your selves in denying that to God, which is his due from you, because you are his. Proposition 3. God is the Master and Governour of your Families;
and pray unto him? for do not you expect honour and Obedience from your Children, Because they be your own? and work and labour and service from your own Servants, Because they be your own? and whatever you Are OWNERS of, would you not have it for your Use? and will you require these things from yours, Because they Are yours, and shall not God require service from His? and if he do, shall he not have it? especially when God's title of Propriety in you is infinitely greater than any title you have to any thing you have or call your own? Take heed lest your demands and Expectations from yours, be not a condemnation of your selves in denying that to God, which is his endue from you, Because you Are his. Proposition 3. God is the Master and Governor of your Families;
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but as you are a combined Society? Eph. 5.25. to the end, and 6.1. to v. 10. Col. 3.19. to the end, and 4.1. Is God then the Master of your Family as such, and should not then your Family as such serve him? Do not Subjects as such ow obedience to their Governours? Mal. 1.6. A Son honoureth his Father, and a Servant his Master:
but as you Are a combined Society? Ephesians 5.25. to the end, and 6.1. to v. 10. Col. 3.19. to the end, and 4.1. Is God then the Master of your Family as such, and should not then your Family as such serve him? Do not Subjects as such owe Obedience to their Governors? Malachi 1.6. A Son Honoureth his Father, and a Servant his Master:
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if I then be a Father, where is mine honour? and if I be a Master, where is my fear? Where indeed? Not in prayerless ungodly Families. Proposition 4. God is the Benefactor of your Families as such;
if I then be a Father, where is mine honour? and if I be a Master, where is my Fear? Where indeed? Not in prayerless ungodly Families. Proposition 4. God is the Benefactor of your Families as such;
God doth not do you good and give you mercies only as individual persons, but also as a conjunct Society. Is not the continuance of the Master of the Family, not only a mercy to himself,
God does not do you good and give you Mercies only as Individu Persons, but also as a conjunct Society. Is not the Continuance of the Master of the Family, not only a mercy to himself,
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and food to eat together, do not you call these Family-mercies? and do not these call aloud in your ears and to your consciences, to give praises to your bountiful Benefactor together,
and food to eat together, do not you call these Family mercies? and do not these call aloud in your ears and to your Consciences, to give praises to your bountiful Benefactor together,
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and to pray together for the continuance of these, and the grant of more, as you shall need them? It would be endless to declare how many ways God is a Benefactor to your Families conjunctly, and you are shameless if you do not conjunctly praise him for his bounty.
and to pray together for the Continuance of these, and the grant of more, as you shall need them? It would be endless to declare how many ways God is a Benefactor to your Families conjunctly, and you Are shameless if you do not conjunctly praise him for his bounty.
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and that your children have reason, raiment, limbs, not born blind, nor of a monstrous birth, (which things Heathens have been affected with) and a thousand ways besides have I done you good, may God say,
and that your children have reason, raiment, limbs, not born blind, nor of a monstrous birth, (which things heathens have been affected with) and a thousand ways beside have I done you good, may God say,
Why then are you so unthankful as not to come at me? After the like manner the Lord expostulates with his People to whom he had been a bountiful Benefactor,
Why then Are you so unthankful as not to come At me? After the like manner the Lord expostulates with his People to whom he had been a bountiful Benefactor,
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and the Earth to be horribly afraid, Jer. 2.5. Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me — 6. Neither said they, where is the Lord that brought us up out of the land of Egypt.
and the Earth to be horribly afraid, Jer. 2.5. Thus Says the Lord, what iniquity have your Father's found in me, that they Are gone Far from me — 6. Neither said they, where is the Lord that brought us up out of the land of Egypt.
ver. 13. Be astonished at this, oh ye heavens — You see when God is a Benefactor to a People (and there is the same reason for Families) and they do not serve him, what monstrous wickedness it is!
ver. 13. Be astonished At this, o you heavens — You see when God is a Benefactor to a People (and there is the same reason for Families) and they do not serve him, what monstrous wickedness it is!
God hath kept you all safe in the night, and yet in the morning you do not say, Where is the Lord that did preserve us, come, ô come, Let us give joint praises to him!
God hath kept you all safe in the night, and yet in the morning you do not say, Where is the Lord that did preserve us, come, o come, Let us give joint praises to him!
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God hath done you and your Families good so many years, and yet you do not say where is the Lord that hath done such great things for us, come let us acknowledg his mercy together.
God hath done you and your Families good so many Years, and yet you do not say where is the Lord that hath done such great things for us, come let us acknowledge his mercy together.
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Being worse than the very Ox that knoweth his Owner, and of less understanding than the very Ass, Isa. 1.2, 3. There is such validity in the consequence from God's being our Benefactor to our duty to him in serving of him, that Joshua builds his exhortation to the Heads and People of Israel to fear and worship God, upon this very foundation,
Being Worse than the very Ox that Knoweth his Owner, and of less understanding than the very Ass, Isaiah 1.2, 3. There is such validity in the consequence from God's being our Benefactor to our duty to him in serving of him, that joshua builds his exhortation to the Heads and People of Israel to Fear and worship God, upon this very Foundation,
3. Arg. If God be the Founder, Owner, Governour, and Benefactor of Families as such, then Families as such are jointly to worship God and pray unto him. (This cannot be denied.)
3. Argument If God be the Founder, Owner, Governor, and Benefactor of Families as such, then Families as such Are jointly to worship God and pray unto him. (This cannot be denied.)
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Therefore Families as such are jointly to worship God, and pray unto him. Argument 4. Masters of Families ought to read the Scripture to their Families, teach and instruct their Children and Servants in the matters and doctrines of Salvation:
Therefore Families as such Are jointly to worship God, and pray unto him. Argument 4. Masters of Families ought to read the Scripture to their Families, teach and instruct their Children and Servants in the matters and doctrines of Salvation:
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No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses, Governours of Families teaching and instructing them out of the Word of God.
No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses, Governors of Families teaching and instructing them out of the Word of God.
And it shall come to pass when your Children shall say unto you, what mean you by this service? 27. Ye shall say, it is the Sacrifice of the Lord's Passeover, who passed over the houses of the Children of Israel in Egypt, when he smote the Egyptians and delivered our houses — And there is as much reason that Christian Parents should explain to their Children the Sacraments of the New Testament, to instruct them in the nature, use,
And it shall come to pass when your Children shall say unto you, what mean you by this service? 27. You shall say, it is the Sacrifice of the Lord's Passover, who passed over the houses of the Children of Israel in Egypt, when he smote the egyptians and Delivered our houses — And there is as much reason that Christian Parents should explain to their Children the Sacraments of the New Testament, to instruct them in the nature, use,
and when thou liest down, and when thou risest up, i. e. morning and evening. Deut. 11.18, 19. Ephes. 6.4. And ye Fathers provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord.
and when thou liest down, and when thou risest up, i. e. morning and evening. Deuteronomy 11.18, 19. Ephesians 6.4. And you Father's provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord.
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Is there not in this Word the Doctrine concerning God, how he might be known, loved, obeyed, worshipped and delighted in? concerning Christ, God-man, a mystery that the Angels wonder at,
Is there not in this Word the Doctrine Concerning God, how he might be known, loved, obeyed, worshipped and delighted in? Concerning christ, God-man, a mystery that the Angels wonder At,
The reason of this consequence from Family reading and instructions, to Family praying; is evident (we need to beg of God the illumination of his Spirit, the opening of the eyes of every one in the Family, the blessing of God upon our endeavours, without which it will be to no saving benefit) and vvill be more manifest,
The reason of this consequence from Family reading and instructions, to Family praying; is evident (we need to beg of God the illumination of his Spirit, the opening of the eyes of every one in the Family, the blessing of God upon our endeavours, without which it will be to no Saving benefit) and will be more manifest,
And doth this call for and require preceding Prayer no more than if you were to read the Book of some mortal man? The Word of God is that out of which God speaketh to us, it is that by which he doth instruct us and inform us in the highest and weightiest concernments of our Souls, it is that from which we must fetch remedies for the cure of our spiritual maladies, it is that from whence we must have weapons of defence against our spiritual enemies that do assault our Souls,
And does this call for and require preceding Prayer no more than if you were to read the Book of Some Mortal man? The Word of God is that out of which God speaks to us, it is that by which he does instruct us and inform us in the highest and Weightiest concernments of our Souls, it is that from which we must fetch remedies for the cure of our spiritual maladies, it is that from whence we must have weapons of defence against our spiritual enemies that do assault our Souls,
and is not Prayer together needful then, that God would prepare all their hearts to receive and obey what shall be read to them of the mind of God? Is all the Family so serious and so sensible of the Glory, Holiness,
and is not Prayer together needful then, that God would prepare all their hearts to receive and obey what shall be read to them of the mind of God? Is all the Family so serious and so sensible of the Glory, Holiness,
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and Majesty of that God that speaketh to them in his Word, that Prayer is not needful that they may be so? And if it be needful, should it not first be done? And when it hath been read,
and Majesty of that God that speaks to them in his Word, that Prayer is not needful that they may be so? And if it be needful, should it not First be done? And when it hath been read,
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and God's wrath against them, and duties enjoined, and precious priviledges opened, and promises of a faithful God, both great and precious promises made to such as do repent, believe and turn to God with all their hearts unfeignedly;
and God's wrath against them, and duties enjoined, and precious privileges opened, and promises of a faithful God, both great and precious promises made to such as do Repent, believe and turn to God with all their hearts unfeignedly;
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have you not all need together to fall down upon your knees, to beg and cry and call to God for pardon of those sins that by this Word you are convinced you are guilty of,
have you not all need together to fallen down upon your knees, to beg and cry and call to God for pardon of those Sins that by this Word you Are convinced you Are guilty of,
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Secondly, Consider what great and deep mysterious things are contained in the Word of God which you are to read together, and there vvill appear a necessity of praying together also.
Secondly, Consider what great and deep mysterious things Are contained in the Word of God which you Are to read together, and there will appear a necessity of praying together also.
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and no man fully understands, or can express and fully unfold? concerning the Offices of Christ, Prophet, Priest and King? the example and the life of Christ, the miracles of Christ, the temptations of Christ, the sufferings of Christ, his death, the victories of Christ, the Resurrection, Ascension,
and no man Fully understands, or can express and Fully unfold? Concerning the Offices of christ, Prophet, Priest and King? the Exampl and the life of christ, the Miracles of christ, the temptations of christ, the sufferings of christ, his death, the victories of christ, the Resurrection, Ascension,
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and the Seals thereof? the many precious, glorious priviledges that we have by Christ, reconciliation with God, justification, sanctification and adoption;
and the Seals thereof? the many precious, glorious privileges that we have by christ, reconciliation with God, justification, sanctification and adoption;
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the several graces to be got, and duties to be done, and of mens everlasting state in Heaven or Hell? are these and such like contained in the Word of God that you ought to read daily in your houses,
the several graces to be god, and duties to be done, and of men's everlasting state in Heaven or Hell? Are these and such like contained in the Word of God that you ought to read daily in your houses,
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and be converted, and yet when that Book is read, by which they should understand the nature of true saving Grace, is not Prayer needful? especially when many have the Bible and read it,
and be converted, and yet when that Book is read, by which they should understand the nature of true Saving Grace, is not Prayer needful? especially when many have the bible and read it,
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Fourthly, Consider further, The blindness of their minds, and their inability without the teachings of God's Spirit, to know and understand these things, and yet is not Prayer needful?
Fourthly, Consider further, The blindness of their minds, and their inability without the teachings of God's Spirit, to know and understand these things, and yet is not Prayer needful?
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Sixthly, Once more consider, That Prayer is a special means to obtain knowledg from God, and a blessing upon the teachings and instructions of the Master of the Family.
Sixthly, Once more Consider, That Prayer is a special means to obtain knowledge from God, and a blessing upon the teachings and instructions of the Master of the Family.
David prayed that God would open his eyes, that he may behold wondrous things out of God's Law, Psal. 119.18. There are wondrous things in the Word of God;
David prayed that God would open his eyes, that he may behold wondrous things out of God's Law, Psalm 119.18. There Are wondrous things in the Word of God;
that fallen man should be recovered is a wondrous thing, that a holy God should be reconciled to sinful man, is a wondrous thing, that the Son of God should take upon him the nature of man,
that fallen man should be recovered is a wondrous thing, that a holy God should be reconciled to sinful man, is a wondrous thing, that the Son of God should take upon him the nature of man,
But there is darkness upon our minds, and a vail over our eyes, and the Scripture a clasped, closed Book, that we cannot savingly understand these great wonderful things, to have our love chiefly upon them,
But there is darkness upon our minds, and a Vail over our eyes, and the Scripture a clasped, closed Book, that we cannot savingly understand these great wondered things, to have our love chiefly upon them,
and be affected with them? Would you have impressions made upon their minds and hearts of the great concernments of their Souls? and therefore you do instruct them;
and be affected with them? Would you have impressions made upon their minds and hearts of the great concernments of their Souls? and Therefore you do instruct them;
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but can you reach their hearts? Can you awaken their Consciences? Can you not? and yet doth it not become you to pray to God with them, that he would do it? While you are a praying jointly with them, God may be secretly disposing and powerfully preparing their hearts to receive his Word, and your instructions from it.
but can you reach their hearts? Can you awaken their Consciences? Can you not? and yet does it not become you to pray to God with them, that he would do it? While you Are a praying jointly with them, God may be secretly disposing and powerfully preparing their hearts to receive his Word, and your instructions from it.
the Domestick Society being the first, and the foundation and original of all other. God's Church was first in Adam 's Family, and for some time only there;
the Domestic Society being the First, and the Foundation and original of all other. God's Church was First in Adam is Family, and for Some time only there;
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but vvhat kind of Church vvould that be in which there is never no joint praying. There are three Families in the Scripture renowned with the name of a Church, and have this honourable title put upon them by God himself;
but what kind of Church would that be in which there is never no joint praying. There Are three Families in the Scripture renowned with the name of a Church, and have this honourable title put upon them by God himself;
as (1) The Family of Aquila and Priscilla, Rom. 16.5. NONLATINALPHABET, and the Church in their house. So 1 Cor. 16.19. The (2) Family of Nymphas, Col. 4.15. NONLATINALPHABET, and Nymphas and the Church in his house.
as (1) The Family of Aquila and Priscilla, Rom. 16.5., and the Church in their house. So 1 Cor. 16.19. The (2) Family of Nymphas, Col. 4.15., and Nymphas and the Church in his house.
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and were eminent and exemplary therein, and stand in Scripture upon record for a pattern worthy of all Christian Families imitation: Here is a plain proof.
and were eminent and exemplary therein, and stand in Scripture upon record for a pattern worthy of all Christian Families imitation: Here is a plain proof.
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and from such religious duties these Families were so called.) But Christian Families are or ought to be houshold-Churches: (And they will be such Churches,
and from such religious duties these Families were so called.) But Christian Families Are or ought to be houshold-Churches: (And they will be such Churches,
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or Synagogues of Satan.) Therefore Christian Families ought jointly to pray to God. Argument 6. That God is to be served and called upon conjunctly in proper Families will appear from the practice of holy men in the first Age of the world.
or Synagogues of Satan.) Therefore Christian Families ought jointly to pray to God. Argument 6. That God is to be served and called upon conjunctly in proper Families will appear from the practice of holy men in the First Age of the world.
It is not said what outward testimony it was, whereby God did declare this respect and acceptance of Abel 's Offering, whereby Cain did perceive that Abel and his Offering was pleasing unto God,
It is not said what outward testimony it was, whereby God did declare this respect and acceptance of Abel is Offering, whereby Cain did perceive that Abel and his Offering was pleasing unto God,
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and by this sign God did discover his acceptance of the Sacrifices in following Ages, Lev. 9.24. 1 Kings 18.38. 1 Chron. 21.26. 2 Chron. 27.1.
and by this Signen God did discover his acceptance of the Sacrifices in following Ages, Lev. 9.24. 1 Kings 18.38. 1 Chronicles 21.26. 2 Chronicles 27.1.
That there was religious worship in Adam 's Family, and so handed down from his to others, appears in that Adam did yield obedience to the command of God given to him concerning Sacrifices and other duties belonging to it,
That there was religious worship in Adam is Family, and so handed down from his to Others, appears in that Adam did yield Obedience to the command of God given to him Concerning Sacrifices and other duties belonging to it,
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The great wickedness of Cain, and the martyrdom of Abel gave occasion to this first mention of their offering; but it is not likely that this was the first offering made to God;
The great wickedness of Cain, and the martyrdom of Abel gave occasion to this First mention of their offering; but it is not likely that this was the First offering made to God;
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for do you think that Adam and Eve had so many Sabbaths before Cain and Abel were born and brought up, that they kept none of them? No, not one? Or that they spent their time and days in the matters of the World, in the total neglecting of God and their own Souls? If any be so uncharitable, let them consider these three things.
for do you think that Adam and Eve had so many Sabbaths before Cain and Abel were born and brought up, that they kept none of them? No, not one? Or that they spent their time and days in the matters of the World, in the total neglecting of God and their own Souls? If any be so uncharitable, let them Consider these three things.
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and fears of his wrath? Were there ever any in the world that knew both these as our first Parents did? the one in the state of Innocency, the other after their Apostacy? When God himself came to look after these transgressors of his Law, and to arraign them at his Bar,
and fears of his wrath? Were there ever any in the world that knew both these as our First Parents did? the one in the state of Innocency, the other After their Apostasy? When God himself Come to look After these transgressors of his Law, and to arraign them At his Bar,
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and cursed the one and the other, and the earth for their sakes, and drove them out in anger from that delightful, pleasant Paradise in which at first they were placed by God, were they not terrified now by the anger of the Lord,
and cursed the one and the other, and the earth for their sakes, and drove them out in anger from that delightful, pleasant Paradise in which At First they were placed by God, were they not terrified now by the anger of the Lord,
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2. Then add to this and consider, Did not God after this out of his abundant grace and mercy towards them lying in this misery, preach recovering grace by and through his own Son? Gen. 3.15. q. d. Adam thou art a lost man, Yes Lord I see I am:
2. Then add to this and Consider, Did not God After this out of his abundant grace and mercy towards them lying in this misery, preach recovering grace by and through his own Son? Gen. 3.15. q. worser. Adam thou art a lost man, Yes Lord I see I am:
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Well, but yet out of my meer mercy and free grace I will help you out of this condition, I have a remedy for you, I have kindness for you Sinners, for you Rebels, and such that all the Angels in Heaven could not have thought of,
Well, but yet out of my mere mercy and free grace I will help you out of this condition, I have a remedy for you, I have kindness for you Sinners, for you Rebels, and such that all the Angels in Heaven could not have Thought of,
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and bear the punishment of your sin, he shall dye and you shall live, he shall suffer and you shall be saved, if you will yet consent to the terms of a new Covenant, after you have violated the former, and this shall come to pass at the time that I have appointed;
and bear the punishment of your since, he shall die and you shall live, he shall suffer and you shall be saved, if you will yet consent to the terms of a new Covenant, After you have violated the former, and this shall come to pass At the time that I have appointed;
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in the mean while you shall offer such Sacrifices to me, and pray unto me for your pardon and my grace, and these Sacrifices shall be Types of this promised Saviour,
in the mean while you shall offer such Sacrifices to me, and pray unto me for your pardon and my grace, and these Sacrifices shall be Types of this promised Saviour,
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Do you not think that these glad tidings did wonderfully affect their hearts? Do you not think that this grace and kindness in their sad condition, at the first manifesting of it, did strongly oblige them to yield obedience to what God should reveal to them to be his Will? Or do you think that neither the sense of their before desperate condition, when they saw no way of help or hope,
Do you not think that these glad tidings did wonderfully affect their hearts? Do you not think that this grace and kindness in their sad condition, At the First manifesting of it, did strongly oblige them to yield Obedience to what God should reveal to them to be his Will? Or do you think that neither the sense of their before desperate condition, when they saw no Way of help or hope,
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nor the sense of this grace and mercy did stir them up to hearken to the commands that God would give them? Is it likely that they did not go together and praise God for such love as this? Do but consider what they did enjoy before they fell,
nor the sense of this grace and mercy did stir them up to harken to the commands that God would give them? Is it likely that they did not go together and praise God for such love as this? Do but Consider what they did enjoy before they fell,
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Do you think that when they had undone their children, and yet God had discovered a way of salvation to them, that they did not timely tell their children of this? Had they exposed their childrens souls to Hell and to damnation, and yet not tell them and teach them God's gracious dealings with them, by which it might be prevented? Do you think that they did not pray with them, that themselves and theirs might be indeed partakers of this mercy? Is it likely that Adam and Eve did not acquaint their children how God did make them in a blessed condition, and how they lost it,
Do you think that when they had undone their children, and yet God had discovered a Way of salvation to them, that they did not timely tell their children of this? Had they exposed their Children's Souls to Hell and to damnation, and yet not tell them and teach them God's gracious dealings with them, by which it might be prevented? Do you think that they did not pray with them, that themselves and theirs might be indeed partakers of this mercy? Is it likely that Adam and Eve did not acquaint their children how God did make them in a blessed condition, and how they lost it,
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and how God himself had been with them after they had so offended, and made known a way of salvation to them? Would not their natural affection to their children,
and how God himself had been with them After they had so offended, and made known a Way of salvation to them? Would not their natural affection to their children,
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What? By the Works he did? By the Sacrifice it self that he off•red? Is any Sinner justified from the condemning sentence of the Law by Works of his own? No,
What? By the Works he did? By the Sacrifice it self that he off•red? Is any Sinner justified from the condemning sentence of the Law by Works of his own? No,
Ans. 1. Do you think they did Sacrifice and not pray when they did so? Did they not confess their sin when Sacrifice was off•red? and acknowledg that they deserved to dye for their sins,
Ans. 1. Do you think they did Sacrifice and not pray when they did so? Did they not confess their since when Sacrifice was off•red? and acknowledge that they deserved to die for their Sins,
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and this was signified by a man's laying his hand upon the head of the burnt-Offering, Lev. 1.4. Prayer then usually accompanying Sacrificing, Heb. 10.3. the one doth infer the other. Luke 1.10. And the whole multitude of the people were praying without at the time of incense.
and this was signified by a Man's laying his hand upon the head of the Burnt-offering, Lev. 1.4. Prayer then usually accompanying Sacrificing, Hebrew 10.3. the one does infer the other. Lycia 1.10. And the Whole multitude of the people were praying without At the time of incense.
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nay if it be not constantly done (except in some cases that might fall out) he shall not be accounted to be one that walketh with God. I judg that man cannot be said to walk with God, that in his house with his Family doth not Kneel before him.
nay if it be not constantly done (except in Some cases that might fallen out) he shall not be accounted to be one that walks with God. I judge that man cannot be said to walk with God, that in his house with his Family does not Kneel before him.
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Besides Abraham 's duty was comprehended in this phrase, Walk before me, Gen. 15.1. but Abraham in his walk took his Houshold along with him. Gen. 18.19. He will command his children and his houshold after him, and they shall keep the way of the Lord:
Beside Abraham is duty was comprehended in this phrase, Walk before me, Gen. 15.1. but Abraham in his walk took his Household along with him. Gen. 18.19. He will command his children and his household After him, and they shall keep the Way of the Lord:
One place more I would have considered for conjunct Prayer of a domestick combination, which is concerning Isaac, Gen. 25.21. We read it, And Isaac entreated the Lord for his Wife.
One place more I would have considered for conjunct Prayer of a domestic combination, which is Concerning Isaac, Gen. 25.21. We read it, And Isaac entreated the Lord for his Wife.
That vvhich is translated [ for his Wife ] might be read with his Wife, in the presence of his Wife, being vvith him and joining with him in this duty, He prayed for and before his Wife;
That which is translated [ for his Wife ] might be read with his Wife, in the presence of his Wife, being with him and joining with him in this duty, He prayed for and before his Wife;
Did they do it, and were they not bound to do it? What will you make of all the Worship and Prayers which these did give and offer up to God in their Houses? If there was no obligation upon them, they had not sinned if they had omitted it,
Did they do it, and were they not bound to do it? What will you make of all the Worship and Prayers which these did give and offer up to God in their Houses? If there was no obligation upon them, they had not sinned if they had omitted it,
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and did eat it with his Family, Luke 22.7, 8.9, 10. And the Cup that was used at the Passeover (whether it were Sacramental or no is controverted) was blessed by the Master of the Family;
and did eat it with his Family, Lycia 22.7, 8.9, 10. And the Cup that was used At the Passover (whither it were Sacramental or no is controverted) was blessed by the Master of the Family;
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(4) On the Kingdom of the House of David his anointed. (5) That he would send Elias the Prophet. (6) That he would make them worthy of the days of the Messiah,
(4) On the Kingdom of the House of David his anointed. (5) That he would send Elias the Prophet. (6) That he would make them worthy of the days of the Messiah,
Do you not call this conjunct Prayer and Praise, thus done by the Master of the Family? May we not now with confidence of the truth from all, under this last Topick or Head of Argument, frame this manner of reasoning?
Do you not call this conjunct Prayer and Praise, thus done by the Master of the Family? May we not now with confidence of the truth from all, under this last Topic or Head of Argument, frame this manner of reasoning?
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Others pray once a day through the week, but omit it in the morning, when yet the very same reasons which should move them to do it at all should be cogent for more frequent performance of it, and are so.
Others pray once a day through the Week, but omit it in the morning, when yet the very same Reasons which should move them to do it At all should be cogent for more frequent performance of it, and Are so.
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For the Apostle had been speaking to Family relations, Husbands and Wives, Parents and Children, Masters and Servants, and treating of Family relative duties, carrying on his speech still to the same persons, saith, continue in Prayer;
For the Apostle had been speaking to Family relations, Husbands and Wives, Parents and Children, Masters and Servants, and treating of Family relative duties, carrying on his speech still to the same Persons, Says, continue in Prayer;
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but Families have, or may have such opportunities every day, if they be well ordered, and wisely governed as they ought to be: particulars are commanded under generals;
but Families have, or may have such opportunities every day, if they be well ordered, and wisely governed as they ought to be: particulars Are commanded under generals;
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God hath commanded us to preserve our own lives and the lives of others, and therein is included food and physick, &c. yet God hath not expresly commanded, that we shall eat once or twice or thrice a day,
God hath commanded us to preserve our own lives and the lives of Others, and therein is included food and physic, etc. yet God hath not expressly commanded, that we shall eat once or twice or thrice a day,
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as to sit down at our Tables together, something must be said to shew the reasonableness, usefulness, and necessity of daily praying to God in our Houses.
as to fit down At our Tables together, something must be said to show the reasonableness, usefulness, and necessity of daily praying to God in our Houses.
as we have occasion and opportunity, and watch for such praying seasons. Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God:
as we have occasion and opportunity, and watch for such praying seasons. Philip 4.6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God:
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but can such be said to answer these commands, that do not pray at all? Is praying alwaies, and not at all, all one? or is continually and seldom all one and the same? or doth praying without ceasing,
but can such be said to answer these commands, that do not pray At all? Is praying always, and not At all, all one? or is continually and seldom all one and the same? or does praying without ceasing,
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Now when Daniel knew that the writing was signed, he went into his House, and his windows being open in his Chamber toward Jerusalem, he kneeled upon his knees three times a day,
Now when daniel knew that the writing was signed, he went into his House, and his windows being open in his Chamber towards Jerusalem, he kneeled upon his knees three times a day,
Where may be observed, (1) The place, He prayed in his own house, and why not with his houshold? for if it had been in secret alone, Daniel might have found out in so large an house,
Where may be observed, (1) The place, He prayed in his own house, and why not with his household? for if it had been in secret alone, daniel might have found out in so large an house,
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and at night, before he went to sleep. These three times a day David observed for Prayer also: Psal. 55.17. Evening and morning and noon will I pray, and he shall hear my voice.
and At night, before he went to sleep. These three times a day David observed for Prayer also: Psalm 55.17. Evening and morning and noon will I pray, and he shall hear my voice.
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and yet he prayed thrice a day, even in hazard of his life. (4.) That this was his usual practice; for he did thus afore-time. (5.) From the event we might gather how pleasing this was to God, who did so miraculously deliver and save him by stopping of the Lyons mouths.
and yet he prayed thrice a day, even in hazard of his life. (4.) That this was his usual practice; for he did thus aforetime. (5.) From the event we might gather how pleasing this was to God, who did so miraculously deliver and save him by stopping of the Lyons mouths.
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Thou shalt say unto them, this is the Offering made by fire, which ye shall offer unto the Lord: two Lambs of the first year without spot day by day, for a continual Burnt-offering:
Thou shalt say unto them, this is the Offering made by fire, which you shall offer unto the Lord: two Lambs of the First year without spot day by day, for a continual Burnt-offering:
When you wake in the morning, and find your dwelling safe, not consumed with fire, not broke through by thieves, is not this a Family mercy? When you wake and find none dead in their beds, that news is not brought you in the morning, there is one Child dead in one bed,
When you wake in the morning, and find your Dwelling safe, not consumed with fire, not broke through by thieves, is not this a Family mercy? When you wake and find none dead in their Beds, that news is not brought you in the morning, there is one Child dead in one Bed,
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are not these, and many more such mercies to the Family, that when you rise, you should call them altogether jointly to bless God for? If it had been otherwise, Master or Mistress dead, Children or Servants dead, would not the rest say, It would have been a mercy to us all if God had spared him, her, or them? if your house had been consumed by flames,
Are not these, and many more such Mercies to the Family, that when you rise, you should call them altogether jointly to bless God for? If it had been otherwise, Master or Mistress dead, Children or Servants dead, would not the rest say, It would have been a mercy to us all if God had spared him, her, or them? if your house had been consumed by flames,
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and God had turned you all out of doors before morning, would you not have said, It would have been a mercy if God had safely preserved us and our dwellings? and caused us to rest and sleep and rise in safety? Why Sirs, will you not acknowledg mercies to be mercies, till God hath taken them away from you? and if you do, should you not give the praise daily unto God? Was it not God himself that watched over you,
and God had turned you all out of doors before morning, would you not have said, It would have been a mercy if God had safely preserved us and our dwellings? and caused us to rest and sleep and rise in safety? Why Sirs, will you not acknowledge Mercies to be Mercies, till God hath taken them away from you? and if you do, should you not give the praise daily unto God? Was it not God himself that watched over you,
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while you did sleep, and could not, did not, watch your selves? When you all did sleep, you knew not where you were, nor what dangers you were exposed unto, nor how you might prevent them,
while you did sleep, and could not, did not, watch your selves? When you all did sleep, you knew not where you were, nor what dangers you were exposed unto, nor how you might prevent them,
and do enjoy the comfort and the benefit of his watchful Providence over you? Psal. 127.1. — Except the Lord keep, the City, the Watchman waketh but in vain.
and do enjoy the Comfort and the benefit of his watchful Providence over you? Psalm 127.1. — Except the Lord keep, the city, the Watchman waketh but in vain.
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And as you have had many Family mercies in the night to bless God for in the morning; so you have many Family mercies in the day, to give thanks to God for at night before you go to bed.
And as you have had many Family Mercies in the night to bless God for in the morning; so you have many Family Mercies in the day, to give thanks to God for At night before you go to Bed.
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Methinks you should not quietly sleep till you have been together on your knees, least God should say, this Family that hath not acknowledged my mercy to them this day,
Methinks you should not quietly sleep till you have been together on your knees, lest God should say, this Family that hath not acknowledged my mercy to them this day,
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What if God should say unto you when you are laid down in your beds, THIS NIGHT your Souls shall be required of you, you that went to bed before you had given me the praise of the mercies that I had given unto you all the day,
What if God should say unto you when you Are laid down in your Beds, THIS NIGHT your Souls shall be required of you, you that went to Bed before you had given me the praise of the Mercies that I had given unto you all the day,
and before you had prayed for my protection over you in the night? and should send some suddain sickness to make you feel that he is offended with you for this neglect? might not God say, shall I keep and preserve that Family till the morning, that would not so much as ask me so to do? and if I do, will not acknowledg it to be a mercy or a kindness to them? Take heed,
and before you had prayed for my protection over you in the night? and should send Some sudden sickness to make you feel that he is offended with you for this neglect? might not God say, shall I keep and preserve that Family till the morning, that would not so much as ask me so to do? and if I do, will not acknowledge it to be a mercy or a kindness to them? Take heed,
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though God be patient, do not provoke him. Reason 2. You should pray to God daily in your Families, because there are sins committed every day in your Families.
though God be patient, do not provoke him. Reason 2. You should pray to God daily in your Families, Because there Are Sins committed every day in your Families.
Do you indeed sin together, and will you not pray together, what if you should be damned all together? Doth not every member of your Family commit many sins every day? How great is the number then of all,
Do you indeed since together, and will you not pray together, what if you should be damned all together? Does not every member of your Family commit many Sins every day? How great is the number then of all,
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when you do not confess them daily? Would you have God to pardon all the sins of your Family? say, would you or no? If you would not, God might justly let you go to your Graves and Hell too, with the guilt of sin upon your Souls.
when you do not confess them daily? Would you have God to pardon all the Sins of your Family? say, would you or no? If you would not, God might justly let you go to your Graves and Hell too, with the guilt of since upon your Souls.
If you would, is not pardon worth asking for? Would you have it, and not beg it at the hands of God? would not all judg that man worthy of death, that being justly condemned, might yet have life for asking for,
If you would, is not pardon worth asking for? Would you have it, and not beg it At the hands of God? would not all judge that man worthy of death, that being justly condemned, might yet have life for asking for,
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and sleep with the guilt of so many sins upon your Souls? and have not prayed to have them blotted out? What do you take to make you sleep? What is your pillow made of, that your heads can rest upon it, under the weight and load of so much guilt? Is indeed your bed so soft, or your heart so hard, that you can rest and sleep,
and sleep with the guilt of so many Sins upon your Souls? and have not prayed to have them blotted out? What do you take to make you sleep? What is your pillow made of, that your Heads can rest upon it, under the weight and load of so much guilt? Is indeed your Bed so soft, or your heart so hard, that you can rest and sleep,
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and you will feel a reason why you should pray to God in your Families daily. Reason 3. 3. You should pray in your Families daily unto God, because you have many daily Family wants, which none can supply but God.
and you will feel a reason why you should pray to God in your Families daily. Reason 3. 3. You should pray in your Families daily unto God, Because you have many daily Family Wants, which none can supply but God.
God wants not your Prayers, but you and yours want God's mercies, and if you will have them, should you not pray for them? Can you supply your Families wants? If they want health, can you give it them? If they want bread can you give it them,
God Wants not your Prayers, but you and yours want God's Mercies, and if you will have them, should you not pray for them? Can you supply your Families Wants? If they want health, can you give it them? If they want bred can you give it them,
except God first give it unto you? Why then did Christ direct us to pray, Give us this day our daily bread? If they want grace, can you work it in them? or do you not care though they die without it? Is not God the giver of every good gift? Jam. 1.17.
except God First give it unto you? Why then did christ Direct us to pray, Give us this day our daily bred? If they want grace, can you work it in them? or do you not care though they die without it? Is not God the giver of every good gift? Jam. 1.17.
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Do you think you do not want wisdom to discharge your duties to God and man? that you do not want wisdom to manage your family for their temporal, spiritual,
Do you think you do not want Wisdom to discharge your duties to God and man? that you do not want Wisdom to manage your family for their temporal, spiritual,
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If you think you have enough, it is plain that you have none, and should you not ask it of God if you would have it? If you and yours want health in your Family, should you not ask it of God? Can you live without dependance upon God,
If you think you have enough, it is plain that you have none, and should you not ask it of God if you would have it? If you and yours want health in your Family, should you not ask it of God? Can you live without dependence upon God,
NONLATINALPHABET. Hom. Od. l. 3. All men need God, therefore should Prayers use. Reason 4. 4. You should pray in your Families DAILY, because of your Families daily employments and labours.
. Hom. Od. l. 3. All men need God, Therefore should Prayers use. Reason 4. 4. You should pray in your Families DAILY, Because of your Families daily employments and labours.
for will not your trading be in vain, and your labouring and working, your carking and projecting for the world, be to no purpose without the blessing of God? Will you be convinced if God himself doth tell you? Then read Psal. 127.1. Except the Lord build the house, they labour in vain that build it — v. 2. It is in vain for you to rise up early, to sit up late, to eat the bread of sorrows — Bread of sorrows!
for will not your trading be in vain, and your labouring and working, your carking and projecting for the world, be to no purpose without the blessing of God? Will you be convinced if God himself does tell you? Then read Psalm 127.1. Except the Lord built the house, they labour in vain that built it — v. 2. It is in vain for you to rise up early, to fit up late, to eat the bred of sorrows — Bred of sorrows!
Religion, that puts you upon holy duties, doth not teach you to neglect your Callings, nor yet to trust to your own endeavours without praying unto God;
Religion, that puts you upon holy duties, does not teach you to neglect your Callings, nor yet to trust to your own endeavours without praying unto God;
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and the other part in Hell, what is left of you to continue in the City? You will buy and sell, will you? What if God give you neither money nor credit? With whom I wonder? And you will get gain, you are resolved upon it, you will thrive and prosper and grow rich.
and the other part in Hell, what is left of you to continue in the city? You will buy and fell, will you? What if God give you neither money nor credit? With whom I wonder? And you will get gain, you Are resolved upon it, you will thrive and prosper and grow rich.
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nor to your Shops and Callings, till you have first prayed unto God. — NONLATINALPHABET NONLATINALPHABET. Pythagoras. Nullius est foelix conatus & utilis unquam Consilium si non détque juvétque Deus. Reason 5. You should pray to God in your Families daily, because you are all every day liable to temptations.
nor to your Shops and Callings, till you have First prayed unto God. —. Pythagoras. Nullius est Felix conatus & utilis unquam Consilium si non détque juvétque Deus. Reason 5. You should pray to God in your Families daily, Because you Are all every day liable to temptations.
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As soon as you wake the Devil will be striving for your first thoughts, and when you are risen, he will be urgent with you to do him the first service, and attend you all the day to draw you into some hainous sin before night:
As soon as you wake the devil will be striving for your First thoughts, and when you Are risen, he will be urgent with you to do him the First service, and attend you all the day to draw you into Some heinous since before night:
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and is the Devil a subtil, watchful, powerful enemy, and unwearied, and do you not all need to get together in the morning, that Sathan might not prevail against any of you before night, till you come to God together again? How many temptations might you meet with in your Callings,
and is the devil a subtle, watchful, powerful enemy, and unwearied, and do you not all need to get together in the morning, that Sathan might not prevail against any of you before night, till you come to God together again? How many temptations might you meet with in your Callings,
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and your company, which without God you will not be able to resist? And how might you fall and dishonour God, discredit your profession, defile your souls, disturb your peace, and wound your consciences? This Origen bewailed in his lamentation,
and your company, which without God you will not be able to resist? And how might you fallen and dishonour God, discredit your profession, defile your Souls, disturb your peace, and wound your Consciences? This Origen bewailed in his lamentation,
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neither accomplish my usual prayer — folded and wrapped my self in the snares of the Devil. Euseb. Eccl. Hist. lib. 7. cap. 1. Reason 6. 6. You should pray in your Families daily, because all in your Families are liable to daily hazards, casualties and afflictions;
neither accomplish my usual prayer — folded and wrapped my self in the snares of the devil. Eusebius Ecclesiastes Hist. lib. 7. cap. 1. Reason 6. 6. You should pray in your Families daily, Because all in your Families Are liable to daily hazards, casualties and afflictions;
and cause you to sin against God, or that you can bear it without murmuring and discontent, that you need not pray for a composed frame of heart, if such things befall you? Do you know if you go abroad your self,
and cause you to sin against God, or that you can bear it without murmuring and discontent, that you need not pray for a composed frame of heart, if such things befall you? Do you know if you go abroad your self,
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had you not then need to pray to God in the morning that he would keep you in your goings forth and comings in? and bless him together in the evening, if he do? How many evils is man exposed to,
had you not then need to pray to God in the morning that he would keep you in your goings forth and comings in? and bless him together in the evening, if he do? How many evils is man exposed to,
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and consider and know the practice and negligence of many Christians in their Families, I have been ready to conclude, the heathen to be the better men.
and Consider and know the practice and negligence of many Christians in their Families, I have been ready to conclude, the heathen to be the better men.
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and be successful in their outward estates, as you may learn from their Poets. NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. NONLATINALPHABET. Hesiod. NONLATINALPHABET. l. 1.
and be successful in their outward estates, as you may Learn from their Poets... Hesiod.. l. 1.
Which I render thus, With all thy might to God immortal bring Holy and pure the best Burnt-offering, That he appeas'd might be by Sacrifice When thou ly'st down,
Which I render thus, With all thy might to God immortal bring Holy and pure the best Burnt-offering, That he appeased might be by Sacrifice When thou liest down,
Are you men, or swine in the shape of men? Mr. Perkins likened such to swine that live without Prayer in their Families, which are always feeding upon the mast with greediness,
are you men, or Swine in the shape of men? Mr. Perkins likened such to Swine that live without Prayer in their Families, which Are always feeding upon the mast with greediness,
3. Something in reference to Governours and Governed conjunctly; or Rules common to both for the better performance of Family Prayer, that it might be for the good and benefit of all.
3. Something in Referente to Governors and Governed conjunctly; or Rules Common to both for the better performance of Family Prayer, that it might be for the good and benefit of all.
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The directions that chiefly concern the Master of the Family are these. Direction I. 1. Let the Master of the Family exercise his Authority in the good Government of his houshold.
The directions that chiefly concern the Master of the Family Are these. Direction I 1. Let the Master of the Family exercise his authority in the good Government of his household.
and he comes not to it by election — but by the Ordinance of God, settled even in the order of nature — and by the light of nature hath the principality and soveraignty therein;
and he comes not to it by election — but by the Ordinance of God, settled even in the order of nature — and by the Light of nature hath the principality and sovereignty therein;
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Let him also take care to purge his house from sin, and to his utmost power endeavour that none in his house live in gross sins, that there be no swearers, drunkards,
Let him also take care to purge his house from since, and to his utmost power endeavour that none in his house live in gross Sins, that there be no swearers, drunkards,
Family-Reformation tendeth much to the better and more profitable managing of Family Prayer, Gen. 35.1. And God said unto Jacob, arise, go up to Bethel and dwell there, and make there an Altar unto God.
Family reformation tendeth much to the better and more profitable managing of Family Prayer, Gen. 35.1. And God said unto Jacob, arise, go up to Bethel and dwell there, and make there an Altar unto God.
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Ver. 3. And let us arise and go up to Bethel, and I will make there an Altar unto God, — 4. And they gave unto Jacob all the strange Gods that were in their hand —. So David, Psal. 101.6. He that walketh in a perfect way, he shall serve me.
Ver. 3. And let us arise and go up to Bethel, and I will make there an Altar unto God, — 4. And they gave unto Jacob all the strange God's that were in their hand —. So David, Psalm 101.6. He that walks in a perfect Way, he shall serve me.
Family disorders hinder Family Prayer, 1 Pet. 3.7. where the Apostle giveth directions to Family relations that their conjunct Prayers might not be hindered, NONLATINALPHABET:
Family disorders hinder Family Prayer, 1 Pet. 3.7. where the Apostle gives directions to Family relations that their conjunct Prayers might not be hindered,:
and in the same sense, Matth. 7.19. Luke 3.9. It signifieth also to be cut off, Rom. 11.22. Unsuitable walking in our houses strikes at the very root of Family Prayer;
and in the same sense, Matthew 7.19. Lycia 3.9. It signifies also to be Cut off, Rom. 11.22. Unsuitable walking in our houses strikes At the very root of Family Prayer;
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Now this Family reformation lyeth much on the care of the Master of the Family, who is to rule as King in his own house. Esther 1.22. Ahasuerus made a Law, that every man should bear rule in his own house:
Now this Family Reformation lies much on the care of the Master of the Family, who is to Rule as King in his own house. Esther 1.22. Ahasuerus made a Law, that every man should bear Rule in his own house:
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Kings are Fathers of their own Countries, and Fathers are Kings in their own houses, in respect of their rule and authority over them. NONLATINALPHABET NONLATINALPHABET — Homer. Odys. lib. 1. — NONLATINALPHABET NONLATINALPHABET — Idem Odys. 9. Direction II. 2. That Prayer be managed to the spiritual benefit of the Family, the Master thereof should make it his business to be accomplished with gifts and knowledg suitable to the place where God hath set him.
Kings Are Father's of their own Countries, and Father's Are Kings in their own houses, in respect of their Rule and Authority over them. — Homer. Odysseus. lib. 1. — — Idem Odysseus. 9. Direction II 2. That Prayer be managed to the spiritual benefit of the Family, the Master thereof should make it his business to be accomplished with Gifts and knowledge suitable to the place where God hath Set him.
It is a shame to see what little knowledg many Governours of Families have in matters of Religion, that when they should instruct and catechise their children and servants, need to be catechised themselves.
It is a shame to see what little knowledge many Governors of Families have in matters of Religion, that when they should instruct and catechise their children and Servants, need to be catechised themselves.
as becomes knowing men. Naturally men are endued with greater powers to understand than women are, and a Master of a Family hath had more time to get knowledg than Children and Servants have,
as becomes knowing men. Naturally men Are endued with greater Powers to understand than women Are, and a Master of a Family hath had more time to get knowledge than Children and Servants have,
and if he hath not attain'd to more, it is his shame and reproach, and renders him more contemptible in the eyes of those that are subjected to him, who have not that reverent awe of him and his authority as they would have,
and if he hath not attained to more, it is his shame and reproach, and renders him more contemptible in the eyes of those that Are subjected to him, who have not that reverend awe of him and his Authority as they would have,
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study then (you Masters) the Scripture more, and the grounds of Religion more, that you might be able to manage this duty to the greater profit of all in your Families. Direction III. 3. It is necessary also to this purpose, that the Master of the Family instruct each member of his house in the principles of Religion, that they may be able to understand the matter of the Prayers that are put up to God.
study then (you Masters) the Scripture more, and the grounds of Religion more, that you might be able to manage this duty to the greater profit of all in your Families. Direction III. 3. It is necessary also to this purpose, that the Master of the Family instruct each member of his house in the principles of Religion, that they may be able to understand the matter of the Prayers that Are put up to God.
or have the Image of God engraven on your hearts, that you may have Faith in Christ, repentance for sin, be converted, &c. how shall they joyn with you,
or have the Image of God engraven on your hearts, that you may have Faith in christ, Repentance for since, be converted, etc. how shall they join with you,
if they have no knowledg of these things? when they are ignorant what is meant by the Image of God, by faith, repentance, conversion, &c. and what benefit can they have by such Prayers,
if they have no knowledge of these things? when they Are ignorant what is meant by the Image of God, by faith, Repentance, conversion, etc. and what benefit can they have by such Prayers,
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let them see you are in good earnest by your fervent praying, as becomes men, that are begging for such things as the life of their souls, the pardon of their sin, the favour of God, deliverance from hell, and for everlasting happiness.
let them see you Are in good earnest by your fervent praying, as becomes men, that Are begging for such things as the life of their Souls, the pardon of their since, the favour of God, deliverance from hell, and for everlasting happiness.
for what a Minister is in the Church, that you are (proportionably) in your house. Direction V. 5. When you are to set actually on the duty, prepare your Family by some short advice to carry themselves as becomes those that are going to speak to the great eternal God:
for what a Minister is in the Church, that you Are (proportionably) in your house. Direction V. 5. When you Are to Set actually on the duty, prepare your Family by Some short Advice to carry themselves as becomes those that Are going to speak to the great Eternal God:
or the like purpose, The God we are going to pray unto, is a holy, just, omniscient God, that looks into all our hearts, that sees and knows the frame of our spirits, that will not be mocked, and cannot be deceived:
or the like purpose, The God we Are going to pray unto, is a holy, just, omniscient God, that looks into all our hearts, that sees and knows the frame of our spirits, that will not be mocked, and cannot be deceived:
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Our wants are great and many too, and yet our mercies are great and many too, come then, O come, let us with a holy fear of God put up our joynt Petitions, that God would supply our wants, especially of our souls,
Our Wants Are great and many too, and yet our Mercies Are great and many too, come then, Oh come, let us with a holy Fear of God put up our joint Petitions, that God would supply our Wants, especially of our Souls,
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but can they work it too? Is not this bestowed by God, the Author of all Grace? How then did Job sanctifie his children? The meaning is, that Job did what he could to prepare and dispose them for the religious duties they were entring upon:
but can they work it too? Is not this bestowed by God, the Author of all Grace? How then did Job sanctify his children? The meaning is, that Job did what he could to prepare and dispose them for the religious duties they were entering upon:
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though he be not cleansed according to the purification of the Sanctuary. Direction VI. 6. It will be useful to this purpose, that the Master of the Family understand the spiritual condition of every one in the Family, that he may put up requests suitable to their condition.
though he be not cleansed according to the purification of the Sanctuary. Direction VI. 6. It will be useful to this purpose, that the Master of the Family understand the spiritual condition of every one in the Family, that he may put up requests suitable to their condition.
so it will be for the benefit of a Family to have their particular cases spread before the Lord in Prayer. Direction VII. 7. Keep seasonable hours for Family Prayer, and take the fittest time when all might be most free from distraction and disturbance.
so it will be for the benefit of a Family to have their particular cases spread before the Lord in Prayer. Direction VII. 7. Keep seasonable hours for Family Prayer, and take the Fittest time when all might be most free from distraction and disturbance.
This is in the power of the Governour of the house to remedy, the other being to be at the hour appointed by him. Direction VIII. 8. Spend so much time in Family Prayer, that those that joyn might be affected;
This is in the power of the Governor of the house to remedy, the other being to be At the hour appointed by him. Direction VIII. 8. Spend so much time in Family Prayer, that those that join might be affected;
yet to look after one thing or other, make breaches and interruptions in the Prayer, by going out and coming in once or twice or more in the Prayer-time, which,
yet to look After one thing or other, make Breaches and interruptions in the Prayer, by going out and coming in once or twice or more in the Prayer-time, which,
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an interest in Christ, and evidences thereof, when your minds and thoughts are wandering about other things? Which if they do, let Conscience call to thee to mind the work thou art about;
an Interest in christ, and evidences thereof, when your minds and thoughts Are wandering about other things? Which if they do, let Conscience call to thee to mind the work thou art about;
when you should be praying to him to be reconciled unto you, and turn away his anger from you? Conjunct Prayer should be made with one mouth, and with one mind: Acts 1.14. They prayed together with one accord :
when you should be praying to him to be reconciled unto you, and turn away his anger from you? Conjunct Prayer should be made with one Mouth, and with one mind: Acts 1.14. They prayed together with one accord:
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— but where your thoughts are wandering in Family Prayer, though there be but one mouth, there be many minds: these persons do not accord in Prayer, which is great discord before God.
— but where your thoughts Are wandering in Family Prayer, though there be but one Mouth, there be many minds: these Persons do not accord in Prayer, which is great discord before God.
Keep your minds fixed then, else though you do agree to go together into one Room to pray, there will not be an agreement of hearts when you pray. Direction III.
Keep your minds fixed then, Else though you do agree to go together into one Room to pray, there will not be an agreement of hearts when you pray. Direction III.
and so you will lose the benefit of that Prayer. Direction IV. 4. Direct. Do not only believe these things in Prayer, but make particular application thereof unto your selves:
and so you will loose the benefit of that Prayer. Direction IV. 4. Direct. Do not only believe these things in Prayer, but make particular application thereof unto your selves:
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and so in other things, this is my sin, and these are my doubts and my fears, this is my burden, and this is my temptation, according as these are insisted on in prayer;
and so in other things, this is my since, and these Are my doubts and my fears, this is my burden, and this is my temptation, according as these Are insisted on in prayer;
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but conceive of him, and believe, and work, and press it upon your hearts, that the God you kneel before is most holy, most wise, most gracious and merciful, most just, eternal, unchangeable, all-sufficient, true in his threatnings, righteous in his commands, faithful in his promises, every where present and knowing all things, that he observeth all your words and ways,
but conceive of him, and believe, and work, and press it upon your hearts, that the God you kneel before is most holy, most wise, most gracious and merciful, most just, Eternal, unchangeable, All-sufficient, true in his threatenings, righteous in his commands, faithful in his promises, every where present and knowing all things, that he observeth all your words and ways,
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and shall we not so manage this duty that we might please this God? and if you do, you shall find it shall be for your spiritual benefit. Direction 2. 2. Direct.
and shall we not so manage this duty that we might please this God? and if you do, you shall find it shall be for your spiritual benefit. Direction 2. 2. Direct.
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Joseph told his Brethren they should not see his face, except they brought Benjamin with them, Gen. 43.5. nor we the face of God without Christ, Eph. 3, 12. Heb. 7.25. Col. 3.17. Heb. 13.15.
Joseph told his Brothers they should not see his face, except they brought Benjamin with them, Gen. 43.5. nor we the face of God without christ, Ephesians 3, 12. Hebrew 7.25. Col. 3.17. Hebrew 13.15.
but to pray in obedience to his command, in his strength, for his Glory, trusting his promises, resting on his merits, expecting audience and acceptance only for his sake. Direction 3. 3. Direct.
but to pray in Obedience to his command, in his strength, for his Glory, trusting his promises, resting on his merits, expecting audience and acceptance only for his sake. Direction 3. 3. Direct.
Hereby shall every part of prayer, confession, petition and thanksgiving be more profitably managed, and you better disposed for the work you have to do upon your knees.
Hereby shall every part of prayer, Confessi, petition and thanksgiving be more profitably managed, and you better disposed for the work you have to do upon your knees.
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Pray as persons that believe you must be damned, if you are not sanctified, that you must perish if you do not repent, and pray as men that do believe it.
prey as Persons that believe you must be damned, if you Are not sanctified, that you must perish if you do not Repent, and pray as men that do believe it.
Think seriously what a little grace you have, (1.) to what you may have, (2.) to what you might have had, (3.) to what you ought to have, (4.) to what others have, (5.) to what you need:
Think seriously what a little grace you have, (1.) to what you may have, (2.) to what you might have had, (3.) to what you ought to have, (4.) to what Others have, (5.) to what you need:
And that (1.) to fight against such strong corruptions, (2.) to resist such strong temptations, (3.) to bear such afflictions that might befall you, (4.) to perform such duties as are required from you, (5.) that you dye at last with peace, comfort and joy.
And that (1.) to fight against such strong corruptions, (2.) to resist such strong temptations, (3.) to bear such afflictions that might befall you, (4.) to perform such duties as Are required from you, (5.) that you die At last with peace, Comfort and joy.
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himself, Son, Spirit, promises, priviledges, much in hand, and more in hope, and all undeserved. A real abiding sense of these things will make you think and say, Why me? Lord, why me? and will wind up your hearts to lively praises (too much neglected in Family duties) so that you shall find the benefit and sweetness of drawing near to God in prayer. Direction 4. 4. Direct.
himself, Son, Spirit, promises, privileges, much in hand, and more in hope, and all undeserved. A real abiding sense of these things will make you think and say, Why me? Lord, why me? and will wind up your hearts to lively praises (too much neglected in Family duties) so that you shall find the benefit and sweetness of drawing near to God in prayer. Direction 4. 4. Direct.
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Again stand and take a view of poor damned Souls, and suppose you saw them with your eyes rolling in a lake of burning Brimstone, full of the fury of the Lord:
Again stand and take a view of poor damned Souls, and suppose you saw them with your eyes rolling in a lake of burning Brimstone, full of the fury of the Lord:
Suppose you heard their direful execrations, their doleful outcries, their hideous roarings, and bitter lamentations ringing in your ears, saying, Wo and alas, that ever we were born!
Suppose you herd their direful execrations, their doleful Outcries, their hideous roarings, and bitter lamentations ringing in your ears, saying, Woe and alas, that ever we were born!
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but to FEEL it is EXTREME, and to THINK it is ETERNAL, makes our misery unexpressible. What! O what! extreme and eternal too! extreme and eternal too!
but to FEEL it is EXTREME, and to THINK it is ETERNAL, makes our misery unexpressible. What! Oh what! extreme and Eternal too! extreme and Eternal too!
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Cannot we dye? cannot we dig into our own bowels, and take away our own beings? but must we live in pain and torment extreme and eternal too? O miserable Caitiffs that we are!
Cannot we die? cannot we dig into our own bowels, and take away our own beings? but must we live in pain and torment extreme and Eternal too? O miserable Caitiffs that we Are!
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Do but look a little, before you fall down upon your knees, and you might see your selves cast down upon a bed of sickness, your friends weeping and fearing you will die, the Physicians are puzled and at a loss, giving you over for the grave,
Do but look a little, before you fallen down upon your knees, and you might see your selves cast down upon a Bed of sickness, your Friends weeping and fearing you will die, the Physicians Are puzzled and At a loss, giving you over for the grave,
Look but a little before you, and you might as it were hear your friends saying, he is dead, he is dead, he is gone, he is departed, and then (as it were) you might see them haling you out of your bed,
Look but a little before you, and you might as it were hear your Friends saying, he is dead, he is dead, he is gone, he is departed, and then (as it were) you might see them haling you out of your Bed,
and men hired to carry you on their shoulders from your house to your grave, Relations and Neighbours following after to see you lodged in the dust, to lie and rot among the dead.
and men hired to carry you on their shoulders from your house to your grave, Relations and Neighbours following After to see you lodged in the dust, to lie and rot among the dead.
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Then think, before all this can be done unto your body, your Soul hath taken its flight into eternity, where it is, without change and alteration for ever, to be with God or Devils.
Then think, before all this can be done unto your body, your Soul hath taken its flight into eternity, where it is, without change and alteration for ever, to be with God or Devils.
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Work it on your hearts that you must quickly (and O how quickly will it be that you must!) be in Heaven or Hell, that when you die, Heaven must be won or lost for ever,
Work it on your hearts that you must quickly (and Oh how quickly will it be that you must!) be in Heaven or Hell, that when you die, Heaven must be wone or lost for ever,
Try whether such believing thoughts as these will not stir you up to manage all your praying together (as well as apart) in that manner, that you shall find great benefit thereby. Direction 6. 6. Direct.
Try whither such believing thoughts as these will not stir you up to manage all your praying together (as well as apart) in that manner, that you shall find great benefit thereby. Direction 6. 6. Direct.
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You do not know, but God and death might seize upon some of you before the next time of prayer do come again, that God might single out the Master or Mistris of the house, this Child or that Servant, and every one think, I might be the first, that you may never pray all together again:
You do not know, but God and death might seize upon Some of you before the next time of prayer do come again, that God might single out the Master or Mistress of the house, this Child or that Servant, and every one think, I might be the First, that you may never pray all together again:
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An Heathen advised to do as becomes a man, like a Roman; and should not you pray as becomes Christians to do? but that is not in a dull and sluggish manner.
an Heathen advised to do as becomes a man, like a Roman; and should not you pray as becomes Christians to do? but that is not in a dull and sluggish manner.
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Let me therefore warn praying Families, as you love your Souls, as you would have God incline his ear to what you say, take heed of customariness and formalities.
Let me Therefore warn praying Families, as you love your Souls, as you would have God incline his ear to what you say, take heed of customariness and formalities.
And because we are apt to slide into such formality and lukewarmness (when we use constant Family Prayer) which eats out the very heart and life thereof,
And Because we Are apt to slide into such formality and lukewarmness (when we use constant Family Prayer) which eats out the very heart and life thereof,
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as also that lying close together, you may the better have them in your eye. When thou art called to Family Prayer, put some of these Questions to thy self.
as also that lying close together, you may the better have them in your eye. When thou art called to Family Prayer, put Some of these Questions to thy self.
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Where might I NOW have been? In Hell among Devils and damned Souls, and shall I not pray indeed with all my might, that I never may be cast into that place or company?
Where might I NOW have been? In Hell among Devils and damned Souls, and shall I not pray indeed with all my might, that I never may be cast into that place or company?
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What if I were to speak to an earthly King? or were to see some glorious Angel? Should I not be filled with fear and reverence? and is not God infinitely above these?
What if I were to speak to an earthly King? or were to see Some glorious Angel? Should I not be filled with Fear and Reverence? and is not God infinitely above these?
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What if I were to give an account to God immediately how I pray, and should appear at his Bar as soon as I rise from off my knees? Should I then be formal and lukewarm?
What if I were to give an account to God immediately how I pray, and should appear At his Bar as soon as I rise from off my knees? Should I then be formal and lukewarm?
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What if those that joyn in Prayer with me could look into my heart, and see how I do discharge my duty? Should I not be ashamed of many of my thoughts,
What if those that join in Prayer with me could look into my heart, and see how I do discharge my duty? Should I not be ashamed of many of my thoughts,
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Doth not the same God that commands me to pray, command me also to give him my heart in Prayer? and to do it with life and fervency? Do I obey him in the one,
Does not the same God that commands me to pray, command me also to give him my heart in Prayer? and to do it with life and fervency? Do I obey him in the one,
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If dead and dull and formal praying stops the mouth of my Conscience now, will it do so at the Bar of God? And should I not endeavour now, to have the witness of my Conscience for me then?
If dead and dull and formal praying stops the Mouth of my Conscience now, will it do so At the Bar of God? And should I not endeavour now, to have the witness of my Conscience for me then?
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Will it do me any good to have a name to live among men, if I be dead in the sight of God? and if others think and say when I am dead, my Soul is gone to Heaven,
Will it do me any good to have a name to live among men, if I be dead in the sighed of God? and if Others think and say when I am dead, my Soul is gone to Heaven,
Have I not sinned indeed? hath not my heart been in my sins? are not my sins really sins? And shall I not now pray indeed? shall not my heart be in duty? and my Prayers be really Prayers? What! real sinning and counterfeit praying? and is not counterfeit praying real sinning? Awake, o my Soul, unto thy work.
Have I not sinned indeed? hath not my heart been in my Sins? Are not my Sins really Sins? And shall I not now pray indeed? shall not my heart be in duty? and my Prayers be really Prayers? What! real sinning and counterfeit praying? and is not counterfeit praying real sinning? Awake, oh my Soul, unto thy work.
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and they will heat you when you are cold, and quicken you when you are dull, if God set them home upon your hearts, that you shall manage your Family Prayers to your spiritual benefit;
and they will heat you when you Are cold, and quicken you when you Are dull, if God Set them home upon your hearts, that you shall manage your Family Prayers to your spiritual benefit;
Notwithstanding it be a certain duty to pray in your Families, yet I doubt, when death shall come to drag you out of your houses, it will find some of you guilty of neglecting of it to your dying day;
Notwithstanding it be a certain duty to pray in your Families, yet I doubt, when death shall come to drag you out of your houses, it will find Some of you guilty of neglecting of it to your dying day;
Did you sin when you were young? and will you go on in riper years? What do you come to Sermons for? to hear what Ministers can say upon such a Question? to discern their parts? or to mend your own hearts and lives? Do you come to hear, that you may hear? So you may, and go to Hell when you have done;
Did you sin when you were young? and will you go on in riper Years? What do you come to Sermons for? to hear what Ministers can say upon such a Question? to discern their parts? or to mend your own hearts and lives? Do you come to hear, that you may hear? So you may, and go to Hell when you have done;
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I charge you therefore here before the Lord, and by Jesus Christ that shall shortly judge both you and me, that your Families be no longer prayerless Families.
I charge you Therefore Here before the Lord, and by jesus christ that shall shortly judge both you and me, that your Families be no longer prayerless Families.
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To this purpose, press your backward hearts with these things following. MOTIVE I. 1. Consider, The Souls that live in your Families are precious and immortal Souls.
To this purpose, press your backward hearts with these things following. MOTIVE I 1. Consider, The Souls that live in your Families Are precious and immortal Souls.
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And are these the Souls that you do not pray with, that you thus neglect and slight? must they live for ever? and will not you call them to pray with you, that they may live happily for ever? NONLATINALPHABET. Phocylid. MOTIVE II. 2. These precious and immortal Souls in your Families are committed to your charge and care.
And Are these the Souls that you do not pray with, that you thus neglect and slight? must they live for ever? and will not you call them to pray with you, that they may live happily for ever?. Phocylides. MOTIVE II 2. These precious and immortal Souls in your Families Are committed to your charge and care.
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And is it so? And shall not the blood of those that go to Hell out of your Families, through your neglect, be required at your hands? Have you done your duty,
And is it so? And shall not the blood of those that go to Hell out of your Families, through your neglect, be required At your hands? Have you done your duty,
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he often called me up unto my work, but he never called me to Prayer? Are you not afraid that your very Children and Servants will rise up in judgment against you,
he often called me up unto my work, but he never called me to Prayer? are you not afraid that your very Children and Servants will rise up in judgement against you,
and accuse you at the Bar of God? Lord, my Father, saith the Son, no nor my Master, saith the Servant, never prayed with us, and we both Children and Servants being so brought up,
and accuse you At the Bar of God? Lord, my Father, Says the Son, not nor my Master, Says the Servant, never prayed with us, and we both Children and Servants being so brought up,
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and mindful of your duty, lest thou wish O Ʋtinam coelebs mansissem, ac prole carerem. MOTIVE III. 3. Consider, You have but a little time before you for the performance of this trust.
and mindful of your duty, lest thou wish O Ʋtinam coelebs mansissem, ac prole carerem. MOTIVE III. 3. Consider, You have but a little time before you for the performance of this trust.
if there be one Soul the less in my house, and one the more in Hell? Oh! this is that which wounds my Soul, this is that for which my Conscience now doth sting me, that when I had him with me, I did not do my duty,
if there be one Soul the less in my house, and one the more in Hell? Oh! this is that which wounds my Soul, this is that for which my Conscience now does sting me, that when I had him with me, I did not do my duty,
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O my child, my child, whither art thou gone? whither art thou gone? O that he may live with me again, were it but for a year or two, a month or two, that we might do together our before neglected duty!
Oh my child, my child, whither art thou gone? whither art thou gone? O that he may live with me again, were it but for a year or two, a Monn or two, that we might do together our before neglected duty!
If you be wise, timely prevent such uncomfortable reviews. 2. Suppose you die before them; for if they do not die and leave you, you must die and leave them:
If you be wise, timely prevent such uncomfortable reviews. 2. Suppose you die before them; for if they do not die and leave you, you must die and leave them:
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and fearful gripes in your Consciences, more bitter than the pangs of Death, to consider, you leave a wicked, prayerless Family behind you, through your own neglect? Would it not trouble you to leave them poor, Wife and Children nothing to live upon,
and fearful gripes in your Consciences, more bitter than the pangs of Death, to Consider, you leave a wicked, prayerless Family behind you, through your own neglect? Would it not trouble you to leave them poor, Wife and Children nothing to live upon,
if this hath been through your sloth? and will it not, should it not, much more trouble you to leave an ignorant Wife, Children and Servants, unacquainted with God, unaccustomed to prayer,
if this hath been through your sloth? and will it not, should it not, much more trouble you to leave an ignorant Wife, Children and Servants, unacquainted with God, unaccustomed to prayer,
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when you shall die, you might take comfort that you did your duty. So Mr. Bolton, that was abundant in conjunct Prayers in his Family, could comfort himself,
when you shall die, you might take Comfort that you did your duty. So Mr. Bolton, that was abundant in conjunct Prayers in his Family, could Comfort himself,
and did say on his Death-bed to his Children, I think verily none of you dare think to meet me at the great Tribunal in an unregenerate condition. MOTIVE IV. 4. The love that you should bear unto your Families should engage you often to pray together with them.
and did say on his Deathbed to his Children, I think verily none of you Dare think to meet me At the great Tribunal in an unregenerate condition. MOTIVE IV. 4. The love that you should bear unto your Families should engage you often to pray together with them.
Will you shew your love unto your Children in providing Portions for them, that they may live in credit in this life? and will you not so much as pray with them, that they may live in glory in the life to come? Will you do much for their Bodies,
Will you show your love unto your Children in providing Portions for them, that they may live in credit in this life? and will you not so much as pray with them, that they may live in glory in the life to come? Will you do much for their Bodies,
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and nothing for their Souls? You that are fondest Husbands and Fathers, never love Wife and Children as you ought, till you love their Souls. The Soul is the best and more noble part,
and nothing for their Souls? You that Are fondest Husbands and Father's, never love Wife and Children as you ought, till you love their Souls. The Soul is the best and more noble part,
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than the birds and beasts do for theirs? Do you feed their bodies? do not birds and beasts do the same for theirs? Love your Wife, Children and Servants as you ought,
than the Birds and beasts do for theirs? Do you feed their bodies? do not Birds and beasts do the same for theirs? Love your Wife, Children and Servants as you ought,
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and this will provok you to pray together with them. MOTIVE V. 5. Consider that Family Reformation is a necessary means to publick Reformation, and to hand down Religion from one generation to another.
and this will provoke you to pray together with them. MOTIVE V. 5. Consider that Family Reformation is a necessary means to public Reformation, and to hand down Religion from one generation to Another.
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Reformation begins with Persons, thence is carried on to Families, thence to Parishes, thence to Towns, and so to Cities and to Kingdoms; but when these consist of Families,
Reformation begins with Persons, thence is carried on to Families, thence to Parishes, thence to Towns, and so to Cities and to Kingdoms; but when these consist of Families,
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how can there be a reformation of Cities and Kingdoms without a Reformation of Persons and Families? You complain of the badness of the times and age in which you live,
how can there be a Reformation of Cities and Kingdoms without a Reformation of Persons and Families? You complain of the badness of the times and age in which you live,
and that no more care is taken to mend what is amiss, why do you not reform your own houses? Why do you not amend what is amiss in your own Families? If you have not power to reform a Parish, City,
and that no more care is taken to mend what is amiss, why do you not reform your own houses? Why do you not amend what is amiss in your own Families? If you have not power to reform a Parish, city,
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If in your houses God hath not a Church, the Devil will have a Chappel: What hopes will the Devil have, that he shall have Souls out of those Families, where there is much sinning and no praying? And if he might have their Souls, he will be content that you may have all the rest:
If in your houses God hath not a Church, the devil will have a Chappel: What hope's will the devil have, that he shall have Souls out of those Families, where there is much sinning and not praying? And if he might have their Souls, he will be content that you may have all the rest:
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If your houses be not nurseries for Heaven, they will be breeding places for Hell. If Souls under your roof are not prepared for Salvation, they will there be fitted for Damnation;
If your houses be not nurseries for Heaven, they will be breeding places for Hell. If Souls under your roof Are not prepared for Salvation, they will there be fitted for Damnation;
I have read of a young man going to the Gallows desired to speak with his Mother in her ear, who bit off her ear with his teeth, crying out against her as the cause of his death;
I have read of a young man going to the Gallows desired to speak with his Mother in her ear, who bit off her ear with his teeth, crying out against her as the cause of his death;
yet you might lose something that is better. MOTIVE VIII. 8. If you make profession of Religion, and yet do not pray in your Families, it is base and cursed hypocrisie.
yet you might loose something that is better. MOTIVE VIII. 8. If you make profession of Religion, and yet do not pray in your Families, it is base and cursed hypocrisy.
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and do not pray with your Families at home, is not this to make others believe you are what you are not? Do you not profess, by your joynt duties with God's people in all Ordinances, that you are devoted unto God? and doth not he that sincerely devotes himself to God, devote also all he hath to him? but is your Family devoted to God,
and do not pray with your Families At home, is not this to make Others believe you Are what you Are not? Do you not profess, by your joint duties with God's people in all Ordinances, that you Are devoted unto God? and does not he that sincerely devotes himself to God, devote also all he hath to him? but is your Family devoted to God,
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when there is no worship there? It would be well if you were found out, that you were denyed the Supper of the Lord for want of a sufficient credibility of a sound Profession.
when there is no worship there? It would be well if you were found out, that you were denied the Supper of the Lord for want of a sufficient credibility of a found Profession.
But is it your way to be zealous abroad and negligent at home? Let your house speak for you, Sed videt hunc omnis domus — Introsum turpem, speciosum pelle decorâ. MOTIVE IX. 9. The neglect of calling upon God in your Families, will bring the curse of God upon them. Jer. 10.25. Pour out thy fury upon the — Families that call not upon thy Name:
But is it your Way to be zealous abroad and negligent At home? Let your house speak for you, Said videt hunc omnis domus — Into turpem, Speciosum pelle decorâ. MOTIVE IX. 9. The neglect of calling upon God in your Families, will bring the curse of God upon them. Jer. 10.25. Pour out thy fury upon the — Families that call not upon thy Name:
There is a passage in a worthy Divine of a remarkable Providence of God to this purpose, concerning a Town consisting of ninety houses, that was in the year 1584. destroyed by an Earthquake, except the half of one house, where the Master of the Family was earnestly praying with his Wife and Children upon their bended knees to God.
There is a passage in a worthy Divine of a remarkable Providence of God to this purpose, Concerning a Town consisting of ninety houses, that was in the year 1584. destroyed by an Earthquake, except the half of one house, where the Master of the Family was earnestly praying with his Wife and Children upon their bent knees to God.
The Poet gives a full answer to this Objection, NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. The sense I give thus, Though wicked men feel not th'Almightie's blow Forthwith;
The Poet gives a full answer to this Objection,,. The sense I give thus, Though wicked men feel not th'Almightie's blow Forthwith;
1. Wilt thou do nothing but what thou hast an express command for in so many syllables? Why then art thou so often drunk? and dost thou so often swear and lye and take Gods Name in vain? Where is thy command? Nay, is not all this against express command?
1. Wilt thou do nothing but what thou hast an express command for in so many syllables? Why then art thou so often drunk? and dost thou so often swear and lie and take God's Name in vain? Where is thy command? Nay, is not all this against express command?
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signifying both man and woman, shews the command for Womens eating at the Lord's Table? but what if it be sometimes in Scripture used for the man only,
signifying both man and woman, shows the command for Women's eating At the Lord's Table? but what if it be sometime in Scripture used for the man only,
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and the woman excluded, as it is Joh. 7.22. ye circumcise, NONLATINALPHABET, a man; being taken in one place for the man only, how will you prove it is not so in the other;
and the woman excluded, as it is John 7.22. the circumcise,, a man; being taken in one place for the man only, how will you prove it is not so in the other;
and Souls in thy house, and burning zeal that they might be partakers of the same Divine refreshments? could'st thou hold thy peace after such discoveries,
and Souls in thy house, and burning zeal that they might be partakers of the same Divine refreshments? Couldst thou hold thy peace After such discoveries,
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while thy poor Family are without? or would'st thou no time call them together, that they also might experience the same delights that thou hast found? As the woman of Samaria call'd her Neighbours, Joh. 4.28, 29. If thou hadst got some earthly Jewel, thou might'st be loth that others should share with thee in the value of it;
while thy poor Family Are without? or Wouldst thou not time call them together, that they also might experience the same delights that thou hast found? As the woman of Samaria called her Neighbours, John 4.28, 29. If thou Hadst god Some earthly Jewel, thou Mightest be loath that Others should share with thee in the valve of it;
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Methinks then, when thou hast been alone, and God hath graciously been with thee, thou shouldest go down into thy Family with burning love to God and them,
Methinks then, when thou hast been alone, and God hath graciously been with thee, thou Shouldst go down into thy Family with burning love to God and them,
Tell me, could'st thou be content to eat thy food constantly alone, without thy Wife and Children? and can'st thou be content to pray alone only? As you eat together, so pray together also.
Tell me, Couldst thou be content to eat thy food constantly alone, without thy Wife and Children? and Canst thou be content to pray alone only? As you eat together, so pray together also.
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To discover this, Suppose a Law were made by our Governours, that every Master of a Family that doth not pray in his house with his Family, shall be cast into the Lions Den:
To discover this, Suppose a Law were made by our Governors, that every Master of a Family that does not pray in his house with his Family, shall be cast into the Lions Den:
than set upon this duty, with that Knowledg, and those Gifts that now you have? Would you not find something to say to save your Lives? And is not the Law of God as binding as the Laws of men? and the Dungeon of Hell as dreadful as the Lions Den? Go then, set upon your duty.
than Set upon this duty, with that Knowledge, and those Gifts that now you have? Would you not find something to say to save your Lives? And is not the Law of God as binding as the Laws of men? and the Dungeon of Hell as dreadful as the Lions Den? Go then, Set upon your duty.
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Is he exempted from duty, because he is not good? or wilt thou say, that such must only pray alone? and be excluded (while such) from conjunct prayers? Whither will this carry you? Even to the shutting of all graceless or at least visibly wicked persons from all prayers in publick Congregations,
Is he exempted from duty, Because he is not good? or wilt thou say, that such must only pray alone? and be excluded (while such) from conjunct Prayers? Whither will this carry you? Even to the shutting of all graceless or At least visibly wicked Persons from all Prayers in public Congregations,
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4. Was not Judas graceless? Did he desire truly and sincerely spiritual blessings? and did not Christ say and know he was a Devil? and yet did not Christ pray with his Disciples,
4. Was not Judas graceless? Did he desire truly and sincerely spiritual blessings? and did not christ say and know he was a devil? and yet did not christ pray with his Disciples,
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6. By kneeling down with you do they not profess to joyn with you? and if they do not that sincerely, which they profess to do, the sin is theirs and none of yours.
6. By kneeling down with you do they not profess to join with you? and if they do not that sincerely, which they profess to do, the since is theirs and none of yours.
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if they did daily totally neglect your work, would you bear it at their hands? would you not make them know your power and authority over them? Can you use your power effectually to make them do your work, though backward to it;
if they did daily totally neglect your work, would you bear it At their hands? would you not make them know your power and Authority over them? Can you use your power effectually to make them do your work, though backward to it;
2. Why did you take no more care whom you did receive for Servants into your house? Why did you not make a better choice? Did you not look for one with most money you could get, rather than one well educated and likely to conform to the good government of an house? Servants enquire for places, where they might have least work, and greatest wages and vails, but not where they might have a good Master to help forward the good of their souls;
2. Why did you take no more care whom you did receive for Servants into your house? Why did you not make a better choice? Did you not look for one with most money you could get, rather than one well educated and likely to conform to the good government of an house? Servants inquire for places, where they might have lest work, and greatest wages and vails, but not where they might have a good Master to help forward the good of their Souls;
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but canst thou find no time out of so many years to pray in thine house? Thou findest time to trade and work and eat and drink and sleep, yea and to sin too;
but Canst thou find no time out of so many Years to pray in thine house? Thou Findest time to trade and work and eat and drink and sleep, yea and to sin too;
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Cannot you get food and raiment while you live, and a winding sheet and Coffin when you die, without so great a trade that you have no time to pray? Or will you say, we must mind more than food and raiment,
Cannot you get food and raiment while you live, and a winding sheet and Coffin when you die, without so great a trade that you have no time to pray? Or will you say, we must mind more than food and raiment,
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3. What will you do with those worldly riches you are so eager to obtain? or what can they do for you? Will you take them with you to your Graves? or carry them with you to another world? You know you cannot: Job. 1. latter end. Eccl. 5.15. No not so much as to fill your hand.
3. What will you do with those worldly riches you Are so eager to obtain? or what can they do for you? Will you take them with you to your Graves? or carry them with you to Another world? You know you cannot: Job. 1. latter end. Ecclesiastes 5.15. No not so much as to fill your hand.
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When you have got much by your trading, which keeps you from praying, will it not make you loth to dye, having laid up no better treasure elsewhere? and vex you to the heart, that for this you have lost God and Christ and Heaven and your souls,
When you have god much by your trading, which keeps you from praying, will it not make you loath to die, having laid up no better treasure elsewhere? and vex you to the heart, that for this you have lost God and christ and Heaven and your Souls,
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As the same Author mentions another, that on his sick bed call'd for his bags of gold, which being brought he laid to his brest as near his heart as he could,
As the same Author mentions Another, that on his sick Bed called for his bags of gold, which being brought he laid to his breast as near his heart as he could,
and you shall find it will not do. And are these the things you are so bent upon, that you have no time for looking after these to pray to God for something that would do you good,
and you shall find it will not do. And Are these the things you Are so bent upon, that you have no time for looking After these to pray to God for something that would do you good,
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Cannot God blast your endeavours, and blow upon your estates, and cause you to put it into a bag with holes? Hag. 1.6. Nothing is more likely to further you than Prayer.
Cannot God blast your endeavours, and blow upon your estates, and cause you to put it into a bag with holes? Hag. 1.6. Nothing is more likely to further you than Prayer.
and longer in some unnecessary business, or lingring and loytering at home, or abroad, or at some Club or other, longer than Family Prayer may be profitably performed;
and longer in Some unnecessary business, or lingering and loitering At home, or abroad, or At Some Club or other, longer than Family Prayer may be profitably performed;
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7. Wilt thou tell God so, when thou standest at his Judgment Seat? Which of you is the man (Stand forth) that shall be accused at the Bar of God, that he did not pray to God in his Family, that will now say, he will give God this answer then, Lord, I was so employed in the World and my Family too, that we had no leisure for thy Service.
7. Wilt thou tell God so, when thou Standest At his Judgement Seat? Which of you is the man (Stand forth) that shall be accused At the Bar of God, that he did not pray to God in his Family, that will now say, he will give God this answer then, Lord, I was so employed in the World and my Family too, that we had no leisure for thy Service.
No? not to look after Heaven? nor to seek my favour and my love? nor to beg for pardon and salvation? Go get you gone, Go get you down to a place of torment;
No? not to look After Heaven? nor to seek my favour and my love? nor to beg for pardon and salvation? Go get you gone, Go get you down to a place of torment;
Quantus tremor esi futurus, Quando Judex est venturus, Cuncta strictè discussuru•? Quid tum, miser, tum dicturus? Quem patronum rogaturus Quam vix justus sit securus?
Quantus tremor esi Future, Quando Judge est Coming, Everything strictè discussuru•? Quid tum, miser, tum Dicturus? Whom Patronum rogaturus Quam vix justus sit Secure?
and spend your time, even all your time, for such things, that when you have them, you are no better? You account him the best man in the Parish, that hath the most riches, and is the greatest;
and spend your time, even all your time, for such things, that when you have them, you Are no better? You account him the best man in the Parish, that hath the most riches, and is the greatest;
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and the Souls of all thy Family? Canst thou be willing to lose nothing for the gaining of Heaven? or hadst thou rather that thou and they should lose God and Christ and Glory and Souls and all? Surely when you come to cast up your accounts, what you have got,
and the Souls of all thy Family? Canst thou be willing to loose nothing for the gaining of Heaven? or Hadst thou rather that thou and they should loose God and christ and Glory and Souls and all? Surely when you come to cast up your accounts, what you have god,
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and run up and down after money, that they would say, they could find no time to pray that they might escape that dreadful place of Torment they had been in? If some of those that have been in Hell but a Moneth or two, were now in thy circumstances, dost thou think they would not let their work stand still,
and run up and down After money, that they would say, they could find no time to pray that they might escape that dreadful place of Torment they had been in? If Some of those that have been in Hell but a Monn or two, were now in thy Circumstances, dost thou think they would not let their work stand still,
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or rise the sooner, and sit up the later, or would deny themselves much of their eating time and sleeping time, that they might have time to pray, Lord let us not go down to Hell again:
or rise the sooner, and fit up the later, or would deny themselves much of their eating time and sleeping time, that they might have time to pray, Lord let us not go down to Hell again:
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I durst not let this pass (though I am sensible I have taken up too much room) without endeavouring to remove this hindrance that lyes in the way to keep many Families from their knees in Holy Prayer.
I durst not let this pass (though I am sensible I have taken up too much room) without endeavouring to remove this hindrance that lies in the Way to keep many Families from their knees in Holy Prayer.
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You have heard it proved to be your duty, you have been directed how you might manage it for the good of all in your houses, you have had motives to press you to the performance of it, your pretences and excuses brought against it have been manifested to be frivolous and vain;
You have herd it proved to be your duty, you have been directed how you might manage it for the good of all in your houses, you have had motives to press you to the performance of it, your pretences and excuses brought against it have been manifested to be frivolous and vain;
What say you Sirs? Will you resolve upon it here in the presence of the Lord? or will you still neglect it? Shall I lose all my labour? or shall it be in vain that I have preached,
What say you Sirs? Will you resolve upon it Here in the presence of the Lord? or will you still neglect it? Shall I loose all my labour? or shall it be in vain that I have preached,
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as you would do, if you were with an awakened Conscience upon your dying bed, or if you were standing at God's Judgment barr, and when this question is put to you (whether you ought to pray in your Families?) Let Conscience say, Yes or No, according as its verdict and dictate shall be at Death and Judgment, and then I am perswaded you will say, you are convinced you ought to do it.
as you would do, if you were with an awakened Conscience upon your dying Bed, or if you were standing At God's Judgement bar, and when this question is put to you (whither you ought to pray in your Families?) Let Conscience say, Yes or No, according as its verdict and dictate shall be At Death and Judgement, and then I am persuaded you will say, you Are convinced you ought to do it.
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are they not by nature enemies to God? dead in sin, children of wrath, unfit for Heaven, and in danger of damnation? and will you not so much as pray daily with them, that they may be delivered out of this condition,
Are they not by nature enemies to God? dead in since, children of wrath, unfit for Heaven, and in danger of damnation? and will you not so much as pray daily with them, that they may be Delivered out of this condition,
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and be saved from damnation? is it nothing to you whether your Children are damned or saved? is it nothing to you whether they live with the blessed glorious God,
and be saved from damnation? is it nothing to you whither your Children Are damned or saved? is it nothing to you whither they live with the blessed glorious God,
or with cursed Devils and damned Souls? have you no pity nor compassion for them, that are flesh of your flesh? where are the earnings of your hearts? where are the workings of your bowels? if their bodies were a dying, would you not pray by their bed sides, that they may be preserved from •he grave? and will you not, that their Souls might be saved from Hel•? Dare you not be guilty of the murder of their bodies,
or with cursed Devils and damned Souls? have you no pity nor compassion for them, that Are Flesh of your Flesh? where Are the earnings of your hearts? where Are the workings of your bowels? if their bodies were a dying, would you not pray by their Bed sides, that they may be preserved from •he grave? and will you not, that their Souls might be saved from Hel•? Dare you not be guilty of the murder of their bodies,
and will not the Laws of God righteously damn them that do the other? You Fathers, and you Mothers, can you look upon your Graceless, Christless Children, and not pity them,
and will not the Laws of God righteously damn them that do the other? You Father's, and you Mother's, can you look upon your Graceless, Christless Children, and not pity them,
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and weep over them, and call them to you to come and pray with you? have you not a word to say to God for them in their hearing? will you not call them to this duty,
and weep over them, and call them to you to come and pray with you? have you not a word to say to God for them in their hearing? will you not call them to this duty,
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and let them be eye-witnesses of the tears that you should shed in lamenting their sinful state and misery thereby? and ear-witnesses of the requests you put up to God for their conversion? and how might this work upon their hearts,
and let them be Eyewitnesses of the tears that you should shed in lamenting their sinful state and misery thereby? and Ear-witnesses of the requests you put up to God for their conversion? and how might this work upon their hearts,
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if they were? But what shall I say to you Fathers, and to you Mothers, that do neglect your duty, which God requireth for the good of your Children? the Father doth not pray, the Mother doth not perswade him,
if they were? But what shall I say to you Father's, and to you Mother's, that do neglect your duty, which God requires for the good of your Children? the Father does not pray, the Mother does not persuade him,
But it will be more profitable for you, and your Families, that you be really and indeed what you have with much zeal abroad professed your selves to be.
But it will be more profitable for you, and your Families, that you be really and indeed what you have with much zeal abroad professed your selves to be.
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What are the Duties of Husbands and Wives towards each other? Serm. XVI. Ephes. 5.33. Nevertheless, let every one of you in particular so love his Wife as himself, and the Wife [ see ] that she reverence her Husband.
What Are the Duties of Husbands and Wives towards each other? Sermon XVI. Ephesians 5.33. Nevertheless, let every one of you in particular so love his Wife as himself, and the Wife [ see ] that she Reverence her Husband.
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Wherein you have 1. The Connexion [ Nevertheless; ] that is to say, leaving that mystery of the spiritual Marriage, let every one of you, &c. Or notwithstanding that the Copy propos'd ver. 15. of Christ 's love to his Church is so superlative and above your reach,
Wherein you have 1. The Connexion [ Nevertheless; ] that is to say, leaving that mystery of the spiritual Marriage, let every one of you, etc. Or notwithstanding that the Copy proposed for. 15. of christ is love to his Church is so superlative and above your reach,
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[ To love his Wife. ] Indeed this is not All, but this is the chief of All, this will fulfill All. And to this is added an excellent Clause [ as himself ] which may pass both for a Rule and for a Reason. 1. For a Rule, for he that may not know How our Saviour loved his Church, yet cannot but know ,
[ To love his Wife. ] Indeed this is not All, but this is the chief of All, this will fulfil All. And to this is added an excellent Clause [ as himself ] which may pass both for a Rule and for a Reason. 1. For a Rule, for he that may not know How our Saviour loved his Church, yet cannot but know,
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how he should love himself; why, let him love his Wife as himself. 2. For a Reason; for it being certain, that a mans wife is a great part of himself, that they are but Two in One, let every one of you love his wife as himself.
how he should love himself; why, let him love his Wife as himself. 2. For a Reason; for it being certain, that a men wife is a great part of himself, that they Are but Two in One, let every one of you love his wife as himself.
though it be not in the Letter of the Greek. But the Substance of the Wife's Duty is here concluded to be Reverence (as we translate it) though most others read it Fear. And doubtless intends that inward Respect to the Place and Person of an husband, which inclines them to a voluntary subjection, and an agreeable behaviour.
though it be not in the letter of the Greek. But the Substance of the Wife's Duty is Here concluded to be reverence (as we translate it) though most Others read it fear. And doubtless intends that inward Respect to the Place and Person of an husband, which inclines them to a voluntary subjection, and an agreeable behaviour.
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And though there be no express Explication of this Duty of the Wife, as there was of the Husband's, who is charg'd to love his wife as himself; yet there is an implicit Direction to the Wife in her duty to her Husband,
And though there be no express Explication of this Duty of the Wife, as there was of the Husband's, who is charged to love his wife as himself; yet there is an implicit Direction to the Wife in her duty to her Husband,
This is the Dictate of our Creator both by the Light of Nature and of Scripture. This is the constant language both of the Old Testament and of the New. And is more purposely handled and prest by the two great Apostles of the Jews and Gentiles, that so all Christians, however descended, should submit unto it. The Apostle Paul, Ephes. 5.22. &c. Col. 3.18. &c. The Apostle Peter, 1 Pet. 3.1. &c. Not that these are all their respective Duties;
This is the Dictate of our Creator both by the Light of Nature and of Scripture. This is the constant language both of the Old Testament and of the New. And is more purposely handled and pressed by the two great Apostles of the jews and Gentiles, that so all Christians, however descended, should submit unto it. The Apostle Paul, Ephesians 5.22. etc. Col. 3.18. etc. The Apostle Peter, 1 Pet. 3.1. etc. Not that these Are all their respective Duties;
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but these are specified either 1. Because in these are the most frequent failings. Husbands too commonly being defective in their Love, and Wives most defective in their Reverence and Subjection. Or 2. Because these two are the sum of the rest, and no other Duties are either Possible or Acceptable without them.
but these Are specified either 1. Because in these Are the most frequent failings. Husbands too commonly being defective in their Love, and Wives most defective in their reverence and Subjection. Or 2. Because these two Are the sum of the rest, and no other Duties Are either Possible or Acceptable without them.
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And my present Work is to digest and urge these in a solemn and impartial manner, that it may appear, Our Religion doth not only propound Rewards to make us happy in the world to come,
And my present Work is to digest and urge these in a solemn and impartial manner, that it may appear, Our Religion does not only propound Rewards to make us happy in the world to come,
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First, let us see what are those Mutual Duties that lie common between Husband and Wife, wherein Both of them are equally (at least according to the place and power of each) concern'd and oblig'd. And they are These following.
First, let us see what Are those Mutual Duties that lie Common between Husband and Wife, wherein Both of them Are equally (At least according to the place and power of each) concerned and obliged. And they Are These following.
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as will not ordinarily dispense herewith. For Example, 1 Cor. 7.3, 4.5. Let the husband render unto the Wife due benevolence, and likewise also the wife unto the husband.
as will not ordinarily dispense herewith. For Exampl, 1 Cor. 7.3, 4.5. Let the husband render unto the Wife due benevolence, and likewise also the wife unto the husband.
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Which plainly shews that even the sober use of the Marriage-bed is such a mutual debt, that it may not be intermitted long without Necessity and Consent. Nay in the Old Law, the greatest necessity should not send the husband from his wife the first year, that their affections might be throughly settled,
Which plainly shows that even the Sobrium use of the Marriage bed is such a mutual debt, that it may not be intermitted long without Necessity and Consent. Nay in the Old Law, the greatest necessity should not send the husband from his wife the First year, that their affections might be thoroughly settled,
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And therefore neither desire of Gain; nor Fear of Trouble, no occasional Distasts, nor pretence of Religion, should separate those from Conjugal converse and Cohabitation (unless with consent,
And Therefore neither desire of Gain; nor fear of Trouble, no occasional Distastes, nor pretence of Religion, should separate those from Conjugal converse and Cohabitation (unless with consent,
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yet it is required also of the Wife, Tit. 2.4. they must love their Husbands. Indeed this is the Conjugal Grace, the great Reason, and the great Comfort of Marriage.
yet it is required also of the Wife, Tit. 2.4. they must love their Husbands. Indeed this is the Conjugal Grace, the great Reason, and the great Comfort of Marriage.
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but it must be grounded upon the Command and Ordinance of God, whereby of Two they are made One flesh. So that though either of them be poor, deform'd, froward; though unregenerate, wicked, Infidels;
but it must be grounded upon the Command and Ordinance of God, whereby of Two they Are made One Flesh. So that though either of them be poor, deformed, froward; though unregenerate, wicked, Infidels;
yet in Obedience to God, and in Conscience of the Marriage-Vow, which obligeth for better and for worse, they ought to love each other with a superlative Love;
yet in obedience to God, and in Conscience of the Marriage-Vow, which obliges for better and for Worse, they ought to love each other with a superlative Love;
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And hereupon the Heathens took the Gall from their nuptial Sacrifices, and cast it behind the Altar: to intimate the removing of all bitterness from the Marriage-state;
And hereupon the heathens took the Gall from their nuptial Sacrifices, and cast it behind the Altar: to intimate the removing of all bitterness from the Marriage-state;
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This true-hearted Love will bring true Content and constant Comfort into that Condition, will make all counsels and reproofs acceptable, will keep out Jealousie, that bane of marriage comfort, will keep the thoughts fixt,
This truehearted Love will bring true Content and constant Comfort into that Condition, will make all Counsels and reproofs acceptable, will keep out Jealousy, that bane of marriage Comfort, will keep the thoughts fixed,
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and the heart chaste: for it is not the Having an Husband or Wife, but the Loving of them, that preserves from Adultery. This will prevent or soon quiet those storms within doors; as we see the Mother that dearly loves her Child,
and the heart chaste: for it is not the Having an Husband or Wife, but the Loving of them, that preserves from Adultery. This will prevent or soon quiet those storms within doors; as we see the Mother that dearly loves her Child,
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Let every man have his [ Own ] wife, and let every woman have her [ Own ] husband. By which Rule, the thoughts, desires and actions of each of them are confin'd to their own lawful yoke-fellow,
Let every man have his [ Own ] wife, and let every woman have her [ Own ] husband. By which Rule, the thoughts, Desires and actions of each of them Are confined to their own lawful yokefellow,
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Yea, this virtually dissolves the Bond of marriage, and (if the Divine Law were executed) brings the offender to a severe Death. And though some greater Shame and other Inconveniences do follow the unfaithfulness of the Wife; yet man and wife being One flesh, and equal power granted to them over the bodies of each other, the guilt of this sin is equal: unless the wisdom and strength of the man do make his fault the greater.
Yea, this virtually dissolves the Bound of marriage, and (if the Divine Law were executed) brings the offender to a severe Death. And though Some greater Shame and other Inconveniences do follow the unfaithfulness of the Wife; yet man and wife being One Flesh, and equal power granted to them over the bodies of each other, the guilt of this since is equal: unless the Wisdom and strength of the man do make his fault the greater.
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The same Faithfulness is necessary in the wise concealment of each others secrets, whether Natural, Moral, or Civil, unless in such cases wherein a superior Obligation doth release them.
The same Faithfulness is necessary in the wise concealment of each Others secrets, whither Natural, Moral, or Civil, unless in such cases wherein a superior Obligation does release them.
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4. Mutual Helpfulness. Hence they are called Yokefollows. And of the Woman it was said at her Creation, that she should be an Help meet for him, which may be rendred, an Help like him: for they should be both of them Helps to each other.
4. Mutual Helpfulness. Hence they Are called Yokefollows. And of the Woman it was said At her Creation, that she should be an Help meet for him, which may be rendered, an Help like him: for they should be both of them Helps to each other.
To this end, it behoves the Wife to read often the last Chapter of Proverbs, and the husband the rest of that Book, for their quickning hereunto. 2. The Yoke of Crosses and troubles.
To this end, it behoves the Wife to read often the last Chapter of Proverbs, and the husband the rest of that Book, for their quickening hereunto. 2. The Yoke of Crosses and Troubles.
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For such as are married, though they expect nothing but pleasure, yet must have trouble in the flesh, losses in their estates, afflictions in their children, crosses both from friends and enemies.
For such as Are married, though they expect nothing but pleasure, yet must have trouble in the Flesh, losses in their estates, afflictions in their children, Crosses both from Friends and enemies.
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Now every man and woman should chuse such yoke-fellows as may be Friends as well as Relations; and may comfort, support and advise each other with all faithfulness and sympathy. 3. The Yoke of Jesus Christ.
Now every man and woman should choose such yoke-fellows as may be Friends as well as Relations; and may Comfort, support and Advice each other with all faithfulness and Sympathy. 3. The Yoke of jesus christ.
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5. Mutual Patience. This Grace we are bound to exercise towards all men, how much more to such near and dear Relations? Let all bitterness and wrath and anger and clamour and evil speaking be put away, with all malice.
5. Mutual Patience. This Grace we Are bound to exercise towards all men, how much more to such near and dear Relations? Let all bitterness and wrath and anger and clamour and evil speaking be put away, with all malice.
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And be kind one to another, tender-hearted, forgiving one another, as God doth for Christ's sake forgive us, Eph. 4.31, 32. Innumerable are the (l) Occasions that may minister Contention in the daily affairs, wherein they are concerned,
And be kind one to Another, tender-hearted, forgiving one Another, as God does for Christ's sake forgive us, Ephesians 4.31, 32. Innumerable Are the (l) Occasions that may minister Contention in the daily affairs, wherein they Are concerned,
and Satan is ever ready to blow the coal, and they have corrupt and froward Natures: and therefore there is a flat necessity of this blessed Grace. Alas!
and Satan is ever ready to blow the coal, and they have corrupt and froward Nature's: and Therefore there is a flat necessity of this blessed Grace. Alas!
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The married Couple therefore must study and pray for a meek and quiet spirit; mortifie pride, learn self-denial, and sometimes wisely withdraw till the storm be over;
The married Couple Therefore must study and pray for a meek and quiet Spirit; mortify pride, Learn self-denial, and sometime wisely withdraw till the storm be over;
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but too sinful children of Adam, from whom little can be expected but weakness and waiwardness. They must reckon the greatest worth and honour to be first in Overtures of Peace, and never suffer those unnatural heats to ferment. What honour or comfort can any one have in falling out with Himself? What prize in that Victory? Let some lesser faults be wink'd at,
but too sinful children of Adam, from whom little can be expected but weakness and waiwardness. They must reckon the greatest worth and honour to be First in Overtures of Peace, and never suffer those unnatural heats to ferment. What honour or Comfort can any one have in falling out with Himself? What prize in that Victory? Let Some lesser Faults be winked At,
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and bring glory to God. This is certain, he or she that can without scruple injure the other, is not kept from wronging others by any honest Principle. And lastly, let them consider, that it is much better to give place to one another,
and bring glory to God. This is certain, he or she that can without scruple injure the other, is not kept from wronging Others by any honest Principle. And lastly, let them Consider, that it is much better to give place to one Another,
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and then to go together into Hell? If you suffer one another to be damned, where is your Love? Nay how can you lie (with comfort) with a limb of the Devil in your bosom? 'Tis true, they must not pass uncharitable Censures on one another, either in heart or in speech; nor condemn them in their everlasting estate for every deviation, nor obtrude religions matters in a distastful manner;
and then to go together into Hell? If you suffer one Another to be damned, where is your Love? Nay how can you lie (with Comfort) with a limb of the devil in your bosom? It's true, they must not pass uncharitable Censures on one Another, either in heart or in speech; nor condemn them in their everlasting estate for every deviation, nor obtrude Religions matters in a distasteful manner;
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and, if need require, use all proper means incessantly to bring the ignorant or vitious party into the good ways of God. And that by drawing them to the means of Grace, and giving them no rest in the unsafe condition of unrenewed Nature.
and, if need require, use all proper means incessantly to bring the ignorant or vicious party into the good ways of God. And that by drawing them to the means of Grace, and giving them no rest in the unsafe condition of unrenewed Nature.
To study each others dispositions, consider each others snares, observe each others decays in zeal and piety, that you may speedily apply remedies, and exhort one another daily, lest either of you be hardned through the deceitfulness of sin.
To study each Others dispositions, Consider each Others snares, observe each Others decays in zeal and piety, that you may speedily apply remedies, and exhort one Another daily, lest either of you be hardened through the deceitfulness of since.
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Your Curtain-talk should often be of God, and of your eternal estate, and you should improve that Analogy which is between Jesus Christ and his Church, and the married couple, to your comfort and direction. In short, you should in both your carriages declare plainly, that you are going together to seek a Country.
Your Curtain-talk should often be of God, and of your Eternal estate, and you should improve that Analogy which is between jesus christ and his Church, and the married couple, to your Comfort and direction. In short, you should in both your carriages declare plainly, that you Are going together to seek a Country.
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and that an intemperate man in wedlock differs little from an Adulterer. Let all married persons therefore remember, that the Holy eye of God is upon them;
and that an intemperate man in wedlock differs little from an Adulterer. Let all married Persons Therefore Remember, that the Holy eye of God is upon them;
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even in a married estate, to crucifie our fleshly Lusts; and to deny our natural and lawful desires at such times as Natural Modesty or Religion command Abstinence, and so make them unlawful.
even in a married estate, to crucify our fleshly Lustiest; and to deny our natural and lawful Desires At such times as Natural Modesty or Religion command Abstinence, and so make them unlawful.
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shew Reverence to God, bear reverence to one another, reverence your selves. Be assured of this, that true love behaves not it self unseemly, and that modesty is the best preserver of nuptial Chastity.
show reverence to God, bear Reverence to one Another, Reverence your selves. Be assured of this, that true love behaves not it self unseemly, and that modesty is the best preserver of nuptial Chastity.
and she that is married, careth for the things of the world, how she may please her husband, 1 Cor. 7. 33, 34. This will bring honour to Religion, comfort to their lives, and a blessing on all they have.
and she that is married, Careth for the things of the world, how she may please her husband, 1 Cor. 7. 33, 34. This will bring honour to Religion, Comfort to their lives, and a blessing on all they have.
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This will make them digest all the pains and troubles of that condition, seeing they find two to be better than one, and do never miss of a sweet and constant friend in their bosom.
This will make them digest all the pains and Troubles of that condition, seeing they find two to be better than one, and do never miss of a sweet and constant friend in their bosom.
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which implies that they should pray for and with one another. Thus Isaac is said, Gen. 25.21. to multiply prayers with, or before his wife, and it follows how prevalent these prayers were.
which Implies that they should pray for and with one Another. Thus Isaac is said, Gen. 25.21. to multiply Prayers with, or before his wife, and it follows how prevalent these Prayers were.
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There they must bewail their failings in their conjugal Relations, the pollutions that cleave to the marriagebed. There they should beg the blessing of Children, and blessings upon their Children, a blessing upon their Estates, and especially all spiritual blessings in heavenly things in Christ upon their souls.
There they must bewail their failings in their conjugal Relations, the pollutions that cleave to the Marriage bed. There they should beg the blessing of Children, and blessings upon their Children, a blessing upon their Estates, and especially all spiritual blessings in heavenly things in christ upon their Souls.
Who knows but that God may touch the heart of the Wife, when the husband is pouring out prayers for her? Certainly they are in the discharge of their duty, to which God hath annexed a promise.
Who knows but that God may touch the heart of the Wife, when the husband is pouring out Prayers for her? Certainly they Are in the discharge of their duty, to which God hath annexed a promise.
And it will be the wisdom of them both to espy Fit times for their joynt-Prayers, if they cannot keep Pace with Holy Mr. Bolton, who prayed twice daily alone, twice with his Wife, and twice with his Family. And herein consider, what particular grace or mercy your Relation wants;
And it will be the Wisdom of them both to espy Fit times for their joynt-Prayers, if they cannot keep Pace with Holy Mr. Bolton, who prayed twice daily alone, twice with his Wife, and twice with his Family. And herein Consider, what particular grace or mercy your Relation Wants;
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and if you only eat and drink together, what do you more than others? do not the Beasts of the field so? If your love reach only to the body and the things of this life, do not the Publicans the same? but if you love one anothers souls,
and if you only eat and drink together, what do you more than Others? do not the Beasts of the field so? If your love reach only to the body and the things of this life, do not the Publicans the same? but if you love one another's Souls,
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This is the foundation of all the rest, this must be mixed with all the rest, this is the Epitome of all the rest of his Duty. And hence this is expresly mentioned four times in this Chapter, vers. 25, 28, 33. as being the great wheel, which by its motion carries about all the other wheels of the affections that are within us,
This is the Foundation of all the rest, this must be mixed with all the rest, this is the Epitome of all the rest of his Duty. And hence this is expressly mentioned four times in this Chapter, vers. 25, 28, 33. as being the great wheel, which by its motion carries about all the other wheels of the affections that Are within us,
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Fix but this blessed Habit in the heart, and it will teach a man, yea it will enforce a man, to all that tenderness, honour, care and kindness that is required of him.
Fix but this blessed Habit in the heart, and it will teach a man, yea it will enforce a man, to all that tenderness, honour, care and kindness that is required of him.
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Love suffereth long and is kind, it envies not, is not puffed up, seeks not her own, is not easily provoked, thinketh none evil, beareth all things, 1 Cor. 13.4, 6.
Love suffers long and is kind, it envies not, is not puffed up, seeks not her own, is not Easily provoked, Thinketh none evil, bears all things, 1 Cor. 13.4, 6.
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It is here as it is in Love to God, which (you know) doth both instruct and thrust a man on to the utmost of his Duty, excluding those wary fears, wherewith hypocrites abound,
It is Here as it is in Love to God, which (you know) does both instruct and thrust a man on to the utmost of his Duty, excluding those wary fears, wherewith Hypocrites abound,
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2. This Love must be right for the Extent of it; I mean it reaches the whole Person, both Soul and Body. Every man should choose such an one, whose outward features and proportion he can highly esteem and affect;
2. This Love must be right for the Extent of it; I mean it reaches the Whole Person, both Soul and Body. Every man should choose such an one, whose outward features and proportion he can highly esteem and affect;
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and it speaks the admirable Wisdom of God to frame such variety of fancies to answer the variety of persons, and there being such choice, it is sottish folly to choose where a man cannot love,
and it speaks the admirable Wisdom of God to frame such variety of fancies to answer the variety of Persons, and there being such choice, it is sottish folly to choose where a man cannot love,
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and be thou ravisht always with her love, Prov. 5.19, 20. 4. The Husbands love must be right for the Duration of it. And the last named Scripture clears that;
and be thou ravished always with her love, Curae 5.19, 20. 4. The Husbands love must be right for the Duration of it. And the last nam Scripture clears that;
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For you have had her beauty and strength, why should you not also have her wrinkles and infirmities, yea and give the more respect to her tryed fidelity? However this is certain, still you are one Flesh, and every man continues kind to his own flesh,
For you have had her beauty and strength, why should you not also have her wrinkles and infirmities, yea and give the more respect to her tried Fidis? However this is certain, still you Are one Flesh, and every man continues kind to his own Flesh,
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2. Let us trace the Husbands Love to his Wife in its Pattern laid down in the Scripture, and particularly in the Context and Words which I am handling. And
2. Let us trace the Husbands Love to his Wife in its Pattern laid down in the Scripture, and particularly in the Context and Words which I am handling. And
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1. The Husband ought to love his Wife, as our Saviour Christ loveth his Church. Ver. 25. Husbands, love your Wives, even as Christ also loved his Church.
1. The Husband ought to love his Wife, as our Saviour christ loves his Church. Ver. 25. Husbands, love your Wives, even as christ also loved his Church.
How then doth Jesus Christ love his Church? I shall search no farther into this Depth, than so far as it is proposed in this Context for a Pattern (surely) to all Husbands in their love.
How then does jesus christ love his Church? I shall search no farther into this Depth, than so Far as it is proposed in this Context for a Pattern (surely) to all Husbands in their love.
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For ver. 26. he gave himself that he might cleanse his Church, which implies that she was in ill plight, when he began his motions. She was no beauty;
For for. 26. he gave himself that he might cleanse his Church, which Implies that she was in ill plighted, when he began his motions. She was no beauty;
True love doth more study to better the object beloved, than to advantage the subject that loveth. And to love a Wife only in hopes of some Advantages by her, is unworthy the heart of an Husband,
True love does more study to better the Object Beloved, than to advantage the Subject that loves. And to love a Wife only in hope's of Some Advantages by her, is unworthy the heart of an Husband,
He took not on him the Nature of Angels, but preferr'd the seed of Abraham. The Husband must herein imitate his Lord and Master by preserving a singular and superlative respect for his wife,
He took not on him the Nature of Angels, but preferred the seed of Abraham. The Husband must herein imitate his Lord and Master by preserving a singular and superlative respect for his wife,
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] now saith the Apostle, ver. 28. he that loveth his wife, he loveth [ himself, ] which is more than as himself. Now though this Love to a mans self is less, then that of Christ to his Church: yet it is more plain and sensible to us:
] now Says the Apostle, ver. 28. he that loves his wife, he loves [ himself, ] which is more than as himself. Now though this Love to a men self is less, then that of christ to his Church: yet it is more plain and sensible to us:
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for (as was said at first) he that doth not know with what manner of Love Christ doth love his Church, yet knows with what love he loves himself. And that is (besides what was last instanced in)
for (as was said At First) he that does not know with what manner of Love christ does love his Church, yet knows with what love he loves himself. And that is (beside what was last instanced in)
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Such ought the Husbands love to be towards his Wife, accompanied with the greatest tenderness. For they are like Chrystal Glasses, soon broken, if not tenderly handled.
Such ought the Husbands love to be towards his Wife, accompanied with the greatest tenderness. For they Are like Crystal Glasses, soon broken, if not tenderly handled.
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So must the Husband most readily and chearfully assist, comfort and help his Wife. If a cloud arise between them, yet the Husbands Love must dissolve it quickly;
So must the Husband most readily and cheerfully assist, Comfort and help his Wife. If a cloud arise between them, yet the Husbands Love must dissolve it quickly;
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He must indeed overlook many Infirmities, 〈 ◊ 〉 Love covereth a multitude of sins: and as he that is always using his sword, will make it dull at length;
He must indeed overlook many Infirmities, 〈 ◊ 〉 Love Covereth a multitude of Sins: and as he that is always using his sword, will make it dull At length;
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so he that is continually reproving, shall have the less regard given to his reproofs. But yet he cannot love her, if he do not, when need is, reprove her:
so he that is continually reproving, shall have the less regard given to his reproofs. But yet he cannot love her, if he do not, when need is, reprove her:
Not before strangers, and rarely before the family; not for natural defects, seldom for inadvertencies: and when he does it, let him make way for his reproof by commending in her what is good;
Not before Strangers, and rarely before the family; not for natural defects, seldom for Inadvertencies: and when he does it, let him make Way for his reproof by commending in her what is good;
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whether it be in mind or body. So did Elkanah (1 Sam. 1.8.) Hannah: why weepest thou? and why eatest thou not? and why is thy heart grieved? am I not better to thee then ten Sons? and this brought her to her meat,
whither it be in mind or body. So did Elkanah (1 Sam. 1.8.) Hannah: why Weepest thou? and why Eatest thou not? and why is thy heart grieved? am I not better to thee then ten Sons? and this brought her to her meat,
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as you may see in the next verse. And generally a kind word from an husbands mouth doth good like a medicine. And that Husband is worse than a Tigre, that supports not his poor Wife at such a time.
as you may see in the next verse. And generally a kind word from an Husbands Mouth does good like a medicine. And that Husband is Worse than a Tiger, that supports not his poor Wife At such a time.
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both of what is necessary, and also of what is convenient for her, according to his ability. Exod. 21.10. Her food and her raiment, and her duty of marriage he shall not diminish.
both of what is necessary, and also of what is convenient for her, according to his ability. Exod 21.10. Her food and her raiment, and her duty of marriage he shall not diminish.
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And this is probably concluded to be at least a part of that honour 1 Pet. 3.7. due to the wife as the weaker Vessel; the best kind of honour, to wit, maintenance: so that word is frequently taken:
And this is probably concluded to be At least a part of that honour 1 Pet. 3.7. due to the wife as the Weaker Vessel; the best kind of honour, to wit, maintenance: so that word is frequently taken:
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but depends upon her husband, who must therefore give her honour (that is, maintenance ) as the weaker Vessel. She hath not that wisdom, forecast or strength for such purposes as he hath:
but depends upon her husband, who must Therefore give her honour (that is, maintenance) as the Weaker Vessel. She hath not that Wisdom, forecast or strength for such Purposes as he hath:
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and therefore as he hath the strongest obligation upon him, and the greatest advantages, he must lay about him by all lawful means to support and provide for her.
and Therefore as he hath the Strongest obligation upon him, and the greatest advantages, he must lay about him by all lawful means to support and provide for her.
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neither doing it grudgingly nor niggardly; but rather, if he be able, intrusting her with some pittance in her own disposal, that she may have occasion to exercise her charity, and to incourage her Children or Servants in their duty.
neither doing it grudgingly nor niggardly; but rather, if he be able, entrusting her with Some pittance in her own disposal, that she may have occasion to exercise her charity, and to encourage her Children or Servants in their duty.
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And hence the husband is bound to Protect his wife from dangers, and to Sympathize with her in them. Thus Abraham was a Covering to Sarah, Gen. 20.16. not only to confine her eye, but to defend her person.
And hence the husband is bound to Pact his wife from dangers, and to Sympathise with her in them. Thus Abraham was a Covering to Sarah, Gen. 20.16. not only to confine her eye, but to defend her person.
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The Philosopher could say, That a well-bred wife, as soon as she is married, accounts the way and course of her husband as a Law prescribed to her by God himself.
The Philosopher could say, That a Well-bred wife, as soon as she is married, accounts the Way and course of her husband as a Law prescribed to her by God himself.
though insensible, influence upon the actions of their inferiors, than all their Laws and Precepts. And as for the Husband, he is called the guide of her youth, Prov. 2.17.
though insensible, influence upon the actions of their inferiors, than all their Laws and Precepts. And as for the Husband, he is called the guide of her youth, Curae 2.17.
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So did David to Bathsheba, 1 Kings 1.28. So did Isaac to Rebeka, Gen. 28.1. So did Abraham to Sarah, Gen. 16.6. though the thing it self was grievous to him.
So did David to Bathsheba, 1 Kings 1.28. So did Isaac to Rebecca, Gen. 28.1. So did Abraham to Sarah, Gen. 16.6. though the thing it self was grievous to him.
Famous is that instance in Story of Cleopatra, who after that her Husband Meleager his Father, Mother, Neighbours, had all in vain solicited his help to defend their City, they having disobliged him before, At length his Wife runs to him,
Famous is that instance in Story of Cleopatra, who After that her Husband Meleager his Father, Mother, Neighbours, had all in vain solicited his help to defend their city, they having disobliged him before, At length his Wife runs to him,
Especially she having, as she ought to have, a competent judgment to guide them. It is below the gravity of an Husband to intermeddle with managing houshold provisions, Maid-servants, and such like affairs;
Especially she having, as she ought to have, a competent judgement to guide them. It is below the gravity of an Husband to intermeddle with managing household provisions, Maidservants, and such like affairs;
that so if the event should not answer his expectation, she may be free from blame. But generally, he ought to move in his own sphere, and incourage her to move in hers. He must fetch in honey, and she must work it in the hive: For seldom doth the Estate prosper, where the husband busies himself within doors, and the wife without.
that so if the event should not answer his expectation, she may be free from blame. But generally, he ought to move in his own sphere, and encourage her to move in hers. He must fetch in honey, and she must work it in the hive: For seldom does the Estate prosper, where the husband busies himself within doors, and the wife without.
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It will be hard for her (though doubtless her duty) to reverence him, who himself hath forgotten to reverence his God. If his behaviour be light, she will be apt to set lightly by him.
It will be hard for her (though doubtless her duty) to Reverence him, who himself hath forgotten to Reverence his God. If his behaviour be Light, she will be apt to Set lightly by him.
This will maintain his Authority. But then 2. Herein shines his Love, to use the same with all sweetness, remembring that though he be Superiour to his Wife,
This will maintain his authority. But then 2. Herein shines his Love, to use the same with all sweetness, remembering that though he be Superior to his Wife,
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yet that their Souls are equal; that she is to be treated as his Companion; that he is not to rule her as a King doth his Subjects, but as the head doth the body; That though she was not taken out of Adams head, so neither out of his foot, but out of his side near his heart. And therefore his Countenance must be friendly, his ordinary language to her mild and sweet, his behaviour obliging, his commands sparing and respectful, and his reproofs gentle.
yet that their Souls Are equal; that she is to be treated as his Companion; that he is not to Rule her as a King does his Subject's, but as the head does the body; That though she was not taken out of Adams head, so neither out of his foot, but out of his side near his heart. And Therefore his Countenance must be friendly, his ordinary language to her mild and sweet, his behaviour obliging, his commands sparing and respectful, and his reproofs gentle.
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Look to her Creation; she was made after Man, he has some honour by his seniority, 1 Tim. 2.13. For Adam was first formed, then Eve, She was made out of Man: he was the rock whence she was hewen. 1 Cor. 11.8. For the man is not of the woman, but the woman of the man.
Look to her Creation; she was made After Man, he has Some honour by his seniority, 1 Tim. 2.13. For Adam was First formed, then Eve, She was made out of Man: he was the rock whence she was hewn. 1 Cor. 11.8. For the man is not of the woman, but the woman of the man.
So that it is not Man, that hath set this Order, but God himself. Look again to the Fall, and there you hear what God saith, Gen. 3.16. Thy des•re shall be to thy husband, and he shall rule over thee.
So that it is not Man, that hath Set this Order, but God himself. Look again to the Fallen, and there you hear what God Says, Gen. 3.16. Thy des•re shall be to thy husband, and he shall Rule over thee.
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See in the New Testament, lest Christ his being made of a woman should seem to alter this inviolable Law. Coloss. 3.18. Wives submit your selves to your own husbands, as it is fit in the Lord. 1 Pet. 3.1. Likewise ye wives be in subjection to your own Husbands.
See in the New Testament, lest christ his being made of a woman should seem to altar this inviolable Law. Coloss. 3.18. Wives submit your selves to your own Husbands, as it is fit in the Lord. 1 Pet. 3.1. Likewise you wives be in subjection to your own Husbands.
Ver. 2. your chast conversation must be coupled with fear. Ver. 5. The holy women of old adorned themselves with this subjection to their own husbands:
Ver. 2. your chaste Conversation must be coupled with Fear. Ver. 5. The holy women of old adorned themselves with this subjection to their own Husbands:
And I conceive it is made up of 1. Estimation, 2. Love, and 3. Fear. 1. The wife ought to honour and esteem her husband. Esth. 1.19. Then all the Wives shall give to their husbands [ honour ] both to great and small.
And I conceive it is made up of 1. Estimation, 2. Love, and 3. fear. 1. The wife ought to honour and esteem her husband. Esth. 1.19. Then all the Wives shall give to their Husbands [ honour ] both to great and small.
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Thus when the wife of Tigranes was asked by her husband, after a great solemnity, what she thought of Cyrus, whom every one did commend as the most excellent person in all that company, she answer'd roundly, Truly I look't at no body there but at you my husband.
Thus when the wife of Tigranes was asked by her husband, After a great solemnity, what she Thought of Cyrus, whom every one did commend as the most excellent person in all that company, she answered roundly, Truly I looked At no body there but At you my husband.
And if the husband be but meanly accomplisht, yet she ought highly to value the excellency of his Place, seeing the Holy Ghost hath in this very respect styl'd him the Image and Glory of God, 1 Cor. 11.7.
And if the husband be but meanly accomplished, yet she ought highly to valve the excellency of his Place, seeing the Holy Ghost hath in this very respect styled him the Image and Glory of God, 1 Cor. 11.7.
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when you chose him, and so you ought still to esteem him. And you are to remember the sin and punishment of Michal, 2 Sam. 6.16. She despised her husband in her heart:
when you chosen him, and so you ought still to esteem him. And you Are to Remember the since and punishment of Michal, 2 Sam. 6.16. She despised her husband in her heart:
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The wife ought to consider, that her honour and respect among her family and neighbours doth very much rise and fall according to that which she bears to her husband;
The wife ought to Consider, that her honour and respect among her family and neighbours does very much rise and fallen according to that which she bears to her husband;
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Thus those excellent women being besieg'd together with their husbands in the Castle of Winsberg, having liberty for themselves to go out and carry what they could with them, took up each their husband, and so delivered them.
Thus those excellent women being besieged together with their Husbands in the Castle of Winsberg, having liberty for themselves to go out and carry what they could with them, took up each their husband, and so Delivered them.
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But above all comparisons is the Instance that L. Vives gives us of a generous young woman, by name Clara Cerventa, well known to him, that was married to one Valdaura, that proved to be full of diseases and lothsom sores, whom yet she attended with that care, cost,
But above all comparisons is the Instance that L. Vives gives us of a generous young woman, by name Clara Cerventa, well known to him, that was married to one Valdaura, that proved to be full of diseases and loathsome sores, whom yet she attended with that care, cost,
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and after ten long years of languishment, when he was dead, and her friends came rather to congratulate than condole her loss, she with great trouble told them, that she could be willing to purchase her dear Valdaura again with the loss of her five Children. It is not fond doting love,
and After ten long Years of languishment, when he was dead, and her Friends Come rather to congratulate than condole her loss, she with great trouble told them, that she could be willing to purchase her dear Valdaura again with the loss of her five Children. It is not found doting love,
And this the Philosopher saw and acknowledged, and thereupon distinguisheth between a servile dread, and an ingenuous fear; exploding the former as unsuitable to the nearness and dearness of that Relation, and exacting the latter:
And this the Philosopher saw and acknowledged, and thereupon Distinguisheth between a servile dread, and an ingenuous Fear; exploding the former as unsuitable to the nearness and dearness of that Relation, and exacting the latter:
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So saith the Apostle, vers. 24. Let the wives be subject to their own husbands in [ every thing ] that is, in every thing that is not forbidden by an higher power,
So Says the Apostle, vers. 24. Let the wives be Subject to their own Husbands in [ every thing ] that is, in every thing that is not forbidden by an higher power,
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2. The Manner of her subjection speaks her Reverence; and that is free, willing, chearful. Thus the Church yields up her self to the will of her husband;
2. The Manner of her subjection speaks her reverence; and that is free, willing, cheerful. Thus the Church yields up her self to the will of her husband;
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implying that the subjection and service that we perform to the Lord is with a good will. And such ought to be the subjection of the wife, most free and willing; so,
implying that the subjection and service that we perform to the Lord is with a good will. And such ought to be the subjection of the wife, most free and willing; so,
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but yet there is more worth in the head than in the crown. So that still (except always cases wherein the head is craz d or notoriously distempered ) it will be the wisdom and duty of the wife to be subject to the husband as unto her Head.
but yet there is more worth in the head than in the crown. So that still (except always cases wherein the head is craz worser or notoriously distempered) it will be the Wisdom and duty of the wife to be Subject to the husband as unto her Head.
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Which should always be compos'd of respect and honour. Thus Sarah is brought in by the Apostle, 1 Pet. 3.6. Even as Sarah obeyed Abraham calling him Lord, whose daughters ye are as long as ye do well.
Which should always be composed of respect and honour. Thus Sarah is brought in by the Apostle, 1 Pet. 3.6. Even as Sarah obeyed Abraham calling him Lord, whose daughters you Are as long as you do well.
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whereas on the contrary it is observed of the naughty woman, Prov. 7.19. she only affords her husband in his absence, the man (for so it is in the Hebrew) is not at home.
whereas on the contrary it is observed of the naughty woman, Curae 7.19. she only affords her husband in his absence, the man (for so it is in the Hebrew) is not At home.
For silence doth more commend the wisdom of a woman, than speech; and she that is wise spareth her words: and though she seem to be religious, yet if she do not bridle her tongue, her religion is vain.
For silence does more commend the Wisdom of a woman, than speech; and she that is wise spares her words: and though she seem to be religious, yet if she do not bridle her tongue, her Religion is vain.
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And 2. She must beware of a Defect in the quality of them, viz. of meekness and respect. For the great study of the wife should be to get a meek and quiet spirit, which in the sight of God (yea and of man too) is of great price, 1 Pet. 3.4.
And 2. She must beware of a Defect in the quality of them, viz. of meekness and respect. For the great study of the wife should be to get a meek and quiet Spirit, which in the sighed of God (yea and of man too) is of great price, 1 Pet. 3.4.
to whom they must give account of every idle word, much more of every irreverent and contemptuous word, at the day of Judgment, Mat. 12.36. It will be an unspeakable comfort at Death and Judgment to reflect upon the Victories which their Patience hath gotten;
to whom they must give account of every idle word, much more of every irreverent and contemptuous word, At the day of Judgement, Mathew 12.36. It will be an unspeakable Comfort At Death and Judgement to reflect upon the Victories which their Patience hath got;
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Whereas on the contrary, the discreet and mild behaviour of Abigail to her husband (though he were a Churl ) gained her both quiet, comfort and honour.
Whereas on the contrary, the discreet and mild behaviour of Abigail to her husband (though he were a Churl) gained her both quiet, Comfort and honour.
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And the Apostle, 1 Pet. 3.6. tells us that Sarah obeyed Abraham: He bids her, Gen. 18.6. make ready quickly three measures of meal, &c. and it vvas done presently, though she knew not what guests her husband had brought.
And the Apostle, 1 Pet. 3.6. tells us that Sarah obeyed Abraham: He bids her, Gen. 18.6. make ready quickly three measures of meal, etc. and it was done presently, though she knew not what guests her husband had brought.
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The Ancients painting them with a Snail under their feet, and the Egyptians denying their women Shoes, and the Scythians burning the Brides Chariot axle-tree at her door,
The Ancients painting them with a Snail under their feet, and the egyptians denying their women Shoes, and the Scythians burning the Brides Chariot axletree At her door,
Thus when Ahasuerus sent for Vasthi, though his command seemed inconvenient; yet she had been truer to her Duty, as well as to her Interest, had she come to him:
Thus when Ahasuerus sent for Vashti, though his command seemed inconvenient; yet she had been truer to her Duty, as well as to her Interest, had she come to him:
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for the husband is the Head of his wife, and she must obey him. He that appoints them to love their husbands, Tit. 2.4. doth in the next verse enjoyn them to be discreet, chast, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed.
for the husband is the Head of his wife, and she must obey him. He that appoints them to love their Husbands, Tit. 2.4. does in the next verse enjoin them to be discreet, chaste, keepers At home, good, obedient to their own Husbands, that the Word of God be not blasphemed.
For though even good women be put to silence, yet good works never can 2. Her Real Reverence is required and shewed in asking and hearkening to his Counsel, and Reproofs.
For though even good women be put to silence, yet good works never can 2. Her Real reverence is required and showed in asking and Harkening to his Counsel, and Reproofs.
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and the Wife must be taught to express her Reverence in Hearkening to them. In the Disposal of Children: Rebecca would not send Jacob to her Brother Laban without consulting Isaac, Gen. 27.46.
and the Wife must be taught to express her reverence in Harkening to them. In the Disposal of Children: Rebecca would not send Jacob to her Brother Laban without consulting Isaac, Gen. 27.46.
So Hannah in the case of Samuel, 1 Sam. 1.11. In the disposal of a Servant: Sarah would not discard Hagar without consulting Abraham, Gen. 21.10. In entertaining Strangers: The Shunamite would not receive a Prophet into the House, without advising with her Husband, 2 King. 4.10. In disposing of her Husband's Goods, we find still the man's hand in it:
So Hannah in the case of Samuel, 1 Sam. 1.11. In the disposal of a Servant: Sarah would not discard Hagar without consulting Abraham, Gen. 21.10. In entertaining Strangers: The Shunamite would not receive a Prophet into the House, without advising with her Husband, 2 King. 4.10. In disposing of her Husband's Goods, we find still the Man's hand in it:
So that unless there be a notorious Impotency in him, or some Tacite or General Consent, or some case of present and absolute Necessity, as in the case of Abagail, she ought not to dispose her Husbands Goods.
So that unless there be a notorious Impotency in him, or Some Tacit or General Consent, or Some case of present and absolute Necessity, as in the case of Abagail, she ought not to dispose her Husbands Goods.
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Indeed, he ought according to the general Obligation of their Relation, and according to the particular Discretion of his Wife intrust her in the ordinary affairs of her sphear,
Indeed, he ought according to the general Obligation of their Relation, and according to the particular Discretion of his Wife intrust her in the ordinary affairs of her sphere,
But her hardest task is in the loving and thankful bearing of Reproof, which is a bitter pill to flesh and blood, especially when there is a proud and contentious spirit.
But her Hardest task is in the loving and thankful bearing of Reproof, which is a bitter pill to Flesh and blood, especially when there is a proud and contentious Spirit.
3. The Real effects of the Wife's Reverence to her Husband is seen in her Bebaviour towards him, which ought always to be chearful and respectful. She must not allow or nourish that crossness of humour to be sullen or dumpish,
3. The Real effects of the Wife's reverence to her Husband is seen in her Behaviour towards him, which ought always to be cheerful and respectful. She must not allow or nourish that crossness of humour to be sullen or dumpish,
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when he is pleasant; or on the contrary contemptuously frolick, when he is sad: but must compose her carriage, her garments, her converse to give him content,
when he is pleasant; or on the contrary contemptuously frolic, when he is sad: but must compose her carriage, her garments, her converse to give him content,
yea (though the best will fail) unless we study with all our skill, and strive with all our strength to be faithful in all these things, our other Duties will be abhorred.
yea (though the best will fail) unless we study with all our skill, and strive with all our strength to be faithful in all these things, our other Duties will be abhorred.
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I come at last in the Fourth place to present you with some Directions how to accomplish these Duties, that so husbands and wives may most certainly be blessings to each other. And they are these.
I come At last in the Fourth place to present you with Some Directions how to accomplish these Duties, that so Husbands and wives may most Certainly be blessings to each other. And they Are these.
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Let every one of you know how to possess his vessel in sanctification and honour, 1 Thess. 4.4. He that gives the reins to his vitious affections before Marriage, will find them as impetuous after Marriage.
Let every one of you know how to possess his vessel in sanctification and honour, 1 Thess 4.4. He that gives the reins to his vicious affections before Marriage, will find them as impetuous After Marriage.
For Marriage (as One well saith) is like Salt, which will keep sweet that which is untainted, but restores not that which is already unsavoury. A chast and honest heart will (with the blessing of God ) by marriage be preserved;
For Marriage (as One well Says) is like Salt, which will keep sweet that which is untainted, but restores not that which is already unsavoury. A chaste and honest heart will (with the blessing of God) by marriage be preserved;
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avoid speculative uncleanness, snd keep the heart stored with religious thoughts, and the body imployed in a constant calling. Consider that the greatest flames begin with a spark, and therefore tamper not with the pleasant motions of original concupiscence. Subject not the soul of a Man to the pleasures of a Brute; this is sure, that they perish in the using, and leave nothing but a sting behind:
avoid speculative uncleanness, snd keep the heart stored with religious thoughts, and the body employed in a constant calling. Consider that the greatest flames begin with a spark, and Therefore tamper not with the pleasant motions of original concupiscence. Subject not the soul of a Man to the pleasures of a Brutus; this is sure, that they perish in the using, and leave nothing but a sting behind:
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and foolish is that pleasure, where that which delights, instantly vanishes; and that which remains, perpetually torments. If you have been overtaken with these faults, O cleanse your hearts and hands by the merits of Christ's blood in the use of Fasting and Prayer; that God may not visit upon you your Old sins by giving you up to New ones, or by bringing some signal curse upon you, in husband, wife, or children.
and foolish is that pleasure, where that which delights, instantly Vanishes; and that which remains, perpetually torments. If you have been overtaken with these Faults, Oh cleanse your hearts and hands by the merits of Christ's blood in the use of Fasting and Prayer; that God may not visit upon you your Old Sins by giving you up to New ones, or by bringing Some signal curse upon you, in husband, wife, or children.
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And get a blessed taste of those more sirm, safe, and ravishing delights, which are to be found in the favour and promises of God, in the pardon of sin,
And get a blessed taste of those more sirm, safe, and ravishing delights, which Are to be found in the favour and promises of God, in the pardon of since,
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And therefore, when you find that you are called to it, be sure to recommend it earnestly to God by Prayer, as Abraham's servant did, Gen. 24.12. In this way be sure to acknowledg him, and he shall direct thy paths.
And Therefore, when you find that you Are called to it, be sure to recommend it earnestly to God by Prayer, as Abraham's servant did, Gen. 24.12. In this Way be sure to acknowledge him, and he shall Direct thy paths.
if they be cholerick, sour or sullen, you will hardly find an Heaven upon Earth. And you ought to deal plainly with one another, both concerning your natural Defects, concerning your moral Dispositions, and concerning your civil Condition, that you may not give,
if they be choleric, sour or sullen, you will hardly find an Heaven upon Earth. And you ought to deal plainly with one Another, both Concerning your natural Defects, Concerning your moral Dispositions, and Concerning your civil Condition, that you may not give,
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and that Satan may not take an advantage, whereby to cause disquiet or repinings afterwards. You count it a cheat to have an unfound, ill-condition'd decrepid beast put upon you,
and that Satan may not take an advantage, whereby to cause disquiet or repinings afterwards. You count it a cheat to have an unfound, ill-conditioned decrepit beast put upon you,
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Hence that Repentance that is both too soon, and too late. The Husband knows not how to Rule; and the Wife knows not how to obey. Both ignorant, both conceited, and both miserable.
Hence that Repentance that is both too soon, and too late. The Husband knows not how to Rule; and the Wife knows not how to obey. Both ignorant, both conceited, and both miserable.
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yea sometimes very children, for secular advantages into this Relation. A course that hath been signaliz'd by infinite disastrous consequenees. And most people step into that estate merely to obtain pleasure and gain, but as ignorant of their Duty,
yea sometime very children, for secular advantages into this Relation. A course that hath been signalized by infinite disastrous consequenees. And most people step into that estate merely to obtain pleasure and gain, but as ignorant of their Duty,
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as the Beasts that perish: and so families that should be the Nurseries of the Church and Commonwealth, prove to be the very Seed-plots of disorder and debauchery.
as the Beasts that perish: and so families that should be the Nurseries of the Church and Commonwealth, prove to be the very Seed-plots of disorder and debauchery.
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Indeavour therefore to read over, besides the Scripture (which is the Book of all Books ) Dr. Gouge his Treatise of Domestical Duties, or Mr. Bolton, or Mr. Gataker, or Mr. Whately on the same Subject;
Endeavour Therefore to read over, beside the Scripture (which is the Book of all Books) Dr. Gouge his Treatise of Domestical Duties, or Mr. Bolton, or Mr. Gataker, or Mr. Whately on the same Subject;
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And the learned will lose no labour in reading Ludovicus Vives de officio Mariti & de Christiana foemina, fron each of whose Garden I have made up this small Posie, and wherein you will find, especially in the first and last, a more full and clear stating and proving these things,
And the learned will loose no labour in reading Louis Vives de Officio Mariti & de Christian foemina, fron each of whose Garden I have made up this small Posy, and wherein you will find, especially in the First and last, a more full and clear stating and proving these things,
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You may indeed live together like civil Pagans; but what's this to the life of Christians? Religion will most firmly bind you to God, Religion will most firmly bind you to one another. A good temper may do much,
You may indeed live together like civil Pagans; but what's this to the life of Christians? Religion will most firmly bind you to God, Religion will most firmly bind you to one Another. A good temper may do much,
A Bible plac'd between you will take up many a difference, comfort you under many a cross and pang, guide you in many a strait, wherein flesh and blood will be confounded, and at a loss.
A bible placed between you will take up many a difference, Comfort you under many a cross and pang, guide you in many a strait, wherein Flesh and blood will be confounded, and At a loss.
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And then in those critical cases wherein Duty and Passion strive for mastery, resolve with your selves, that it is much better for either of you to obey God's will, than to have your own; That as there is the highest Reason in his Commands,
And then in those critical cases wherein Duty and Passion strive for mastery, resolve with your selves, that it is much better for either of you to obey God's will, than to have your own; That as there is the highest Reason in his Commands,
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And though you be never so just and good other wayes, yet believe that, Jam. 2.10. he or she that keeps the whole law, and yet offends knowingly (and commonly) in one point, is guilty of all.
And though you be never so just and good other ways, yet believe that, Jam. 2.10. he or she that keeps the Whole law, and yet offends knowingly (and commonly) in one point, is guilty of all.
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Your Righteousness abroad will not excuse your crossness at home, nor her zeal in prayer make any amends for her heat in passion. But when you are both resolved to study your own duties,
Your Righteousness abroad will not excuse your crossness At home, nor her zeal in prayer make any amends for her heat in passion. But when you Are both resolved to study your own duties,
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Stop your ears therefore, and knit your brow upon tale-bearers and whisperers, that under pretence of great love and secrecy tell you just Nothing: and remember, that Love thinketh no evil, but puts the best interpretation possible upon the doubful words, looks and carriage of a stranger, much more of so near a Relation. And this I mention here,
Stop your ears Therefore, and knit your brow upon talebearers and whisperers, that under pretence of great love and secrecy tell you just Nothing: and Remember, that Love Thinketh no evil, but puts the best Interpretation possible upon the doubtful words, looks and carriage of a stranger, much more of so near a Relation. And this I mention Here,
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And 2. Humility, that is a singular help for them both, in the discharging of their Duties. This will keep the Husband from the intemperate use of his power, and the vvife in a ready subjection to her Husband:
And 2. Humility, that is a singular help for them both, in the discharging of their Duties. This will keep the Husband from the intemperate use of his power, and the wife in a ready subjection to her Husband:
For only by pride cometh contention, but with the well-advised is wisdom, Prov. 13.10. A proud Spirit could not agree vvith an Angel, but the humble will agree with any body. This also will greatly help them to contentment in their Condition:
For only by pride comes contention, but with the well-advised is Wisdom, Curae 13.10. A proud Spirit could not agree with an Angel, but the humble will agree with any body. This also will greatly help them to contentment in their Condition:
I deserve hell, and what's a harsh word to hell? That man or woman vvill sit down quietly with great tryals, that know they are not worthy the least of mercies. And besides Humility will suggest such a carriage and behaviour in word and deed,
I deserve hell, and what's a harsh word to hell? That man or woman will fit down quietly with great trials, that know they Are not worthy the least of Mercies. And beside Humility will suggest such a carriage and behaviour in word and deed,
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it will teach them rather to obey than to dispute; and in obedience to do each more than their part, rather than less. In doubtful cases the upright heart will choose the safest course,
it will teach them rather to obey than to dispute; and in Obedience to do each more than their part, rather than less. In doubtful cases the upright heart will choose the Safest course,
What are the Duties of Parents and Children; and how are they to be managed according to Scripture? Serm. XVII. Colos. III. 20, 21. Children, obey your Parents in all things, for this is well pleasing unto the Lord.
What Are the Duties of Parents and Children; and how Are they to be managed according to Scripture? Sermon XVII. Colos III. 20, 21. Children, obey your Parents in all things, for this is well pleasing unto the Lord.
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Fathers, provoke not your Children to anger, lest they be discouraged. MY business is not to discuss the Entity of Relations, in their foundation and terms;
Father's, provoke not your Children to anger, lest they be discouraged. MY business is not to discuss the Entity of Relations, in their Foundation and terms;
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but to discourse the Efficacy of the chiefest in Christian practice, i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children, which,
but to discourse the Efficacy of the chiefest in Christian practice, i. e. to inquire into the nature and management of those reciprocal Offices betwixt Parents and Children, which,
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if well discharg'd according to the sense of the Divine Oracles, do contribute most to the happiness of humane Society; and give reputation to the Communion of Saints. The Subject I know is common,
if well discharged according to the sense of the Divine Oracles, do contribute most to the happiness of humane Society; and give reputation to the Communion of Saints. The Subject I know is Common,
and the Scriptures copious upon it, which some (who it may be are not the most accurate in their own relative station) think a very easie task to treat on;
and the Scriptures copious upon it, which Some (who it may be Are not the most accurate in their own relative station) think a very easy task to Treat on;
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but to do it distinctly and fully, within the time allotted to this exercise, is a thing of greater difficulty to me, than such easie Undertakers are aware of:
but to do it distinctly and Fully, within the time allotted to this exercise, is a thing of greater difficulty to me, than such easy Undertakers Are aware of:
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and really to perform all the Duties I am to enquire into, in a manner well-pleasing to our heavenly Father, will cost them and us all more pains than only to read or preach an hour or two upon them:
and really to perform all the Duties I am to inquire into, in a manner Well-pleasing to our heavenly Father, will cost them and us all more pains than only to read or preach an hour or two upon them:
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which yet might lead into many important concerns of government and obedience. Believe it herein we have all need enough of serious and frequent teacbing again and again for our conduct in the Relations whereunto God hath cast us.
which yet might led into many important concerns of government and Obedience. Believe it herein we have all need enough of serious and frequent teacbing again and again for our conduct in the Relations whereunto God hath cast us.
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In order then both to my preaching at present, and all our future practice, as a ground for the Resolution of this Question; What are the Duties of Parents and Children;
In order then both to my preaching At present, and all our future practice, as a ground for the Resolution of this Question; What Are the Duties of Parents and Children;
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Wherein we have the mutual offices of Children and Parents required, and virtually at least prescribed, with annexed reasons to enforce them severally upon each Relatives: which afford this Proposition. That God's pleasure and Childrens encouragement should move Christian Children to obedience,
Wherein we have the mutual Offices of Children and Parents required, and virtually At least prescribed, with annexed Reasons to enforce them severally upon each Relatives: which afford this Proposition. That God's pleasure and Children's encouragement should move Christian Children to Obedience,
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if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases, which in a larger Treatise on this Subject might fairly step in,
if by Some general anticipations and cautions I do in a Sermon decline those numerous special Cases, which in a larger Treatise on this Subject might fairly step in,
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It were an excursion for me now to speak of Children and Parents in any other than the most famous signification of the words, taken not figuratively, but properly;
It were an excursion for me now to speak of Children and Parents in any other than the most famous signification of the words, taken not figuratively, but properly;
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not for those in a political, but natural Relation: yet as under the Christian Institution, vvhere vve are ever to have regard to our blessed Lord and Master.
not for those in a political, but natural Relation: yet as under the Christian Institution, where we Are ever to have regard to our blessed Lord and Master.
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as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother, the Parents of their flesh , from whom they were originally derived.
as indissolubly bound in duty to those who begotten and brought them forth of both sexes Father and Mother, the Parents of their Flesh, from whom they were originally derived.
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And that the Apostle doth here direct the command to Inferiors before Superiors, as in the 18. verse and elsewhere to Children before Parents, is not that Children and their duties are first in order of nature or time (for there are offices of inbred parental love and care before they can be known or observ'd by children );
And that the Apostle does Here Direct the command to Inferiors before Superiors, as in the 18. verse and elsewhere to Children before Parents, is not that Children and their duties Are First in order of nature or time (for there Are Offices of inbred parental love and care before they can be known or observed by children);
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but writing chiefly to children come to the use of reason, he begins with them who are subject, and ought first to perform duty. The anticipation of time here connoting the honour due to Superiors, he doth in the first place put those in mind of their duty, who are to obey, as usually more defective, rather than those that have authority over them in this oeconomical conjunction: Either in that this office of obedience is less easie and pleasing to our nature than that of parental love, which is allur'd to exert it self readily by the right discharge of the former:
but writing chiefly to children come to the use of reason, he begins with them who Are Subject, and ought First to perform duty. The anticipation of time Here connoting the honour due to Superiors, he does in the First place put those in mind of their duty, who Are to obey, as usually more defective, rather than those that have Authority over them in this economical conjunction: Either in that this office of Obedience is less easy and pleasing to our nature than that of parental love, which is allured to exert it self readily by the right discharge of the former:
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For my method then in answering the complicated enquiry before me, whiles I follow the Apostle in my Text, I shall need no Apology to insist on. I. The Duty of Children, with the extent thereof, urged from that which is most cogent to perswade to it,
For my method then in answering the complicated enquiry before me, while I follow the Apostle in my Text, I shall need no Apology to insist on. I. The Duty of Children, with the extent thereof, urged from that which is most cogent to persuade to it,
and disswade from the neglect of it. II. The Office of Parents, enforc'd from the special consideration of that the Apostle suggests to move to it. III.
and dissuade from the neglect of it. II The Office of Parents, enforced from the special consideration of that the Apostle suggests to move to it. III.
The two former may be look'd upon as the explication of my Text and Proposition, and an exhortation press'd with reasons or motives to the Duties: and the last as Directions to perform them.
The two former may be looked upon as the explication of my Text and Proposition, and an exhortation pressed with Reasons or motives to the Duties: and the last as Directions to perform them.
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for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child, who is readily mov'd to obey, in contemplation of that authority and affection implanted in the Parent towards it
for that does flow forth from a compound disposition of love and Fear mixed in an ingenuous child, who is readily moved to obey, in contemplation of that Authority and affection implanted in the Parent towards it
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To speak more distinctly, this obedience to Parents may contain in it these four things, 1. Reverence, 2. Obedience, 3. Pious regards, 4. Submission. The three first of these may be reducible to active, and the last to passive obedience.
To speak more distinctly, this Obedience to Parents may contain in it these four things, 1. reverence, 2. obedience, 3. Pious regards, 4. Submission. The three First of these may be reducible to active, and the last to passive Obedience.
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1. Reverence, which is a due and awful estimation of their persons, as to this relation, placed in eminencie above their children, to acknowledg them from God himself (the Supreme Parent of us all) the authors, preservers, and governors of their lives:
1. reverence, which is a due and awful estimation of their Persons, as to this Relation, placed in eminency above their children, to acknowledge them from God himself (the Supreme Parent of us all) the Authors, preservers, and Governors of their lives:
and therefore to comport themselves so in all the actions of their lives before God and men, that they render themselves acceptable to their Parents: Yea, to both of them;
and Therefore to comport themselves so in all the actions of their lives before God and men, that they render themselves acceptable to their Parents: Yea, to both of them;
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the word which is in one verse fear, is in another translated reverence; to the claim of which the Mother there seems to be favour'd with some kind of priority: because Children, who have most needed their Mothers, in their tender years are apt many times to despise them,
the word which is in one verse Fear, is in Another translated Reverence; to the claim of which the Mother there seems to be favoured with Some kind of priority: Because Children, who have most needed their Mother's, in their tender Years Are apt many times to despise them,
as more subject to infirmities, and as looking for less of respect from their hands. So that really to give them honour, is a fuller evidence of cordial performance.
as more Subject to infirmities, and as looking for less of respect from their hands. So that really to give them honour, is a fuller evidence of cordial performance.
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Now doing reverence to the Fathers of our flesh in Scripture may comprehend what Children owe to their Parents, both with reference to their speech and behaviour: (1) With respect to their speech, that it be seasonable,
Now doing Reverence to the Father's of our Flesh in Scripture may comprehend what Children owe to their Parents, both with Referente to their speech and behaviour: (1) With respect to their speech, that it be seasonable,
and agreeable to the relation, grac'd with humility and modesty in all converse with them in presence, and discourse of them in absence. They should give them honourable titles,
and agreeable to the Relation, graced with humility and modesty in all converse with them in presence, and discourse of them in absence. They should give them honourable titles,
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as that of Father and Mother do connote dignity : and so, Sir, or Lord ; thus we have good Children in the Book of God saluting their Parents: as Isaac his Father Abraham ; Jacob Isaac ;
as that of Father and Mother do connote dignity: and so, Sir, or Lord; thus we have good Children in the Book of God saluting their Parents: as Isaac his Father Abraham; Jacob Isaac;
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and that with all meekness, at a sit season, in a few words, with freedom and readiness , giving pleasing answers when spoken to, in a becoming civility , waiting with contentment to hear them speak first , laying their hands on their mouths,
and that with all meekness, At a fit season, in a few words, with freedom and readiness, giving pleasing answers when spoken to, in a becoming civility, waiting with contentment to hear them speak First, laying their hands on their mouths,
or prudent apologies for them, it may be understood what venerable respects they have for their Parents. Thus 'tis said of the Children of the prudent Mother; they rise up (as those who speak pathetically) and call her blessed in that laudable discourse they have of her.
or prudent apologies for them, it may be understood what venerable respects they have for their Parents. Thus it's said of the Children of the prudent Mother; they rise up (as those who speak pathetically) and call her blessed in that laudable discourse they have of her.
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Hereby Children will prove themselves to be of a vertuous temper, and not like that elder brother of the penitent Prodigal, who spake undecently in a surly manner to his Father ;
Hereby Children will prove themselves to be of a virtuous temper, and not like that elder brother of the penitent Prodigal, who spoke undecently in a surly manner to his Father;
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Plato in his Commonwealth orders that Children should in their words through their whole life revere their Parents, there being a great punishment imminent for light and idle discourse.
Plato in his Commonwealth order that Children should in their words through their Whole life revere their Parents, there being a great punishment imminent for Light and idle discourse.
; so Achsah, Caleb's daughter (who was married to her Cousin German) when she addressed her self to her Father, she alighted from her beast before she spoke to him :
; so Achsah, Caleb's daughter (who was married to her cousin Germane) when she addressed her self to her Father, she alighted from her beast before she spoke to him:
and again Joseph thought it no disparagement to prostrate himself to his aged father Jacob, whose eyes were then dim, that he could not see his behaviour;
and again Joseph Thought it no disparagement to prostrate himself to his aged father Jacob, whose eyes were then dim, that he could not see his behaviour;
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And though Parents now have not a Prophetick spirit as the Patriarch's had, yet it seems still very equitable, that Christian Children considering their Parents Superiority in the Lord, should frequently upon occasion in an humble manner crave their Parents prayers for God's blessing.
And though Parents now have not a Prophetic Spirit as the Patriarch's had, yet it seems still very equitable, that Christian Children considering their Parents Superiority in the Lord, should frequently upon occasion in an humble manner crave their Parents Prayers for God's blessing.
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The rude and haughty looks, which are in many Children before their Parents, cannot comport with this duty, which discards a dogged and supercilious countenance, that betokens scorn and derision, opposite to this filial reverence. The Wise man makes a smart remark upon such odious insolent behaviour, which might deter any of understanding from it,
The rude and haughty looks, which Are in many Children before their Parents, cannot comport with this duty, which discards a dogged and supercilious countenance, that betokens scorn and derision, opposite to this filial Reverence. The Wise man makes a smart remark upon such odious insolent behaviour, which might deter any of understanding from it,
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or despise the counsels of their Parents, whether yet alive or deceased. 'Twere to be wish'd it had been better studied by some Children in this Generation:
or despise the Counsels of their Parents, whither yet alive or deceased. 'Twere to be wished it had been better studied by Some Children in this Generation:
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who do not parentare manibus, but indeed upbraid the Ghosts of their reverend and pious Parents (who warmly argued the necessity of regeneration) either by reckoning them amongst the herd of Divines or with an harangue of lame sequels perch up to vent their callow notions,
who do not parentare manibus, but indeed upbraid the Ghosts of their reverend and pious Parents (who warmly argued the necessity of regeneration) either by reckoning them among the heard of Divines or with an harangue of lame sequels perch up to vent their callow notions,
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It is very requisite Christian Children should with an heedful circumspection observe the holy and wise prescripts and practices of their Parents by acknowledging subjection to their government.
It is very requisite Christian Children should with an heedful circumspection observe the holy and wise prescripts and practices of their Parents by acknowledging subjection to their government.
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He to whom Angels are subject, whom Principalities and Powers do obey, was observant of his Mother Mary and her espoused Husband Joseph, yea most likely in the business of Joseph 's calling.
He to whom Angels Are Subject, whom Principalities and Powers do obey, was observant of his Mother Marry and her espoused Husband Joseph, yea most likely in the business of Joseph is calling.
More particularly, this filial observance shews it self in 1. Attending to their instructions: 2. Executing their commands: 3. Depending on their counsels: And 4. Following their examples. (1.) We ought to attend seriously to our Parents instructions, and learn what they teach us for good, receiving their djctates with humility,
More particularly, this filial observance shows it self in 1. Attending to their instructions: 2. Executing their commands: 3. Depending on their Counsels: And 4. Following their Examples. (1.) We ought to attend seriously to our Parents instructions, and Learn what they teach us for good, receiving their djctates with humility,
Solomon bids from his own experience, My Son, hear the instruction of thy father, and forsake not the law of thy mother Again, Hearken unto thy father which begat thee,
Solomon bids from his own experience, My Son, hear the instruction of thy father, and forsake not the law of thy mother Again, Harken unto thy father which begat thee,
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and attend to know understanding and good doctrine , which if heedfully observ'd, makes a wise child, when the contrary bewrays folly , which is a grief and discouragement to the father: as was that of Eli 's Sons ,
and attend to know understanding and good Doctrine, which if heedfully observed, makes a wise child, when the contrary bewrays folly, which is a grief and discouragement to the father: as was that of Eli is Sons,
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Yet this is dissonant to the voice of Nature, which hath taught the very Chickens to hearken unto the clocking of the Hen; hath been ever distastful to the wiser Heathens, and would bring a disparagement upon the Christian institution. So that Christian Children should be very heedful of their Parents teachings, especially in the concerns of their souls.
Yet this is dissonant to the voice of Nature, which hath taught the very Chickens to harken unto the clocking of the Hen; hath been ever distasteful to the Wiser heathens, and would bring a disparagement upon the Christian Institution. So that Christian Children should be very heedful of their Parents teachings, especially in the concerns of their Souls.
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this is the most special duty required in my Text, (the extent of it will come under consideration anon.) They should be as those under the Centurions authority, go and come and do at his command .
this is the most special duty required in my Text, (the extent of it will come under consideration anon.) They should be as those under the Centurions Authority, go and come and do At his command.
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Joseph and the Rechabites are famous instances of observing faithfully the charge of their Parents, even when they were dead and gone , out of conscience, in a respectful manner, with reference to the divine authority.
Joseph and the Rechabites Are famous instances of observing faithfully the charge of their Parents, even when they were dead and gone, out of conscience, in a respectful manner, with Referente to the divine Authority.
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Solomon did not only command his own Son , (though he prov'd disobedient) but he observ'd his Father David 's charge to walk in the Lord 's statutes (though drawn aside after with temptations) and to build the Temple .
Solomon did not only command his own Son, (though he proved disobedient) but he observed his Father David is charge to walk in the Lord is statutes (though drawn aside After with temptations) and to built the Temple.
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but of no reputation, supposing, in things purely indifferent both in their nature and use, their Parents to be more judicious to determine what is expedient and decent;
but of no reputation, supposing, in things purely indifferent both in their nature and use, their Parents to be more judicious to determine what is expedient and decent;
For though I should grant that Parents have in some sort a power over the consciences of their Children, whiles they are as in God 's stead , swaying their apprehentions in their tenderest years,
For though I should grant that Parents have in Some sort a power over the Consciences of their Children, while they Are as in God is stead, swaying their apprehensions in their Tenderest Years,
because they vacated the Commandments of God for their own traditions) can be no warrant to invade the rights of Parents: for Religion towards God doth not interfere with the necessary duties of our Relation. And to do that under a notion of Religion not enjoyned by God, against that too which he hath required, is impious;
Because they vacated the commandments of God for their own traditions) can be no warrant to invade the rights of Parents: for Religion towards God does not interfere with the necessary duties of our Relation. And to do that under a notion of Religion not enjoined by God, against that too which he hath required, is impious;
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yet when there is a judgment of discerning betwixt good and evil, their obedience ought to be reas ••bl•, such as God requires to his own service, NONLATINALPHABET, such as is according to his Word, not merely childish, (though the obedience of Children) but acceptable and well-pleasing unto him, as in my Text, and in the fear of God, vers. 22. Again, (3.) Children ought to depend upon their Parents counsels, and take their good and wholsom advice, giving them the honour of being in an ordinary course, more prudent and sagacious than themselves,
yet when there is a judgement of discerning betwixt good and evil, their Obedience ought to be reas ••bl•, such as God requires to his own service,, such as is according to his Word, not merely childish, (though the Obedience of Children) but acceptable and Well-pleasing unto him, as in my Text, and in the Fear of God, vers. 22. Again, (3.) Children ought to depend upon their Parents Counsels, and take their good and wholesome Advice, giving them the honour of being in an ordinary course, more prudent and sagacious than themselves,
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but the docible Child who is righteous and wise, rejoyceth the heart of both his Parents Here I might enter on particulars, to shew that Children have no power, being under government, to dispose of their Parents goods without their advice or allowance ;
but the docible Child who is righteous and wise, Rejoiceth the heart of both his Parents Here I might enter on particulars, to show that Children have no power, being under government, to dispose of their Parents goods without their Advice or allowance;
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But I shall only suggest two more eminent instances, wherein Children are more especially to consult their Parents, and observe their advice, viz. as to a particular Calling and Marriage. [ 1 ] 'Tis fit to he advised by Parents in the choice of a Calling, or lasting course of life.
But I shall only suggest two more eminent instances, wherein Children Are more especially to consult their Parents, and observe their Advice, viz. as to a particular Calling and Marriage. [ 1 ] It's fit to he advised by Parents in the choice of a Calling, or lasting course of life.
The pretension of Religion in a Monastick life, which the Papists urge to cajol their Votaries into their unscriptural Orders, as the Pharisees did Corban , saying it is a gift devoted to God (which hypocritical allegation our Saviour disprov'd,
The pretension of Religion in a Monastic life, which the Papists urge to cajol their Votaries into their unscriptural Order, as the Pharisees did Corban, saying it is a gift devoted to God (which hypocritical allegation our Saviour disproved,
Charlemaign made a decree against this dishonour to Parents under the vail and disguise of Religion. [ 2. ] In the great business of Marriage, 'tis very requisite to observe their counsel and advice.
Charlemagne made a Decree against this dishonour to Parents under the Vail and disguise of Religion. [ 2. ] In the great business of Marriage, it's very requisite to observe their counsel and Advice.
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and Sechem 's words to his Father, vvhen he had wickedly defloured Dinah (whom he met with in her idling visit) do import he was convinc'd it was equitable to have her Father 's consent to marry her .
and Shechem is words to his Father, when he had wickedly deflowered Dinah (whom he met with in her idling visit) do import he was convinced it was equitable to have her Father is consent to marry her.
because likely as they have more experimental knowledg, so, if Parents be not canker'd with the love of this world, their affections are more governable,
Because likely as they have more experimental knowledge, so, if Parents be not cankered with the love of this world, their affections Are more governable,
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And further, here it may be consider'd that Parents, who brought forth, and bred up their Children, should by no means be bereft of them vvithout their consent:
And further, Here it may be considered that Parents, who brought forth, and bred up their Children, should by no means be bereft of them without their consent:
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In the Comoedian it was accounted a disparagement, to take a vvise against the will of her Father. So that complyance with Parents advice here is a business of great effect.
In the Comedian it was accounted a disparagement, to take a wise against the will of her Father. So that compliance with Parents Advice Here is a business of great Effect.
As one saith ingenuously, The Child in this case bowls best at the mark of his own contentment, who besides the aim of his own eye, is directed by his Father, who is to give the ground.
As one Says ingenuously, The Child in this case bowls best At the mark of his own contentment, who beside the aim of his own eye, is directed by his Father, who is to give the ground.
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But if Children except, and say, What if after our real desires to take their counsel, they urge us to marry such as we cannot affect? I confess your circumstances may be such in this instance,
But if Children except, and say, What if After our real Desires to take their counsel, they urge us to marry such as we cannot affect? I confess your Circumstances may be such in this instance,
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suspect your own judgment, and take heed lest some impotent passion, or amorous inclination to another person, discompose you from attaining to a right opinion of things:
suspect your own judgement, and take heed lest Some impotent passion, or Amoros inclination to Another person, discompose you from attaining to a right opinion of things:
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Be therefore earnest in Prayer with God (who turns the heart at his pleasure that he would incline your affection to the party propos'd, all the while there is no disallowance from above, and you can see no just cause to the contrary, having only the mere plea that you cannot love;
Be Therefore earnest in Prayer with God (who turns the heart At his pleasure that he would incline your affection to the party proposed, all the while there is no disallowance from above, and you can see no just cause to the contrary, having only the mere plea that you cannot love;
and be importunate with him to rectifie such untowardness of mind (lest you at least seem wilful) as leads you vvithout good reason to reject an offer of his Providence to you for the promoting of your temporal vvelfare in an hopeful prospect of the Divine blessing.
and be importunate with him to rectify such untowardness of mind (lest you At least seem wilful) as leads you without good reason to reject an offer of his Providence to you for the promoting of your temporal welfare in an hopeful prospect of the Divine blessing.
unless I could see how you might with a good conscience in the presence of God enter into a solemn Covenant of Love with a patty you cannot but upon deliberation at the same instant dislike.
unless I could see how you might with a good conscience in the presence of God enter into a solemn Covenant of Love with a patty you cannot but upon deliberation At the same instant dislike.
Sith as Q•intilian observ'd Affectus nostri nobis non serviunt, we cannot still keep our affections in a subserviency to our own, be sure not to another's reason:
Sith as Q•intilian observed Affectus Our nobis non serviunt, we cannot still keep our affections in a subserviency to our own, be sure not to another's reason:
or my lasting sorrow, and if I do not love her, we cannot live comfortably together, &c. 2. If Parents should counsel you to joyn your self to an ungodly person,
or my lasting sorrow, and if I do not love her, we cannot live comfortably together, etc. 2. If Parents should counsel you to join your self to an ungodly person,
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yet you have a judgment of discretion, and you may with all reverence to your Parents proposing refuse an unworthy person, who is like to make your life either sinful or miserable.
yet you have a judgement of discretion, and you may with all Reverence to your Parents proposing refuse an unworthy person, who is like to make your life either sinful or miserable.
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This may be further cleared, in considering the extent of Childrens obedience. There is another particular yet, which concerns Children in this duty of observance, and that is (4.) To follow their good examples;
This may be further cleared, in considering the extent of Children's Obedience. There is Another particular yet, which concerns Children in this duty of observance, and that is (4.) To follow their good Examples;
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we should take notice of those fair copies they have set us, and imitate whatsoever is good, commendable and vertuous in our Parents. This the Wise man gave his Son in charge, that he should with all his heart set his eyes to observe his wayes i. e. take him for his pattern in all those practises which were consonant to the pleasure of his Heavenly Father:
we should take notice of those fair copies they have Set us, and imitate whatsoever is good, commendable and virtuous in our Parents. This the Wise man gave his Son in charge, that he should with all his heart Set his eyes to observe his ways i. e. take him for his pattern in all those practises which were consonant to the pleasure of his Heavenly Father:
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For Marc Antonine the Emperour (as the learned Gataker expounds him ) could teach us, that we should not be so childish as to do any thing without consideration, NONLATINALPHABET, upon the mere account of tradition,
For Marc Antonine the Emperor (as the learned Gataker expounds him) could teach us, that we should not be so childish as to do any thing without consideration,, upon the mere account of tradition,
But the good carriage of Parents in their piety towards God, righteousness and charity towards man, should have a great influence upon those that descend from them.
But the good carriage of Parents in their piety towards God, righteousness and charity towards man, should have a great influence upon those that descend from them.
Solomon is commended for his dutifulness so far as he walked in the good wayes of David his Father , expressing the like good qualities and actions in that which was right :
Solomon is commended for his dutifulness so Far as he walked in the good ways of David his Father, expressing the like good qualities and actions in that which was right:
and so Asa raising up monuments of David 's piety, honesty, and vertue. 'Tis reported Justin Martyr became Christian, by following the good examples of the primitive Fathers .
and so Asa raising up monuments of David is piety, honesty, and virtue. It's reported Justin Martyr became Christian, by following the good Examples of the primitive Father's.
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The famous Emperour but now praised, determined when in the Empire, not to follow the Caesarian mode which then obtain'd at the imperial Court, but to do all NONLATINALPHABET as a disciple of pious Antonine , to be dress'd by his Fathers glass,
The famous Emperor but now praised, determined when in the Empire, not to follow the Caesarian mode which then obtained At the imperial Court, but to do all as a disciple of pious Antonine, to be dressed by his Father's glass,
or as he tells us himself, to imitate his constant tenour in things well managed, his evenness of temper in all things, the chearfulness of his countenance, his courteousness, contempt of vain-glory,
or as he tells us himself, to imitate his constant tenor in things well managed, his evenness of temper in all things, the cheerfulness of his countenance, his courteousness, contempt of vainglory,
Which may the more incite us Christians, as Paul did Timothy from the remembrance of the Faith in his Grand-mother Lois, and Mother Eunice , to learn that Parents good actions should make impressions on their Children;
Which may the more incite us Christians, as Paul did Timothy from the remembrance of the Faith in his Grandmother Lois, and Mother Eunice, to Learn that Parents good actions should make impressions on their Children;
These cannot be a better resemblance of a Child to a good Father than in this observance which I have touch'd on in these four Particulars, hastning to the next Duty; viz.
These cannot be a better resemblance of a Child to a good Father than in this observance which I have touched on in these four Particulars, hastening to the next Duty; viz.
3 Pious regards, Christian Children owe their Parents both in respect of their benevolence and indigence; from a real desire of humble thankfulness (if it were possible) to make some kind of compensation unto them, by whom under God they subsist. (1.) With respect to their benevolence, a grateful resentment of their kindnesses;
3 Pious regards, Christian Children owe their Parents both in respect of their benevolence and indigence; from a real desire of humble thankfulness (if it were possible) to make Some kind of compensation unto them, by whom under God they subsist. (1.) With respect to their benevolence, a grateful resentment of their Kindnesses;
when by way of commutation we are solicitous to take our turn as it were, in a sort of retaliation to make some kind of retribution to those who begat us, either immediately or mediately. This ingenuous skill the Apostle would have learn'd,
when by Way of commutation we Are solicitous to take our turn as it were, in a sort of retaliation to make Some kind of retribution to those who begat us, either immediately or mediately. This ingenuous skill the Apostle would have learned,
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as a commendable Christian Art, by an exercise in such grateful offices, as may prove Children do delight to be much in those services which express the esteem they have of their Parents good will to them.
as a commendable Christian Art, by an exercise in such grateful Offices, as may prove Children do delight to be much in those services which express the esteem they have of their Parents good will to them.
Hence we should with great complacence entertain all our Parens favours, as ingenuous Servants, waiting to express the sense of our love readily and heartily :
Hence we should with great complacence entertain all our Parents favours, as ingenuous Servants, waiting to express the sense of our love readily and heartily:
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What is Piety, but a grateful will towards our Parents? &c. who of us (saith he) is liberally educated, but thinks of our Educators, &c. with a thankful remembrance? which may be, by treasuring up their good speeches and wise sayings of remark ;
What is Piety, but a grateful will towards our Parents? etc. who of us (Says he) is liberally educated, but thinks of our Educators, etc. with a thankful remembrance? which may be, by treasuring up their good Speeches and wise sayings of remark;
Hence (2.) with respect to their indigence, be it what it will, either in regard to internal or external defects, natural, moral, or providential; both living and dead, Children are to shew themselves concern'd:
Hence (2.) with respect to their indigence, be it what it will, either in regard to internal or external defects, natural, moral, or providential; both living and dead, Children Are to show themselves concerned:
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by covering, or bearing their infirmities, supplying their necessities, defending their persons and honour against the rude and injurious attaques of those who vvould disparage and defame them.
by covering, or bearing their infirmities, supplying their necessities, defending their Persons and honour against the rude and injurious attacks of those who would disparage and defame them.
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then with all humility and prudence to insinuate such things, as by the influence of Heaven may be effectual to work a real change in them, by whom they themselves came into this world,
then with all humility and prudence to insinuate such things, as by the influence of Heaven may be effectual to work a real change in them, by whom they themselves Come into this world,
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Sith we are to pray for political, much more for natural Parents, because of the goodness and acceptableness of it in the sight of God and our Saviour .
Sith we Are to pray for political, much more for natural Parents, Because of the Goodness and acceptableness of it in the sighed of God and our Saviour.
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and if Children are taken away before their Parents, they are obliged after Christ 's example in taking care of his mother, to endeavour provision may be made for them ;
and if Children Are taken away before their Parents, they Are obliged After christ is Exampl in taking care of his mother, to endeavour provision may be made for them;
when their Parents are dead, they should see to the honourable interment of their bodies, in a deccent Christian manner, agreeable to the port and quality of both in the world,
when their Parents Are dead, they should see to the honourable interment of their bodies, in a deccent Christian manner, agreeable to the port and quality of both in the world,
So to the preservation of their good name and reputation, by paying of their debts in due circumstances (especially if justly contracted for the childrens sake) according to abilities,
So to the preservation of their good name and reputation, by paying of their debts in due Circumstances (especially if justly contracted for the Children's sake) according to abilities,
and to the vindicating of them from unjust aspersions, yet without malice or revenge but with justice, so far as lies within the compass of the Childrens calls and places: so did Amaziah :
and to the vindicating of them from unjust Aspersions, yet without malice or revenge but with Justice, so Far as lies within the compass of the Children's calls and places: so did Amaziah:
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But still in paying honour to our deceased Parents, we must ever avoid the superstition of the Heathens and Papists, and take care we go on in all our Parents good wayes, as did Solomon, Asa, Jehosaphat, Hezekiah, and Josiah .
But still in paying honour to our deceased Parents, we must ever avoid the Superstition of the heathens and Papists, and take care we go on in all our Parents good ways, as did Solomon, Asa, Jehoshaphat, Hezekiah, and Josiah.
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as appears by their proverbial expression NONLATINALPHABET, Whence their Lex Pelargica: Because saith Philo , The old Storks disabled to fly abroad, stay in their nest, till those of their brood do fly over sea and land,
as appears by their proverbial expression, Whence their Lex Pelargica: Because Says Philo, The old Storks disabled to fly abroad, stay in their nest, till those of their brood do fly over sea and land,
And so we Birds (saith Aristophanes pleasantly) should return our Parents thanks in all offices of endearing kindness, &c. Aeneas was denominated pious, from that Heroick act of saving his decrepit Father out of flaming Troy, and the hands of raging enemies, by carrying him out on his shoulders.
And so we Birds (Says Aristophanes pleasantly) should return our Parents thanks in all Offices of endearing kindness, etc. Aeneas was denominated pious, from that Heroic act of Saving his decrepit Father out of flaming Troy, and the hands of raging enemies, by carrying him out on his shoulders.
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And the Children of Catania of old, in a sudden eruption of Aetna, for the exportation of their aged Parents were celebrated with much honour , (what they of the same place did in the late one, I have not heard).
And the Children of Catania of old, in a sudden eruption of Aetna, for the exportation of their aged Parents were celebrated with much honour, (what they of the same place did in the late one, I have not herd).
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one (which Pliny counts most remarkable) of a woman giving suck, who, when her mother was condemn'd by the Praetor, had got from the Keeper liberty to visit her in Prison, upon daily search made to see she brought no victuals to her, whom the Keeper thought to have famish'd, but found alive after many days, sustain'd by her affectionate daughter 's milk;
one (which pliny counts most remarkable) of a woman giving suck, who, when her mother was condemned by the Praetor, had god from the Keeper liberty to visit her in Prison, upon daily search made to see she brought no victuals to her, whom the Keeper Thought to have famished, but found alive After many days, sustained by her affectionate daughter is milk;
which so affected the Governours, that they spared the Mother 's life, and raised a monument of the daughter 's ingenuous piety. The other of one Perns (for that seems to be her name) who in the same manner relieved her Father Cymon, and renewed his age the same way, in the same case, which it seems was so taking, that it was represented in a Picture when the Historian wrote,
which so affected the Governors, that they spared the Mother is life, and raised a monument of the daughter is ingenuous piety. The other of one Perns (for that seems to be her name) who in the same manner relieved her Father Cymon, and renewed his age the same Way, in the same case, which it seems was so taking, that it was represented in a Picture when the Historian wrote,
as I learn from Spizelius in a late learned Tract , wherein he shews, they perswade themselves the perfection of man doth consist in this, both with respect to the surviving Parents and the deceased, for whom they are longer in solemn mourning than any other people.
as I Learn from Spizelius in a late learned Tract, wherein he shows, they persuade themselves the perfection of man does consist in this, both with respect to the surviving Parents and the deceased, for whom they Are longer in solemn mourning than any other people.
Before I leave this head, I cannot pass over a prodigious Instance of the contrary vice, I mean monstrous ingratitude to Parents. 'Tis the unthankful Son of a more kind Father, who had made over his estate to all his Sons, with a reserve of a right by turns to come and take his diet ac their Tables.
Before I leave this head, I cannot pass over a prodigious Instance of the contrary vice, I mean monstrous ingratitude to Parents. It's the unthankful Son of a more kind Father, who had made over his estate to all his Sons, with a reserve of a right by turns to come and take his diet ac their Tables.
then (as is related) going to take up the hidden Goose, found it wonderfully turn'd into a great Toad, which leap'd upon his face, and notwithstanding all his striving could not be removed, till it had stifled him.
then (as is related) going to take up the hidden Goose, found it wonderfully turned into a great Toad, which leaped upon his face, and notwithstanding all his striving could not be removed, till it had stifled him.
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4. Submission or subjection to Parental discipline, with all lowliness of mind , acknowledging their coercive authority: and therefore are Children oblig'd with patience to bear their Parents rebukes;
4. Submission or subjection to Parental discipline, with all lowliness of mind, acknowledging their coercive Authority: and Therefore Are Children obliged with patience to bear their Parents rebukes;
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The ignorance, imperfection, and corrupt inclinations of Children born in sin require Parents animadversion, and the Childrens submission both to their Admonitions and Corrections. (1.) Their Admonitions; when in their watchful inspection they give check unto exorbitant behaviour,
The ignorance, imperfection, and corrupt inclinations of Children born in since require Parents animadversion, and the Children's submission both to their Admonitions and Corrections. (1.) Their Admonitions; when in their watchful inspection they give check unto exorbitant behaviour,
and lay restraints upon their Children, who should indeed stand in great awe of those reproofs and threats, which do arise from Parents displeasure. When Jonadah 's posterity were tempted to act in complaisance with others, their Fathers forewarning kept them in awe, that they did not violate his appointment ;
and lay restraints upon their Children, who should indeed stand in great awe of those reproofs and Treats, which do arise from Parents displeasure. When Jonadah is posterity were tempted to act in complaisance with Others, their Father's forewarning kept them in awe, that they did not violate his appointment;
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Yet in other cases, they should not only bear, but amend upon admonition: as Moses did upon his Father in law's dislike of that task he took upon himself alone ;
Yet in other cases, they should not only bear, but amend upon admonition: as Moses did upon his Father in law's dislike of that task he took upon himself alone;
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Many Children are impatient of just restraints in their meats, drinks, apparel, and recreations; not considering the advantage of self-denyal, and patience learn'd betimes;
Many Children Are impatient of just restraints in their Meats, drinks, apparel, and recreations; not considering the advantage of self-denial, and patience learned betimes;
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but delicacies may at once corrupt both body and mind: and more than that, may also render any one unjust; by reason they make him covetous to get that which may maintain them,
but delicacies may At once corrupt both body and mind: and more than that, may also render any one unjust; by reason they make him covetous to get that which may maintain them,
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I have in my own observation seen Children prove well, who have submitted to the prudent restraints and admonitions of their watchful Parents and Guides as to these things;
I have in my own observation seen Children prove well, who have submitted to the prudent restraints and admonitions of their watchful Parents and Guides as to these things;
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So necessary it is to submit to Parents admonitions. So also to (2.) Their corrections or real chastisements, whether by stripes, or other punishments inflicted:
So necessary it is to submit to Parents admonitions. So also to (2.) Their corrections or real chastisements, whither by stripes, or other punishments inflicted:
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The Greek word NONLATINALPHABET in the Epistle to the Hebrews translated, We gave them reverence, doth import that we Children, when faulty, under our Fathers frowns and stripes turn'd our faces with shame and blushing at our unworthy acts, not able to look them in the face; as the Prodigal upon his return , which accords (as some have noted ) to the Hebrew word, which is in this case to submit with humility to them in this Relation. Because,
The Greek word in the Epistle to the Hebrews translated, We gave them Reverence, does import that we Children, when faulty, under our Father's frowns and stripes turned our faces with shame and blushing At our unworthy acts, not able to look them in the face; as the Prodigal upon his return, which accords (as Some have noted) to the Hebrew word, which is in this case to submit with humility to them in this Relation. Because,
though we cannot bear that others should beat and scourge us, yet our Parents, as having power upon a just cause to punish by vertue of their Superiority, and our dependence upon them, whose end is,
though we cannot bear that Others should beatrice and scourge us, yet our Parents, as having power upon a just cause to Punish by virtue of their Superiority, and our dependence upon them, whose end is,
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though many an inconsiderate Child, may at present conceive the Father correcting to be a severe Judge, when as to intended amendment, he is indeed a loving Father: So that though it seem to be jarring and harsh musick, disagreeable to the faulty Patient, yet it will sound sweeter to the judicious ear,
though many an inconsiderate Child, may At present conceive the Father correcting to be a severe Judge, when as to intended amendment, he is indeed a loving Father: So that though it seem to be jarring and harsh music, disagreeable to the faulty Patient, yet it will found Sweeten to the judicious ear,
Ingenuous Children have acknowledg'd the benefit of Paternal correction, especially after they have sought to God by Prayer, that God would sanctifie the rod to their good.
Ingenuous Children have acknowledged the benefit of Paternal correction, especially After they have sought to God by Prayer, that God would sanctify the rod to their good.
That was a good practical answer of one of Zeno 's Scholars, who to his Father, asking what wisdom he had learned by being so long abroad, said, He was able to shew it at any time:
That was a good practical answer of one of Zeno is Scholars, who to his Father, asking what Wisdom he had learned by being so long abroad, said, He was able to show it At any time:
shewing that he could sustain the displeasure of his Parent without any untoward reparties. In short, Children should in all these duties deport themselves with piety toward their Parents, being in that relation they bear the image of God,
showing that he could sustain the displeasure of his Parent without any untoward Reparties. In short, Children should in all these duties deport themselves with piety towards their Parents, being in that Relation they bear the image of God,
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The second is concerning the Latitude and extent of Childrens obedience, in all things, NONLATINALPHABET in my Text. We cannot imagine this is so universal and absolute as Obedience to God;
The second is Concerning the Latitude and extent of Children's Obedience, in all things, in my Text. We cannot imagine this is so universal and absolute as obedience to God;
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So that the Power demanding it must have a warrant from him: unless we should embrace the horrid opinion of the daring Atheist in his Leviathan , who impiously affirms, that if a Christian be commanded by his lawful Prince or Soveraign (whose authority was first paternal) to say he doth not believe in Christ, it is lawful to obey:
So that the Power demanding it must have a warrant from him: unless we should embrace the horrid opinion of the daring Atheist in his Leviathan, who impiously affirms, that if a Christian be commanded by his lawful Prince or Sovereign (whose Authority was First paternal) to say he does not believe in christ, it is lawful to obey:
or, without further enquiry doth account it a divine precept, which would prefer an hellish error to the Heavenly verity, overturn the whole Christian institution, and set up diabolical adoration .
or, without further enquiry does account it a divine precept, which would prefer an hellish error to the Heavenly verity, overturn the Whole Christian Institution, and Set up diabolical adoration.
'Twould introduce an infallible spirit in all Civil, as the Papists pretend to have in their Ecclesiastical Government, yea, quite exterminate all regards of Conscience,
'twould introduce an infallible Spirit in all Civil, as the Papists pretend to have in their Ecclesiastical Government, yea, quite exterminate all regards of Conscience,
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And as Constant. the Father of Constantine the Emperour affirm'd, they could not be faithful Subjects unto him, who easily contemn'd God and their Conscience: neither Children be truly obedient to their Parents, who do so.
And as Constant. the Father of Constantine the Emperor affirmed, they could not be faithful Subject's unto him, who Easily contemned God and their Conscience: neither Children be truly obedient to their Parents, who do so.
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as unto the Lord, and unto Christ, fearing God in opposition to the pleasing of men. This doth moderate the commands of Parents; and regulate the obedience of Children, Wives, and Servants. 'Tis true, had Parents kept their original rectitude, their commands would never have been other than consonant to the Divine pleasure, and Law of Nature:
as unto the Lord, and unto christ, fearing God in opposition to the pleasing of men. This does moderate the commands of Parents; and regulate the Obedience of Children, Wives, and Servants. It's true, had Parents kept their original rectitude, their commands would never have been other than consonant to the Divine pleasure, and Law of Nature:
and now their precepts do often thwart or jar with the will of him who is Soveraign Lord, whom to please is the determination or limit, as well as motive to Childrens obedience.
and now their Precepts do often thwart or jar with the will of him who is Sovereign Lord, whom to please is the determination or limit, as well as motive to Children's Obedience.
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This agrees with the sense of Arch-bishop Anselm. 580 years ago expounding my Text. How it will rellish now with those of his order in an Hypothesis of theirs, I determine not:
This agrees with the sense of Archbishop Anselm. 580 Years ago expounding my Text. How it will relish now with those of his order in an Hypothesis of theirs, I determine not:
It should seem he held then according to truth, that if a Superiour should exceed his commission by imposing any preter-evangelical Canon for Doctrine or practice, the Inferiors non-conformity thereunto was no transgression:
It should seem he held then according to truth, that if a Superior should exceed his commission by imposing any preter-evangelical Canon for Doctrine or practice, the Inferiors nonconformity thereunto was no Transgression:
and if they obey without his warrant, who can secure them they shall do what is acceptable with him? God is to have an affection predominant to that we have for our Parents :
and if they obey without his warrant, who can secure them they shall do what is acceptable with him? God is to have an affection predominant to that we have for our Parents:
Hence we find Acrotatus commended amongst the Antients, because, when his Parents had required of him to do an unjust thing, he answered, I know you are willing I should do that which is just, for so you taught me to do:
Hence we find Acrotatus commended among the Ancients, Because, when his Parents had required of him to do an unjust thing, he answered, I know you Are willing I should do that which is just, for so you taught me to do:
A denial in this case is to be express'd in all humble language. Hierocles, though no Christian, hath notable things about the extent of Childrens obedience:
A denial in this case is to be expressed in all humble language. Hierocles, though no Christian, hath notable things about the extent of Children's Obedience:
how shall we go astray from piety, and other vertues, if through the pravity of their manners they lead us into those things which are not altogether honest and commendable? If sometime their will be not consonant to the Divine Laws? He gives this answer amongst others ;
how shall we go astray from piety, and other Virtues, if through the pravity of their manners they led us into those things which Are not altogether honest and commendable? If sometime their will be not consonant to the Divine Laws? He gives this answer among Others;
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If indeed the Divine Law draw you to one thing, and your Parents to another, in this disagreement of wills it is more excellent to choose those things which are better,
If indeed the Divine Law draw you to one thing, and your Parents to Another, in this disagreement of wills it is more excellent to choose those things which Are better,
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viz. in bodily observance, and a most ready & free supply of things necessary, sith they have right to use those they have brought forth and nourished, &c. Neither will the Parents unkindness be enough to discharge the Child from obedience, which is to be yielded in all the circumstances of their lives: And that considering,
viz. in bodily observance, and a most ready & free supply of things necessary, sith they have right to use those they have brought forth and nourished, etc. Neither will the Parents unkindness be enough to discharge the Child from Obedience, which is to be yielded in all the Circumstances of their lives: And that considering,
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3. The great reason to engage in the duties of Childrens obedience in the Lord, is undoubtedly the most cogent Motive can be urg'd to the performance of all generous actions, viz. because it is well-pleasing to the Lord. So 'tis express:
3. The great reason to engage in the duties of Children's Obedience in the Lord, is undoubtedly the most cogent Motive can be urged to the performance of all generous actions, viz. Because it is Well-pleasing to the Lord. So it's express:
because it sets forth the beauty and loveliness of a Child, as a Child. The Lord hath given it in charge to all Christian Children here in my Text, and elsewhere ,
Because it sets forth the beauty and loveliness of a Child, as a Child. The Lord hath given it in charge to all Christian Children Here in my Text, and elsewhere,
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as a vigorous enforcement of the fifth Commandment. The supreme authority of our Heavenly Father, who hath an uncontrollable dominion over us, makes any duties which he requires highly reasonable.
as a vigorous enforcement of the fifth Commandment. The supreme Authority of our Heavenly Father, who hath an uncontrollable dominion over us, makes any duties which he requires highly reasonable.
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But he who is a rewarder of those that diligently seek him , assures the dutiful, he takes much pleasure in these Relative duties, that they are not only pleasing, but well-pleasing to him:
But he who is a rewarder of those that diligently seek him, assures the dutiful, he Takes much pleasure in these Relative duties, that they Are not only pleasing, but Well-pleasing to him:
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Certainly it should hugely raise the spirits of all ingenuous Children, to be most solicitous in filling up their Relation. Dear Children, I am hemm'd in,
Certainly it should hugely raise the spirits of all ingenuous Children, to be most solicitous in filling up their Relation. Dear Children, I am hemmed in,
as it were, by what I am yet to say for Parents duties, that I cannot here dilate my self by descending into particulars to perswade the embracing of an exhortation to these duties: But if you be Christians indeed who understand your interest, I can give you the quintessence of all Motives within the bounds of my Text. Consider it well, I beseech you, 'tis this:
as it were, by what I am yet to say for Parents duties, that I cannot Here dilate my self by descending into particulars to persuade the embracing of an exhortation to these duties: But if you be Christians indeed who understand your Interest, I can give you the quintessence of all Motives within the bounds of my Text. Consider it well, I beseech you, it's this:
Upon that account it is profitable and beneficial, yea it is honest and honourable before God , every way right agreeable to God's positive Law, the Law of Nature, and the Law of Nations.
Upon that account it is profitable and beneficial, yea it is honest and honourable before God, every Way right agreeable to God's positive Law, the Law of Nature, and the Law of nations.
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So that disobedience to Parents is against Scripture, the light of Nature, the common equity of all Nations, and renders such persons unworthy the Christian Name, and worse than Infidels and Brutes:
So that disobedience to Parents is against Scripture, the Light of Nature, the Common equity of all nations, and renders such Persons unworthy the Christian Name, and Worse than Infidels and Brutus's:
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Have you then, my beloved Children, any respect to God, his good pleasure, or displeasure? to your Parents their right or wrong, their blessing or cursing? to your selves, looking for recompence,
Have you then, my Beloved Children, any respect to God, his good pleasure, or displeasure? to your Parents their right or wrong, their blessing or cursing? to your selves, looking for recompense,
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'Tis no arbitrary thing I am perswading to, but that which is required by an eternal, indispensable Law, fortified with the most signal rewards and punishments; yea even in this state,
It's no arbitrary thing I am persuading to, but that which is required by an Eternal, indispensable Law, fortified with the most signal rewards and punishments; yea even in this state,
This obedience to Parents is commended in Scripture; you'l get a lasting reputation by it ; God and men honour the obedient grac'd with this ornament .
This Obedience to Parents is commended in Scripture; You'll get a lasting reputation by it; God and men honour the obedient graced with this ornament.
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Yea and for Parricides the old Romans had a strange and unusual punishment, in culeum dejicere, to put them alive into a great leather Sack, made of an Ox-Hide, with a live Dog, a Cock, a Viper, and an Ape, at first it was with Serpents, (after the murtherers of Parents had been made bloody with scourging) then sewed up close,
Yea and for Parricides the old Romans had a strange and unusual punishment, in culeum dejicere, to put them alive into a great leather Sack, made of an Oxhide, with a live Dog, a Cock, a Viper, and an Ape, At First it was with Serpents, (After the murderers of Parents had been made bloody with scourging) then sewed up close,
and cast into Tiber, or the next River, that whiles alive they might begin to want the use of all the Elements, not having the benefit of the Heavens while they liv'd,
and cast into Tiber, or the next River, that while alive they might begin to want the use of all the Elements, not having the benefit of the Heavens while they lived,
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God makes choice discoveries of himself to obedient ones in filial duties, as he did eminently to Jacob , being peculiarly present vvith them, vvho do choose the things that please him, and lay hold of his Covenant ,
God makes choice discoveries of himself to obedient ones in filial duties, as he did eminently to Jacob, being peculiarly present with them, who do choose the things that please him, and lay hold of his Covenant,
1. Concerning the office, we may by an affection of a Trope so expound the provocation in my Text forbidden Christian Parents, that in a short manner of speech the Negative doth emphatically intend more than is express'd,
1. Concerning the office, we may by an affection of a Trope so expound the provocation in my Text forbidden Christian Parents, that in a short manner of speech the Negative does emphatically intend more than is expressed,
as including the Positive, wherein the office of Parents provident care, and well treating of their Children, being of great weight and extent, is connoted to us.
as including the Positive, wherein the office of Parents provident care, and well treating of their Children, being of great weight and extent, is connoted to us.
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The charge which the Apostle gives here to all the Fathers of our flesh from the Father of mercies according to the original word is not to irritate their Children;
The charge which the Apostle gives Here to all the Father's of our Flesh from the Father of Mercies according to the original word is not to irritate their Children;
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which is somewhat different from the prohibition to the Ephesians , provoke not your Children to wrath, this in my Text seeming to deny more generally.
which is somewhat different from the prohibition to the Ephesians, provoke not your Children to wrath, this in my Text seeming to deny more generally.
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So that he allows not of any kind of abuse of the paternal authority, which may justly irritate or provoke the passions of Children, an ill effect produced in their hearts,
So that he allows not of any kind of abuse of the paternal Authority, which may justly irritate or provoke the passion of Children, an ill Effect produced in their hearts,
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or loading them with impious and inhumane commands without necessity, compelling to sordid and servile works not fit for ingenuous Children, but slaves;
or loading them with impious and inhumane commands without necessity, compelling to sordid and servile works not fit for ingenuous Children, but slaves;
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or treating them for not just hitting their humour with contumelious words, , pouring forth curses out of that mouth that should bless: sith the name of Father breathes sweetness and benignity;
or treating them for not just hitting their humour with contumelious words,, pouring forth curses out of that Mouth that should bless: sith the name of Father breathes sweetness and benignity;
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bitter words, and the language of a barbarous enemy, will be apt to exasperate: when upon any little enormities a Father shews himself morose and sharp, it may be beating his Children to gratifie his own lust and rage, or inflicting other penalties no way proportion'd to the fault, (if any) , chastening not with the rod of men, or the stripes of the children of men, i. e.
bitter words, and the language of a barbarous enemy, will be apt to exasperate: when upon any little enormities a Father shows himself morose and sharp, it may be beating his Children to gratify his own lust and rage, or inflicting other penalties no Way proportioned to the fault, (if any), chastening not with the rod of men, or the stripes of the children of men, i. e.
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as wordlings impose upon their Children in the great concern of changing their condition, &c. be sure it is contrary to the prohibition, which imports that the Parents conduct should be moderated betwixt the extremes of an unwarrantable indulgence and rigor, that it may tend to their Childrens benefit, and their own satisfaction.
as worldlings impose upon their Children in the great concern of changing their condition, etc. be sure it is contrary to the prohibition, which imports that the Parents conduct should be moderated betwixt the extremes of an unwarrantable indulgence and rigor, that it may tend to their Children's benefit, and their own satisfaction.
The moving Principle to be premis'd, which influenceth Parents, and enclineth them effectually to exert a provident care in all the branches of it, is an imbred natural affection of love, which did act Abraham , Isaac, and Rebekah , in the Old Testament,
The moving Principle to be premised, which influenceth Parents, and Inclineth them effectually to exert a provident care in all the branches of it, is an imbred natural affection of love, which did act Abraham, Isaac, and Rebekah, in the Old Testament,
Out of this inward Principle arise Dues from Parents to their Children more general, viz. 1. Prayer, and 2. Good Behaviour; and more particular, with respect to the 1. Birth, 2. Nourishment, 3. Education, 4. Disposal, and 5. Maintenance of their Children, and 6. their own departure from them:
Out of this inward Principle arise Dues from Parents to their Children more general, viz. 1. Prayer, and 2. Good Behaviour; and more particular, with respect to the 1. Birth, 2. Nourishment, 3. Education, 4. Disposal, and 5. Maintenance of their Children, and 6. their own departure from them:
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1. The more general and previous duties, wherein Parents are concern'd for the sake of their Children as well as themselves, are Prayer, and good Behaviour; which give success to all the following particular ones respectively,
1. The more general and previous duties, wherein Parents Are concerned for the sake of their Children as well as themselves, Are Prayer, and good Behaviour; which give success to all the following particular ones respectively,
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and without which they will not be well discharg'd, so as they should be, by a Christian Parent, who is oblig'd to rule his own house well, having his Children in subjection with all honesty, (or as we render it) with all gravity .
and without which they will not be well discharged, so as they should be, by a Christian Parent, who is obliged to Rule his own house well, having his Children in subjection with all honesty, (or as we render it) with all gravity.
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and in the world, at the ingress with Zachariah 's , progress with Job 's , and egress with David 's, who made his petition more fervent with fasting ;
and in the world, At the ingress with Zachariah is, progress with Job is, and egress with David is, who made his petition more fervent with fasting;
Both Parents are concern'd in order to a better observance of the fifth Commandment, to have regard to what is imply'd and required in the sixth and seventh Commandment. When God hath curiously made the babe in secret, in the lower parts of the earth , it is to be regarded,
Both Parents Are concerned in order to a better observance of the fifth Commandment, to have regard to what is implied and required in the sixth and seventh Commandment. When God hath curiously made the babe in secret, in the lower parts of the earth, it is to be regarded,
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As for nourishment, the Mother should be prudently careful; and the Father in special case of a real longing appetite should endeavour seasonable supplies:
As for nourishment, the Mother should be prudently careful; and the Father in special case of a real longing appetite should endeavour seasonable supplies:
for he would have the Matrons by good example to teach the young women to be sober, to love their husbands and their children, to be discreet, chast, keepers at home, good, &c. And this is more especially requisite for Child-bearing women;
for he would have the Matrons by good Exampl to teach the young women to be Sobrium, to love their Husbands and their children, to be discreet, chaste, keepers At home, good, etc. And this is more especially requisite for Childbearing women;
wherein under the notion of clouts (or clothtrenchers) things of the greatest value by some of mean quality are found out to such an height of curiosity sometimes,
wherein under the notion of clouts (or clothtrenchers) things of the greatest valve by Some of mean quality Are found out to such an height of curiosity sometime,
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as appears not very consonant to the simplicity and humility of the Gospel. 'Twere, I confess, Ostrich-like to suffer these sure pledges of nature to be without conveniences,
as appears not very consonant to the simplicity and humility of the Gospel. 'Twere, I confess, Ostrich-like to suffer these sure pledges of nature to be without conveniences,
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for the preservation of it's natural life; and to seek that it may be spiritually alive, Parents should use the best means nature and grace do prompt to them.
for the preservation of it's natural life; and to seek that it may be spiritually alive, Parents should use the best means nature and grace do prompt to them.
likewise that she is oblig'd to nurse her own Babe (whatever softnesses many delicate Dames do now cherish) the Scriptures, as well as Principles of Reason, do evince:
likewise that she is obliged to nurse her own Babe (whatever Softnesses many delicate Dams do now cherish) the Scriptures, as well as Principles of Reason, do evince:
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or &c. For natural instinct, which is seen in these springing fontinels, the breasts , unto this end, for giving that food better digested unto the child vvhen come out, vvith vvhich it vvas fed in the vvomb, hath reason super-added in man.
or etc. For natural instinct, which is seen in these springing fontinels, the breasts, unto this end, for giving that food better digested unto the child when come out, with which it was fed in the womb, hath reason superadded in man.
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As marriage to him (especially under the Christian constitution) becomes an ordinance of God, vvhich in the mixture of other creatures is merely natural .
As marriage to him (especially under the Christian constitution) becomes an Ordinance of God, which in the mixture of other creatures is merely natural.
Now to pervert the end and designation of Nature, with the necessities thereof, is in effect to violate those reasonable inducements, which do oblige conscience in that vvhich is comly,
Now to pervert the end and designation of Nature, with the necessities thereof, is in Effect to violate those reasonable inducements, which do oblige conscience in that which is comely,
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and not to correspond with the design of justice, charity, and sohriety. A matter certainly very inaccountable for those, who are bound seriously to think on (so as to do) whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report:
and not to correspond with the Design of Justice, charity, and sohriety. A matter Certainly very inaccountable for those, who Are bound seriously to think on (so as to do) whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report:
Certainly the thing can be no disparagement to them of the best quality, but a credit, only because it agrees not with the modern mode of the Italian and French; amongst whom, the great ones often suckle their Children upon vile women,
Certainly the thing can be no disparagement to them of the best quality, but a credit, only Because it agrees not with the modern mode of the Italian and French; among whom, the great ones often suckle their Children upon vile women,
Chrysostom thought it a reproach that any women should blush to be Nurses, who were become Mothers. The Spartan law was, that the Noblest, even the Kings wives should nurse the first child.
Chrysostom Thought it a reproach that any women should blush to be Nurse's, who were become Mother's. The Spartan law was, that the Noblest, even the Kings wives should nurse the First child.
But I fear the wantonness and pride of some Mothers, and the ill-nature of some Fathers, who love their ease and quiet, may render this discourse unpleasing to them:
But I Fear the wantonness and pride of Some Mother's, and the Ill-nature of Some Father's, who love their ease and quiet, may render this discourse unpleasing to them:
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But then there is also a care with reference to the spiritual life of the child to attend this, which Christian Parents are oblig'd to by dedicating of their Infant seed unto the Lord, according to his appointment for the solemn enrolling of his Disciples :
But then there is also a care with Referente to the spiritual life of the child to attend this, which Christian Parents Are obliged to by dedicating of their Infant seed unto the Lord, according to his appointment for the solemn enrolling of his Disciples:
However, the blessed Virgin giving Jesus milk from the bottles of his own filling, may commend it with reputation enough to any Christian Mother, who seriously desires to practise the choice lesson of Self-denial. For the Scriptures consonant to the common prinicples of right reason, do either take this Duty for granted (where no just exceptions) of Mothers nursing their own Children for a ruled case; as in the Father of the faithful's wife Sarah , who was a very honourable woman, and others ;
However, the blessed Virgae giving jesus milk from the bottles of his own filling, may commend it with reputation enough to any Christian Mother, who seriously Desires to practise the choice Lesson of Self-denial. For the Scriptures consonant to the Common prinicples of right reason, do either take this Duty for granted (where no just exceptions) of Mother's nursing their own Children for a ruled case; as in the Father of the faithful's wife Sarah, who was a very honourable woman, and Others;
and though there be mention made of Rebekah 's nurse , and others , yet in all probability they were common dry-nurses, or nurse-keeping women, such as had skill to be about Child-bearing women, fit to advise and attend them.
and though there be mention made of Rebekah is nurse, and Others, yet in all probability they were Common dry-nurses, or nurse-keeping women, such as had skill to be about Childbearing women, fit to Advice and attend them.
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When though there be some pain in suckling, (however less I suppose in following the natural way of laying the child to) yet there is also a pleasure and benefit, which may well sweeten, and usually compensate in ordinary cases.
When though there be Some pain in suckling, (however less I suppose in following the natural Way of laying the child to) yet there is also a pleasure and benefit, which may well sweeten, and usually compensate in ordinary cases.
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The careful Father should contribute his endeavours to promote all this, and accommodate his wife in the nursery with all convenient requisites to preserve the temporal life of the child.
The careful Father should contribute his endeavours to promote all this, and accommodate his wife in the nursery with all convenient requisites to preserve the temporal life of the child.
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and Members of his spiritual houshold , who in that relation are to yield obedience unto their Parents, in him, and as unto him. How else can we so easily imagine that Christian Children should be oblig'd to obey their Parents in the Lord, but as they are by their Parents (who have most right to them) devoted to his service? I confess I cannot understand.
and Members of his spiritual household, who in that Relation Are to yield Obedience unto their Parents, in him, and as unto him. How Else can we so Easily imagine that Christian Children should be obliged to obey their Parents in the Lord, but as they Are by their Parents (who have most right to them) devoted to his service? I confess I cannot understand.
even as Believers under the Old Testament were, to bring them unto God in the use of the means he hath now prescribed, to get them washed with the blood of sprinkling, by giving them unto God in the Covenant, as they then did .
even as Believers under the Old Testament were, to bring them unto God in the use of the means he hath now prescribed, to get them washed with the blood of sprinkling, by giving them unto God in the Covenant, as they then did.
and the promises be pleaded on their behalf whose Parents are heirs , for as much as the Father's right to the promises gives the Children some kind of right to the same inheritance ,
and the promises be pleaded on their behalf whose Parents Are Heirs, for as much as the Father's right to the promises gives the Children Some kind of right to the same inheritance,
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yea, the promise and precept do answer each other as a deed and its counterpart. There was no need of particularizing every subject to be baptized, any other than those vvho vvere discipled; it being so vvell known who had the Covenant-seal by the common practice of the Jews under the former dispensation of the Covenant.
yea, the promise and precept do answer each other as a deed and its counterpart. There was no need of particularizing every Subject to be baptised, any other than those who were discipled; it being so well known who had the Covenant-seal by the Common practice of the jews under the former Dispensation of the Covenant.
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And now the Lord Jesus Christ in commissioning his Ministers to disciple and baptize all Nations (then all in them discipled) chiefly designed to instruct them, in what manner and form they should baptize those that belong to his Kingdom, viz. into the Name of the Father, Son,
And now the Lord jesus christ in commissioning his Ministers to disciple and baptise all nations (then all in them discipled) chiefly designed to instruct them, in what manner and from they should baptise those that belong to his Kingdom, viz. into the Name of the Father, Son,
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and Holy Ghost, which had not been before used, but now upon the discharging of Circumcision, was every where to be observ'd. Thus Christian Parents are at first to contribute their endeavours toward their Childrens spiritual life. And for this temporal life,
and Holy Ghost, which had not been before used, but now upon the discharging of Circumcision, was every where to be observed. Thus Christian Parents Are At First to contribute their endeavours towards their Children's spiritual life. And for this temporal life,
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Our Apostle in another Epistle , reduceth this to two heads, 1. Nurture, and 2. Admonition of the Lord. Some conceive the former doth more respect manners or civility: the later Doctrine or piety:
Our Apostle in Another Epistle, reduceth this to two Heads, 1. Nurture, and 2. Admonition of the Lord. some conceive the former does more respect manners or civility: the later Doctrine or piety:
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though 'tis not necessary to take them so restrictively. [ 1. ] Christian Parents are charg'd to educate or bring up their Childrin in nurture, i. e. such a kind of domestick learning as befitteth a child, according to that of the Wise man , Train up a child in the way he should go:
though it's not necessary to take them so restrictively. [ 1. ] Christian Parents Are charged to educate or bring up their Children in nurture, i. e. such a kind of domestic learning as befitteth a child, according to that of the Wise man, Train up a child in the Way he should go:
Parents should timely inure their Children to good behaviour, before they degenerate more; they should consult their temper, observe their ingenuity and humour, to find out their inclinations,
Parents should timely inure their Children to good behaviour, before they degenerate more; they should consult their temper, observe their ingenuity and humour, to find out their inclinations,
And this nurturing of them is to be effected by giving them 1. Teaching examples, 2. Rules of morality, and 3. Moderate Chastisements. 1. Teaching examples; by which those who converse much with little ones may perceive, they are capable of receiving good or harm before they are able to understand other instructions.
And this nurturing of them is to be effected by giving them 1. Teaching Examples, 2. Rules of morality, and 3. Moderate Chastisements. 1. Teaching Examples; by which those who converse much with little ones may perceive, they Are capable of receiving good or harm before they Are able to understand other instructions.
Seeing their Parents in all Family duties to express reverence by their countenance, gesture, and pronunciation, every one taking their place according to their quality and degree, this doth early instill a silent deportment,
Seeing their Parents in all Family duties to express Reverence by their countenance, gesture, and pronunciation, every one taking their place according to their quality and degree, this does early instill a silent deportment,
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lest, because of that love these bear to those from whom they do descend, judging what they do to be right, they should come to have their judgment perverted by their ill precedents. Hence it was, that the ancient Romans did with the greatest diligence possibly take care to manage all their affairs in the presence of their Children with all modesty and discretion. And it became a proverbial saying, that the Temperance of the Parent was the greatest precept to the Children.
lest, Because of that love these bear to those from whom they do descend, judging what they do to be right, they should come to have their judgement perverted by their ill precedents. Hence it was, that the ancient Romans did with the greatest diligence possibly take care to manage all their affairs in the presence of their Children with all modesty and discretion. And it became a proverbial saying, that the Temperance of the Parent was the greatest precept to the Children.
And indeed after, when they come to further use of Reason (I must pack up things together) good or bad examples of parents have a very powerful influence upon Children, as well as others, to breed them to a good or bad behaviour.
And indeed After, when they come to further use of Reason (I must pack up things together) good or bad Examples of Parents have a very powerful influence upon Children, as well as Others, to breed them to a good or bad behaviour.
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or go strongly, forward enough to learn somewhat agreeable to what they hear and see. As Titus then was in all things to shew himself a pattern of good works ,
or go strongly, forward enough to Learn somewhat agreeable to what they hear and see. As Titus then was in all things to show himself a pattern of good works,
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We find in Scripture that a decorum in actions hath greatly affected lookers on , which evinceth, that in the eye of their Children Parents ought to be very cautelous, not only in refraining sinful words and actions;
We find in Scripture that a decorum in actions hath greatly affected lookers on, which evinceth, that in the eye of their Children Parents ought to be very cautelous, not only in refraining sinful words and actions;
as a plodding man to gain a great estate) it will interpretatively be a teaching them to lye, or be unfaithful, which natural pravity will easily promote.
as a plodding man to gain a great estate) it will interpretatively be a teaching them to lie, or be unfaithful, which natural pravity will Easily promote.
Not only speeches, but gestures, fashions, and all kind of habits are soon learned by example, because man is of all creatures the most mimical or apt to imitate, especially what affects him in those he esteems; this being a kind of adjunct to Reason:
Not only Speeches, but gestures, fashions, and all kind of habits Are soon learned by Exampl, Because man is of all creatures the most mimical or apt to imitate, especially what affects him in those he esteems; this being a kind of adjunct to Reason:
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and so are the ill-manners of some Parents by some of their Children. Wherefore all should observe a good decorum, lest they should give occasion to any of their Children to say as that evil one, who told his Father , If I have done ill, I learn'd it of you.
and so Are the ill-manners of Some Parents by Some of their Children. Wherefore all should observe a good decorum, lest they should give occasion to any of their Children to say as that evil one, who told his Father, If I have done ill, I learned it of you.
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which put Pliny † into that pathetick exclamation in one of his Epistles, O! you are an happy young man, who have him above all to imitate, to whom nature would have you be most like.
which put pliny † into that pathetic exclamation in one of his Epistles, OH! you Are an happy young man, who have him above all to imitate, to whom nature would have you be most like.
These are requisite to the formation and culture of manners, that Children may learn how to behave themselves to Domesticks, to those that are elder and younger, to Ministers of the Gospel, to School-masters, to Equals, Acquaintance, Friends, Strangers, in all places, on all occasions, at home, abroad, in the School, in the Church; business, recreations; company, solitude, in secret, publique; in mourning, joy;
These Are requisite to the formation and culture of manners, that Children may Learn how to behave themselves to Domestics, to those that Are elder and younger, to Ministers of the Gospel, to Schoolmasters, to Equals, Acquaintance, Friends, Strangers, in all places, on all occasions, At home, abroad, in the School, in the Church; business, recreations; company, solitude, in secret, public; in mourning, joy;
but general precepts which may engage evermore to things lawful and honest: and instruct them with their distance and relation. For all which Humility is most to be commended to Children, as the great ornament of those in a state of subjection ,
but general Precepts which may engage evermore to things lawful and honest: and instruct them with their distance and Relation. For all which Humility is most to be commended to Children, as the great ornament of those in a state of subjection,
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be not rude and foolish before those in mourning, be charitable, &c. to that purpose Solomon. It is expected that Parents give prudent precepts to inform their Children how to speak and act in a decent, orderly manner, with a becoming grace in their circumstances ;
be not rude and foolish before those in mourning, be charitable, etc. to that purpose Solomon. It is expected that Parents give prudent Precepts to inform their Children how to speak and act in a decent, orderly manner, with a becoming grace in their Circumstances;
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And likewise a decent silence, suitable gestures, attention, modest looks, and bowing: which though they may seem trivial, yet the neglect of them will argue much rudeness, irreverence, and indecency;
And likewise a decent silence, suitable gestures, attention, modest looks, and bowing: which though they may seem trivial, yet the neglect of them will argue much rudeness, irreverence, and indecency;
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whereas Christian Children should learn to do all things well ; yea, and to outdo any mere moralists in such civilities as are really material, decent, and not fantastical.
whereas Christian Children should Learn to do all things well; yea, and to outdo any mere moralists in such civilities as Are really material, decent, and not fantastical.
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Parents should further give their Children such rudiments early, as are indeed instructive to prepare them for a particular vocation, or course of life agreeable to their temper and quality.
Parents should further give their Children such rudiments early, as Are indeed instructive to prepare them for a particular vocation, or course of life agreeable to their temper and quality.
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and with others*, the benefit of these for those Children of the best, as well as meanest condition, whether males or females: where it may be observed, that different Rules in some particulars for the education of Boys and Girls are to be given by discreet Parents .
and with others*, the benefit of these for those Children of the best, as well as Meanest condition, whither males or females: where it may be observed, that different Rules in Some particulars for the education of Boys and Girls Are to be given by discreet Parents.
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Yet here I cannot but disallow the indoctrinating of Children with superstitious notions, vvhich nuzzle them up in vulgar errors that lead unto unbelief;
Yet Here I cannot but disallow the indoctrinating of Children with superstitious notions, which nuzzle them up in Vulgar errors that led unto unbelief;
the affrighting of them vvith silly tales of Bugbears, stories of Hobgoblins and Fairies, &c. profane and old wives Fables, not tending to godliness , which occasion needless and groundless fears, that afterwards,
the affrighting of them with silly tales of Bugbears, stories of Hobgoblins and Fairies, etc. profane and old wives Fables, not tending to godliness, which occasion needless and groundless fears, that afterwards,
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And we smile at a little dog for snarling at a stone, yet see not the evil of making level and distorted conceptions in Children, which may occasion a spiteful heart , a disposition very displeasing to God. 3. Moderate chastisements to accompany the notices of good carriage.
And we smile At a little dog for snarling At a stone, yet see not the evil of making level and distorted conceptions in Children, which may occasion a spiteful heart, a disposition very displeasing to God. 3. Moderate chastisements to accompany the notices of good carriage.
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Christian Parents, whose Children are to obey them in the Lord, are concern'd to chastise in the fear of God; and therefore to seek that this appointment of his may be sanctified , being joyned with instruction, that it may be prevalent by the blessing of God in Christ, whom the Heathen Philosophers have no regard to.
Christian Parents, whose Children Are to obey them in the Lord, Are concerned to chastise in the Fear of God; and Therefore to seek that this appointment of his may be sanctified, being joined with instruction, that it may be prevalent by the blessing of God in christ, whom the Heathen Philosophers have no regard to.
And here further, Parents are concern'd to use much Christian prudence, that their Children may understand 1. That they are from a Principle of love for their Children amendment and welfare necessitated to this sharp work , which God hath enjoyn'd them in just circumstances,
And Here further, Parents Are concerned to use much Christian prudence, that their Children may understand 1. That they Are from a Principle of love for their Children amendment and welfare necessitated to this sharp work, which God hath enjoined them in just Circumstances,
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And therefore, if they should spare the rod through fondness, God, who knows the heart and affections best, might censure them for hating their children , whom they would not have been so severe with,
And Therefore, if they should spare the rod through fondness, God, who knows the heart and affections best, might censure them for hating their children, whom they would not have been so severe with,
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Hence 2. That it is their childrens folly, not their own passion, which hath engag'd them in this smarting exercise, wherein overmuch heat would be like an over-hot medicine, that scalds rather than cures.
Hence 2. That it is their Children's folly, not their own passion, which hath engaged them in this smarting exercise, wherein overmuch heat would be like an overhot medicine, that scalds rather than cures.
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but they must learn of God to aim at their childrens profit, and not correct them but upon good reason. Even Plutarch could determine that punishment should never be inflicted for flesh-pleasing. Parents should not take the rod to vent their own anger, but to subdue their childrens sin; which a man may not suffer upon his neighbour, without rebuke, lest he be guilty of hating him in his heart ;
but they must Learn of God to aim At their Children's profit, and not correct them but upon good reason. Even Plutarch could determine that punishment should never be inflicted for Flesh pleasing. Parents should not take the rod to vent their own anger, but to subdue their Children's since; which a man may not suffer upon his neighbour, without rebuke, lest he be guilty of hating him in his heart;
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then certainly not upon his child, whom he is oblig'd, not only to admonish verbally, but chastise really: but first he should do as God did with our first Parents, convict him of his nakedness , i. e. shew him the evil of his lying, railing, idleness, or &c. faults, he is chargeable with,
then Certainly not upon his child, whom he is obliged, not only to admonish verbally, but chastise really: but First he should do as God did with our First Parents, convict him of his nakedness, i. e. show him the evil of his lying, railing, idleness, or etc. Faults, he is chargeable with,
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Which 3. Parents may let their children know, they dare not suffer to remain longer uncorrected: sith delays may prove dangerous to the Patient, if the rod be withheld .
Which 3. Parents may let their children know, they Dare not suffer to remain longer uncorrected: sith delays may prove dangerous to the Patient, if the rod be withheld.
God we find hath been very severe in remarking the first violations of his Statutes: as for gathering sticks on the Sabbath day , and Aaron's sons offering strange fire :
God we find hath been very severe in remarking the First violations of his Statutes: as for gathering sticks on the Sabbath day, and Aaron's Sons offering strange fire:
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so Parents should timely curb the first exorbitances of their children. Hence 4. They should let them see they are resolv'd after serious deliberation not to be diverted by the pullings and passions of their unhumbled children from inflicting due punishment, fith the Wise man chargeth, Let not thy Soul spare for his crying ,
so Parents should timely curb the First exorbitances of their children. Hence 4. They should let them see they Are resolved After serious deliberation not to be diverted by the pullings and passion of their unhumbled children from inflicting due punishment, fifth the Wise man charges, Let not thy Soul spare for his crying,
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as the Father of Heaven is afflicted in the affliction of his , so are they in the affliction of their children; and as the Lord doth it in measure, though he will not suffer them to go unpunished , so do they.
as the Father of Heaven is afflicted in the affliction of his, so Are they in the affliction of their children; and as the Lord does it in measure, though he will not suffer them to go unpunished, so do they.
My Text bounds the correction, that it may not exceed a just proportion, to the discouraging of children, whose different tempers, as well as different faults, are to be consider'd,
My Text bounds the correction, that it may not exceed a just proportion, to the discouraging of children, whose different tempers, as well as different Faults, Are to be considered,
There should therefore be a special care took, that the chastisement be no other than what is meet. Physicians endeavour to apportion the Dose they give to the strength of the Patient,
There should Therefore be a special care took, that the chastisement be no other than what is meet. Physicians endeavour to apportion the Dose they give to the strength of the Patient,
so that the offended Parent may keep up his authority, be victorious in his chastisements, and come off with honour and good hopes of the child's amendment:
so that the offended Parent may keep up his Authority, be victorious in his chastisements, and come off with honour and good hope's of the child's amendment:
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For a Parent should be ever ready to forgive, and to connive often at smaller failings, wherein there is no manifest sin against God, in confidence of gaining the child's affections by tenderness and kind forbearance towards the things that are most desirable.
For a Parent should be ever ready to forgive, and to connive often At smaller failings, wherein there is no manifest since against God, in confidence of gaining the child's affections by tenderness and kind forbearance towards the things that Are most desirable.
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This pleasing policie is, they say, much in request at this day in Japan , where Parents do educate their children with a great deal of softness, very rarely punishing them with stripes,
This pleasing policy is, they say, much in request At this day in Japan, where Parents do educate their children with a great deal of softness, very rarely punishing them with stripes,
Thus for nurture, the first branch of Education. The [ 2. ] is in the admonition of the Lord, without vvhich the former will not be effectually prosperous.
Thus for nurture, the First branch of Education. The [ 2. ] is in the admonition of the Lord, without which the former will not be effectually prosperous.
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and pressing upon the will and affections, the principles of the Christian institution, vvarning them to take heed of deviating from these principles, vvhich they are oblig'd to live up to,
and pressing upon the will and affections, the principles of the Christian Institution, warning them to take heed of deviating from these principles, which they Are obliged to live up to,
and is the principal thing in the educating of Christian Children. So that Parents are mostly concern'd to get the fear of God planted in their Childrens tender souls, that they may know and love, trust in,
and is the principal thing in the educating of Christian Children. So that Parents Are mostly concerned to get the Fear of God planted in their Children's tender Souls, that they may know and love, trust in,
Under this, we may speak of Parental Instruction and Watchfulness. 1. Instruction, which is a timely instilling of conscientious principles, and seeds of Religon into Children, taking them a part,
Under this, we may speak of Parental Instruction and Watchfulness. 1. Instruction, which is a timely instilling of conscientious principles, and seeds of Religion into Children, taking them a part,
and engaging them to receive the most necessary points, as it vvere drop by drop, here a little, and there a little , according to their narrow capacities, in a free and familiar Conference;
and engaging them to receive the most necessary points, as it were drop by drop, Here a little, and there a little, according to their narrow capacities, in a free and familiar Conference;
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by putting Questions to them, and teaching them how to give Answers; and by putting them upon asking Questions, and returning short and clear Answers thereunto, not only concerning the Word, but Works of God, whose Spirit alone makes all efficacious.
by putting Questions to them, and teaching them how to give Answers; and by putting them upon asking Questions, and returning short and clear Answers thereunto, not only Concerning the Word, but Works of God, whose Spirit alone makes all efficacious.
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they are commanded not only to have them in their own hearts , but to teach them diligently unto their children, (as one who whets and sharpens a thing that is blunt) by talking of them, when they sit down in their house,
they Are commanded not only to have them in their own hearts, but to teach them diligently unto their children, (as one who whets and sharpens a thing that is blunt) by talking of them, when they fit down in their house,
He had acquainted them it seems with the fundamental promise concerning remission of sin, which the Apostle saith could not be without shedding of blood , represented in the instituted Sacrifice, which Cain wanted faith to offer acceptably,
He had acquainted them it seems with the fundamental promise Concerning remission of since, which the Apostle Says could not be without shedding of blood, represented in the instituted Sacrifice, which Cain wanted faith to offer acceptably,
as Abel did, giving credit to the divine institution, and behaving himself sincerely in this solemn worship as he was instructed. Noah also taught his Children, though one of them did not observe the instructions .
as Abel did, giving credit to the divine Institution, and behaving himself sincerely in this solemn worship as he was instructed. Noah also taught his Children, though one of them did not observe the instructions.
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And therefore they are called his initiated ones, or NONLATINALPHABET, whom the Rabbins say , he did no less instruct in the divine precepts and their observation, than train up to war.
And Therefore they Are called his initiated ones, or, whom the Rabbis say, he did no less instruct in the divine Precepts and their observation, than train up to war.
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Other memorable instances we have of David , who seems kindly to call Children apart, to teach them the fear of the Lord , (which Obadiah learn'd from his youth ) .
Other memorable instances we have of David, who seems kindly to call Children apart, to teach them the Fear of the Lord, (which Obadiah learned from his youth).
But this part of Education, viz. Catechziing, being handled at this Exercise in another distinct Query by one well vers'd in the practick part of this necessary Duty, may fairly give me (who have so much on mine hands) a Supersedeas from enlarging now upon it.
But this part of Education, viz. Catechziing, being handled At this Exercise in Another distinct Query by one well versed in the practic part of this necessary Duty, may fairly give me (who have so much on mine hands) a Supersedeas from enlarging now upon it.
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and practically hold fast the form of sound words , (the little Bibles, as Luther us'd to call orthodox Catechisms) gather'd up from the holy Scripture, which it seems Timothy had known from a child , a little one indeed;
and practically hold fast the from of found words, (the little Bibles, as Luther used to call orthodox Catechisms) gathered up from the holy Scripture, which it seems Timothy had known from a child, a little one indeed;
And therefore Parents themselves, according to their different calls and abilities, taking in convenient help, (and all to forward the Pastor's work) should not through humour, indisposition, laziness,
And Therefore Parents themselves, according to their different calls and abilities, taking in convenient help, (and all to forward the Pastors work) should not through humour, indisposition, laziness,
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And Cato, though he kept a Tutor for his Son, yet was frequent himself in teaching and examining of him in learning, and natural Religion. Much more should Christians;
And Cato, though he kept a Tutor for his Son, yet was frequent himself in teaching and examining of him in learning, and natural Religion. Much more should Christians;
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as Theodosius the Great, who was diligent in catechizing his Sons Arcadius and Honorius, with the assistance of Arsenius. A notable means was Catechizing to propagate the Reformed Religion, notwithstanding the contagion of Popery, (as Sir Edwyn Sandys well observ'd ) and it will be so, to preserve it:
as Theodosius the Great, who was diligent in catechizing his Sons Arcadius and Honorius, with the assistance of Arsenius. A notable means was Catechizing to propagate the Reformed Religion, notwithstanding the contagion of Popery, (as Sir Edwin Sandys well observed) and it will be so, to preserve it:
Especially if Instruction be follow'd with a 2. particular in Education, and that is Watchfulness or Inspection, which is a dayly putting children on exercise, to practise the things wherein they have been instructed, by a prudent oversight of their behaviour.
Especially if Instruction be followed with a 2. particular in Education, and that is Watchfulness or Inspection, which is a daily putting children on exercise, to practise the things wherein they have been instructed, by a prudent oversight of their behaviour.
This domestick Episcopacy, or Family discipline, is of singular use for the edification of children. Governors especially should watch unto al things .
This domestic Episcopacy, or Family discipline, is of singular use for the edification of children. Governors especially should watch unto all things.
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It is not enough to teach children the rudiments of faith, worship and obedience, but to bring them where the Ark is, to the acts of solemn worship, both in the Family and Congregation. Our Saviour's Parents brought him , (though he was born without sin,
It is not enough to teach children the rudiments of faith, worship and Obedience, but to bring them where the Ark is, to the acts of solemn worship, both in the Family and Congregation. Our Saviour's Parents brought him, (though he was born without since,
and had not need upon that account as others have:) much more should others, who now are not required to go so far, bring theirs to worship God, according to his appointment;
and had not need upon that account as Others have:) much more should Others, who now Are not required to go so Far, bring theirs to worship God, according to his appointment;
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see to their reverend deportment there, examine them afterward, and observe their proficiency: carry a jealous eye and hand over them, as Job did over his ;
see to their reverend deportment there, examine them afterwards, and observe their proficiency: carry a jealous eye and hand over them, as Job did over his;
We know Abraham that Father of blessed memory, commanded his children (as was noted before) and there was a positive Law after to command children, upon their lives, to observe and do what God enjoyned .
We know Abraham that Father of blessed memory, commanded his children (as was noted before) and there was a positive Law After to command children, upon their lives, to observe and do what God enjoined.
For it requires an insinuation into their affections, to engage children to love and delight in their duties, by the sweetness of the lips, to encrease their learning ,
For it requires an insinuation into their affections, to engage children to love and delight in their duties, by the sweetness of the lips, to increase their learning,
and encourage their honest endeavours with suitable rewards. And on the other hand, seasonable admonitions and remembrances in case of failures; a frowning on their laziness,
and encourage their honest endeavours with suitable rewards. And on the other hand, seasonable admonitions and remembrances in case of failures; a frowning on their laziness,
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though this must be done with great skil and vvariness, lest it produce a slavish fear, which slothful, disingenuous and low spirits are apt to fall into, and then absurdly to plead ;
though this must be done with great skill and wariness, lest it produce a slavish Fear, which slothful, disingenuous and low spirits Are apt to fallen into, and then absurdly to plead;
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yet of the two it is better to fail on this hand, than for a Christian Parent to omit warning of their children, because both Law and Gospel require (as vvas partly hinted before) vve should not let sin, either of omission or commission, rest on our neighbour ,
yet of the two it is better to fail on this hand, than for a Christian Parent to omit warning of their children, Because both Law and Gospel require (as was partly hinted before) we should not let sin, either of omission or commission, rest on our neighbour,
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it is of great latitude; for Parents are evermore concern̄d to be eying of their children, to see they do that which is necessary and comly, both in religious and moral practice, according to what is really best esteem'd in civil behaviour.
it is of great latitude; for Parents Are evermore concernnd to be Eyeing of their children, to see they do that which is necessary and comely, both in religious and moral practice, according to what is really best esteemed in civil behaviour.
They must continually be watching them, as to their praying, reading, hearing, eating, drinking, playing, visiting, studying, working, sleeping, &c. to see they be not vain or idle,
They must continually be watching them, as to their praying, reading, hearing, eating, drinking, playing, visiting, studying, working, sleeping, etc. to see they be not vain or idle,
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Children should be exercised with variety; taught to sing Psalms , as those good children vvere, who made that short prayer to our Saviour, Hosanna, in Greek, out of the Psalm , NONLATINALPHABET Save O Lord I beseech thee, viz. blessed Messiah:
Children should be exercised with variety; taught to sing Psalms, as those good children were, who made that short prayer to our Saviour, Hosanna, in Greek, out of the Psalm, Save Oh Lord I beseech thee, viz. blessed Messiah:
when she seeth the evil of his idleness, especiallly on the Lord's days. But on other days, at fit seasons, such honest sports and recreations, agreeing with the childrens temper, are to be allow'd,
when she sees the evil of his idleness, especially on the Lord's days. But on other days, At fit seasons, such honest sports and recreations, agreeing with the Children's temper, Are to be allowed,
as do not alienate their minds from duty, but promote health and chearfulness, admit they be not with ungodly play-fellows, from vvhom ribaldry and profaneness are easily learn'd, but nothing that is good.
as do not alienate their minds from duty, but promote health and cheerfulness, admit they be not with ungodly Playfellows, from whom ribaldry and profaneness Are Easily learned, but nothing that is good.
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The Philosopher did advise the educators of children, to take heed they did not permit them to accompany vvith such, of whom they would learn bad words, hear smutty fables, or be brought to look upon indecent and deformed pictures; and that they did converse as little as may be with Servants.
The Philosopher did Advice the educators of children, to take heed they did not permit them to accompany with such, of whom they would Learn bad words, hear smutty fables, or be brought to look upon indecent and deformed pictures; and that they did converse as little as may be with Servants.
And in eating and drinking, Parents should with discretion lay restraints upon childrens appetites, both as to the quantity and quality of food, consonant to the rules of right reason, that they transgress not the wholsom Laws of Temperance, for the preservation of strength,
And in eating and drinking, Parents should with discretion lay restraints upon Children's appetites, both as to the quantity and quality of food, consonant to the rules of right reason, that they transgress not the wholesome Laws of Temperance, for the preservation of strength,
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As on the other hand, those hindr•nc•• to good things, which soon bewray themselves in little ones, are to be watch'd over and curb'd, such as Pride, Wilfulness, Lying, and Intemperance; that these evil inclinations may not be predominant.
As on the other hand, those hindr•nc•• to good things, which soon bewray themselves in little ones, Are to be watched over and curbed, such as Pride, Wilfulness, Lying, and Intemperance; that these evil inclinations may not be predominant.
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Then on the other side, vicious inclinations are to be timely curb'd: As Pride arising from corrupt self-love, to plant in young minds humility; Wilfulness, to engage unto teachableness;
Then on the other side, vicious inclinations Are to be timely curbed: As Pride arising from corrupt Self-love, to plant in young minds humility; Wilfulness, to engage unto teachableness;
which is the great thing they of Japan use to implant in the tender minds of their little ones, proposing glory as the strong motive to perswade them unto obedience and good carriage.
which is the great thing they of Japan use to implant in the tender minds of their little ones, proposing glory as the strong motive to persuade them unto Obedience and good carriage.
I should not have insisted so long upon this, but that I dare be bold to say, it is through default of this part of Education, I mean for want of watchfulness, that the Children of many Parents amongst us fall so much short of the instructions received:
I should not have insisted so long upon this, but that I Dare be bold to say, it is through default of this part of Education, I mean for want of watchfulness, that the Children of many Parents among us fallen so much short of the instructions received:
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Their passions grow strong, and the things that gratifie sense luscious, their Parents heed not, and so the hopeful fruit is blasted and spoiled for want of fence:
Their passion grow strong, and the things that gratify sense luscious, their Parents heed not, and so the hopeful fruit is blasted and spoiled for want of fence:
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they suffer Snails and Caterpillers to increase, which in a short time devour that the Master's and Gardiner's eye and hand might easily at first have prevented, by taking away the Caterpillers egs, and killing of the Snails:
they suffer Snails and Caterpillars to increase, which in a short time devour that the Masters and Gardiner's eye and hand might Easily At First have prevented, by taking away the Caterpillars eggs, and killing of the Snails:
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So you may see in some Families, where there were great hopes of children (as of the pleasant fruits on a fair tree ripening) all lost for want of Parents and Governours narrow inspection: or through a tender Mother's unlimited indulgence, where she should keep a strict watch: and through the connivance ,
So you may see in Some Families, where there were great hope's of children (as of the pleasant fruits on a fair tree ripening) all lost for want of Parents and Governors narrow inspection: or through a tender Mother's unlimited indulgence, where she should keep a strict watch: and through the connivance,
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though never so prejudicial in the consequence, and in the present judgments of their Superiors, who would have their children disciplin'd to self-denial and temperance, which the Gospel sets a great value upon.
though never so prejudicial in the consequence, and in the present Judgments of their Superiors, who would have their children disciplined to self-denial and temperance, which the Gospel sets a great valve upon.
I speak this from my own, and others certain experience of what I have seen and heard, both in Families of the Gentry (and others) in the Country, and those of the best rank in the City. Oh! what cause then have some of us with heartiest thankfulness to adore our Heavenly Father, that our dear Parents have not only taught us the rudiments of goodness,
I speak this from my own, and Others certain experience of what I have seen and herd, both in Families of the Gentry (and Others) in the Country, and those of the best rank in the city. Oh! what cause then have Some of us with heartiest thankfulness to adore our Heavenly Father, that our dear Parents have not only taught us the rudiments of Goodness,
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but call'd upon us to exercise self-denial and temperance, and to enure our selves to hardship, as good Souldiers of Jesus Christ ? So the Apostle enjoyned, agreeable to the Philosopher, who determin'd it best to accustom children in their tender years unto colds,
but called upon us to exercise self-denial and temperance, and to enure our selves to hardship, as good Soldiers of jesus christ? So the Apostle enjoined, agreeable to the Philosopher, who determined it best to accustom children in their tender Years unto colds,
And to bless God that they kept a watchful eye upon us in our minority, giving check to our inordinate appetites, that we can now, in this luxurious and delicate age, in the midst of fulness, curb our selves,
And to bless God that they kept a watchful eye upon us in our minority, giving check to our inordinate appetites, that we can now, in this luxurious and delicate age, in the midst of fullness, curb our selves,
and not hanker after every dainty and fine fashion we see, or repine when it passeth by us, whose Souls are made for better attainments? But I forget my self in this business of Education, being yet to speak to the remaining offices of Parents. The next of which is 4. Disposal, or elocation of children, growing up,
and not hanker After every dainty and fine fashion we see, or repine when it passes by us, whose Souls Are made for better attainments? But I forget my self in this business of Education, being yet to speak to the remaining Offices of Parents. The next of which is 4. Disposal, or elocation of children, growing up,
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but to do what they can to provide an honest, fit, and useful calling or profession, wherein they may serve their own generation according to the will of God ,
but to do what they can to provide an honest, fit, and useful calling or profession, wherein they may serve their own generation according to the will of God,
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So that Parents herein have really need of the skill (were it attainable) of the boasting Spaniard ▪ who (in his Tryal of wits ) pretended to know what complexion was fittest for every profession. For all dispositions and inclinations are not equally fit for every affair .
So that Parents herein have really need of the skill (were it attainable) of the boasting Spaniard ▪ who (in his Trial of wits) pretended to know what complexion was Fittest for every profession. For all dispositions and inclinations Are not equally fit for every affair.
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Upon discerning of which Parents should strain hard, proportionable to their estates, to choose such honest and advantagious Callings, as their children are fittest for,
Upon discerning of which Parents should strain hard, proportionable to their estates, to choose such honest and advantageous Callings, as their children Are Fittest for,
Paul doth gratefully commemorate his Parents love in educating him at the best School, and Ʋniversity, under the best Tutor, living far from the City of his birth;
Paul does gratefully commemorate his Parents love in educating him At the best School, and Ʋniversity, under the best Tutor, living Far from the city of his birth;
nor without reason, for God's raising up Sons unto Parents for Prophets; and placing them in the Ministry (however despised in this decrepit age) was accounted a singular priviledg .
nor without reason, for God's raising up Sons unto Parents for prophets; and placing them in the Ministry (however despised in this decrepit age) was accounted a singular privilege.
None should be left to live idly, but if not disabled, all should be ordinarily in some stated employ (wherein they have an Heavenly guard for the publick good,
None should be left to live idly, but if not disabled, all should be ordinarily in Some stated employ (wherein they have an Heavenly guard for the public good,
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And therefore Parents having consulted their childrens inclinations, and considered what breeding they have given them for the bettering of their parts and improvement of their gifts, should not fail to dispose of their so, that they may be able to maintain themselves ,
And Therefore Parents having consulted their Children's inclinations, and considered what breeding they have given them for the bettering of their parts and improvement of their Gifts, should not fail to dispose of their so, that they may be able to maintain themselves,
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or use what they have honestly provided for them, to the doing of good in the Church and State, and the training up of others in succeeding generations;
or use what they have honestly provided for them, to the doing of good in the Church and State, and the training up of Others in succeeding generations;
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whether for husbandry , or handy-crafts, in more substantial , or more curious works , or yet more laudable employments , whereunto they are not to be intruded, but orderly called.
whither for Husbandry, or handicrafts, in more substantial, or more curious works, or yet more laudable employments, whereunto they Are not to be intruded, but orderly called.
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and that is [ 2. ] Into the honourable estate of marriage when at a competent age, considering the temper and inclinations of the children, upon a due expence of circumstances, in all Christian prudence, sooner,
and that is [ 2. ] Into the honourable estate of marriage when At a competent age, considering the temper and inclinations of the children, upon a due expense of Circumstances, in all Christian prudence, sooner,
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Because that's the great Canon for the Regulation of Christian marriages, and should be the principal ponderation in this greatest affair of Parents and Children, that the persons marrying be not unequally yoked ,
Because that's the great Canon for the Regulation of Christian marriages, and should be the principal ponderation in this greatest affair of Parents and Children, that the Persons marrying be not unequally yoked,
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and that they do it in the Lord: (as the obedience of wives and children is required to be and to please the Lord, in my Text: yea, this of marriage is to be only in the Lord .
and that they do it in the Lord: (as the Obedience of wives and children is required to be and to please the Lord, in my Text: yea, this of marriage is to be only in the Lord.
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Wherefore professing Parents, who are charg'd by the Prophet in the name of the Lord , to take wives to their sons, and give daughters to their husbands, should with a good and serious conscience, without carnal glosses, study this prime Canon, as they really design the promotion and spiritual advancement of their offspring.
Wherefore professing Parents, who Are charged by the Prophet in the name of the Lord, to take wives to their Sons, and give daughters to their Husbands, should with a good and serious conscience, without carnal Glosses, study this prime Canon, as they really Design the promotion and spiritual advancement of their offspring.
Thus Abraham (so famous in his parental government was very careful with respect to the Lord in covenant, for the matching of his son Isaac, that in a matter of so great importance,
Thus Abraham (so famous in his parental government was very careful with respect to the Lord in Covenant, for the matching of his son Isaac, that in a matter of so great importance,
lest he should be tempted to a failure in his trust, he took a most solemn oath, by the Lord God of Heaven and Earth, from his faithful Steward Eleazer , upon serious seeking of God by Prayer, that he should take a wife for him out of a religious Family,
lest he should be tempted to a failure in his trust, he took a most solemn oath, by the Lord God of Heaven and Earth, from his faithful Steward Eleazar, upon serious seeking of God by Prayer, that he should take a wife for him out of a religious Family,
and by no means yield that Isaac should be brought into a relation, communion, and residence, with any of those who might be an occasion to alienate his affections from the service of the true God, in a true manner: which had an excellent effect,
and by no means yield that Isaac should be brought into a Relation, communion, and residence, with any of those who might be an occasion to alienate his affections from the service of the true God, in a true manner: which had an excellent Effect,
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And Isaac at his wife Rebekah's motion, when almost dead for fear of an ungodly wife , followed his Father's example in the disposal of his son Jacob .
And Isaac At his wife Rebekah's motion, when almost dead for Fear of an ungodly wife, followed his Father's Exampl in the disposal of his son Jacob.
We indeed live in an age wherein there is much complaint by many wealthy Parents, that though they like well of this grand rule, yet they know not where to have suitable matches for their children, especially of the female sex.
We indeed live in an age wherein there is much complaint by many wealthy Parents, that though they like well of this grand Rule, yet they know not where to have suitable Matches for their children, especially of the female sex.
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Yet I may with submission, not being sollicitous to please man, but my Lord and Master put these complainants in mind of what hath been observ'd by another before me:
Yet I may with submission, not being solicitous to please man, but my Lord and Master put these complainants in mind of what hath been observed by Another before me:
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That Persons of quality and estate, likely have in one respect a greater advantage than others, in that they have a greater latitude of choice amongst those who are in estate below them:
That Persons of quality and estate, likely have in one respect a greater advantage than Others, in that they have a greater latitude of choice among those who Are in estate below them:
So that of religious, prudent, and suitable persons, they may choose almost whom they please. But the truth is, many Parents who sit at the upper end of the world,
So that of religious, prudent, and suitable Persons, they may choose almost whom they please. But the truth is, many Parents who fit At the upper end of the world,
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though they profess Religion, they are too often so biassed with the love of this world, that marrying to the very height of their estate, hath the casting vote,
though they profess Religion, they Are too often so biased with the love of this world, that marrying to the very height of their estate, hath the casting vote,
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And thence it comes to pass that in succeeding generations, by unequal mixture of the holy seed with the profane , there is such a decay of piety (as at this day) amongst those sprung (on one side) from worthy Progenitors;
And thence it comes to pass that in succeeding generations, by unequal mixture of the holy seed with the profane, there is such a decay of piety (as At this day) among those sprung (on one side) from worthy Progenitors;
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being much like those of the old world, who defiled the face of the earth with an unblest generation, which so grieved the Almighty, that after he had given the inhabitants fair warning by the preacher of righteousness , he swept them all away but eight persons, with an universal deluge.
being much like those of the old world, who defiled the face of the earth with an unblest generation, which so grieved the Almighty, that After he had given the inhabitants fair warning by the preacher of righteousness, he swept them all away but eight Persons, with an universal deluge.
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I know upon the hearing of this, some professing Parents of our Age, will be touch'd to the quick (though they do thereby a little shake their own title to the best inheritance) but it concerns a watchman when call'd, to give them warning from the Lord to deal faithfully:
I know upon the hearing of this, Some professing Parents of our Age, will be touched to the quick (though they do thereby a little shake their own title to the best inheritance) but it concerns a watchman when called, to give them warning from the Lord to deal faithfully:
else how troublesom will it be for wisdom to be subject to folly? No one can live lovingly and comfortably with a Fool. Next an ungodly, an unworthy yoke-fellow (especially if in Husbands) is to be feared.
Else how troublesome will it be for Wisdom to be Subject to folly? No one can live lovingly and comfortably with a Fool. Next an ungodly, an unworthy yokefellow (especially if in Husbands) is to be feared.
Upon the remembrance of which, and an affecting apprhension of this growing epidemical distemper, I do in the name of the Lord, put all Christian Parents in mind, not too vehemently to seek after great things to themselves , in bestowing of their children richly;
Upon the remembrance of which, and an affecting apprhension of this growing epidemical distemper, I do in the name of the Lord, put all Christian Parents in mind, not too vehemently to seek After great things to themselves, in bestowing of their children richly;
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For the truth is, without this mutual complacency and loving contentment each in other (vvhich the Scripture calls for upon a good foundation, there cannot be an happy match.
For the truth is, without this mutual complacency and loving contentment each in other (which the Scripture calls for upon a good Foundation, there cannot be an happy match.
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they are mostly concern'd to look after the fear of the Lord. For the Wise man by the spirit of God hath so determin'd upon weighing of things, saying, , Favour is deceitful, and beauty is vain;
they Are mostly concerned to look After the Fear of the Lord. For the Wise man by the Spirit of God hath so determined upon weighing of things, saying,, Favour is deceitful, and beauty is vain;
And next to a religious and prudent, a pleasing person should be chosen; amiableness helps to root and settle amity, which gains reputation by an inheritance .
And next to a religious and prudent, a pleasing person should be chosen; amiableness helps to root and settle amity, which gains reputation by an inheritance.
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But in these things, especially the last, without regard to the former, Parents should take heed of exercising Tyranny: and when God hath given them children, how they give them away:
But in these things, especially the last, without regard to the former, Parents should take heed of exercising Tyranny: and when God hath given them children, how they give them away:
remembring the Parental power is for edification, not destruction; and should not be exerted to cast a child against its mind upon a disaffected (much less an unworthy) match.
remembering the Parental power is for edification, not destruction; and should not be exerted to cast a child against its mind upon a disaffected (much less an unworthy) match.
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In the treaty of marriage betwixt Isaac and Rebekah, when there vvas a good agreement betwixt Abraham's Steward, and her Father and Brother, they vvould not come to a conclusion, till the Maid vvas call'd and ask'd as to her affection and consent :
In the treaty of marriage betwixt Isaac and Rebekah, when there was a good agreement betwixt Abraham's Steward, and her Father and Brother, they would not come to a conclusion, till the Maid was called and asked as to her affection and consent:
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Some rigorous ones are apt, for their own vvorldly advantage, to use their awful authority, in matching to constrain their obedient children, contrary to their affections and dispositions:
some rigorous ones Are apt, for their own worldly advantage, to use their awful Authority, in matching to constrain their obedient children, contrary to their affections and dispositions:
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For in the exercise of Parental authority, there may be some special consideration and rational regards had to the most dutiful, but still according to equity.
For in the exercise of Parental Authority, there may be Some special consideration and rational regards had to the most dutiful, but still according to equity.
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Be sure then they see well, when they aim chiefly at piety: As an ancient Hermite relates in his own life, the consultation of a principal inhabitant of Constantinople with his Lady, about the disposal of their only child which was a daughter; the result whereof was not to look at greatness and riches, lest marrying her to a vitious person, they should make her miserable; but rather to one of a lower rank fearing God, vvho from conscience of his duty would love and make much of her,
Be sure then they see well, when they aim chiefly At piety: As an ancient Hermit relates in his own life, the consultation of a principal inhabitant of Constantinople with his Lady, about the disposal of their only child which was a daughter; the result whereof was not to look At greatness and riches, lest marrying her to a vicious person, they should make her miserable; but rather to one of a lower rank fearing God, who from conscience of his duty would love and make much of her,
and so render her condition comfortable; in prosecution whereof, they found out and bestowed her upon the honest son of a very charitable Father, who had a small Estate,
and so render her condition comfortable; in prosecution whereof, they found out and bestowed her upon the honest son of a very charitable Father, who had a small Estate,
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But my discourse swells, and I must shorten what remains. (5) Maintenance is another part of the Parents office towards their children, unto whom they are to allow a competency, according to their quality and estates to live upon.
But my discourse Swells, and I must shorten what remains. (5) Maintenance is Another part of the Parents office towards their children, unto whom they Are to allow a competency, according to their quality and estates to live upon.
A just allowance for subsistence is presupposed requisite to the right discharge of the precedent duties from Parents to Children, both in their minority, and when come to maturity, for the accommodating of them with necessaries according to their birth:
A just allowance for subsistence is presupposed requisite to the right discharge of the precedent duties from Parents to Children, both in their minority, and when come to maturity, for the accommodating of them with necessaries according to their birth:
Sith amongst the barbarous people, they spare not cost to provide suitably for the fruit of their bodies, till at least they are able to carve for themselves.
Sith among the barbarous people, they spare not cost to provide suitably for the fruit of their bodies, till At least they Are able to carve for themselves.
Our blessed Saviour takes for granted amongst the common notions of mankind, that Earthly Parents will give good gifts unto their needy Children, which are most proper for them .
Our blessed Saviour Takes for granted among the Common notions of mankind, that Earthly Parents will give good Gifts unto their needy Children, which Are most proper for them.
But as a superaddition unto this general provision, there is also somewhat more particular which even Nature it self teacheth upon the disposal of children, and Christian institution requires and commends:
But as a superaddition unto this general provision, there is also somewhat more particular which even Nature it self Teaches upon the disposal of children, and Christian Institution requires and commends:
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God did under the Law direct to a double portion, real or personal, unto the eldest, as an acknowledgment of the right of primogeniture; supposing no manifest forfeiture by disobedience :
God did under the Law Direct to a double portion, real or personal, unto the eldest, as an acknowledgment of the right of primogeniture; supposing no manifest forfeiture by disobedience:
But in laying up for, and appòrtioning their children, Parents should have a care [ 1. ] That they be not delatory, as those who unseasonably put off the supplies of their children with that God hath given them, till they themselves be dead;
But in laying up for, and appòrtioning their children, Parents should have a care [ 1. ] That they be not delatory, as those who unseasonably put off the supplies of their children with that God hath given them, till they themselves be dead;
or put them upon any sharking tricks, to supply necessities, by keeping all the patrimony in their own hands, above an handsome reserve of conveniencies for their own food and rayment:
or put them upon any sharking tricks, to supply necessities, by keeping all the patrimony in their own hands, above an handsome reserve of Conveniences for their own food and raiment:
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Or in any other respect, by any avaritious detention of what is requisite to be bestowed on their Children, lay them under the discouragement, which Parents are in my Text obliged to avoid,
Or in any other respect, by any Avaricious detention of what is requisite to be bestowed on their Children, lay them under the discouragement, which Parents Are in my Text obliged to avoid,
[ 2. ] They should be sure they came honestly by the portions they leave their Children, that they are goods well gotten, and well used: For if they be treasures of iniquity, they will not long abide , having a curse attending them:
[ 2. ] They should be sure they Come honestly by the portions they leave their Children, that they Are goods well got, and well used: For if they be treasures of iniquity, they will not long abide, having a curse attending them:
but on his that is all the day merciful , when either the urgent necessities of the poor, or the interest of the Church and State require a proportion: to the defrauding of which, under a pretext of raising a portion for Children, were to cause a canker in what is rais'd.
but on his that is all the day merciful, when either the urgent necessities of the poor, or the Interest of the Church and State require a proportion: to the defrauding of which, under a pretext of raising a portion for Children, were to cause a canker in what is raised.
There remains somewhat yet (3.) At their departure, when they are admonish'd to be thoughtful of leaving them, and have some prenotices of death approaching to arrest,
There remains somewhat yet (3.) At their departure, when they Are admonished to be thoughtful of leaving them, and have Some prenotices of death approaching to arrest,
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and carry them to their long home, then Parents should set their house in order , by giving or leaving such lessons of wisdom to their Children, as by God's blessing will make a deeper impression, being utter'd by dying persons : Thus did Isaac and Jacob .
and carry them to their long home, then Parents should Set their house in order, by giving or leaving such Lessons of Wisdom to their Children, as by God's blessing will make a Deeper impression, being uttered by dying Persons: Thus did Isaac and Jacob.
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and prayer to God for a blessing , and advising them after their their death to consult such friends upon emergencies, whom they have oblig'd to their assistance, as David did .
and prayer to God for a blessing, and advising them After their their death to consult such Friends upon emergencies, whom they have obliged to their assistance, as David did.
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The above mention'd Dr. Robert Harris, refer'd his dear Wife and Children, after several Heavenly and savoury speeches, to the advice and counsel he had annex'd to his Will, made by him about 22 years before his departure. Therein he left his Children excellent instructions for their Souls, their Bodies, their Callings (both as to the choice and use of them) for their company, for their marriages, for their Children, for themselves within themselves, for their Estates, and for the Publick. Things really worth the reading and observing, both by Parents and Children. In imitation of which (but not publish'd) I have likewise with delight read very good advice left by a serious Citizen (as it should appear lying sick of a Consumption whereof he died) to be given to his only Son and Child, then a little one,
The above mentioned Dr. Robert Harris, referred his dear Wife and Children, After several Heavenly and savoury Speeches, to the Advice and counsel he had annexed to his Will, made by him about 22 Years before his departure. Therein he left his Children excellent instructions for their Souls, their Bodies, their Callings (both as to the choice and use of them) for their company, for their marriages, for their Children, for themselves within themselves, for their Estates, and for the Public. Things really worth the reading and observing, both by Parents and Children. In imitation of which (but not published) I have likewise with delight read very good Advice left by a serious Citizen (as it should appear lying sick of a Consumption whereof he died) to be given to his only Son and Child, then a little one,
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when he should come to the use of his reason, which, I doubt not, but is faithfully performed by his Executor. It might be of great advantage to their posterity,
when he should come to the use of his reason, which, I doubt not, but is faithfully performed by his Executor. It might be of great advantage to their posterity,
if Parents would have more regard in due circumstances to this last office of theirs, which is much sleighted by many in our days, who seem unconcern'd what shall become of their posterity,
if Parents would have more regard in due Circumstances to this last office of theirs, which is much sleighted by many in our days, who seem unconcerned what shall become of their posterity,
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'Tis true, there be on another hand, Parents over solicitous to leave great Estates to their Children, when they themselves leave the world (being loth to part with them before);
It's true, there be on Another hand, Parents over solicitous to leave great Estates to their Children, when they themselves leave the world (being loath to part with them before);
they think they can never make their Children rich enough in the world, without any regard to the riches of grace, never considering that conveniencie is really more eligible than abundance ;
they think they can never make their Children rich enough in the world, without any regard to the riches of grace, never considering that conveniency is really more eligible than abundance;
For if Children have not their hearts established with grace , or want prudence to manage an Estate, they are but like a Ship that hath more sail than ballast, which is ready to be overset with any gust of vvind.
For if Children have not their hearts established with grace, or want prudence to manage an Estate, they Are but like a Ship that hath more sail than ballast, which is ready to be overset with any gust of wind.
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and earthly minded Parents in this respect do vvith their Children, as the Ostrich vvith her Eggs, leaves them in the dust, but takes no further care of them;
and earthly minded Parents in this respect do with their Children, as the Ostrich with her Eggs, leaves them in the dust, but Takes no further care of them;
That they may eat, drink, be merry, and cloth'd vvith the best, they provide by setting their nest high, and making their seed great on the earth ; vvhen alas!
That they may eat, drink, be merry, and clothed with the best, they provide by setting their nest high, and making their seed great on the earth; when alas!
Others become Masters of their Childrens Estate: vvhereas the good man leaveth an inheritance to his childrens children, vvho in after ages reap the benefit of an Estate consecrated and blessed by their pious Parents prayers, the gracious answer vvhereunto they are still receiving.
Others become Masters of their Children's Estate: whereas the good man Leaveth an inheritance to his Children's children, who in After ages reap the benefit of an Estate consecrated and blessed by their pious Parents Prayers, the gracious answer whereunto they Are still receiving.
2. The enforcement of these great and important offices, mention'd in my Text, vvhich is the Father of Heaven's prohibition of provocation to the discouragement of children.
2. The enforcement of these great and important Offices, mentioned in my Text, which is the Father of Heaven's prohibition of provocation to the discouragement of children.
Now, as I shew'd the positive injunction of the Lord vvas a sufficient Reason to enforce the duties of children: so this inhibition or negative precept is of equal strength to move Parents unto theirs; sith it plainly shews the Will of him who hath an uncontrollable dominion, that Parents conduct should be moderated according to those equitable positive, as well as negative pr cepts that have been produced in the enumeration of the foregoing particulars. And the special one in my Text carries with it a reason drawn from the end, lest the Children should be consumed with sorrows, saith the Syriack version: others,
Now, as I showed the positive injunction of the Lord was a sufficient Reason to enforce the duties of children: so this inhibition or negative precept is of equal strength to move Parents unto theirs; sith it plainly shows the Will of him who hath an uncontrollable dominion, that Parents conduct should be moderated according to those equitable positive, as well as negative Pr cepts that have been produced in the enumeration of the foregoing particulars. And the special one in my Text carries with it a reason drawn from the end, lest the Children should be consumed with sorrows, Says the Syriac version: Others,
than a care they be not dishearten'd by any male-administration of theirs? Certainly to give any just occasion of discouragement to the hopeful fruit of their own body, must needs be very evil and unnatural; this puts them in NONLATINALPHABET, either such a stupid dejection of spirit,
than a care they be not disheartened by any maladministration of theirs? Certainly to give any just occasion of discouragement to the hopeful fruit of their own body, must needs be very evil and unnatural; this puts them in, either such a stupid dejection of Spirit,
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or else, as a sad and usual consequent, a certain desperate contumacie, when they find themselves under an incapacity, through their Parents unusual indulgence or serenity, of doing that which is right,
or Else, as a sad and usual consequent, a certain desperate contumacy, when they find themselves under an incapacity, through their Parents unusual indulgence or serenity, of doing that which is right,
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or of pleasing in their Relation: they take the wretched boldness of doing wrong and displeasing: yea, many times they become like restive colts and winsing jades, which fling and kick;
or of pleasing in their Relation: they take the wretched boldness of doing wrong and displeasing: yea, many times they become like restive colts and wincing jades, which fling and kick;
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they do all the mischief they can, and make head often times to irritate their Parents passions, which is the height of impiety in Children, who when come to this, seldom take up till they have destroy'd them from whom they descended,
they do all the mischief they can, and make head often times to irritate their Parents passion, which is the height of impiety in Children, who when come to this, seldom take up till they have destroyed them from whom they descended,
I have at length dispathc'd, vvhat I intend to say concerning the Duties themselves; yet there remains something to be said to the III. General propos'd, in Answer to the Complex Query, viz. The manner or means of managing the duties of both Relations;
I have At length dispathced, what I intend to say Concerning the Duties themselves; yet there remains something to be said to the III. General proposed, in Answer to the Complex Query, viz. The manner or means of managing the duties of both Relations;
'Tis most plain, if God hath graciously given children unto his servants , you Christian Parents who profess to be such, are oblig'd in gratitude to his Heavenly Majesty for those favors, to do your utmost so to order and manage these his gifts as he hath directed, that they may indeed be fitted for the Donor's use and service.
It's most plain, if God hath graciously given children unto his Servants, you Christian Parents who profess to be such, Are obliged in gratitude to his Heavenly Majesty for those favors, to do your utmost so to order and manage these his Gifts as he hath directed, that they may indeed be fitted for the Donor's use and service.
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neither can they put forth to Sea without Card or Compass; but you are by your Relation oblig'd to indoctrinate them, to acquaint them with God and themselves, to supply their wants as you can every way,
neither can they put forth to Sea without Carded or Compass; but you Are by your Relation obliged to indoctrinate them, to acquaint them with God and themselves, to supply their Wants as you can every Way,
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and no way to discountenance them, for this is in effect to disparage the Divine favours, and trample upon the Almighty's blessings. 'Tis to expose the tokens of his bounty,
and no Way to discountenance them, for this is in Effect to disparage the Divine favours, and trample upon the Almighty's blessings. It's to expose the tokens of his bounty,
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Believe it Parents, to neglect the Duties I have been insisting on, is to throw away your crown and glory , to pull down the stars in your own orb , to despoil your own heritage, and burn up the olive plants about your own table;
Believe it Parents, to neglect the Duties I have been insisting on, is to throw away your crown and glory, to pull down the Stars in your own orb, to despoil your own heritage, and burn up the olive plants about your own table;
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as well as his will and pleasure, should forcibly impel you to mind your office, and fill up your Relation; the unconscionable neglect of which will be as a bloody Dagger stuck up to the hilt in your own hearts:
as well as his will and pleasure, should forcibly impel you to mind your office, and fill up your Relation; the unconscionable neglect of which will be as a bloody Dagger stuck up to the hilt in your own hearts:
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Wherefore I beseech you, endeavour all you can, that your conduct of your Children be just and temperate, with all gravity and prudence, that it may be like the Childrens obedience which the Scripture calls for, well-pleasing to the Lord,
Wherefore I beseech you, endeavour all you can, that your conduct of your Children be just and temperate, with all gravity and prudence, that it may be like the Children's Obedience which the Scripture calls for, Well-pleasing to the Lord,
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My Beloved, Many we know are apt to be solicitous enough, and too much, as to their conversation in this world, to observe the modes which obtain most at the Court. It concerns us all, certainly much more Children and Parents, to discharge their duties after that mode, which gains approbation in the Court of Heaven:
My beloved, Many we know Are apt to be solicitous enough, and too much, as to their Conversation in this world, to observe the modes which obtain most At the Court. It concerns us all, Certainly much more Children and Parents, to discharge their duties After that mode, which gains approbation in the Court of Heaven:
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and therefore to take good heed to those helps, for their direction, concerning the manner of performance, which we have in the Evangelical Institutes, recorded in his Heavenly Majestie's Imperial Court, Therein both the Relatives are taught to perform the Duties I have been discoursing of from a principle of mutual love, with a design to please God, and comfort each other respectively, in such a way, as may adorn the Gospel ,
and Therefore to take good heed to those helps, for their direction, Concerning the manner of performance, which we have in the Evangelical Institutes, recorded in his Heavenly Majesty's Imperial Court, Therein both the Relatives Are taught to perform the Duties I have been discoursing of from a principle of mutual love, with a Design to please God, and Comfort each other respectively, in such a Way, as may adorn the Gospel,
and upon better principles endeavour to equal the most refined Moralists celebrated for this charity; as Pomponius Atticus and his Mother, who never fell out in sixty seven years (as he himself tells the story).
and upon better principles endeavour to equal the most refined Moralists celebrated for this charity; as Pomponius Atticus and his Mother, who never fell out in sixty seven Years (as he himself tells the story).
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To promote this, there should be a free and frequent communication of secrets, a giving and taking of loving warnings, (yea Parents in some circumstances should be willing to hearken to the submissive, and prudent good advice of their children ,
To promote this, there should be a free and frequent communication of secrets, a giving and taking of loving Warnings, (yea Parents in Some Circumstances should be willing to harken to the submissive, and prudent good Advice of their children,
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2. More Particularly, some things may be said to the management of these duties according to Scripture, still following the method of my Text, severally to Children; then to Parents.
2. More Particularly, Some things may be said to the management of these duties according to Scripture, still following the method of my Text, severally to Children; then to Parents.
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1. To Children, such Directions as these following may be profitable for the well - management of their duties: viz. (1.) Be throughly sensible of the mischief of disobedience, and the benefit of obedience;
1. To Children, such Directions as these following may be profitable for the well - management of their duties: viz. (1.) Be thoroughly sensible of the mischief of disobedience, and the benefit of Obedience;
so much as there is of disobedience, so much is wanting in some kind of natural affection, and that usually hath monstrous attendants, which direful judgments follow .
so much as there is of disobedience, so much is wanting in Some kind of natural affection, and that usually hath monstrous attendants, which direful Judgments follow.
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here is the special promise of life annexed , (as was hinted above) which must needs contain some peculiar benefit, which God doth graciously confer, to shew what an estimate he hath of childrens obedience: that the use of a comfortable life should be lengthen'd out to them, who according to godliness, give due honour to them, who are under him the authors of their lives. So for the most part;
Here is the special promise of life annexed, (as was hinted above) which must needs contain Some peculiar benefit, which God does graciously confer, to show what an estimate he hath of Children's Obedience: that the use of a comfortable life should be lengthened out to them, who according to godliness, give due honour to them, who Are under him the Authors of their lives. So for the most part;
and when 'tis otherwise that good children do early depart hence, being sooner ripe, they do enter into a better life. Besides we are not to take our measures of a long life in this state from the course of times or decrepit age,
and when it's otherwise that good children do early depart hence, being sooner ripe, they do enter into a better life. Beside we Are not to take our measures of a long life in this state from the course of times or decrepit age,
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If Christian Children would but seriously contemplate these things, and allow God a reserve by Prerogative-royal in the performance of temporal promises,
If Christian Children would but seriously contemplate these things, and allow God a reserve by Prerogative-royal in the performance of temporal promises,
take often into consideration the instances of both sorts, and mark the ends of each, as Shem, Abraham, Isaac, Jacob, Joseph, yea above all the blessed Jesus himself:
take often into consideration the instances of both sorts, and mark the ends of each, as Shem, Abraham, Isaac, Jacob, Joseph, yea above all the blessed jesus himself:
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as self-conceitedness in Absolom, and the Prodigal, the one thought he could sway the Scepter , and the other manage his Portion better than his Father :
as Self-conceitedness in Absalom, and the Prodigal, the one Thought he could sway the Sceptre, and the other manage his Portion better than his Father:
Hence Children should take heed of associating with misguiding and misleading companions , and be afraid of whisperers, who secretly suggest things which may tend to make Parents cheap .
Hence Children should take heed of associating with misguiding and misleading Sodales, and be afraid of whisperers, who secretly suggest things which may tend to make Parents cheap.
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when it's right, it is then to be valued, otherwise it should not be approv'd , no more than Terah 's Idol-worship was by his Son Abraham when called .
when it's right, it is then to be valued, otherwise it should not be approved, no more than Terah is Idol-worship was by his Son Abraham when called.
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Be sure Christians should be careful, that they do not so much as by an unwarrantable motion of that disparage their Parents, or despise those chosen by them to give instructions. (3.) Perform all with sincerity, and equality or impartiality to both Parents.
Be sure Christians should be careful, that they do not so much as by an unwarrantable motion of that disparage their Parents, or despise those chosen by them to give instructions. (3.) Perform all with sincerity, and equality or impartiality to both Parents.
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then much more are Children, who likewise are greatly concern'd to behave themselves impartially with equal respects to both Parents, (as well as cordially) .
then much more Are Children, who likewise Are greatly concerned to behave themselves impartially with equal respects to both Parents, (as well as cordially).
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The Law mentions Father and Mother expresly, which might have been included in one word Parent: and Jacob is commended upon record, for his obedience to his Father and Mother :
The Law mentions Father and Mother expressly, which might have been included in one word Parent: and Jacob is commended upon record, for his Obedience to his Father and Mother:
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Solomon many times in the Proverbs calls for obedience to both. Whatever inequality may be betwixt a man and his wife, (who is oblig'd to be subject to her husband) yet in relation to their children, they are both as one, and deserve equal honour:
Solomon many times in the Proverbs calls for Obedience to both. Whatever inequality may be betwixt a man and his wife, (who is obliged to be Subject to her husband) yet in Relation to their children, they Are both as one, and deserve equal honour:
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whether good and gentle, or froward , in all that is well-pleasing to God, whose honour is the end ingenuous Children should aim at, by just and honest means, in the exercise of their duties, keeping themselves from their iniquities , i. e. those which their own turbulent passions are apt to hurry them into.
whither good and gentle, or froward, in all that is Well-pleasing to God, whose honour is the end ingenuous Children should aim At, by just and honest means, in the exercise of their duties, keeping themselves from their iniquities, i. e. those which their own turbulent passion Are apt to hurry them into.
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If we did more reverence our selves, we should carry better towards our Superiours. Pythagoras his advice is very wholsom , Let a man be the greatest shame to himself, keep his own heart in awe, by a secret blush upon his own extravagancies in their first risings,
If we did more Reverence our selves, we should carry better towards our Superiors. Pythagoras his Advice is very wholesome, Let a man be the greatest shame to himself, keep his own heart in awe, by a secret blush upon his own extravagancies in their First risings,
He that is duly affected with shame of himself, will be careful to pay just respects in all due circumstances unto those he is mostly oblig'd to honour. (4.) Set about all your duties to your Parents willingly and readily, not with grudging or disdain,
He that is duly affected with shame of himself, will be careful to pay just respects in all due Circumstances unto those he is mostly obliged to honour. (4.) Set about all your duties to your Parents willingly and readily, not with grudging or disdain,
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but with an holy warmth of heart, lifting up your selves to, and following hard after whatever God requires , in all affectionate expressions of a free and chearful spirit,
but with an holy warmth of heart, lifting up your selves to, and following hard After whatever God requires, in all affectionate expressions of a free and cheerful Spirit,
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This manner of performance will be the more easie, if Children timely learn the great lesson of self-denial; and do really exercise that and love; they will then without bogling, go through the most unpleasant, uneasie,
This manner of performance will be the more easy, if Children timely Learn the great Lesson of self-denial; and do really exercise that and love; they will then without boggling, go through the most unpleasant, uneasy,
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and mean imployments they are call'd unto, and concern'd to manage for their Parents; as Jacob's Sons did for their Father, after as well as before their marriage ;
and mean employments they Are called unto, and concerned to manage for their Parents; as Jacob's Sons did for their Father, After as well as before their marriage;
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and with joy we are put to those pains and expences for their sakes (5.) Persevere in all, and be constant with diligence unto the end; whatever temptations you meet with.
and with joy we Are put to those pains and expenses for their sakes (5.) Persevere in all, and be constant with diligence unto the end; whatever temptations you meet with.
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a vertue wherein, it seems Samuel 's sons were defective , but Jonadab 's were praise-worthy (as well as others after their Parents decease) when tempted to the contrary:
a virtue wherein, it seems Samuel is Sons were defective, but Jonadab is were praiseworthy (as well as Others After their Parents decease) when tempted to the contrary:
They did as Physicians prescribe to their Patients, receive their Father's documents cum debitâ custodiâ, so as not to indulge their appetites in that he forbad them,
They did as Physicians prescribe to their Patients, receive their Father's documents cum debitâ custodiâ, so as not to indulge their appetites in that he forbade them,
Having found the true way of obedience, go on in it, and be not turned back again, remembring vvhat our blessed Lord and Master saith, He that shall endure to the end, the same shall be saved .
Having found the true Way of Obedience, go on in it, and be not turned back again, remembering what our blessed Lord and Master Says, He that shall endure to the end, the same shall be saved.
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1. Be sure that you your selves do keep up the life and power of godliness in your own domestick practise, that hereby your children may be kept from corruption in a bad air,
1. Be sure that you your selves do keep up the life and power of godliness in your own domestic practice, that hereby your children may be kept from corruption in a bad air,
and facilitate the management of particular duties. When your children see what a gloss you put upon holiness by your sincere, chearful, and grave Christian deportment;
and facilitate the management of particular duties. When your children see what a gloss you put upon holiness by your sincere, cheerful, and grave Christian deportment;
and so come to esteem your instructions, which are very legible and easie to be understood by such a practical commentary. The holy life of John the Baptist had some influence upon Herod 's affections for a time , to gain honour and respect from him.
and so come to esteem your instructions, which Are very legible and easy to be understood by such a practical commentary. The holy life of John the Baptist had Some influence upon Herod is affections for a time, to gain honour and respect from him.
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both of them in the Relation of Parents; where debauchery, though never so secret, and blanch'd with subtilty (but discern'd by nearest Relations ) proves as poison to the souls of their children; teaching them only with a fair outside, to imitate a politick Religion, which hath no spirit in it,
both of them in the Relation of Parents; where debauchery, though never so secret, and blanched with subtlety (but discerned by nearest Relations) Proves as poison to the Souls of their children; teaching them only with a fair outside, to imitate a politic Religion, which hath no Spirit in it,
Whereas real and internal godliness, truly exercis'd by Parents, doth greatly quicken their children, and powerfully help both Parents and Children in all relative duties, which by their means will not be grievous,
Whereas real and internal godliness, truly exercised by Parents, does greatly quicken their children, and powerfully help both Parents and Children in all relative duties, which by their means will not be grievous,
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and carry not themselves blamelesly, having blots in their own conversation, they will find the duties I have been speaking of to be very difficult and insuccessful:
and carry not themselves blamelessly, having blots in their own Conversation, they will find the duties I have been speaking of to be very difficult and insuccessful:
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Unholy Parents do indeed by their unholiness contradict that hearty reverence they require from their Children, and render the means of their education unprofitable.
Unholy Parents do indeed by their unholiness contradict that hearty Reverence they require from their Children, and render the means of their education unprofitable.
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Those Parents, who would prosper in their conduct, should, like that worthy Bishop of Antioch , by a good conversation commend their instructions, NONLATINALPHABET, teaching with words, and confirming the words with an holy life.
Those Parents, who would prosper in their conduct, should, like that worthy Bishop of Antioch, by a good Conversation commend their instructions,, teaching with words, and confirming the words with an holy life.
or by making your self cheap in any unbecoming familiarity: but then take care that you exercise it in equity, with all gentleness and gravity: Let none despise you .
or by making your self cheap in any unbecoming familiarity: but then take care that you exercise it in equity, with all gentleness and gravity: Let none despise you.
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Those Parents who live according to the former direction, will be the better able to observe this: For justice and holiness are venerable both in man and woman, as was noted there .
Those Parents who live according to the former direction, will be the better able to observe this: For Justice and holiness Are venerable both in man and woman, as was noted there.
much more when they are eminent in those vested with Authority, as Parents are, who (as an holy man lately directed) should take care their Children be neither too bold with them,
much more when they Are eminent in those vested with authority, as Parents Are, who (as an holy man lately directed) should take care their Children be neither too bold with them,
David himself it seems under a temptation did disparage himself, and lessen his own authority, which gave occasion to his son Absolom's rebellion against him.
David himself it seems under a temptation did disparage himself, and lessen his own Authority, which gave occasion to his son Absolom's rebellion against him.
What my son? and what the son of my womb? and what the son of my vowes? implying more of kindness than she was able to express, to stir him up, as one whom his Mother comforteth .
What my son? and what the son of my womb? and what the son of my vows? implying more of kindness than she was able to express, to stir him up, as one whom his Mother comforts.
Upon which account it is that Tertullian saith, The name of Piety is more grateful than that of power, yea, they are called Fathers, rather then Lords of the Family.
Upon which account it is that Tertullian Says, The name of Piety is more grateful than that of power, yea, they Are called Father's, rather then lords of the Family.
So the People esteemed Joseph under Pharaoh, when he had power in Aegypt, when he procured such hearty obeysance , that some render that word tender Father (as in the Margent) which in our Translation is, bow the knee. Certainly the great friendship betwixt Parents and Children requires all expressions of endearments;
So the People esteemed Joseph under Pharaoh, when he had power in Egypt, when he procured such hearty obeisance, that Some render that word tender Father (as in the Margin) which in our translation is, bow the knee. Certainly the great friendship betwixt Parents and Children requires all expressions of endearments;
And here I think it very advisable, that Parents who have their infirmities, should encourage their honest Children, by giving a favourable ear unto their humble and discreet monitions and good advice for their honour and spiritual welfare:
And Here I think it very advisable, that Parents who have their infirmities, should encourage their honest Children, by giving a favourable ear unto their humble and discreet monitions and good Advice for their honour and spiritual welfare:
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And as Terah, upon the discovery which his son Abraham did from the Lord make to him, comply'd with his advice for the removing of himself and family . (4.) Labour to carry it with all eavenness and impartiality to every child, according to a rational proportion, so that it may be evident, you account all that descend from you dear or beloved Children, as God himself doth his ;
And as Terah, upon the discovery which his son Abraham did from the Lord make to him, complied with his Advice for the removing of himself and family. (4.) Labour to carry it with all eavenness and impartiality to every child, according to a rational proportion, so that it may be evident, you account all that descend from you dear or Beloved Children, as God himself does his;
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for you are really concern'd in all. 'Tis true, you should very distinctly observe the different carriages of your Children towards God, your self, and others; to approve vertue, and disapprove vice: but yet you are to cherish,
for you Are really concerned in all. It's true, you should very distinctly observe the different carriages of your Children towards God, your self, and Others; to approve virtue, and disapprove vice: but yet you Are to cherish,
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as near as may be, an equal desire of doing them all good alike: not hugging one, and hunching another out of some partial respect, or distorted apprehension.
as near as may be, an equal desire of doing them all good alike: not hugging one, and hunching Another out of Some partial respect, or distorted apprehension.
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A good Parent, as one ingeniously notes, should observe a species of Gavelkind in dividing his affections to his children, to prevent envying amongst them:
A good Parent, as one ingeniously notes, should observe a species of Gavelkind in dividing his affections to his children, to prevent envying among them:
and if the expression thereof be different, it should be with equity and discretion, that they in their own consciences may plainly read the reasons of it.
and if the expression thereof be different, it should be with equity and discretion, that they in their own Consciences may plainly read the Reasons of it.
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Though there is no necessity to make an equal distribution of Estate, wherein the right of Primogeniture may seem from Scripture (as abovesaid) to claim a greater proportion;
Though there is no necessity to make an equal distribution of Estate, wherein the right of Primogeniture may seem from Scripture (as abovesaid) to claim a greater proportion;
and therefore should labour to overcome sense with reason, and in very deed exhibit himself upon a due expence of circumstances one and the same to all. So that they, who upon by and undue respects do prefer one child to another,
and Therefore should labour to overcome sense with reason, and in very deed exhibit himself upon a due expense of Circumstances one and the same to all. So that they, who upon by and undue respects do prefer one child to Another,
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'Tis said Scipio Africanus was so affraid of being unkind to his child (as too many are) for a natural defect, that he rather shew'd most affection to his Son that was a fool, saying, He was most worthy of commiseration, whom nature did favour least.
It's said Scipio Africanus was so afraid of being unkind to his child (as too many Are) for a natural defect, that he rather showed most affection to his Son that was a fool, saying, He was most worthy of commiseration, whom nature did favour least.
so should Parents endeavour to inform themselves, and get the best counsel they can from those God hath set over them in the ministration of ordinances ,
so should Parents endeavour to inform themselves, and get the best counsel they can from those God hath Set over them in the ministration of ordinances,
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sith now under the Gospel they are as spiritual Fathers appointed for the feeding of Christ's sheep and his lambs , which are directed to find pasture by the shepherds tents ,
sith now under the Gospel they Are as spiritual Father's appointed for the feeding of Christ's sheep and his Lambs, which Are directed to find pasture by the shepherd's tents,
as John Baptist 's Ministry was, to bring all to rights betwixt Parents and Children, according to the Prophet's prediction , He shall turn the hearts of the Fathers to the Children,
as John Baptist is Ministry was, to bring all to rights betwixt Parents and Children, according to the Prophet's prediction, He shall turn the hearts of the Father's to the Children,
Yea, and so greatly instrumental are the Ministers of Christ, for helping them in their duties, that it concerns honest Parents, as to consult those who are holy,
Yea, and so greatly instrumental Are the Ministers of christ, for helping them in their duties, that it concerns honest Parents, as to consult those who Are holy,
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yea, and particularly in disposing of their Children, especially into a Calling of publique consequence, 'twill be very requisite to consult those who are most able to judge in their own profession; as in Divinity, Physick, or Law, that they may be tryed by the faithful and skilful of that profession, whether qualified for that they are designed;
yea, and particularly in disposing of their Children, especially into a Calling of public consequence, it'll be very requisite to consult those who Are most able to judge in their own profession; as in Divinity, Physic, or Law, that they may be tried by the faithful and skilful of that profession, whither qualified for that they Are designed;
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But here Parents should be very careful unto whose conduct they commit their Children, or whom they take in to assist them, that they be religious, orthodox, discreet, humble, courteous, skilful,
But Here Parents should be very careful unto whose conduct they commit their Children, or whom they take in to assist them, that they be religious, orthodox, discreet, humble, courteous, skilful,
'Twas the great concern of reverend Claviger, to have those that feared God about him, to do what he could his Wife and Children might be such, and then he thought them well provided for.
'Twas the great concern of reverend Claviger, to have those that feared God about him, to do what he could his Wife and Children might be such, and then he Thought them well provided for.
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This Constantius was well aware of, when he was solicitous his Cousin Julian should not have or hear Ethnic Tutors, lest considering his temper, he should decline to the abomination of Gentilism: But notwithstanding his care, Julian privately got the writings of Libanius an Heathen Philosopher;
This Constantius was well aware of, when he was solicitous his cousin Julian should not have or hear Ethnic Tutors, lest considering his temper, he should decline to the abomination of Gentilism: But notwithstanding his care, Julian privately god the writings of Libanius an Heathen Philosopher;
and after that of Maximus, who under-hand laboured to pervert him, in hopes he would come to the Empire: and to hide this instill'd poyson from Constantius, Julian counterfeited for a time a monastick life;
and After that of Maximus, who underhand laboured to pervert him, in hope's he would come to the Empire: and to hide this instilled poison from Constantius, Julian counterfeited for a time a monastic life;
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then openly in pretence read the Bible, but secretly studied in earnest the Ethnic Doctrines, which made him a most bitter enemy to the Christians, when advanc'd to the Empire, as the ancient Church experienc'd.
then openly in pretence read the bible, but secretly studied in earnest the Ethnic Doctrines, which made him a most bitter enemy to the Christians, when advanced to the Empire, as the ancient Church experienced.
'Tis dangerous to commit a Lamb to to the conduct of a Wolf. On the other hand, Theodosius junior was from his Cradle by his dying Father entrusted with his excellent and pious Sister Pulcheria (then but 15 years old,
It's dangerous to commit a Lamb to to the conduct of a Wolf. On the other hand, Theodosius junior was from his Cradle by his dying Father Entrusted with his excellent and pious Sister Pulcheria (then but 15 Years old,
and having two younger Sisters, Arcadia and Marina ) who got him instructed by such Tutors, especially in the true Religion, accustoming him to prayer,
and having two younger Sisters, Arcadia and Marina) who god him instructed by such Tutors, especially in the true Religion, accustoming him to prayer,
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In our own Land, and nearer our times, we have a notable instance of Sir John Cheek, who being Tutor to King Edward the Sixth, was a special instrument of raising up and promoting the Reformed Religion amongst us:
In our own Land, and nearer our times, we have a notable instance of Sir John Cheek, who being Tutor to King Edward the Sixth, was a special Instrument of raising up and promoting the Reformed Religion among us:
for he was not only instrumental to sow the seeds of that Doctrine in the Prince's heart, which afterwards grew up to a general Reformation, when he came to be King, but by his means the same saving truth was gently instill'd into the Lady Elizabeth by those, who by his procurement were admitted to be the Guides of her younger studies.
for he was not only instrumental to sow the seeds of that Doctrine in the Prince's heart, which afterwards grew up to a general Reformation, when he Come to be King, but by his means the same Saving truth was gently instilled into the Lady Elizabeth by those, who by his procurement were admitted to be the Guides of her younger studies.
It is of great concern therefore to get good advice and assistance in the education of Children, and for their encouragement to reward those well, who are profitably employ'd in this work, according to the Parents abilities, and their deserts;
It is of great concern Therefore to get good Advice and assistance in the education of Children, and for their encouragement to reward those well, who Are profitably employed in this work, according to the Parents abilities, and their deserts;
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and what by his assistance, I my self should desire, and really endeavour to practise, either in the relation of Parent or Child, which is all the Apologie I shall make for my plain dealing:
and what by his assistance, I my self should desire, and really endeavour to practise, either in the Relation of Parent or Child, which is all the Apology I shall make for my plain dealing:
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But shall conclude with those precatory expressions in the Psalms, a very little varied with respect to those Parents who heartily embrace the word of exhortation.
But shall conclude with those precatory expressions in the Psalms, a very little varied with respect to those Parents who heartily embrace the word of exhortation.
He sets one creature higher, and another lower: one to rule, and the other to be ruled. And of the same kind he advanceth one above another, and yet with no injustice or wrong to any, but for the mutual help one of another, the beauty and harmony of the whole Ʋniverse, and the more visible displaying of his own unsearchable wisdom.
He sets one creature higher, and Another lower: one to Rule, and the other to be ruled. And of the same kind he Advanceth one above Another, and yet with no injustice or wrong to any, but for the mutual help one of Another, the beauty and harmony of the Whole Ʋniverse, and the more visible displaying of his own unsearchable Wisdom.
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If all the Stars were Suns, how intolerable would their heat and light be? if the whole body were eyes, how much of its use and excellency would it lose? What a Chaos and heap of confusion would the Woald be without government? and how can government be without superiority and inferiority? It was not without good reason that the Philosopher said, That there was a method of perfect wisdom in the making of all things;
If all the Stars were Suns, how intolerable would their heat and Light be? if the Whole body were eyes, how much of its use and excellency would it loose? What a Chaos and heap of confusion would the Woald be without government? and how can government be without superiority and inferiority? It was not without good reason that the Philosopher said, That there was a method of perfect Wisdom in the making of all things;
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Who could have mended what God hath made? What could be better ordered, than what infinite Goodness hath done? and who but a fool would desire that things should be otherwise than Wisdom it self hath determined? Oh! what cause hath every one to adore God in every thing, who hath made every thing beautiful in its place and season? What cause have all to sit down content and thankful in that place where God hath fixed them? how unreasonable and blasphemous are the repinings of some, that are ready to quarrel with their Maker, and to impeach him,
Who could have mended what God hath made? What could be better ordered, than what infinite goodness hath done? and who but a fool would desire that things should be otherwise than Wisdom it self hath determined? Oh! what cause hath every one to adore God in every thing, who hath made every thing beautiful in its place and season? What cause have all to fit down content and thankful in that place where God hath fixed them? how unreasonable and blasphemous Are the repinings of Some, that Are ready to quarrel with their Maker, and to impeach him,
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Shall the thing formed say unto him that formed it, why hast thou made me thus? What diabolical pride and arrogance is this for the Creature to accuse and condemn his Creator? Shall folly it self indict wisdom? must God come to his Creatures Barr? must he give thee an account of his actings? art thou able to bear his pleadings? and canst thou without sinking into nothing stand before his glory? what obligation didst thou lay upon God to bring thee out of nothing into something? did he stand in any need of thy being? what was there in thee that should commend thee to God, to advance thee above a toad or a dog? I could here expatiate, were it not a little besides my design:
Shall the thing formed say unto him that formed it, why hast thou made me thus? What diabolical pride and arrogance is this for the Creature to accuse and condemn his Creator? Shall folly it self indict Wisdom? must God come to his Creatures Bar? must he give thee an account of his actings? art thou able to bear his pleadings? and Canst thou without sinking into nothing stand before his glory? what obligation didst thou lay upon God to bring thee out of nothing into something? did he stand in any need of thy being? what was there in thee that should commend thee to God, to advance thee above a toad or a dog? I could Here expatiate, were it not a little beside my Design:
and as for his part, it should be his work while he had a being, and he did call all to joyn in consort to his praise, who hath made all things in so excellent an order and harmony.
and as for his part, it should be his work while he had a being, and he did call all to join in consort to his praise, who hath made all things in so excellent an order and harmony.
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and if we have spoken or thought any thing derogatory to the infinite Wisdom, to repent and abhor our selves in dust and ashes, and turn our murmurings against God, that it is no better with us, into admiration that we are not worse:
and if we have spoken or Thought any thing derogatory to the infinite Wisdom, to Repent and abhor our selves in dust and Ashes, and turn our murmurings against God, that it is no better with us, into admiration that we Are not Worse:
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The whole World is a great Army, and God is the General of this Army, and he appoints every one their station and rank, and in keeping of it exactly is security, honour and reward.
The Whole World is a great Army, and God is the General of this Army, and he appoints every one their station and rank, and in keeping of it exactly is security, honour and reward.
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He that breaks his rank to get a higher and safe place, may be likelier to meet with destruction than promotion. Adam's loss of Paradise, and the Angel's loss of Heaven, are sufficient demonstrations of this truth. The World is a Stage, saith the Stoick, and in it every one hath his part to act, and it's our commendation and wisdom to act our part well, whether it be a Prince or a Beggar, a Father or a Child, a Master or a Servant. This was holy David 's care and resolution;
He that breaks his rank to get a higher and safe place, may be likelier to meet with destruction than promotion. Adam's loss of Paradise, and the Angel's loss of Heaven, Are sufficient demonstrations of this truth. The World is a Stage, Says the Stoic, and in it every one hath his part to act, and it's our commendation and Wisdom to act our part well, whither it be a Prince or a Beggar, a Father or a Child, a Master or a Servant. This was holy David is care and resolution;
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and how shall that be done better than by walking before God in his house with a perfect heart? What was Abraham commended for more than his faithfulness? and was this the least act of his faithfulness to instruct bis Family,
and how shall that be done better than by walking before God in his house with a perfect heart? What was Abraham commended for more than his faithfulness? and was this the least act of his faithfulness to instruct bis Family,
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and teach them the fear of God? Joshua was a man of great gallantry and resolution, but I am ready to think he never acted both more bravely, than when he said, As for me and my house we will serve the Lord.
and teach them the Fear of God? joshua was a man of great gallantry and resolution, but I am ready to think he never acted both more bravely, than when he said, As for me and my house we will serve the Lord.
Socrates laughed at them for fools, that endeavoured to perswade him to leave instructing the youth; God (saith he) hath set me in this station, and how can I leave it? O how few Christians exceed this Heathen? nay who almost comes near him,
Socrates laughed At them for Fools, that endeavoured to persuade him to leave instructing the youth; God (Says he) hath Set me in this station, and how can I leave it? Oh how few Christians exceed this Heathen? nay who almost comes near him,
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if he lived as well as he spake? It's too true a proof, that there is but little wisdom and Religion worth calling so in the world, in that so few (blessed be God some there are) are good in their Relations. Where are Magistrates to be found that are God's Vicegerents in their places? Where are the Masters that command and direct in wisdom, so as their service is rather a priviledg than a toil, a pleasure than a vassalage? Where are the Servants that obey in singleness of heart as unto Christ? What a strange disorder and confusion is there in the world, in Kingdoms, Corporations, and Families? and who may be thanked for it but mens lusts, and their not faithfully filling up that Relation God hath set them in? Most are governed by the Law of corrupt nature and hell; but few, too few have that respect to the Law of God which should be.
if he lived as well as he spoke? It's too true a proof, that there is but little Wisdom and Religion worth calling so in the world, in that so few (blessed be God Some there Are) Are good in their Relations. Where Are Magistrates to be found that Are God's Vicegerents in their places? Where Are the Masters that command and Direct in Wisdom, so as their service is rather a privilege than a toil, a pleasure than a vassalage? Where Are the Servants that obey in singleness of heart as unto christ? What a strange disorder and confusion is there in the world, in Kingdoms, Corporations, and Families? and who may be thanked for it but men's Lustiest, and their not faithfully filling up that Relation God hath Set them in? Most Are governed by the Law of corrupt nature and hell; but few, too few have that respect to the Law of God which should be.
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Then, O then how happy would our Kingdom, Cities, Families be? It was no small commendation of the Grecian Commander, that he reckon'd it none of the best qualifications of a man to be able to play well upon a Harp, but to be able to govern himself and others well:
Then, Oh then how happy would our Kingdom, Cities, Families be? It was no small commendation of the Grecian Commander, that he reckoned it none of the best qualifications of a man to be able to play well upon a Harp, but to be able to govern himself and Others well:
Would we could all as one man engage to do our best for the putting this in execution, and then holiness to the Lord might quickly be written upon our Door, our City might be called Jehovah Shammah, the Lord dwells there,
Would we could all as one man engage to do our best for the putting this in execution, and then holiness to the Lord might quickly be written upon our Door, our city might be called Jehovah Shammah, the Lord dwells there,
Now in an absolute and most proper sense there is none may be called Master but God; he only hath an absolute, independent, unlimited power of himself,
Now in an absolute and most proper sense there is none may be called Master but God; he only hath an absolute, independent, unlimited power of himself,
And this clears the meaning of those words of our Saviour, Call no man Father, Master, but God, that is, look upon none as absolute, infallible Lords of the Conscience, but him.
And this clears the meaning of those words of our Saviour, Call no man Father, Master, but God, that is, look upon none as absolute, infallible lords of the Conscience, but him.
But in a more limited sense there are Masters, to which respect and honour must be paid by their Servants, and that with all readiness and chearfulness, so far as they command nothing that is contrary to God's command.
But in a more limited sense there Are Masters, to which respect and honour must be paid by their Servants, and that with all readiness and cheerfulness, so Far as they command nothing that is contrary to God's command.
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Now this Relation seems in a word to rise from Nature, Law, or Contract. From Nature, in that some are of a more strong body, and weaker understanding;
Now this Relation seems in a word to rise from Nature, Law, or Contract. From Nature, in that Some Are of a more strong body, and Weaker understanding;
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That Relation that riseth from Law, is when any one by some flagitious act hath justly forfeited his liberty, and is condemned to servility either for a time, or during his life.
That Relation that Riseth from Law, is when any one by Some flagitious act hath justly forfeited his liberty, and is condemned to servility either for a time, or during his life.
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The last and usual foundation of this Relation is by Contract, and that is, where one that is by nature free, subjects himself to another's command for a certain time, upon such and such just considerations.
The last and usual Foundation of this Relation is by Contract, and that is, where one that is by nature free, subject's himself to another's command for a certain time, upon such and such just considerations.
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If man did indeed lye under the lively impressions of God's omnisciency and omnipresence, what an awe would it put upon their spirits? how honest would it make them in the dark? This, this would make the Master reasonable, just and merciful; this would make the Servant faithful, diligent and constant in his obedience to his Master.
If man did indeed lie under the lively impressions of God's omnisciency and omnipresence, what an awe would it put upon their spirits? how honest would it make them in the dark? This, this would make the Master reasonable, just and merciful; this would make the Servant faithful, diligent and constant in his Obedience to his Master.
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What makes men to act like Devils, but this, a hope that God doth not see? What made Abraham so upright, but his walking before God? What kept David so unmoved, but his setting the Lord always before his eyes? I am perswaded, the greatest failures in either Master or Servant have their spring here, a secret root of atheism,
What makes men to act like Devils, but this, a hope that God does not see? What made Abraham so upright, but his walking before God? What kept David so unmoved, but his setting the Lord always before his eyes? I am persuaded, the greatest failures in either Master or Servant have their spring Here, a secret root of atheism,
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and themselves of the truest motives of fidelity, activity and chearfulness? Sirs, Is the hundred thirty ninth Psalm canonical Scripture or no? Can any hide any thing from God's eye? Do not his eyes behold the good and evil? Doth not he ponder the ways of men? Do you indeed believe this? What then is the meaning of falseness on all hands? It was no unjust complaint of the Moralist, when he said, that many dare not do that, the image of God being present, which they will do, God himself being present, hearing, seeing,
and themselves of the Truest motives of Fidis, activity and cheerfulness? Sirs, Is the hundred thirty ninth Psalm canonical Scripture or no? Can any hide any thing from God's eye? Do not his eyes behold the good and evil? Does not he ponder the ways of men? Do you indeed believe this? What then is the meaning of falseness on all hands? It was no unjust complaint of the Moralist, when he said, that many Dare not do that, the image of God being present, which they will do, God himself being present, hearing, seeing,
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and it is but reasonable, that he of whom all things are, and by whom all things are preserved, and from whom are all our hopes of good here and hereafter, should have all Glory for ever and ever.
and it is but reasonable, that he of whom all things Are, and by whom all things Are preserved, and from whom Are all our hope's of good Here and hereafter, should have all Glory for ever and ever.
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If the Servant had still an eye to their great Master's commands, how singly, uprightly, diligently and chearfully would they obey? To the Law, to the testimony;
If the Servant had still an eye to their great Masters commands, how singly, uprightly, diligently and cheerfully would they obey? To the Law, to the testimony;
Both Masters and Servants, yea all men in all things should still be of Epictetus his mind, and still use his Petition; Lead me O God whither thou pleasest, I will follow thee chearfully,
Both Masters and Servants, yea all men in all things should still be of Epictetus his mind, and still use his Petition; Led me Oh God whither thou pleasest, I will follow thee cheerfully,
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and to say the truth of it, the best Servant of all is so weak and foolish, that he is not able to manage the least piece of work his Master sets him about,
and to say the truth of it, the best Servant of all is so weak and foolish, that he is not able to manage the least piece of work his Master sets him about,
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And if God stand by, direct and assist, how wisely, gently and piously will Masters do their part? and how patiently, diligently and readily will Servants do theirs? then the Masters will not threaten,
And if God stand by, Direct and assist, how wisely, gently and piously will Masters do their part? and how patiently, diligently and readily will Servants do theirs? then the Masters will not threaten,
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except it be in an oath or a curse? Is there a blessing like to be in the house on which God's curse rests? Friends, I believe you would be loth your children should have Cham 's curse,
except it be in an oath or a curse? Is there a blessing like to be in the house on which God's curse rests? Friends, I believe you would be loath your children should have Cham is curse,
First, Let Masters take heed of being servants to sin and Satan, and rebels to God. A bad man is not like to be a good Master. With what face can any man expect others should obey him (whose commands are usually unreasonable) whilst he disobeyeth God, whose commands are always good and equal? How can a drunken, prayerless, swearing wretch, look for better service than he gives to his Master?
First, Let Masters take heed of being Servants to since and Satan, and rebels to God. A bade man is not like to be a good Master. With what face can any man expect Others should obey him (whose commands Are usually unreasonable) while he disobeyeth God, whose commands Are always good and equal? How can a drunken, prayerless, swearing wretch, look for better service than he gives to his Master?
How can a drunken Master rebuke or punish his servant for tipling? Is an intemperate Sensualist a fit person to censure gluttony? Can an unclean person condemn wantonness? Is it likely that the Servant should be faithful, who seeth his Master cheat and lye every day? If the Master be a profuse Gamester,
How can a drunken Master rebuke or Punish his servant for tippling? Is an intemperate Sensualist a fit person to censure gluttony? Can an unclean person condemn wantonness? Is it likely that the Servant should be faithful, who sees his Master cheat and lie every day? If the Master be a profuse Gamester,
and given to his pleasure, is it like that his Servant should be frugal and diligent? Are not lying, and swearing, and cursing, and wickedness as soon learned of a Master, as a Trade? And is it worth the while for a man to give twenty, fourty, a hundred pound to teach his child to serve the Devil,
and given to his pleasure, is it like that his Servant should be frugal and diligent? are not lying, and swearing, and cursing, and wickedness as soon learned of a Master, as a Trade? And is it worth the while for a man to give twenty, fourty, a hundred pound to teach his child to serve the devil,
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and a short cut to hell, and a sure way to ruin and misery of body and soul? Is that man fit to govern another that can't rule himself? Is he that hath drowned his reason capable of instructing one, that which requires some vvisdom to understand,
and a short Cut to hell, and a sure Way to ruin and misery of body and soul? Is that man fit to govern Another that can't Rule himself? Is he that hath drowned his reason capable of instructing one, that which requires Some Wisdom to understand,
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or to read a Chapter? What have such to do to take God's name into their mouths, which hate to be reformed? O that wicked Masters would consider that their wickedness doth not only hazzard the damnation of a single soul,
or to read a Chapter? What have such to do to take God's name into their mouths, which hate to be reformed? O that wicked Masters would Consider that their wickedness does not only hazard the damnation of a single soul,
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but you must make your Servants sins yours? Is one damnation too little, but you must seek to double it? Are those flames so cool and tolerable that you are busie in adding fuel to that terrible fire to make it burn seven times hotter? What a hell must such a mans house be, in which the Name of God is scarce heard,
but you must make your Servants Sins yours? Is one damnation too little, but you must seek to double it? are those flames so cool and tolerable that you Are busy in adding fuel to that terrible fire to make it burn seven times hotter? What a hell must such a men house be, in which the Name of God is scarce herd,
A master's negligence tempts the Servant to unfaithfulness. When Masters are idle abroad, usually the Servants are so at home. It can't well be expected, that when the Master is spending his time foolishly and unaccountably in the Coffee-houses, Ale-houses,
A Masters negligence tempts the Servant to unfaithfulness. When Masters Are idle abroad, usually the Servants Are so At home. It can't well be expected, that when the Master is spending his time foolishly and unaccountably in the Coffeehouses, Alehouses,
how oft he forbids it? Can you call your spending three or four hours together in an idle house in insignificant chat, redeeming the time? Is neglecting your Servants the way to make them faithful? O think of these things before it is too late.
how oft he forbids it? Can you call your spending three or four hours together in an idle house in insignificant chat, redeeming the time? Is neglecting your Servants the Way to make them faithful? O think of these things before it is too late.
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If men must be judged for idle words, I believe they will scarce be acquitted for idle actions. I wish we that are Masters could oft speak to our selves in that brave Emperor's language, In the morning when thou findest thy self unwilling to rise, consider with thy self presently, it is to go about a man's work, that I am stirred up:
If men must be judged for idle words, I believe they will scarce be acquitted for idle actions. I wish we that Are Masters could oft speak to our selves in that brave Emperor's language, In the morning when thou Findest thy self unwilling to rise, Consider with thy self presently, it is to go about a Man's work, that I am stirred up:
And was it for this that thou wert born, that thou mightest take thy pleasure? Was it not in truth that thou shouldest alwayes be busie and in action? Seest thou not,
And was it for this that thou Wertenberg born, that thou Mightest take thy pleasure? Was it not in truth that thou Shouldst always be busy and in actium? See thou not,
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Thirdly, Take heed who you admit into your Family. One that is born of wicked debauched Parents, and hath had nothing but bad examples, and seldom good precepts;
Thirdly, Take heed who you admit into your Family. One that is born of wicked debauched Parents, and hath had nothing but bad Examples, and seldom good Precepts;
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David was huge cautious in this point; a lyer should not dwell in his house. As good servants bring a blessing along with them into the Families where they come;
David was huge cautious in this point; a liar should not dwell in his house. As good Servants bring a blessing along with them into the Families where they come;
Little do Masters think how much dammage a neglect in this may bring upon them, their estate may insensibly be wasted, their other Servants infected, their Children be corrupted,
Little do Masters think how much damage a neglect in this may bring upon them, their estate may insensibly be wasted, their other Servants infected, their Children be corrupted,
It's the way to alienate their affections, to make them almost uncapable of doing their duty as they should to God, it puts them upon cryes and groans to him, that hath ever an ear open to the complaints of the oppessed:
It's the Way to alienate their affections, to make them almost uncapable of doing their duty as they should to God, it puts them upon cries and groans to him, that hath ever an ear open to the complaints of the oppressed:
by this you make them more blockish, and less ingenuous, and consequently not so fit to carry on your business so much for your interest, as else they might do:
by this you make them more blockish, and less ingenuous, and consequently not so fit to carry on your business so much for your Interest, as Else they might do:
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How would you like this in others? Were the Egyptians to be justified for their great burdens wherewith they loaded the Israelites, and the Turks to be commended for the hard vassalage they put poor Christians to? I know you readily censure both these,
How would you like this in Others? Were the egyptians to be justified for their great burdens wherewith they loaded the Israelites, and the Turks to be commended for the hard vassalage they put poor Christians to? I know you readily censure both these,
and how can you condemn either, when you imitate both? Is your sin less because against greater light? except you desire the curse of God and man too, take heed of this sin.
and how can you condemn either, when you imitate both? Is your since less Because against greater Light? except you desire the curse of God and man too, take heed of this since.
When your Servants are idle, the Devil is at work. If you have nothing for them to do, remember God hath something. Set them to reading the Word, praying,
When your Servants Are idle, the devil is At work. If you have nothing for them to do, Remember God hath something. Set them to reading the Word, praying,
Would you have God give you such mercy as you give your Servants? If he should mark what you do amiss, what would soon become of you? Did you never read the woes that God denounceth against oppressors? and do you think God threatens in jest? can't he easily give life and execution to his woes? and where are you then man? What if God should curse when you curse? what if he should strike as well as you? are you able to bear the strokes that his hand can lay on? can thy heart endure,
Would you have God give you such mercy as you give your Servants? If he should mark what you do amiss, what would soon become of you? Did you never read the woes that God Denounceth against Oppressors's? and do you think God threatens in jest? can't he Easily give life and execution to his woes? and where Are you then man? What if God should curse when you curse? what if he should strike as well as you? Are you able to bear the Strokes that his hand can lay on? can thy heart endure,
or a Beast's? Suppose your Servant is not so wise, strong, and active as you would have him, it may be for this, he more needs pity than blows or curses.
or a Beast's? Suppose your Servant is not so wise, strong, and active as you would have him, it may be for this, he more needs pity than blows or curses.
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But if he be really faulty, were you never so too? and when punishment is due, remember that Religion, Reason, and Humanity must always measure punishment. Think not they are in your power,
But if he be really faulty, were you never so too? and when punishment is due, Remember that Religion, Reason, and Humanity must always measure punishment. Think not they Are in your power,
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Seventhly, Take heed of neglecting your Servants souls. Their souls as well as their bodies are your charge; and you must be accountable shortly for them. O! how few consider seriously of this? Are not the souls of Servants slighted,
Seventhly, Take heed of neglecting your Servants Souls. Their Souls as well as their bodies Are your charge; and you must be accountable shortly for them. OH! how few Consider seriously of this? are not the Souls of Servants slighted,
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as if they were little better than the souls of Brutes? Sirs, is that which Christ thought worth his blood, not worth your care? The neglect of most Masters in this thing is horrible.
as if they were little better than the Souls of Brutus's? Sirs, is that which christ Thought worth his blood, not worth your care? The neglect of most Masters in this thing is horrible.
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and read the Scriptures before them, and to call upon them to mind what they read? who endeavours to convince their Servants of the corruption of their nature,
and read the Scriptures before them, and to call upon them to mind what they read? who endeavours to convince their Servants of the corruption of their nature,
and commands his Servants to obey him? where is the Master to be found that is frequently and importunately endeavouring to convince all under his charge of the necessity of faith in Christ, repentance,
and commands his Servants to obey him? where is the Master to be found that is frequently and importunately endeavouring to convince all under his charge of the necessity of faith in christ, Repentance,
and a holy life? how little are Masters concerned for God's honour and service? nay, are there not some that are so far from minding the souls of their Servants, that if once they perceive a poor Servant begins to set his face towards Heaven,
and a holy life? how little Are Masters concerned for God's honour and service? nay, Are there not Some that Are so Far from minding the Souls of their Servants, that if once they perceive a poor Servant begins to Set his face towards Heaven,
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how are they set against him? what scoffs and jeers shall he then have, and scarce live a quiet life after it? and there are others that put their Servants upon sin, that keep them up to work so unreasonably late upon Saturday - nights, that they lose half the Lords-day with sleeping.
how Are they Set against him? what scoffs and jeers shall he then have, and scarce live a quiet life After it? and there Are Others that put their Servants upon since, that keep them up to work so unreasonably late upon Saturday - nights, that they loose half the Lord's day with sleeping.
How many that put their Servants upon work, and serving of Goods upon the Lords-day? How many do we see keeping their Stalls open to sell Fruit? O where are our Nehemiah ' s? — who reproves his Servants for neglecting God's service, more than for neglecting of his own? who observes what company they keep,
How many that put their Servants upon work, and serving of Goods upon the Lord's day? How many do we see keeping their Stalls open to fell Fruit? O where Are our Nehemiah ' s? — who reproves his Servants for neglecting God's service, more than for neglecting of his own? who observes what company they keep,
how the Sabbath is spent? who reproves them for lying and cheating for their profit? are there not too many that put them upon telling lyes to cover their own neglect? do such Masters as these deserve the name of Christians? do they look like God's Servants? whose fault is it that Moor-fields is so full of idle youths,
how the Sabbath is spent? who reproves them for lying and cheating for their profit? Are there not too many that put them upon telling lies to cover their own neglect? do such Masters as these deserve the name of Christians? do they look like God's Servants? whose fault is it that Moorfields is so full of idle youths,
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and that we hear so oft of murdered Infants? how comes it to pass that Prisons are so full, and Tyburn so fruitful? if the matter were well canvased, we should find that Masters and Parents neglect of catechising, instructing, reproving,
and that we hear so oft of murdered Infants? how comes it to pass that Prisons Are so full, and Tyburn so fruitful? if the matter were well canvased, we should find that Masters and Parents neglect of catechising, instructing, reproving,
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Sirs, can you prove the Bible to be a lye, and souls and invisibles to be but fancies? O! what then do you mean by your strange neglect of these affairs? God hath made you watchmen, and if you be asleep, or give not warning, at whose hand do you think must the blood of the Souls in your Family be required? The very Heathens have declaimed notably against this sin;
Sirs, can you prove the bible to be a lie, and Souls and invisibles to be but fancies? OH! what then do you mean by your strange neglect of these affairs? God hath made you watchmen, and if you be asleep, or give not warning, At whose hand do you think must the blood of the Souls in your Family be required? The very heathens have declaimed notably against this since;
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True Religion and divine Principles in the heart will give a man the best measures of action: the grace of God will teach him to deny his pride, passion, sensuality,
True Religion and divine Principles in the heart will give a man the best measures of actium: the grace of God will teach him to deny his pride, passion, sensuality,
and love, and yet with what majesty? What a brave Master was Abraham? and what made him so, but the fear of God? this, this will make a man merciful, patient, meek, heavenly minded,
and love, and yet with what majesty? What a brave Master was Abraham? and what made him so, but the Fear of God? this, this will make a man merciful, patient, meek, heavenly minded,
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And what injury can such a person do? can he be cruel that hath such a Master as Christ? can he find in his heart to be unmerciful, who hath obtained mercy? if a man be very holy himself, his example will have a drawing power in it to allure to that which is so good,
And what injury can such a person do? can he be cruel that hath such a Master as christ? can he find in his heart to be unmerciful, who hath obtained mercy? if a man be very holy himself, his Exampl will have a drawing power in it to allure to that which is so good,
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He is made partaker of the Divine Nature, and so enabled in some measure to act in a conformity to the Divine will. It was no small commendation which Paul gave of Philemon, when he spake of the Church in his house.
He is made partaker of the Divine Nature, and so enabled in Some measure to act in a conformity to the Divine will. It was no small commendation which Paul gave of Philemon, when he spoke of the Church in his house.
for admiration and love accompany reverence; but hatred, fear. O! what a noble thing were man, if goodness and purity did always accompany superiority and government? these are,
for admiration and love accompany Reverence; but hatred, Fear. OH! what a noble thing were man, if Goodness and purity did always accompany superiority and government? these Are,
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A right worshipping of God is the captain of all vertue, and when this Divine seed is cast into the soul, it lays the foundation of brave and true honour and respect;
A right worshipping of God is the captain of all virtue, and when this Divine seed is cast into the soul, it lays the Foundation of brave and true honour and respect;
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and then in his family, and such a Master, who would grudg to serve? How sweet must obedience then be, when nothing is commanded but what God commands, and it's interest and profit to obey? O Sirs!
and then in his family, and such a Master, who would grudge to serve? How sweet must Obedience then be, when nothing is commanded but what God commands, and it's Interest and profit to obey? Oh Sirs!
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commend to them Baxter 's Call to the Ʋnconverted, and Mr. Thomas Vincent 's Explanation of the Assemblie's Catechism, &c. and observe what company they keep,
commend to them Baxter is Call to the Ʋnconverted, and Mr. Thomas Vincent is Explanation of the Assembly's Catechism, etc. and observe what company they keep,
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Labour as well as you can to convince them of the corruption of their nature, of the evil of sin, of their lost and undone state, of their impotency and utter inability to save themselves,
Labour as well as you can to convince them of the corruption of their nature, of the evil of since, of their lost and undone state, of their impotency and utter inability to save themselves,
Do what you can possibly to convince their Judgments of the reasonableness, profitableness, and sweetness of Religion, where it is in its reality, vigour and constancy:
Do what you can possibly to convince their Judgments of the reasonableness, profitableness, and sweetness of Religion, where it is in its reality, vigour and constancy:
take off the imputations and aspersions which the unexperienced foolish Infidel would cast upon Christianity. Never think you can commend Christ too much to them.
take off the imputations and Aspersions which the unexperienced foolish Infidel would cast upon Christianity. Never think you can commend christ too much to them.
ask them plainly, how they can eat, or drink, or sleep, without Christ and pardon? and what they mean to be so unconcerned? Tell them that death may be nearer them than they imagine;
ask them plainly, how they can eat, or drink, or sleep, without christ and pardon? and what they mean to be so unconcerned? Tell them that death may be nearer them than they imagine;
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It's a matter of such vast importance, that it calls for the greatest speed, diligence, and care imaginable, and that you can't be satisfied till you see this work done:
It's a matter of such vast importance, that it calls for the greatest speed, diligence, and care imaginable, and that you can't be satisfied till you see this work done:
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The Jews had their preparation for the Sabbath; and the ancient Christians did not fall short of them in their preparation for the Lords-day. Let the Sabbath be carefully spent in secret, family and publick duties:
The jews had their preparation for the Sabbath; and the ancient Christians did not fallen short of them in their preparation for the Lord's day. Let the Sabbath be carefully spent in secret, family and public duties:
and for the better direction in your duties upon that day, I refer you to that excellent piece, Mr. Wells his Practical Sabbatarian, a Book, it's pity any great Family should want.
and for the better direction in your duties upon that day, I refer you to that excellent piece, Mr. Wells his Practical Sabbatarian, a Book, it's pity any great Family should want.
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who knows but a little more patience and compassion, and zeal may prevail? But if after long using the fore-mentioned means, you find them still refractory, stubborn,
who knows but a little more patience and compassion, and zeal may prevail? But if After long using the forementioned means, you find them still refractory, stubborn,
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and to slight your counsel, and run on in sin, and to grow worse and worse, you must add sharp reproofs; and if they do no good, but they make a mock at them,
and to slight your counsel, and run on in since, and to grow Worse and Worse, you must add sharp reproofs; and if they do no good, but they make a mock At them,
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and never teach them that which will hazard their ruin.) Some Masters are ready to hide the most profitable and ingenious part of their trade from their Servants.
and never teach them that which will hazard their ruin.) some Masters Are ready to hide the most profitable and ingenious part of their trade from their Servants.
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Is not he full of pity, and ready to forgive? how ready to moderate his anger when he is highly provoked? It is not without good reason that the Prophet saith, Who is a God like unto our God? and he is ready to teach his servants, and to help their infirmities;
Is not he full of pity, and ready to forgive? how ready to moderate his anger when he is highly provoked? It is not without good reason that the Prophet Says, Who is a God like unto our God? and he is ready to teach his Servants, and to help their infirmities;
How high an esteem will all good men have for you? how great a value must wise Magistrates set on you? what reason hath the City and Corporation to rise up and call such blessed? how great and how common a good such are, is scarce to be expressed;
How high an esteem will all good men have for you? how great a valve must wise Magistrates Set on you? what reason hath the city and Corporation to rise up and call such blessed? how great and how Common a good such Are, is scarce to be expressed;
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It is not he that observes his great Sacrifices, it is not he that makes many Prayers, it is not he that makes the greatest show of Religion outwardly, that is accepted;
It is not he that observes his great Sacrifices, it is not he that makes many Prayers, it is not he that makes the greatest show of Religion outwardly, that is accepted;
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you expose body, soul, estate, wife, children, servants, and all, to sin, ruine, shame, and the curse of God for ever, you break the rules of equity and humanity, you forfeit your reputation, you go the likeliest way to work to bring upon you dismal calamities in your life, worse at death,
you expose body, soul, estate, wife, children, Servants, and all, to sin, ruin, shame, and the curse of God for ever, you break the rules of equity and humanity, you forfeit your reputation, you go the likeliest Way to work to bring upon you dismal calamities in your life, Worse At death,
Is it true indeed, that to be enlarged for God in ones place is a slavery? how come such to be so full of peace and joy? Is that the state of slaves? no body is about to debar you of moderate liberty and recreation.
Is it true indeed, that to be enlarged for God in ones place is a slavery? how come such to be so full of peace and joy? Is that the state of slaves? no body is about to debar you of moderate liberty and recreation.
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Sirs, you have heard your duty, and what have you to object against it? can you prove that that which I have desired of you, is not required by God himself? Have I not proved what I have said, by plain Scriptures? and doth not reason and humanity, as well as Christianity, oblige you to the putting these duties in practice? have I not laid down many Motives to press you to your duty? have I not told you what a Master God is to his Servants? and put you upon being followers of him as dear children? Would it be any disparagement to you to follow so perfect and unerring an example? Doth not he teach, direct, help, encourage and reward his Servants? Is not he faithful to his promise, tender, pityful,
Sirs, you have herd your duty, and what have you to Object against it? can you prove that that which I have desired of you, is not required by God himself? Have I not proved what I have said, by plain Scriptures? and does not reason and humanity, as well as Christianity, oblige you to the putting these duties in practice? have I not laid down many Motives to press you to your duty? have I not told you what a Master God is to his Servants? and put you upon being followers of him as dear children? Would it be any disparagement to you to follow so perfect and unerring an Exampl? Does not he teach, Direct, help, encourage and reward his Servants? Is not he faithful to his promise, tender, pitiful,
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and is it below you to look upon and take care of your Servants? What great difference is there, I pray, between you and them? Are they not of the same mould? And shortly your bones and skuls will not be distinguished.
and is it below you to look upon and take care of your Servants? What great difference is there, I pray, between you and them? are they not of the same mould? And shortly your bones and skulls will not be distinguished.
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Why did you take them into your Family, if you intended to take no more care of them than of a Dog? Was it not a piece of base falshood in you to promise and engage what you never intended to perform? Methinks I have a mind to debate this matter fairly with you,
Why did you take them into your Family, if you intended to take no more care of them than of a Dog? Was it not a piece of base falsehood in you to promise and engage what you never intended to perform? Methinks I have a mind to debate this matter fairly with you,
Sirs, Is there any thing of dishonesty in what I have been perswading you to? Is it a dishonest thing to pray in your Families? to instruct them in the things of God? to be holy, diligent and faithful? What harm is there in all this? Would it do you or yours any injury? Would it hinder either your profit or pleasure? Can godliness, which hath the promise of this life,
Sirs, Is there any thing of dishonesty in what I have been persuading you to? Is it a dishonest thing to pray in your Families? to instruct them in the things of God? to be holy, diligent and faithful? What harm is there in all this? Would it do you or yours any injury? Would it hinder either your profit or pleasure? Can godliness, which hath the promise of this life,
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and that which is to come, undo you? Should that which pleaseth God displease you? Is it an unpleasant thing to see the beauty of holiness in your Family,
and that which is to come, undo you? Should that which Pleases God displease you? Is it an unpleasant thing to see the beauty of holiness in your Family,
and to have yours serving God and you faithfully? Is it an unpleasant thing to have God's commendation and peace? and to have good hopes that all yours are God's,
and to have yours serving God and you faithfully? Is it an unpleasant thing to have God's commendation and peace? and to have good hope's that all yours Are God's,
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How then come so many honest men (that would not do any of all these things for a world) to live so well? Were Abraham, Joshua, David, Cornelius, all such poor men? If diligence, honesty,
How then come so many honest men (that would not do any of all these things for a world) to live so well? Were Abraham, joshua, David, Cornelius, all such poor men? If diligence, honesty,
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Well, once more, what have you yet to say against what I have been perswading you to? Will you now without delay bewail your former neglect? and in good earnest set to your work,
Well, once more, what have you yet to say against what I have been persuading you to? Will you now without Delay bewail your former neglect? and in good earnest Set to your work,
Now in hopes that some honest hearts are affected with what hath been spoken, and are desirous to engage with all their might in their duties, I shall briefly add a few Helps for the better performance of their duty.
Now in hope's that Some honest hearts Are affected with what hath been spoken, and Are desirous to engage with all their might in their duties, I shall briefly add a few Helps for the better performance of their duty.
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he that bought them and paid dearly for them, judged them worth his heart-blood; they that are wise, believe that their utmost care for them is not too much;
he that bought them and paid dearly for them, judged them worth his Heart blood; they that Are wise, believe that their utmost care for them is not too much;
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You know whence every good and perfect gift comes, and if any man lack wisdom, they must ask of him that is ready to answer such requests, who will give liberally, and not upbraid.
You know whence every good and perfect gift comes, and if any man lack Wisdom, they must ask of him that is ready to answer such requests, who will give liberally, and not upbraid.
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there you will find the most excellent precepts; there you will meet with the most commendable presidents; there you have the most powerful motives to your duty, the most successful helps: In a word, there you will meet with the assistance of God's Spirit;
there you will find the most excellent Precepts; there you will meet with the most commendable Presidents; there you have the most powerful motives to your duty, the most successful helps: In a word, there you will meet with the assistance of God's Spirit;
Suppose God's Messenger were just ready to knock at your door, and you were surely to appear before God before to morrow morning, what meekness, diligence, faithfulness, would you then exercise? and how hardly brought to do any thing to hazard God's displeasure? how full of good counsel to every body? why, how knowest thou, O man,
Suppose God's Messenger were just ready to knock At your door, and you were surely to appear before God before to morrow morning, what meekness, diligence, faithfulness, would you then exercise? and how hardly brought to do any thing to hazard God's displeasure? how full of good counsel to every body? why, how Knowest thou, Oh man,
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What then, said he, should I do, when God shall rise up? and when he visiteth, what shall I answer him? Let death when he comes find you doing the best work, and faithful in your place.
What then, said he, should I do, when God shall rise up? and when he Visiteth, what shall I answer him? Let death when he comes find you doing the best work, and faithful in your place.
that makes one go on heavily with their work, impatient of reproof, ready to answer again, malepert, saucy, ready to commit other sins to gratifie their pride.
that makes one go on heavily with their work, impatient of reproof, ready to answer again, malepert, saucy, ready to commit other Sins to gratify their pride.
Humility doth no body any harm, brings no dishonour or inconveniency, but is as good a security to reputation, comfort and profit, as any thing I know.
Humility does not body any harm, brings no dishonour or inconveniency, but is as good a security to reputation, Comfort and profit, as any thing I know.
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yet are you too strong for God? Is he afraid of your swelling and big looks? Will he count you innocent? Is not your rebellion and disobedience to your Master disobedience and rebellion against God? And can his purity suffer long,
yet Are you too strong for God? Is he afraid of your swelling and big looks? Will he count you innocent? Is not your rebellion and disobedience to your Master disobedience and rebellion against God? And can his purity suffer long,
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or his justice bear such imp••••y always without some signification of his displeasure? Must the great ones of the world that break his Laws feel his power,
or his Justice bear such imp••••y always without Some signification of his displeasure? Must the great ones of the world that break his Laws feel his power,
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and shall such a despicable wretch as thou go unpunished? Remember, what is said of disobedience to the lawful commands of Magistrates, holds here, Whosoever resisteth, shall receive to himself damnation.
and shall such a despicable wretch as thou go unpunished? remember, what is said of disobedience to the lawful commands of Magistrates, holds Here, Whosoever Resisteth, shall receive to himself damnation.
Is the eye of God nothing to you? and his warnings insignificant? Doth not he in plain words forbid this? O how many such Servants be there, that when their Master is by, are very diligent,
Is the eye of God nothing to you? and his Warnings insignificant? Does not he in plain words forbid this? O how many such Servants be there, that when their Master is by, Are very diligent,
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how do you think he liketh such doings? Is it a small matter to make light of his presence? and if it be so, you shall shortly find to your cost, that his eye was more than your Master's upon you;
how do you think he liketh such doings? Is it a small matter to make Light of his presence? and if it be so, you shall shortly find to your cost, that his eye was more than your Masters upon you;
be not partners with a Thief, and make not your self an accessory to another's wickedness by concealing any unfaithfulness of that nature in your fellow-servants,
be not partners with a Thief, and make not your self an accessory to another's wickedness by concealing any unfaithfulness of that nature in your Fellow servants,
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and bring speedy and sure damnation, except a thorow repentance prevent it. Seventhly, Take heed of bad companions, have no fellowship with the unfruitful works of darkness, but rather reprove them.
and bring speedy and sure damnation, except a thorough Repentance prevent it. Seventhly, Take heed of bad Sodales, have no fellowship with the unfruitful works of darkness, but rather reprove them.
make no mention of his faults without you are called to it lawfully, and then not without deep regret and trouble, upon the account of God's honour and his soul.
make no mention of his Faults without you Are called to it lawfully, and then not without deep regret and trouble, upon the account of God's honour and his soul.
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Some Servants make nothing of prating against their Masters and Mistresses behind their backs, little considering that this is a sin that God will not over-look:
some Servants make nothing of prating against their Masters and Mistress's behind their backs, little considering that this is a since that God will not overlook:
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Some Servants are of such a temper, nothing will please them, their food is not dainty enough, their clothes not fine enough, and nothing contents them.
some Servants Are of such a temper, nothing will please them, their food is not dainty enough, their clothes not fine enough, and nothing contents them.
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or any thing that is clearly against God's honour, and your souls, you must first with all the humility and meekness you can for your soul, plead with him, urge the commands of God, the fear that you are in of displeasing of him, and wounding your own conscience;
or any thing that is clearly against God's honour, and your Souls, you must First with all the humility and meekness you can for your soul, plead with him, urge the commands of God, the Fear that you Are in of displeasing of him, and wounding your own conscience;
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let your words be always humble, meek, and obliging; let your behaviour be with all the respect and sweetness you can. Remember what counsel the Apostle gives you in this thing, Let as many servants as are under the yoke count their own Masters worthy of all honour;
let your words be always humble, meek, and obliging; let your behaviour be with all the respect and sweetness you can. remember what counsel the Apostle gives you in this thing, Let as many Servants as Are under the yoke count their own Masters worthy of all honour;
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I have sometimes thought that carriage of Naaman's Servants towards their peevish and unreasonable Master very well worth others imitation: The Text saith, His Servants came near, and spoke unto him,
I have sometime Thought that carriage of Naaman's Servants towards their peevish and unreasonable Master very well worth Others imitation: The Text Says, His Servants Come near, and spoke unto him,
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and said, my father, if the Prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then when he saith, wash and be clean? Love, fear, and honour your Master;
and said, my father, if the Prophet had bid thee do Some great thing, Wouldst thou not have done it? how much rather then when he Says, wash and be clean? Love, Fear, and honour your Master;
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and if you do perceive your Master's carelesness and wickedness makes him go down the wind, and neglect his duty, it may be faithfulness in you humbly to advise him in some such language as this:
and if you do perceive your Masters carelessness and wickedness makes him go down the wind, and neglect his duty, it may be faithfulness in you humbly to Advice him in Some such language as this:
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many a good Customer we lose for want of your presence in the Shop, your frequent absence makes us have little to do, your credit (to my sorrow God knows I speak it) begins to grow much lower than it was wont to be, my Mistress takes on heavily, we have but few choice wares,
many a good Customer we loose for want of your presence in the Shop, your frequent absence makes us have little to do, your credit (to my sorrow God knows I speak it) begins to grow much lower than it was wont to be, my Mistress Takes on heavily, we have but few choice wares,
For this is that which is commanded by Christ in the Parable, hath his gracious approbation and plentiful reward, Well done good and faithful Servant, thou hast been faithful in a little, enter thou into the joy of thy Lord.
For this is that which is commanded by christ in the Parable, hath his gracious approbation and plentiful reward, Well done good and faithful Servant, thou hast been faithful in a little, enter thou into the joy of thy Lord.
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and obedience to their Parents, do what you can to prejudice them against sin, and by your sweet examples to be in love with God and godliness betimes.
and Obedience to their Parents, do what you can to prejudice them against since, and by your sweet Examples to be in love with God and godliness betimes.
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I might add also, it is no small expression of faithfulness to do all the good you can for your fellow-Servants; give them good counsel, pray for them, help them all you may,
I might add also, it is no small expression of faithfulness to do all the good you can for your Fellow servants; give them good counsel, pray for them, help them all you may,
if God and Religion do not presently suffer for your fault, Is this your Saintship? and it may be all the people of God may be railed at and wounded for your sake:
if God and Religion do not presently suffer for your fault, Is this your Saintship? and it may be all the people of God may be railed At and wounded for your sake:
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Why should your Master give you meat, drink, clothing, wages, or a calling for nothing? doth not honesty and common justice require that there should be some proportion between what he gives you,
Why should your Master give you meat, drink, clothing, wages, or a calling for nothing? does not honesty and Common Justice require that there should be Some proportion between what he gives you,
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and you him? did you not promise and ingage to be a faithful Servant? do not your Indentures bind you to it? doth not ingenuity oblige you to be faithful to him, who hath been ready to take care of you in sickness and in health,
and you him? did you not promise and engage to be a faithful Servant? do not your Indentures bind you to it? does not ingenuity oblige you to be faithful to him, who hath been ready to take care of you in sickness and in health,
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Yet a little while, and he will right the wronged, recompence the diligent, reward the faithful. You shall ere long know you served a Master that was most kind, generous, and noble.
Yet a little while, and he will right the wronged, recompense the diligent, reward the faithful. You shall ere long know you served a Master that was most kind, generous, and noble.
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eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, what wages our great Master will give to all that make it their business to have always a conscience void of offence towards God and towards man, and that do faithfully fill up their relation to their earthly and heavenly Master with duty.
eye hath not seen, nor ear herd, neither hath it entered into the heart of man to conceive, what wages our great Master will give to all that make it their business to have always a conscience void of offence towards God and towards man, and that do faithfully fill up their Relation to their earthly and heavenly Master with duty.
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I spare to speak of your reputation, for I am ready to think, that if all other arguments and motives have lost their cogency, that can't have much power:
I spare to speak of your reputation, for I am ready to think, that if all other Arguments and motives have lost their cogency, that can't have much power:
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know this, if you be not faithful to your Master, God will judg you as unfaithful to himself, and wo be to that Servant whom God himself shall call wicked and slothful, what follows, but take him, bind him hand and foot,
know this, if you be not faithful to your Master, God will judge you as unfaithful to himself, and woe be to that Servant whom God himself shall call wicked and slothful, what follows, but take him, bind him hand and foot,
And now Sirs, What will you do? Are you resolved for your duty or no? Have I been all this while beating the air? Have I not shewed you what the Lord your God requireth of you? Have I desired any thing of you but what I have given you Scripture-warrant for? and is Scripture nothing with you? Can you prove that I am mistaken,
And now Sirs, What will you do? are you resolved for your duty or no? Have I been all this while beating the air? Have I not showed you what the Lord your God requires of you? Have I desired any thing of you but what I have given you Scriptural warrant for? and is Scripture nothing with you? Can you prove that I am mistaken,
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and are you angry with God's commands? Dare you impeach your Maker of unjustice? What harm is there in any thing that he enjoyns you? Could you mend his Laws,
and Are you angry with God's commands? Dare you impeach your Maker of unjustice? What harm is there in any thing that he enjoins you? Could you mend his Laws,
and make them better? Which of his prohibitions can you find fault with? Are you displeased that God forbids pride and arrogance? Would you indeed have leave to be like the Devil? Do you desire liberty to damn your self,
and make them better? Which of his prohibitions can you find fault with? are you displeased that God forbids pride and arrogance? Would you indeed have leave to be like the devil? Do you desire liberty to damn your self,
if their commands should have no power upon them? Who but a mad man will judg idleness, carelesness and prodigality, commendable qualities in a Servant? Is it so unreasonable a thing for a Master to expect something to be done when his back is turned,
if their commands should have no power upon them? Who but a mad man will judge idleness, carelessness and prodigality, commendable qualities in a Servant? Is it so unreasonable a thing for a Master to expect something to be done when his back is turned,
as well as when he is present? What commerce could be carried on between man and man without truth? Are you desirous that God should give you leave to lie,
as well as when he is present? What commerce could be carried on between man and man without truth? are you desirous that God should give you leave to lie,
and are you willing to have it known that you are of this mind? Is it a slavery to have your hands tied from picking and stealing? Would you have a license to steal,
and Are you willing to have it known that you Are of this mind? Is it a slavery to have your hands tied from picking and stealing? Would you have a license to steal,
and a badg of your priviledg that every one might read? Are wicked profligate wretches the best companions? Can you desire their company in the other world? Is back-biting threatned by God in his Word,
and a badge of your privilege that every one might read? are wicked profligate wretches the best Sodales? Can you desire their company in the other world? Is backbiting threatened by God in his Word,
when God bids you have a care of hazarding your soul to get your Master a groat? Which of all the Cautions that I have given you, are really prejudicial to your true credit, pleasure,
when God bids you have a care of hazarding your soul to get your Master a groat? Which of all the Cautions that I have given you, Are really prejudicial to your true credit, pleasure,
Will half an hours junketting make amends for the loss of a soul for ever? What is there in all the duties that are commanded that you have any thing to object against? Are you troubled that your Master must be honoured? Should we not have sweet doings if Masters and Servants were fellows? If you your self should ever live to be a Master, tell me plainly,
Will half an hours junketing make amends for the loss of a soul for ever? What is there in all the duties that Are commanded that you have any thing to Object against? are you troubled that your Master must be honoured? Should we not have sweet doings if Masters and Servants were Fellows? If you your self should ever live to be a Master, tell me plainly,
how would you like it to be slighted by your Servant? Is Obedience a word you mislike? What is a Servant good for without obedience? What is he but a burden to the earth, worse than the dung it self? Are faithfulness and diligence displeasing to you? And I pray, who is pleased with unfaithfulness and idleness,
how would you like it to be slighted by your Servant? Is obedience a word you mislike? What is a Servant good for without Obedience? What is he but a burden to the earth, Worse than the dung it self? are faithfulness and diligence displeasing to you? And I pray, who is pleased with unfaithfulness and idleness,
but wicked ones, fools, and the Devil? And are such as these to be pleased rather than God, Parents, Masters? Well once more, What have you to say against your duty,
but wicked ones, Fools, and the devil? And Are such as these to be pleased rather than God, Parents, Masters? Well once more, What have you to say against your duty,
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Are the precepts of the mighty God nothing? Are his injunctions of no validity at all? Are you not at all concerned for his honour? Is the gratifying a cursed lust a matter of greater importance and necessity than God's glory? So little he will take care of himself,
are the Precepts of the mighty God nothing? are his injunctions of no validity At all? are you not At all concerned for his honour? Is the gratifying a cursed lust a matter of greater importance and necessity than God's glory? So little he will take care of himself,
Have you no respect to your self? Will your peace, reputation and profit, prevail nothing with you? Is the quiet of the Family, the glory of a City, the prosperity and safety of a Kingdom, a small matter with you? Why all this seems in some measure wrapped up in Servants fidelity.
Have you no respect to your self? Will your peace, reputation and profit, prevail nothing with you? Is the quiet of the Family, the glory of a city, the Prosperity and safety of a Kingdom, a small matter with you? Why all this seems in Some measure wrapped up in Servants Fidis.
But what do you think of judgment, wrath, and Hell? If the former Motives signifie little, doth this so too? Then I must conf•ss I know not what to add more;
But what do you think of judgement, wrath, and Hell? If the former Motives signify little, does this so too? Then I must conf•ss I know not what to add more;
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let that be much read by you, and labour to lie under the powerful impression of the prohibitions, precepts, promises, threatnings and examples that are there,
let that be much read by you, and labour to lie under the powerful impression of the prohibitions, Precepts, promises, threatenings and Examples that Are there,
or some wise Philosopher, would do in such a case. I had rather you would think oft, what would such a one as Eliezer the Servant of Abraham do in such a case;
or Some wise Philosopher, would do in such a case. I had rather you would think oft, what would such a one as Eliezer the Servant of Abraham do in such a case;
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how much he advanceth his Masters credit, and how naturally concerned for his Masters Son, and with what integrity and expedition he dispatcheth his business; go you and do likewise.
how much he Advanceth his Masters credit, and how naturally concerned for his Masters Son, and with what integrity and expedition he dispatcheth his business; go you and doe likewise.
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The example of Joseph and Obadiah, who were good in bad houses, are well worth your consideration: I might add the example of the Centurions Servant, whom his Master giveth this character of, That he was as ready to obey as he was to command.
The Exampl of Joseph and Obadiah, who were good in bad houses, Are well worth your consideration: I might add the Exampl of the Centurions Servant, whom his Master gives this character of, That he was as ready to obey as he was to command.
A certain Servant, that it's probable was converted by the Father, was so faithful, diligent, lively, full of spiritual discourse and importunate prayers for the children and family, that it proved a means of the conversion of some of them; here's a Servant worth gold!
A certain Servant, that it's probable was converted by the Father, was so faithful, diligent, lively, full of spiritual discourse and importunate Prayers for the children and family, that it proved a means of the conversion of Some of them; here's a Servant worth gold!
and heard one pray for him, by which prayer he was converted. Study therefore the Scriptures, and present the examples you find there to your imitation.
and herd one pray for him, by which prayer he was converted. Study Therefore the Scriptures, and present the Examples you find there to your imitation.
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The humble man thinks nothing below him which is his duty; and if to do his duty be to be vile, he will yet be vilerstill. The humble God will guide, exalt and save.
The humble man thinks nothing below him which is his duty; and if to do his duty be to be vile, he will yet be vilerstill. The humble God will guide, exalt and save.
Then O what happy times, what happy days should we yet enjoy? Christians, let's joyn in our prayers and utmost endeavours for the promoting this glorious work,
Then Oh what happy times, what happy days should we yet enjoy? Christians, let's join in our Prayers and utmost endeavours for the promoting this glorious work,
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every stone in the building being at the first laying pronounced good by Him, and upon a review at the finishing the whole, He left it the same character with an Emphasis;
every stone in the building being At the First laying pronounced good by Him, and upon a review At the finishing the Whole, He left it the same character with an Emphasis;
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very good. There was not a pin in the whole frame, but was very beautiful, and being wrought by infinite wisdom, it was a very comely piece of Art. What then should provoke him to repent of so excellent a work? The wickedness of man, which was great in the earth.
very good. There was not a pin in the Whole frame, but was very beautiful, and being wrought by infinite Wisdom, it was a very comely piece of Art. What then should provoke him to Repent of so excellent a work? The wickedness of man, which was great in the earth.
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How came it to pass that man's wickedness should swell so high? Whence did it spring? Fom the imagination. Though these might be sinful imaginations, might not the superiour faculty preserve it self untainted? Alas! That was defiled;
How Come it to pass that Man's wickedness should swell so high? Whence did it spring? From the imagination. Though these might be sinful Imaginations, might not the superior faculty preserve it self untainted? Alas! That was defiled;
and though there was no good thought, yet evil ones were not always rouling there. Yes, they were Continually; not a moment of time that man was free from them.
and though there was no good Thought, yet evil ones were not always ruling there. Yes, they were Continually; not a moment of time that man was free from them.
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One would scarce imagine such an inward nest of wickedness, but God hath affirmed it; and if any man should deny it, his own heart would give him the lye.
One would scarce imagine such an inward nest of wickedness, but God hath affirmed it; and if any man should deny it, his own heart would give him the lie.
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But there are two places (if no more) wherein it is taken in a good sense, Isa. 26.3. Whose mind is stayed; and 1 Chron. 29.18. where David prays, that a disposition to offer willingly to the Lord might be preserved in the Imagination of the thoughts of the heart of the people.
But there Are two places (if no more) wherein it is taken in a good sense, Isaiah 26.3. Whose mind is stayed; and 1 Chronicles 29.18. where David prays, that a disposition to offer willingly to the Lord might be preserved in the Imagination of the thoughts of the heart of the people.
Indeed for the most part 'tis taken for the evil imaginations of the heart, as Deut. 31.21. Psal. 103.14. &c. The Jews make a double figment, a good and bad;
Indeed for the most part it's taken for the evil Imaginations of the heart, as Deuteronomy 31.21. Psalm 103.14. etc. The jews make a double figment, a good and bad;
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But Heart here is used for the whole soul, because (according to Pareus his note) the soul is chiefly seated in the heart, especially the Will, and the affections her attendants;
But Heart Here is used for the Whole soul, Because (according to Pareus his note) the soul is chiefly seated in the heart, especially the Will, and the affections her attendants;
So that by the imaginations of the thoughts of the heart are here meant all the inward operations of the soul, which play their part principally in the heart:
So that by the Imaginations of the thoughts of the heart Are Here meant all the inward operations of the soul, which play their part principally in the heart:
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Or rather take the exposition the learned Rivet gives of it, referring the first part of the Verse [ and God saw that the wickedness of man was great in the earth ] to those times:
Or rather take the exposition the learned Rivet gives of it, referring the First part of the Verse [ and God saw that the wickedness of man was great in the earth ] to those times:
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For if man's imaginations be evil from his youth, what is it but in another phrase to say they were so continually? But suppose it be understood of the iniquity of that age, may it not be applied to all ages of the world? David complains of the wickedness of his own time, Psal. 14.3. Psal. 5.9.
For if Man's Imaginations be evil from his youth, what is it but in Another phrase to say they were so continually? But suppose it be understood of the iniquity of that age, may it not be applied to all ages of the world? David complains of the wickedness of his own time, Psalm 14.3. Psalm 5.9.
Yet St. Paul applies it to all mankind, Rom. 3.12. Indeed it seems to be a description of man's natural pravity, by God's words after the deluge, Gen. 8.21. which are the same in sense, to shew that man's nature after that destroying judgment, was no better than before.
Yet Saint Paul Applies it to all mankind, Rom. 3.12. Indeed it seems to be a description of Man's natural pravity, by God's words After the deluge, Gen. 8.21. which Are the same in sense, to show that Man's nature After that destroying judgement, was no better than before.
Wherein consider the Universality 1. Of the subject, Every man. 2. Of the act, Every thought. 3. Of the qualification of the act, Only evil. 4. Of the time, Continually.
Wherein Consider the Universality 1. Of the Subject, Every man. 2. Of the act, Every Thought. 3. Of the qualification of the act, Only evil. 4. Of the time, Continually.
The words thus opened afford us this Proposition: That the thoughts, and inward operations of the souls of men, are naturally universally evil, and highly provoking.
The words thus opened afford us this Proposition: That the thoughts, and inward operations of the Souls of men, Are naturally universally evil, and highly provoking.
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Thoughts are morally evil, when they have a bad principle, want a due end, and converse with the object in a wrong manner. Angels cannot but understand the offence which displaced the Apostate Stars from heaven;
Thoughts Are morally evil, when they have a bad principle, want a due end, and converse with the Object in a wrong manner. Angels cannot but understand the offence which displaced the Apostate Stars from heaven;
But thoughts of sin in Christ, Angels, and glorified Saints, are accompanied with an abhorrency of it, without any combustible matter in them to be kindled by it.
But thoughts of since in christ, Angels, and glorified Saints, Are accompanied with an abhorrency of it, without any combustible matter in them to be kindled by it.
because we may think of it with undue circumstances, as unseasonably, coldly, &c. And thus there is an imperfection in the best thought a regenerate man hath;
Because we may think of it with undue Circumstances, as unseasonably, coldly, etc. And thus there is an imperfection in the best Thought a regenerate man hath;
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because, though they are without our will, they are not against our nature; but spring from an inordinate frame, of a different hue from what God implanted in us.
Because, though they Are without our will, they Are not against our nature; but spring from an inordinate frame, of a different hue from what God implanted in us.
'Tis not my Will or Knowledg, which doth make an act sinful, but God's prohibition. Lot 's incest was not ushered by any deliberate consent of his Will;
It's not my Will or Knowledge, which does make an act sinful, but God's prohibition. Lot is Incest was not ushered by any deliberate consent of his Will;
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Yet it is voluntary subjectivè; because it doth inhaerere voluntati. These motions may be said to be voluntary negatively, because the Will doth not set bounds to them,
Yet it is voluntary subjectivè; Because it does inhaerere Voluntati. These motions may be said to be voluntary negatively, Because the Will does not Set bounds to them,
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who as they glorified not God as God, so they did not think of God as God, according to the dignity of a Deity. Such a mental Idolatry may be found in us,
who as they glorified not God as God, so they did not think of God as God, according to the dignity of a Deity. Such a mental Idolatry may be found in us,
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Such an imagination Adam seemed to have, conceiting God to be so mean a being that he, a creature not of a daies standing, could mount to an equality of knowledg with Him.
Such an imagination Adam seemed to have, Conceit God to be so mean a being that he, a creature not of a days standing, could mount to an equality of knowledge with Him.
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His posterity are no juster to God, when they accuse Him as a negligent Governour of the world, Psal. 94.11. The Lord knoweth the thoughts of man that they are vanity.
His posterity Are no juster to God, when they accuse Him as a negligent Governor of the world, Psalm 94.11. The Lord Knoweth the thoughts of man that they Are vanity.
Not to be content with what God hath published is to accuse Him, in the same manner as the Serpent did to our first parents, of envying us an intellectual happiness.
Not to be content with what God hath published is to accuse Him, in the same manner as the Serpent did to our First Parents, of envying us an intellectual happiness.
No less a charge will they stand under, that settle themselves upon their own bottom, establish their own righteousness, and will not submit to the righteousness of God's appointment The most forlorn beggar hath sometimes thoughts vast enough to grasp an Empire.
No less a charge will they stand under, that settle themselves upon their own bottom, establish their own righteousness, and will not submit to the righteousness of God's appointment The most forlorn beggar hath sometime thoughts vast enough to grasp an Empire.
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2. Self-confident: Edom's thoughts swell'd him into a vain confidence of a perpetual prosperity. And David sometimes said in the like state, that he should never be moved.
2. Self-confident: Edom's thoughts swelled him into a vain confidence of a perpetual Prosperity. And David sometime said in the like state, that he should never be moved.
Such wild conceits, like Meteors bred of a few vapors, do often frisk in our minds. 1. Of things present: 'Tis likely Eve foolishly imagin'd she had brought forth the Messiah, when she brought forth a murderer, Gen. 4.1. I have gotten a man the Lord (as in the Hebrew) believing (as some interpret) that she had brought forth the promised seed.
Such wild conceits, like Meteors bred of a few vapours, do often frisk in our minds. 1. Of things present: It's likely Eve foolishly imagined she had brought forth the Messiah, when she brought forth a murderer, Gen. 4.1. I have got a man the Lord (as in the Hebrew) believing (as Some interpret) that she had brought forth the promised seed.
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Haman's heart leap'd at the King's question, (What shall be done to the man whom the King delighteth to honour?) phancying himself the mark of his Princes favour, without thinking that a halter should soon choak his ambition.
Haman's heart leaped At the King's question, (What shall be done to the man whom the King delights to honour?) fancying himself the mark of his Princes favour, without thinking that a halter should soon choke his ambition.
How did David torture his Soul by his unbelieving fears, that he should one day perish by the hand of Saul? These forestalling thoughts do really affect us:
How did David torture his Soul by his unbelieving fears, that he should one day perish by the hand of Saul? These forestalling thoughts do really affect us:
Neither must they be of that value with us, as the law was with David, sweeter than the honey or the honey comb. III. In regard of others; All thoughts of our neighbour against the rule of charity.
Neither must they be of that valve with us, as the law was with David, Sweeten than the honey or the honey comb. III. In regard of Others; All thoughts of our neighbour against the Rule of charity.
and foundation of, that cursed murder. 2. Censorious, stigmatizing every freckle in our brother's conversation. 3. Jealous, and evil surmises contrary to charity, which thinks no evil. 4. Revengeful, Such made Haman take little content in his preferments,
and Foundation of, that cursed murder. 2. Censorious, stigmatizing every freckle in our Brother's Conversation. 3. Jealous, and evil surmises contrary to charity, which thinks no evil. 4. Revengeful, Such made Haman take little content in his preferments,
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and preying upon us, and as frequent in their successions, as the curlings of the water upon a small breath of wind, one following another close at the heels.
and preying upon us, and as frequent in their successions, as the curlings of the water upon a small breath of wind, one following Another close At the heels.
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The mind is no more satisfied with thoughts, than the first matter is with forms; continually shifting one for another, and many times the nobler for the baser:
The mind is no more satisfied with thoughts, than the First matter is with forms; continually shifting one for Another, and many times the Nobler for the baser:
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We may delightfully think of sin without guilt, not delighting in it as sin, but as God by his wise providential ordering extracts Glory to himself, and good to his Creature.
We may delightfully think of since without guilt, not delighting in it as since, but as God by his wise providential ordering extracts Glory to himself, and good to his Creature.
In this case, though a sinful act be the material object of this pleasure, yet 'tis not the formal object: because the delight is not terminated in the sin,
In this case, though a sinful act be the material Object of this pleasure, yet it's not the formal Object: Because the delight is not terminated in the since,
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2. Contrivance. When the delight in the thought grows up to the contrivance of the act, (which is still the work of the thinking faculty:) When the mind doth brood upon a sinful motion, to hatch it up, and invents methods for performance:
2. Contrivance. When the delight in the Thought grows up to the contrivance of the act, (which is still the work of the thinking faculty:) When the mind does brood upon a sinful motion, to hatch it up, and invents methods for performance:
which the wise man calls artificial Inventions. So a learned man interprets NONLATINALPHABET, Mat. 15.19. of contrivances of murder, adultery, &c. And the word signifies properly reasonings. When mens wits play the Devils in their souls, in inventing sophistical reasons for the commission and justification of their crimes, with a mighty jollity at their own craft.
which the wise man calls artificial Inventions. So a learned man interprets, Mathew 15.19. of contrivances of murder, adultery, etc. And the word signifies properly reasonings. When men's wits play the Devils in their Souls, in inventing sophistical Reasons for the commission and justification of their crimes, with a mighty jollity At their own craft.
They Lord (whose knowledg is infallible) knows the thoughts of men that they are vanity, Psal. 94.11. yea, and of the wisest men too, according to the Apostle's Interpretation, 1 Cor. 3.20.
They Lord (whose knowledge is infallible) knows the thoughts of men that they Are vanity, Psalm 94.11. yea, and of the Wisest men too, according to the Apostle's Interpretation, 1 Cor. 3.20.
And who were they that became vain in their Imaginations, but the wisest men the carnal world yielded? The Graecians the greatest Philosophers, the Aegyptians their Tutors, and the Romans their Apes.
And who were they that became vain in their Imaginations, but the Wisest men the carnal world yielded? The Greeks the greatest Philosophers, the egyptians their Tutors, and the Romans their Apes.
because they arise from an habitual corruption, and testifie a defect of something, which the Law requires to be in us, to correct the excursions of our minds.
Because they arise from an habitual corruption, and testify a defect of something, which the Law requires to be in us, to correct the excursions of our minds.
Doth not the Law oblige man as a rational creature? Shall it then leave that part, which doth constitute him rational, to sleeting and giddy fancies? No, it binds the soul as the principal agent, the body only as the instrument.
Does not the Law oblige man as a rational creature? Shall it then leave that part, which does constitute him rational, to sleeting and giddy fancies? No, it binds the soul as the principal agent, the body only as the Instrument.
For if it were given only for the sensitive part, without any respect to the rational, it would concern brutes as well as men, which are as capable of a rational command,
For if it were given only for the sensitive part, without any respect to the rational, it would concern brutus's as well as men, which Are as capable of a rational command,
Holiness is the prime excellency of the Law; a title ascribed to it twice in one Verse, Rom. 7.12. Wherefore the Law is holy, and the Commandment holy, just and good.
Holiness is the prime excellency of the Law; a title ascribed to it twice in one Verse, Rom. 7.12. Wherefore the Law is holy, and the Commandment holy, just and good.
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Could it be holy, if it indulged loosness in the more noble part of the creature? Could it be just, if it favoured inward unrighteousness? Could it be good, and useful to man, which did not enjoyn a suitable conformity to God, wherein the creatures excellency lies? Can that deserve the title of a spiritual Law, that should only regulate the brutish part,
Could it be holy, if it indulged looseness in the more noble part of the creature? Could it be just, if it favoured inward unrighteousness? Could it be good, and useful to man, which did not enjoin a suitable conformity to God, wherein the creatures excellency lies? Can that deserve the title of a spiritual Law, that should only regulate the brutish part,
and leave the spiritual to an unbounded licentiousness? Can perfection be ascribed to that Law, which doth countenance the unsavoury breathings of the Spirit,
and leave the spiritual to an unbounded licentiousness? Can perfection be ascribed to that Law, which does countenance the unsavoury breathings of the Spirit,
and reach even to the privatest closets of the heart? 'Tis not for the honour of God's holiness, righteousness, goodness, to let the Spirit, which bears more flourishing characters of his Image than the body, range wildly about without a legal curb.
and reach even to the privatest closets of the heart? It's not for the honour of God's holiness, righteousness, Goodness, to let the Spirit, which bears more flourishing characters of his Image than the body, range wildly about without a Legal curb.
But all inclinations to sin are contrary to that righteousness, wherewith man was first endued. Man was created both with a disposition, and ability for holy contemplations of God;
But all inclinations to since Are contrary to that righteousness, wherewith man was First endued. Man was created both with a disposition, and ability for holy contemplations of God;
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he came every way compleat out of the mint of his infinitely wise and good Creator; and when God pronounced all his Creatures good, he pronounced man very good amongst the rest.
he Come every Way complete out of the mint of his infinitely wise and good Creator; and when God pronounced all his Creatures good, he pronounced man very good among the rest.
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Man that is in honour, and understands not that which he ought to understand, and thinks not that which he ought to think, is like the Beasts that perish:
Man that is in honour, and understands not that which he ought to understand, and thinks not that which he ought to think, is like the Beasts that perish:
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And such brutes we all naturally are, since the first woman believed her sense, her phancy, her affection, in their directions for the attainment of wisdom, without consulting God's Law, or her own reason.
And such brutus's we all naturally Are, since the First woman believed her sense, her fancy, her affection, in their directions for the attainment of Wisdom, without consulting God's Law, or her own reason.
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And 'tis absolutely said, that a man of wicked devices [ or thoughts ] God will condemn. 'Tis God's prerogative, often mentioned in Scripture, to search the heart. To what purpose,
And it's absolutely said, that a man of wicked devices [ or thoughts ] God will condemn. It's God's prerogative, often mentioned in Scripture, to search the heart. To what purpose,
both which it doth dissect, and open, and judge the acts of them, even the thoughts and intents, NONLATINALPHABET, whatsoever is within the NONLATINALPHABET,
both which it does dissect, and open, and judge the acts of them, even the thoughts and intents,, whatsoever is within the,
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as a Critick censures the Errata's, even to syllables, and Letters, in an old Manuscript. These we are to render an account of, (as the Syriack renders those words v. 13. with whom we have to do.
as a Critic censures the Errata's, even to syllables, and Letters, in an old Manuscript. These we Are to render an account of, (as the Syriac renders those words v. 13. with whom we have to do.
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He would not judge according to the merit of the cause, if outward actions were only scann'd, without regarding the intents, wherein the principle and end of every action lies, which either swell or diminish the malignity of it.
He would not judge according to the merit of the cause, if outward actions were only scanned, without regarding the intents, wherein the principle and end of every actium lies, which either swell or diminish the malignity of it.
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Those very thoughts will accuse thee before God's Tribunal, which accuse thee here before conscience, His Deputy, Rom. 2.15, 16. Their thoughts the mean while (i. e.
Those very thoughts will accuse thee before God's Tribunal, which accuse thee Here before conscience, His Deputy, Rom. 2.15, 16. Their thoughts the mean while (i. e.
This place is properly meant of those reasonings concerning good and evil in men's Consciences, agreeable to the Law of nature imprinted on them, which shall excuse them,
This place is properly meant of those reasonings Concerning good and evil in men's Consciences, agreeable to the Law of nature imprinted on them, which shall excuse them,
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for if those inward approbations of the the notions of good and evil will accuse us for our contrary practices, they will also accuse us for our contrary thoughts.
for if those inward approbations of the the notions of good and evil will accuse us for our contrary practices, they will also accuse us for our contrary thoughts.
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all these several acts have a particular sinfulness in the nature of the acts themselves, besides the tendency they have to the satisfying an inordinate affection;
all these several acts have a particular sinfulness in the nature of the acts themselves, beside the tendency they have to the satisfying an inordinate affection;
Which in some respects is greater than that of our actions. But we must take actions here in sensu diviso, as distinguished from the inward preparations to them.
Which in Some respects is greater than that of our actions. But we must take actions Here in sensu diviso, as distinguished from the inward preparations to them.
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God indeed doth not punish thoughts so visibly, because, as He is Governour of the world, His Judgments are shot against those sins that disturb humane society:
God indeed does not Punish thoughts so visibly, Because, as He is Governor of the world, His Judgments Are shot against those Sins that disturb humane society:
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For Eve's mind was first beguiled in the alteration of her thought. Since that the lake of inward malignity acts all it's evil by these smoaking steams.
For Eve's mind was First beguiled in the alteration of her Thought. Since that the lake of inward malignity acts all it's evil by these smoking steams.
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As when a Trades-man cherisheth immoderate thoughts of gain, and in the attaining it runs into many foolish and hurtful Lusts, there is cheating, lying, swearing, to put off the commodity:
As when a Tradesman Cherishes immoderate thoughts of gain, and in the attaining it runs into many foolish and hurtful Lustiest, there is cheating, lying, swearing, to put off the commodity:
all which are the spawn of those first immoderate thoughts stirring up greedy desires. 2. In respect of Quantity. Imaginations are said to be continually evil.
all which Are the spawn of those First immoderate thoughts stirring up greedy Desires. 2. In respect of Quantity. Imaginations Are said to be continually evil.
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There is an infinite variety of conceptions, as the Psalmist speaks of the Sea, wherein are all things creeping innumerable, both small and great, and a constant generation of whole shoals of them;
There is an infinite variety of conceptions, as the Psalmist speaks of the Sea, wherein Are all things creeping innumerable, both small and great, and a constant generation of Whole shoals of them;
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1. Antecedent acts. How many preparatory motions of the mind are there to one wicked external act? Yea, how many sinful thoughts are twisted together to produce one deliberate sinful word? All which have a distinct guilt,
1. Antecedent acts. How many preparatory motions of the mind Are there to one wicked external act? Yea, how many sinful thoughts Are twisted together to produce one deliberate sinful word? All which have a distinct guilt,
How many repeated complacencies in the first motion, degrees of consent, resolved broodings, secret plottings, proposals of various methods, smothering contrary checks, vehement longings, delightful hopes,
How many repeated Complacencies in the First motion, Degrees of consent, resolved broodings, secret plottings, proposals of various methods, smothering contrary Checks, vehement longings, delightful hope's,
2. Consequent acts; When a man's phancy is pregnant with the delightful remembrance of the sin that is past, he draws down a fresh guilt upon himself:
2. Consequent acts; When a Man's fancy is pregnant with the delightful remembrance of the since that is past, he draws down a fresh guilt upon himself:
A man may in a complacent thought commit fornication with a woman in Spain, in a covetous thought rob another in the Indies, and in a revengeful thought stab a third in America; and that while he is in this Congregation.
A man may in a complacent Thought commit fornication with a woman in Spain, in a covetous Thought rob Another in the Indies, and in a revengeful Thought stab a third in America; and that while he is in this Congregation.
Nay further, an Atheist may think there is no God, Psal. 14.1. i. e. (as some interpret it) wish there were no God, and thus in thought undeifie God himself;
Nay further, an Atheist may think there is no God, Psalm 14.1. i. e. (as Some interpret it) wish there were no God, and thus in Thought undeify God himself;
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though he may sooner dash heaven and earth in pieces, than accomplish it. The body is confined to one object, and that narrow and proportionable to its nature:
though he may sooner dash heaven and earth in Pieces, than accomplish it. The body is confined to one Object, and that narrow and proportionable to its nature:
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In acts there may be some occasional good to others, for a good man will make use of the sight of sin committed by others to encrease his hatred of it:
In acts there may be Some occasional good to Others, for a good man will make use of the sighed of since committed by Others to increase his hatred of it:
The understanding of man is so tainted, that his wisdom, the chiefest flower in it, is not only earthly and sensual (it were well if it were no worse) but devillish too.
The understanding of man is so tainted, that his Wisdom, the chiefest flower in it, is not only earthly and sensual (it were well if it were no Worse) but devilish too.
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Prophaneness is an Uniformity with the world, and intellectual sins are an Uniformity with the God of it, 1 Ephes. 2.2.3. v. 3. There is a double walking, answerable to a double pattern in v. 2. Fulfilling the desires of the flesh is a walking according to the course of this world, or making the world our copy:
Profaneness is an Uniformity with the world, and intellectual Sins Are an Uniformity with the God of it, 1 Ephesians 2.2.3. v. 3. There is a double walking, answerable to a double pattern in v. 2. Fulfilling the Desires of the Flesh is a walking according to the course of this world, or making the world our copy:
Imaginations were only evil; and so most directly contrary to God, who is only good. Our natural enmity against God is seated in the mind. The sensitive part aims at its own gratification,
Imaginations were only evil; and so most directly contrary to God, who is only good. Our natural enmity against God is seated in the mind. The sensitive part aims At its own gratification,
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and in mens serving their lusts they serve their pleasures; but the NONLATINALPHABET, the Prince in man, is possest with principles of a more direct contrariety;
and in men's serving their Lustiest they serve their pleasures; but the, the Prince in man, is possessed with principles of a more Direct contrariety;
and because God hath bestowed the highest gifts upon it, adorning it with more lively lineaments of his own image. Colos. 3.10. Renewed in knowledg after the image of Him that created him;
and Because God hath bestowed the highest Gifts upon it, adorning it with more lively lineaments of his own image. Colos 3.10. Renewed in knowledge After the image of Him that created him;
as 'tis a greater despite for a son, to whom the father hath given the greater portion, to shut him out of his house, only to revel in it with a company of Roisters and Strumpets,
as it's a greater despite for a son, to whom the father hath given the greater portion, to shut him out of his house, only to revel in it with a company of Roisters and Strumpets,
The delight is more unmixed too; as intellectual pleasures are more refined than sensual. All these considerations will enhance the guilt of these inward operations.
The delight is more unmixed too; as intellectual pleasures Are more refined than sensual. All these considerations will enhance the guilt of these inward operations.
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and therefore on the contrary, men's credulity unto evil reports concerning their Neighbours doth proceed from want of love and affection to them. So much for the Explication.
and Therefore on the contrary, men's credulity unto evil reports Concerning their Neighbours does proceed from want of love and affection to them. So much for the Explication.
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Actions have their stated times and places; but these solicit us, and are entertain'd by us at all seasons. Neither day nor night, street nor closet, exchange nor temple, can priviledg us from them;
Actions have their stated times and places; but these solicit us, and Are entertained by us At all seasons. Neither day nor night, street nor closet, exchange nor temple, can privilege us from them;
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There is no restraint for them, The Laws of men, the constitution of the body, the interest of profit or credit, are mighty bars in the way of outward profaneness:
There is no restraint for them, The Laws of men, the constitution of the body, the Interest of profit or credit, Are mighty bars in the Way of outward profaneness:
Besides, the natural Atheism in man is a special friend and nurse of these; few firmly believing either the omniscience of God, or his government of the world;
Beside, the natural Atheism in man is a special friend and nurse of these; few firmly believing either the omniscience of God, or his government of the world;
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Actions are done with some reluctance, and nips of natural conscience. Conscience will start at a gross temptation, but it is not frighted at thoughts.
Actions Are done with Some reluctance, and nips of natural conscience. Conscience will start At a gross temptation, but it is not frighted At thoughts.
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yea but one hour, to an account? How many foolish thoughts with our wisdom, ignorant with our knowledg, worldly with our heavenliness, hypocritical with our religion,
yea but one hour, to an account? How many foolish thoughts with our Wisdom, ignorant with our knowledge, worldly with our heavenliness, hypocritical with our Religion,
Were our inwards opened, how should we stand gazing both with scorn and wonder at our being such a pack of fools? Well may we cry out with Agur, We have not the understandings of men:
Were our inward opened, how should we stand gazing both with scorn and wonder At our being such a pack of Fools? Well may we cry out with Agur, We have not the understandings of men:
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I make no question, but were we able to know the phancies of some irrational creatures, we should find them more noble, heroick and generous in suo genere, than the thoughts of most men;
I make no question, but were we able to know the fancies of Some irrational creatures, we should find them more noble, heroic and generous in Sue genere, than the thoughts of most men;
If any thoughts of God do start up in us, how many covetous, ambitious, wanton, revengeful thoughts are jumbled together with them? Is it not a monstrous absurdity to place our friend with a crue of vipers, to lodge a King in a sty,
If any thoughts of God do start up in us, how many covetous, ambitious, wanton, revengeful thoughts Are jumbled together with them? Is it not a monstrous absurdity to place our friend with a crew of vipers, to lodge a King in a sty,
and entertain him with the fumes of a jakes and dunghil? A wicked man's heart is little worth, all the pedling wares and works in his inward shop are not valuable with one silver drop from a gracious man's lips.
and entertain him with the fumes of a jakes and dunghill? A wicked Man's heart is little worth, all the peddling wares and works in his inward shop Are not valuable with one silver drop from a gracious Man's lips.
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It was an invincible argument of the primitive Christians for the purity of the Christian Religion above all others in the world, that it did prohibit evil thoughts:
It was an invincible argument of the primitive Christians for the purity of the Christian Religion above all Others in the world, that it did prohibit evil thoughts:
not a disaffection? Were we really and altogether Christians, would not that which is the chiefest purity of Christianity, be our pleasure? And would we any more wrong God in our secret hearts,
not a disaffection? Were we really and altogether Christians, would not that which is the chiefest purity of Christianity, be our pleasure? And would we any more wrong God in our secret hearts,
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than in the open streets? Is not thought a beam of the mind, and shall it be enamour'd only on a dunghil? Is not the understanding the eye of the soul,
than in the open streets? Is not Thought a beam of the mind, and shall it be enamoured only on a dunghill? Is not the understanding the eye of the soul,
and shall we besmear it with misty phancies? It vvas created surely for better purposes, than to catch a thousand weight of spiders (as Heliogabalus employ'd his Servants.) It was not intended to be made the common fewer of filthiness,
and shall we besmear it with misty fancies? It was created surely for better Purposes, than to catch a thousand weight of spiders (as Heliogabalus employed his Servants.) It was not intended to be made the Common fewer of filthiness,
as though there had not been already sufficient experiments of the mischief they have done? Is it not our highest excellency to be conform'd to God in holiness, in as full a measure as our finite natures are capable? And is not God holy in his counsels and inward operations,
as though there had not been already sufficient experiments of the mischief they have done? Is it not our highest excellency to be conformed to God in holiness, in as full a measure as our finite nature's Are capable? And is not God holy in his Counsels and inward operations,
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as well as in his works? Hath God any thoughts but what are righteous and just? Therefore the more foolish and vain our imaginations are, the more are we alienated from the life of God.
as well as in his works? Hath God any thoughts but what Are righteous and just? Therefore the more foolish and vain our Imaginations Are, the more Are we alienated from the life of God.
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which was accomplished by the sinful imagination of the first man, and continued by those imaginations mention'd in the Text. He dyed to restore God to his right, and man to his happiness:
which was accomplished by the sinful imagination of the First man, and continued by those Imaginations mentioned in the Text. He died to restore God to his right, and man to his happiness:
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That we may do this, Let us consider these following directions, which may be branched into these heads: 1. For the raising good thoughts. 2. Preventing bad. 3. Ordering bad when they do intrude. 4. Ordering good when they appear in us. 1. For raising good thoughts.
That we may do this, Let us Consider these following directions, which may be branched into these Heads: 1. For the raising good thoughts. 2. Preventing bad. 3. Ordering bad when they do intrude. 4. Ordering good when they appear in us. 1. For raising good thoughts.
as the principium originis. As there is a law in our members to bring us into Captivity to the law of sin, Rom. 7.23. so there must be a law in our minds to bring our thoughts to the obedience of Christ, 2 Cor. 10.5. We must be renewed in the spirit of our minds, Ephes. 4.23. in our reasonings and thoughts, which are the spirits whereby the understanding acts;
as the principium originis. As there is a law in our members to bring us into Captivity to the law of since, Rom. 7.23. so there must be a law in our minds to bring our thoughts to the Obedience of christ, 2 Cor. 10.5. We must be renewed in the Spirit of our minds, Ephesians 4.23. in our reasonings and thoughts, which Are the spirits whereby the understanding acts;
Hence a sanctified heart is called in Scripture a stedfast heart There must be an enmity against Satan put into our hearts, according to the first promise,
Hence a sanctified heart is called in Scripture a steadfast heart There must be an enmity against Satan put into our hearts, according to the First promise,
and more rational thoughts, and is mightily delighted with every thing he sees; because he eyes them as clothed with those notions he hath newly studied.
and more rational thoughts, and is mightily delighted with every thing he sees; Because he eyes them as clothed with those notions he hath newly studied.
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Converse therefore often with the Scripture, transcribe it in your heart, and turn it in succum & sanguinem; whereby a vigor will be derived into every part of your soul,
Converse Therefore often with the Scripture, transcribe it in your heart, and turn it in succum & sanguinem; whereby a vigor will be derived into every part of your soul,
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Or if you cannot tell the time when you did first close with Christ, recollect those seasons wherein you have found your affections most fervent, your thoughts most united, and your mind most elevated;
Or if you cannot tell the time when you did First close with christ, recollect those seasons wherein you have found your affections most fervent, your thoughts most united, and your mind most elevated;
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therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Missar Some elevations surely David had felt in those places, the remembrance whereof would sweeten the sharpness of his present grief.
Therefore will I Remember thee from the land of Jordan, and of the Hermonites, from the hill Missar some elevations surely David had felt in those places, the remembrance whereof would sweeten the sharpness of his present grief.
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The Disciples at Christ's second appearance reflected upon their own warm temper at his first discourse with them in a disguise, to confirm their faith,
The Disciples At Christ's second appearance reflected upon their own warm temper At his First discourse with them in a disguise, to confirm their faith,
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5. Exercise faith. As the habit of faith is attended with habitual sanctification, so the acts of faith are accompanied with a progress in the degrees of it.
5. Exercise faith. As the habit of faith is attended with habitual sanctification, so the acts of faith Are accompanied with a progress in the Degrees of it.
if it march under the conduct of faith it may be highly serviceable, and by putting lively colours upon divine truth may steal away our affections to it.
if it march under the conduct of faith it may be highly serviceable, and by putting lively colours upon divine truth may steal away our affections to it.
The remedy David used, when he was almost stifled with disquieting thoughts, was to excite his soul to a hope and confidence in God, Psal. 42.5. and when they return'd upon him, he useth the same diversion, v. 11. The peace of God, i. e.
The remedy David used, when he was almost stifled with disquieting thoughts, was to excite his soul to a hope and confidence in God, Psalm 42.5. and when they returned upon him, he uses the same diversion, v. 11. The peace of God, i. e.
the reconciliation made by a Mediator between God and us believingly apprehended, will keep [ or garrison ] our hearts and minds [ or thoughts ] against all anxious assaults both from within and without .
the reconciliation made by a Mediator between God and us believingly apprehended, will keep [ or garrison ] our hearts and minds [ or thoughts ] against all anxious assaults both from within and without.
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and consider, Is Christ thinking of me now in Heaven, and pleading for me, and shall I squander away my thoughts on trifles, which will cost me both tears and blushes? Believingly meditate on the promises;
and Consider, Is christ thinking of me now in Heaven, and pleading for me, and shall I squander away my thoughts on trifles, which will cost me both tears and Blushes? Believingly meditate on the promises;
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they are a means to cleanse us from the filthiness of the spirit, as well as that of the flesh If the having them be a motive, the using them will be a means to attain this end.
they Are a means to cleanse us from the filthiness of the Spirit, as well as that of the Flesh If the having them be a motive, the using them will be a means to attain this end.
Though other necessary thoughts about our callings will, and must come in, yet when we have dispatch'd them, let us attend our morning Theme as our chief companion.
Though other necessary thoughts about our callings will, and must come in, yet when we have dispatched them, let us attend our morning Theme as our chief Companion.
Our minds are active, and will be doing something though to little purpose, and if they be not fixed upon some noble object, they will like mad men and fools be mightily pleased in playing with straws.
Our minds Are active, and will be doing something though to little purpose, and if they be not fixed upon Some noble Object, they will like mad men and Fools be mightily pleased in playing with straws.
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This is to deal with our hearts as Paul with his hearers, to catch them with guile. Stake your soul down to some serious and profitable mystery of Religion;
This is to deal with our hearts as Paul with his hearers, to catch them with guile. Stake your soul down to Some serious and profitable mystery of Religion;
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as the Majesty of God, some particular Attribute, his condescension in Christ, the love of our Redeemer, the value of his sufferings, the vertue of his bloud, the end of his ascension, the work of the Spirit, the excellency of the soul, beauty of holiness, certainty of death, terror of judgment, torments of Hell, and joys of Heaven.
as the Majesty of God, Some particular Attribute, his condescension in christ, the love of our Redeemer, the valve of his sufferings, the virtue of his blood, the end of his Ascension, the work of the Spirit, the excellency of the soul, beauty of holiness, certainty of death, terror of judgement, torments of Hell, and Joys of Heaven.
Why may not that which was the subject of God's innumerable thoughts, be the subject of ours? God's thoughts and counsels were concerning Christ, the end of his coming, his death, his precepts of holiness, and promises of life;
Why may not that which was the Subject of God's innumerable thoughts, be the Subject of ours? God's thoughts and Counsels were Concerning christ, the end of his coming, his death, his Precepts of holiness, and promises of life;
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and depth of the love of Christ? Would the greatness of the journey give us leisure to make any starts out of the way? Having settled the Theme for all the day, we shall find occasional assistances, even from worldly businesses;
and depth of the love of christ? Would the greatness of the journey give us leisure to make any starts out of the Way? Having settled the Theme for all the day, we shall find occasional assistances, even from worldly businesses;
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and the more disdainfully will the heart look upon them, if they dare be impudent. Never therefore leave thinking of a spiritual subject, till your heart be affected with it.
and the more disdainfully will the heart look upon them, if they Dare be impudent. Never Therefore leave thinking of a spiritual Subject, till your heart be affected with it.
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Dwell not upon any created object only as a Virtuoso, to gratifie your rational curiosity; but as a Christian call Religion to the feast, and make a spiritual improvement.
Dwell not upon any created Object only as a Virtuoso, to gratify your rational curiosity; but as a Christian call Religion to the feast, and make a spiritual improvement.
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And since our Saviour did set forth his own excellency in a sensible dress, the consideration of those Metaphors by an acute fancy would garnish out divine truths more deliciously,
And since our Saviour did Set forth his own excellency in a sensible dress, the consideration of those Metaphors by an acute fancy would garnish out divine truths more deliciously,
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yea, and in part restore the creatures to the happiness of answering a great end of their Creation, which man depriv'd them of when he subjected them to vanity.
yea, and in part restore the creatures to the happiness of answering a great end of their Creation, which man deprived them of when he subjected them to vanity.
Such a view of spiritual truths in sensible pictures would clear our knowledg, purifie our fancies, animate our affections, encourage our graces, disgrace our vices,
Such a view of spiritual truths in sensible pictures would clear our knowledge, purify our fancies, animate our affections, encourage our graces, disgrace our vices,
1. Exercise frequent humiliations. Pride exposeth us to impatient and disquieting thoughts: whereas humility clears up a calm and serenity in the soul.
1. Exercise frequent humiliations. Pride exposeth us to impatient and disquieting thoughts: whereas humility clears up a Cam and serenity in the soul.
but by the sadness of the countenance the heart is made better. There is more of wisdom, or wise consideration in a composed and graciously mournful spirit,
but by the sadness of the countenance the heart is made better. There is more of Wisdom, or wise consideration in a composed and graciously mournful Spirit,
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Who were so foolish to have inward thoughts, that their houses should continue for ever, but those that trusted in their riches ? If the world possess our souls, it will breed carking thoughts:
Who were so foolish to have inward thoughts, that their houses should continue for ever, but those that trusted in their riches? If the world possess our Souls, it will breed carking thoughts:
much business meets with crosses, and then it breeds murmuring thoughts; and sometimes it is crown'd with success, and then it starts proud and self-applauding thoughts.
much business meets with Crosses, and then it breeds murmuring thoughts; and sometime it is crowned with success, and then it starts proud and self-applauding thoughts.
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So truly may that which was said of the servant, be applyed to our nobler part, that it will be wicked, if once it degenerates into slothfulness in its proper charge.
So truly may that which was said of the servant, be applied to our Nobler part, that it will be wicked, if once it Degenerates into slothfulness in its proper charge.
and the Apostle wisheth him to do it with all purity or chastity, that a temptation, lying in ambush for him, might not take his thoughts and affections unguarded.
and the Apostle wishes him to do it with all purity or chastity, that a temptation, lying in ambush for him, might not take his thoughts and affections unguarded.
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While we sleep the importunate enemy within, as well as the envious adversary without us, will have a successful opportunity to sow the tares: Whereas a constant imployment frustrates the attempt,
While we sleep the importunate enemy within, as well as the envious adversary without us, will have a successful opportunity to sow the tares: Whereas a constant employment frustrates the attempt,
Therefore when any sinful motion steps in, double thy vigour about thy present business, and the foolish impertinent will sneak out of thy heart at this discountenance.
Therefore when any sinful motion steps in, double thy vigour about thy present business, and the foolish impertinent will sneak out of thy heart At this discountenance.
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as Christ appeared to Peter and other Disciples, when they were a fishing ; and usually manifested his grace to men, when they were engaged in their useful businesses, or religious services.
as christ appeared to Peter and other Disciples, when they were a fishing; and usually manifested his grace to men, when they were engaged in their useful businesses, or religious services.
Thus a holy exercise of our callings would sanctifie our minds, and by prepossessing them with solid business we should leave little room for any spider to weave its Cobwebs.
Thus a holy exercise of our callings would sanctify our minds, and by prepossessing them with solid business we should leave little room for any spider to weave its Cobwebs.
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Not an Atome in the spirits of all men in the world, but is obvious to that all-seeing eye, which knows every one of those things that come into our minds .
Not an Atom in the spirits of all men in the world, but is obvious to that All-seeing eye, which knows every one of those things that come into our minds.
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Would not the consideration of this allay the heat of all other imaginations? If a foolish thought break in, consider, What if God, who knows this, should presently call me to judgment for this sinful glance? Say with the Church, Shall not God search this out? Is it fit either for God's glory,
Would not the consideration of this allay the heat of all other Imaginations? If a foolish Thought break in, Consider, What if God, who knows this, should presently call me to judgement for this sinful glance? Say with the Church, Shall not God search this out? Is it fit either for God's glory,
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and swarms of Aegyptian lice and frogs creeping up and down our chambers? Were our heads and hearts possest by this substantial truth, we should be ashamed to think, what we shall be ashamed to own at the last day.
and swarms of Egyptian lice and frogs creeping up and down our chambers? Were our Heads and hearts possessed by this substantial truth, we should be ashamed to think, what we shall be ashamed to own At the last day.
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The solitary Cave tainted Lot with incest, who had preserved himself fresh in the midst of the salt lusts of Sodom. In ill company, wherein we may be occasionally cast, there is need of an exacter observation of our hearts:
The solitary Cave tainted Lot with Incest, who had preserved himself fresh in the midst of the salt Lustiest of Sodom. In ill company, wherein we may be occasionally cast, there is need of an exacter observation of our hearts:
and the eye rifled David both of his justice and chastity. If the eyes behold strange women, the heart will utter perverse things, Prov. 23.33. Perverse thoughts will sparkle from a rolling eye.
and the eye rifled David both of his Justice and chastity. If the eyes behold strange women, the heart will utter perverse things, Curae 23.33. Perverse thoughts will sparkle from a rolling eye.
But when he weighed things in the ballance of the sanctuary, by the holy rules of God's patience and justice, v. 17. He sees the brutishness of his former conceits;
But when he weighed things in the balance of the sanctuary, by the holy rules of God's patience and Justice, v. 17. He sees the brutishness of his former conceits;
v. 22. So foolish was I and ignorant, I was as a beast before thee; and v. 25. he makes an improvement of them to excite his desire for God, and delight in Him.
v. 22. So foolish was I and ignorant, I was as a beast before thee; and v. 25. he makes an improvement of them to excite his desire for God, and delight in Him.
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comparing spiritual sins with spiritual commands, is the way to know them; and comparing spiritual vices with spiritual graces, is the way to loath them.
comparing spiritual Sins with spiritual commands, is the Way to know them; and comparing spiritual vices with spiritual graces, is the Way to loath them.
Take not then any thing upon trust from a crazy fancy: nor, without a scrutiny; believe that faculty, whereby dogs dream, and animals perform their natural exploits.
Take not then any thing upon trust from a crazy fancy: nor, without a scrutiny; believe that faculty, whereby Dogs dream, and animals perform their natural exploits.
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If it savour not of the things of God, hear not its reasons, and complement it with no less indignation than our Saviour did his officious Disciple upon his carnal advice;
If it savour not of the things of God, hear not its Reasons, and compliment it with no less Indignation than our Saviour did his officious Disciple upon his carnal Advice;
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Get thee behind me Satan, Mat. 16.22, 23. Excuse it not, because 'tis little: Small vapours may compact themselves into great clouds, and obstruct our sight of heaven:
Get thee behind me Satan, Mathew 16.22, 23. Excuse it not, Because it's little: Small vapours may compact themselves into great Clouds, and obstruct our sighed of heaven:
why may we not do that spiritually, which the very frame and constitution of our bodies doth naturally, upon the calling a lothsom thing to mind? The Romans sins were transient,
why may we not do that spiritually, which the very frame and constitution of our bodies does naturally, upon the calling a loathsome thing to mind? The Romans Sins were Transient,
There is not the most hellish motion, but we may strike some sparks from it, to kindle our love to God, renew our repentance, raise our thankfulness, or quicken our obedience.
There is not the most hellish motion, but we may strike Some sparks from it, to kindle our love to God, renew our Repentance, raise our thankfulness, or quicken our Obedience.
As the wise man speaks of a fool's words, so I may not only of our blacker, but our more acrial phancies, The beginning of them is foolishness, but if suffered to gather strength they may end in mischievous madness; therefore if they do continue,
As the wise man speaks of a fool's words, so I may not only of our blacker, but our more acrial fancies, The beginning of them is foolishness, but if suffered to gather strength they may end in mischievous madness; Therefore if they do continue,
But there are other thoughts darted in beyond the ordinary strain of thinking: which like the beams of the Sun, evidence both themselves and their original.
But there Are other thoughts darted in beyond the ordinary strain of thinking: which like the beams of the Sun, evidence both themselves and their original.
Strange fire should be presently quench'd, but that which descends from heaven upon the Altar of a holy soul, must be kept alive by quickning meditation.
Strange fire should be presently quenched, but that which descends from heaven upon the Altar of a holy soul, must be kept alive by quickening meditation.
Yet we may quench his motions by neglect, as well as by opposition, and by that means lose both the profit and pleasure, which would have attended the entertainment.
Yet we may quench his motions by neglect, as well as by opposition, and by that means loose both the profit and pleasure, which would have attended the entertainment.
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And for thy own good thoughts, feed them, and keep them alive, that they may not be like a blaze of straw which takes birth, and expires the same minute.
And for thy own good thoughts, feed them, and keep them alive, that they may not be like a blaze of straw which Takes birth, and expires the same minute.
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which had he observed to the damping the revengeful motion against his brother, he had prevented his brother's death, his own despair, and eternal ruin.
which had he observed to the damping the revengeful motion against his brother, he had prevented his Brother's death, his own despair, and Eternal ruin.
The address will be most acceptable at such a time, when your heart is tuned by One, that searcheth the deep things of God, and knows his mind, and what ayres are most delightful to Him.
The address will be most acceptable At such a time, when your heart is tuned by One, that Searches the deep things of God, and knows his mind, and what airs Are most delightful to Him.
and as Satan's motions are not without a main body to second them, so neither do the Spirit's go unattended, without a sufficient strength to assist the entertainers of them.
and as Satan's motions Are not without a main body to second them, so neither do the Spirit's go unattended, without a sufficient strength to assist the entertainers of them.
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These seasons are often like those influences from certain conjunctions of the Planets, which if not (according to the Astrologer's opinion) presently applied, pass away,
These seasons Are often like those influences from certain conjunctions of the Planets, which if not (according to the Astrologer's opinion) presently applied, pass away,
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and the same gracious opportunities of a sweet entercourse may be for ever losts; for God will not have his holy Spirit dishonoured in always striving with wilful man.
and the same gracious opportunities of a sweet intercourse may be for ever losts; for God will not have his holy Spirit dishonoured in always striving with wilful man.
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or directions in some sudden emergency; but constantly as perswasive engagements to our necessary duty. Thus they may lye by us for further use, as money in our purse.
or directions in Some sudden emergency; but constantly as persuasive engagements to our necessary duty. Thus they may lie by us for further use, as money in our purse.
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why should not we also preserve the whispers of that Spirit, who receives from the same mouth and hand, what he both speaks and shews to us? It is pity the dust and filings of choicer metals, which may one time be melted down into a mass, should be lost in a heap of drossy thoughts.
why should not we also preserve the whispers of that Spirit, who receives from the same Mouth and hand, what he both speaks and shows to us? It is pity the dust and filings of choicer metals, which may one time be melted down into a mass, should be lost in a heap of drossy thoughts.
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To what purpose doth the Holy Ghost descend upon us, but to declare to us the things which are freely given us of God? And is it fit for us to hear such a declaration, without a quick suitable reflection? Since the Comforter is to b •ng to our remembrance what Christ both spake and did;
To what purpose does the Holy Ghost descend upon us, but to declare to us the things which Are freely given us of God? And is it fit for us to hear such a declaration, without a quick suitable reflection? Since the Comforter is to b •ng to our remembrance what christ both spoke and did;
Therefore when any holy thought doth advance it self in our souls, the most grateful reception we can bestow upon it, will be to suffer our hearts to be immediately fired by it,
Therefore when any holy Thought does advance it self in our Souls, the most grateful reception we can bestow upon it, will be to suffer our hearts to be immediately fired by it,
How must we govern our Tongues? Serm. XX. Ephes. 4.29. Let no corrupt Communication proceed out of your mouth, but that which is good to the use of Edifying, that it may minister Grace to the Hearers.
How must we govern our Tongues? Sermon XX. Ephesians 4.29. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of Edifying, that it may minister Grace to the Hearers.
I conceive it reaches also unto idle, empty, unprofitable Discourse, and to this apprehension I am led by the import of the Original word (NONLATINALPHABET) which signifies rotten;
I conceive it reaches also unto idle, empty, unprofitable Discourse, and to this apprehension I am led by the import of the Original word () which signifies rotten;
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and am further confirmed by the Antithesis in the latter clause of the Verse (But that which is good to the use of Edifying) where he seems to intimate, that the design of Discourse being the Edification of one another;
and am further confirmed by the Antithesis in the latter clause of the Verse (But that which is good to the use of Edifying) where he seems to intimate, that the Design of Discourse being the Edification of one Another;
as rotten unsound Wood, that will bear no stress, is not put into Building, so neither should sapless words, that have no heart in them, be used in our Conversing.
as rotten unsound Wood, that will bear no stress, is not put into Building, so neither should sapless words, that have no heart in them, be used in our Conversing.
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Down-right evil words may be here condemned eminently, unclean filthy words especially, but idle empty words I apprehend also included, as in Eph. 5.4.
Downright evil words may be Here condemned eminently, unclean filthy words especially, but idle empty words I apprehend also included, as in Ephesians 5.4.
if the Body, the Estate, the name of our Brother be industriously promoted, yea, if his mind be innocently cheared, the Discourse by this Rule seems allowed and approved.
if the Body, the Estate, the name of our Brother be industriously promoted, yea, if his mind be innocently cheered, the Discourse by this Rule seems allowed and approved.
But I conceive he points at a by end, that will result upon our eying the fore-mentioned grand end, intimating that if our words are so useful, they are likely to be grateful to the hearers,
But I conceive he points At a by end, that will result upon our Eyeing the forementioned grand end, intimating that if our words Are so useful, they Are likely to be grateful to the hearers,
And this way the Apostle seems to expound himself, Col. 4.6. (Let your speech be always with Grace, seasoned with Salt) the one is exegetical of the other if I mistake not:
And this Way the Apostle seems to expound himself, Col. 4.6. (Let your speech be always with Grace, seasoned with Salt) the one is exegetical of the other if I mistake not:
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as no man shall reasonably be disgusted at what we say, whereby he hopes we may be able to answer every one, attaining by this practice the tongue of the Learned;
as no man shall reasonably be disgusted At what we say, whereby he hope's we may be able to answer every one, attaining by this practice the tongue of the Learned;
This grace of speech Christ was eminent in, whereon it is said of him, Psal. 45.2. Grace is poured into thy Lips. And by this as well as other Excellencies, he grew in favour with God and Man, Luke 2.52. From the various expressions in this latter clause I gather 1. That the design of our speech should be alwayes to some good use. 2. That ordinarily we should aim at the promoting one another in grace. 3. That accordingly we should study that there be an aptness and Idoneity in our speech to these purposes. Prov. 15.2. The Tongue of the wise useth knowledg aright, but the mouth of Fools poureth, or belcheth out foolishness.
This grace of speech christ was eminent in, whereon it is said of him, Psalm 45.2. Grace is poured into thy Lips. And by this as well as other Excellencies, he grew in favour with God and Man, Lycia 2.52. From the various expressions in this latter clause I gather 1. That the Design of our speech should be always to Some good use. 2. That ordinarily we should aim At the promoting one Another in grace. 3. That accordingly we should study that there be an aptness and Idoneity in our speech to these Purposes. Curae 15.2. The Tongue of the wise uses knowledge aright, but the Mouth of Fools pours, or belches out foolishness.
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If we would approve our selves universally Christians, we must look to our words, as well as hearts, and deeds. James 1.26. If any man among you seem to be Religious and bridle not his Tongue, this man's Religion is vain.
If we would approve our selves universally Christians, we must look to our words, as well as hearts, and Deeds. James 1.26. If any man among you seem to be Religious and bridle not his Tongue, this Man's Religion is vain.
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it is noted as a very unruly Member, beyond other Members, yea, beyond every thing else, he speaks even despairingly of our mastering it, James 3.7, 8. Every kind of Beasts, and of Birds,
it is noted as a very unruly Member, beyond other Members, yea, beyond every thing Else, he speaks even despairingly of our mastering it, James 3.7, 8. Every kind of Beasts, and of Birds,
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We find this by too sad Experience, persons that in their Actions are blameless, are frequently in their words very faulty, and scarce reckon themselves guilty.
We find this by too sad Experience, Persons that in their Actions Are blameless, Are frequently in their words very faulty, and scarce reckon themselves guilty.
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hereon we pride our selves hugely in it, David calls it his Glory, and it is certainly an Organ of great Excellency and Use, without which we were uncapable of Communion and Commerce, the chief advantages of humane life;
hereon we pride our selves hugely in it, David calls it his Glory, and it is Certainly an Organ of great Excellency and Use, without which we were uncapable of Communion and Commerce, the chief advantages of humane life;
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all of us have on this Account a great Opinion of it, are much pleased to hear our selves talk, promise our selves great matters from our Tongue, that shall get us favour, that shall get us honour,
all of us have on this Account a great Opinion of it, Are much pleased to hear our selves talk, promise our selves great matters from our Tongue, that shall get us favour, that shall get us honour,
That can make evil good by its pleadings, and that can make good evil by its reproaches, that shall revenge us on our Enemy that is otherwise too hard for us,
That can make evil good by its pleadings, and that can make good evil by its Reproaches, that shall revenge us on our Enemy that is otherwise too hard for us,
and hereby he thinks to be even with every one, the hands many times are bound and can do nothing, it is a relief and pleasure that we can say what we list,
and hereby he thinks to be even with every one, the hands many times Are bound and can do nothing, it is a relief and pleasure that we can say what we list,
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When no way else Jeremiah 's Enemies could hurt him, by this Dart they thought to wound him, Jer. 20.10. They therefore that are seeblest, and most destitute of other weapons, are lothest we should blunt or any way restrain them in the use of this.
When no Way Else Jeremiah is Enemies could hurt him, by this Dart they Thought to wound him, Jer. 20.10. They Therefore that Are seeblest, and most destitute of other weapons, Are loathest we should blunt or any Way restrain them in the use of this.
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compared therefore to a fire, James 3.6. The Tongue is a fire, its volatility and Activity, as also its impartiality in respect of Friend or Foe, is hereby noted.
compared Therefore to a fire, James 3.6. The Tongue is a fire, its volatility and Activity, as also its impartiality in respect of Friend or Foe, is hereby noted.
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how can it but move, and how can it regularly move, that is impelled by such various and vicious principles? The Tongue, says he, James 3.8. is full of deadly poyson;
how can it but move, and how can it regularly move, that is impelled by such various and vicious principles? The Tongue, Says he, James 3.8. is full of deadly poison;
What can be expected from a Member that for its own Activity is a fire, that is fed with such fewel, that is enflamed by such an Incendiary? For so the Apostle tells us, that it is set on fire of Hell, James 3.6. 3. In that it is not aware of its iniquity, what mischief it does, how guilty it is;
What can be expected from a Member that for its own Activity is a fire, that is fed with such fuel, that is inflamed by such an Incendiary? For so the Apostle tells us, that it is Set on fire of Hell, James 3.6. 3. In that it is not aware of its iniquity, what mischief it does, how guilty it is;
Thus you find some tickled by those speeches, through which others were damned. 2 Pet. 2.13. Spots they are and blemishes (NONLATINALPHABET) sporting themselves with their own deceivings.
Thus you find Some tickled by those Speeches, through which Others were damned. 2 Pet. 2.13. Spots they Are and blemishes () sporting themselves with their own deceivings.
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and these prating Fools are hardned in their sin, in that these laughing Fools make a mock of it, Prov. 14.9. Upon these Accounts then it appears no small difficulty to govern the Tongue;
and these prating Fools Are hardened in their since, in that these laughing Fools make a mock of it, Curae 14.9. Upon these Accounts then it appears no small difficulty to govern the Tongue;
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and intimating all sin to be gathered together in it, Uncleanness, Injustice, Heresie, Hard-heartedness, and what not? And yet as if he had not said enough, he adds, that it defiles the whole Body:
and intimating all since to be gathered together in it, Uncleanness, Injustice, Heresy, Hardheartedness, and what not? And yet as if he had not said enough, he adds, that it defiles the Whole Body:
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Can he charge any further mischief on the Tongue? (it setteth on fire the course of Nature) all the turbulent motions of these lower Spheres, are from the petulancy and inordinacy of this little Member, that lashes every thing out of its genuine pace;
Can he charge any further mischief on the Tongue? (it sets on fire the course of Nature) all the turbulent motions of these lower Spheres, Are from the petulancy and inordinacy of this little Member, that Lashes every thing out of its genuine pace;
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it sows Jealousies, it stirs up heats and Animosities, it foments enmities, provokes to Injuries, it sets all the World together by the ears, that we had better been without Tongues,
it Sovus Jealousies, it stirs up heats and Animosities, it foments enmities, provokes to Injuries, it sets all the World together by the ears, that we had better been without Tongues,
in a way of detracting, reviling, slattering, lying, &c. No Member has so many and such contrary ways of offending, that it never lacks opportunity of doing mischief, be it in good humour or in bad:
in a Way of detracting, reviling, slattering, lying, etc. No Member has so many and such contrary ways of offending, that it never lacks opportunity of doing mischief, be it in good humour or in bad:
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it hits us e'ne where it lists, in our Estates, in our Lives, in our Names, by false witness or privy slander, it may undo us in all that is dear to us at once, especially in a credulous uncharitable day (as this is):
it hits us e'ne where it lists, in our Estates, in our Lives, in our Names, by false witness or privy slander, it may undo us in all that is dear to us At once, especially in a credulous uncharitable day (as this is):
hence you may observe that he which bore all the evils of the World without any flinching, is something moved by what he suffered from the Tongue, that commonly touches where we be most tender, its Darts sink deepest,
hence you may observe that he which boar all the evils of the World without any flinching, is something moved by what he suffered from the Tongue, that commonly touches where we be most tender, its Darts sink Deepest,
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And in this respect the Tongue may be expressed not only by a Rod, by a Scourge, by a Sword, but by the sting and poyson of a Serpent, to note the anguish of its biting,
And in this respect the Tongue may be expressed not only by a Rod, by a Scourge, by a Sword, but by the sting and poison of a Serpent, to note the anguish of its biting,
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If our Tongue must take its course, and go uncontrolled, it shall not go unpunished; the first signal Judgments in the Primitive times were for the sins of the Tongue.
If our Tongue must take its course, and go uncontrolled, it shall not go unpunished; the First signal Judgments in the Primitive times were for the Sins of the Tongue.
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You hear what a value God sets upon it, the very hearts of others are not to be compared to it. Prov. 10.20. The Tongue of the Just is as choice silver:
You hear what a valve God sets upon it, the very hearts of Others Are not to be compared to it. Curae 10.20. The Tongue of the Just is as choice silver:
1. That it is a faithful Intelligencer to God, and to that purpose holds a continual correspondence with him, betraying its bosom Friends that it finds Enemies to him,
1. That it is a faithful Intelligencer to God, and to that purpose holds a continual correspondence with him, betraying its bosom Friends that it finds Enemies to him,
not a sinner shall tumultuate in the World, but it shall notice him thereof with a sharp Zeal for his Honour and Interest. Psal. 119.126. It is time for thee, Lord, to work, for they have made void thy Law.
not a sinner shall tumultuate in the World, but it shall notice him thereof with a sharp Zeal for his Honour and Interest. Psalm 119.126. It is time for thee, Lord, to work, for they have made void thy Law.
yea, it doth not only pay its own share, but would willingly Collect it of others for its great and greatly beloved Prince. Psal. 145.21. My mouth shall speak the praise of the Lord, and let all flesh bless his holy Name for ever and ever.
yea, it does not only pay its own share, but would willingly Collect it of Others for its great and greatly Beloved Prince. Psalm 145.21. My Mouth shall speak the praise of the Lord, and let all Flesh bless his holy Name for ever and ever.
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and sing no sweeter, when it hath such a Subject as God's praises: whence is that, Psal. 51.15. O Lord open thou my Lips, and my mouth shall shew forth thy praise.
and sing no Sweeten, when it hath such a Subject as God's praises: whence is that, Psalm 51.15. Oh Lord open thou my Lips, and my Mouth shall show forth thy praise.
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3. It busies it self in bringing in, and reconciling Rebels to him, seeks every way the enlargement of his Kingdom by making advantagious reports of him,
3. It busies it self in bringing in, and reconciling Rebels to him, seeks every Way the enlargement of his Kingdom by making advantageous reports of him,
as in the 5. Cant. 10. by beseeching Persons to lay aside their enmity to him, 2 Cor. 5.20. David promises this Service to God with some hopes of success, Psal. 51.13. I will teach Transgressours thy ways, and sinners shall be Converted to thee.
as in the 5. Cant 10. by beseeching Persons to lay aside their enmity to him, 2 Cor. 5.20. David promises this Service to God with Some hope's of success, Psalm 51.13. I will teach Transgressors thy ways, and Sinners shall be Converted to thee.
which work, as it is the glory of God, so of all works is the joy of Angels, Luke 15.10. 4. It is also a useful Fellow-Subject; it hath to give, and is ready to give, good advice and counsel to others, by which it is hugely helpful to them.
which work, as it is the glory of God, so of all works is the joy of Angels, Lycia 15.10. 4. It is also a useful Fellow-Subject; it hath to give, and is ready to give, good Advice and counsel to Others, by which it is hugely helpful to them.
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and, believe it, when it is become a good Tongue, it is, as before noted, a silver Tongue, and its gifts are beyond those of Silver and Gold. Two expressions note to this effect, Prov. 10.21. The Lips of the Righteous feed many.
and, believe it, when it is become a good Tongue, it is, as before noted, a silver Tongue, and its Gifts Are beyond those of Silver and Gold. Two expressions note to this Effect, Curae 10.21. The Lips of the Righteous feed many.
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now he loves to hear us speak, accordingly he provokes us to it, as if it yielded sweet Melody to him. Cant. 2.14. O my Dove, let me hear thy Voice, for thy Voice is sweet.
now he loves to hear us speak, accordingly he provokes us to it, as if it yielded sweet Melody to him. Cant 2.14. Oh my Dove, let me hear thy Voice, for thy Voice is sweet.
But above all we may see this in that 3. of Mal. 16, 17. where they are represented talking, God hearkning, writing and resolving what he will do for them,
But above all we may see this in that 3. of Malachi 16, 17. where they Are represented talking, God Harkening, writing and resolving what he will do for them,
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their words seemed to hang as Jewels in his Ears, and their Persons he will lay as Jewels in his Royal Closet, They shall be mine in the day that I make up my Jewels.
their words seemed to hang as Jewels in his Ears, and their Persons he will lay as Jewels in his Royal Closet, They shall be mine in the day that I make up my Jewels.
the bare holding of it in makes a Fool seem wise, Prov. 17.28. Even a Fool when he holdeth his peace is counted wise, and he that shutteth his Lips is, esteemed a man of understanding.
the bore holding of it in makes a Fool seem wise, Curae 17.28. Even a Fool when he holds his peace is counted wise, and he that shutteth his Lips is, esteemed a man of understanding.
And the lolling out of the Tongue both Naturally and Morally is reputed a great indication of Folly, Prov. 10.18. He that uttereth a slander is a Fool. For what can he propose to himself in it to compensate for what he ventures by it? his Brother's Credit is wasted;
And the lolling out of the Tongue both Naturally and Morally is reputed a great indication of Folly, Curae 10.18. He that utters a slander is a Fool. For what can he propose to himself in it to compensate for what he ventures by it? his Brother's Credit is wasted;
but makes him glorious and eminent among other good men. Jam. 3.2. If any man offend not in word, the same is a perfect man, and able to bridle the whole Body;
but makes him glorious and eminent among other good men. Jam. 3.2. If any man offend not in word, the same is a perfect man, and able to bridle the Whole Body;
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the wise man could not think of a Condition so intolerable, as the being yoked with such a Relation. Prov. 25.24. It is better to dwell in the Corner of an House-top, than with a brawling Woman and in a wide House.
the wise man could not think of a Condition so intolerable, as the being yoked with such a Relation. Curae 25.24. It is better to dwell in the Corner of an Housetop, than with a brawling Woman and in a wide House.
But more particularly, in order to its right management we must consider, 1. Its just measure. 2. Its due matter. 3. Its proper scope. 1. As to the measure;
But more particularly, in order to its right management we must Consider, 1. Its just measure. 2. Its due matter. 3. Its proper scope. 1. As to the measure;
they are the easiest pardoned, though not altogether excused, when otherwise duly qualified and called, Exod. 4.10, 11, 12. In some this is contracted by others iniquity:
they Are the Easiest pardoned, though not altogether excused, when otherwise duly qualified and called, Exod 4.10, 11, 12. In Some this is contracted by Others iniquity:
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In others this is affected out of Moroseness, doggedness, or design, in these the offence is most aggravated, the silence is most sinful: but more particularly.
In Others this is affected out of Moroseness, doggedness, or Design, in these the offence is most aggravated, the silence is most sinful: but more particularly.
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my Neighbour has suffered wrong, I know it, without my testimony he cannot have right, I conceal it, my secrecy involves me in the iniquity, Lev. 5.1. A pretence of peaceableness and good Neighbour-hood stops the mouths of several in this case;
my Neighbour has suffered wrong, I know it, without my testimony he cannot have right, I conceal it, my secrecy involves me in the iniquity, Lev. 5.1. A pretence of peaceableness and good Neighbourhood stops the mouths of several in this case;
but peace of Conscience, and the cause of Righteousness, should be preferred before all peace, and above every other consideration take place, if the matter especially be momentous.
but peace of Conscience, and the cause of Righteousness, should be preferred before all peace, and above every other consideration take place, if the matter especially be momentous.
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we highly transgress against publique Charity, and are unworthy of the benefits of Society: this we learn from the Lepers case, themselves being Judges, 2 Kings 7.8, 9. Again,
we highly transgress against public Charity, and Are unworthy of the benefits of Society: this we Learn from the Lepers case, themselves being Judges, 2 Kings 7.8, 9. Again,
Further, thy own Soul is in a dark and dismal state, thy Neighbour or Friend is full of light, by one question thou mightest do much to thy own illumination,
Further, thy own Soul is in a dark and dismal state, thy Neighbour or Friend is full of Light, by one question thou Mightest do much to thy own illumination,
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and yet thou pinest away and perishest for lack of knowledg, where is thy love to thy self in the mean time? Tongue-Charity is the cheapest of all Charity,
and yet thou pinest away and perishest for lack of knowledge, where is thy love to thy self in the mean time? Tongue-Charity is the cheapest of all Charity,
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Maliciousness, censoriousness, are often so fed; vent might give relief in this case, and be the only means for our Cure, if moderately and discreetly given.
Maliciousness, censoriousness, Are often so fed; vent might give relief in this case, and be the only means for our Cure, if moderately and discreetly given.
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Paul no other way could clear himself of their blood, than by protesting that he had not shunned to declare unto them the whole counsel of God, Acts 20.27.
Paul no other Way could clear himself of their blood, than by protesting that he had not shunned to declare unto them the Whole counsel of God, Acts 20.27.
And our Saviour doth mainly comfort himself, as having hid or kept back nothing given in charge to him, Psal. 40.9, 10, 11. Loe, I have not refrained my Lips, O Lord, thou knowest.
And our Saviour does mainly Comfort himself, as having hid or kept back nothing given in charge to him, Psalm 40.9, 10, 11. Lo, I have not refrained my Lips, Oh Lord, thou Knowest.
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Children therefore in Christ's day were called forth to it, and justified in it, Mat. 21.15, 16. And when offence was took on a like occasion, he tells them, that if those should hold their peace, the stones would immediately cry out.
Children Therefore in Christ's day were called forth to it, and justified in it, Mathew 21.15, 16. And when offence was took on a like occasion, he tells them, that if those should hold their peace, the stones would immediately cry out.
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It is therefore our duty to rouze our Tongue when it is sluggish, as well as hold it in where it is lavish, calling upon it as he, Psal. 57.8. Awake up my Glory; or as you have another instance, Judges 5.12. Awake, Awake, Deborah, Awake, Awake, utter a Song.
It is Therefore our duty to rouse our Tongue when it is sluggish, as well as hold it in where it is lavish, calling upon it as he, Psalm 57.8. Awake up my Glory; or as you have Another instance, Judges 5.12. Awake, Awake, Deborah, Awake, Awake, utter a Song.
and looseness of their Tongues, and it is a very hard task for them to talk much and talk well. He is peremptory, Prov. 10.19. that in the multitude of words there wants not sin.
and looseness of their Tongues, and it is a very hard task for them to talk much and talk well. He is peremptory, Curae 10.19. that in the multitude of words there Wants not since.
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If they were inferior and weaker, it were meet they should be allowed their turns; every one may be supposed to have brought something wherewith the whole might be edified:
If they were inferior and Weaker, it were meet they should be allowed their turns; every one may be supposed to have brought something wherewith the Whole might be edified:
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in ingrossing all the talk to thy self, thou art chargeable with unseemly vaunting, thou art in the ready way to emptying, there is no hope of thy replenishing;
in engrossing all the talk to thy self, thou art chargeable with unseemly vaunting, thou art in the ready Way to emptying, there is no hope of thy replenishing;
Mark advice of one that understood the government of the Tongue as well as any other, James 1.19. Let every man be swift to hear, slow to speak, slow to wrath.
Mark Advice of one that understood the government of the Tongue as well as any other, James 1.19. Let every man be swift to hear, slow to speak, slow to wrath.
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but the Tongue is not only wont to take the hands off of business, but to take upon it the business of the hands, as in the great duty of distributing to the poor, that will serve them with good words,
but the Tongue is not only wont to take the hands off of business, but to take upon it the business of the hands, as in the great duty of distributing to the poor, that will serve them with good words,
when the hands should be ministring good things, the vanity of which he upbraids, Jam. 2.15, 16. And so it is apt to run all Religious Offices into mere talk, which is like grain that hath only a stalk.
when the hands should be ministering good things, the vanity of which he upbraids, Jam. 2.15, 16. And so it is apt to run all Religious Offices into mere talk, which is like grain that hath only a stalk.
or crafty knave, though it may be he only counterfeits one — the wise man doth so represent him, Prov. 6.12, 13, 14. He walketh with his mouth, and talketh with his Feet;
or crafty knave, though it may be he only counterfeits one — the wise man does so represent him, Curae 6.12, 13, 14. He walks with his Mouth, and talketh with his Feet;
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but if the whole man be dis-engaged, and unimployed, all the vigor of the man doth ordinarily run to his Tongue, he must be doing something though next to nothing,
but if the Whole man be disengaged, and unemployed, all the vigor of the man does ordinarily run to his Tongue, he must be doing something though next to nothing,
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The Athenians were this way tainted, that nothing but News would be disgested, and in gathering and spreading that, they were perpetually Exercised, Acts 17.21.
The Athenians were this Way tainted, that nothing but News would be digested, and in gathering and spreading that, they were perpetually Exercised, Acts 17.21.
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1. As to sinful matter, we must wholly restrain our Tongues; Let no corrupt Communication proceed out of your mouths: and again, Psal. 34.13. Keep thy Tongue from evil.
1. As to sinful matter, we must wholly restrain our Tongues; Let no corrupt Communication proceed out of your mouths: and again, Psalm 34.13. Keep thy Tongue from evil.
Some general Rules I will therefore lay down, whereto the most considerable may be reduced. 1. Those things are evil, and not to be uttered, whereby God immediately is dishonoured:
some general Rules I will Therefore lay down, whereto the most considerable may be reduced. 1. Those things Are evil, and not to be uttered, whereby God immediately is dishonoured:
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for which God hath appointed no Sacrifice, as most we can reckon up, in regard of the small temptation to them, and the impudence that is common in them.
for which God hath appointed no Sacrifice, as most we can reckon up, in regard of the small temptation to them, and the impudence that is Common in them.
though whether directly, or indirectly, of malice and set purpose, or out of pure weakness, our Brother suffers and we sin, that we were no more tender of him in concerns that are so dear to our selves,
though whither directly, or indirectly, of malice and Set purpose, or out of pure weakness, our Brother suffers and we since, that we were no more tender of him in concerns that Are so dear to our selves,
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How detestable this sin is you may learn by what you read, Rev. 21.8. Rev. 22.15. 2. Tale-bearing, that is a Trade set up directly against all Friendship, and the great bane of Love in the World;
How detestable this since is you may Learn by what you read, Rev. 21.8. Rev. 22.15. 2. Talebearing, that is a Trade Set up directly against all Friendship, and the great bane of Love in the World;
but God that is always more than our selves solicitous for our good, has especially cautioned against it, Lev. 19.16. and warned us of the evil effects of it, Prov. 18.8. 3. Revealing of Secrets, which destroys all confidence, and breaks the most sacred Bonds of Friendship.
but God that is always more than our selves solicitous for our good, has especially cautioned against it, Lev. 19.16. and warned us of the evil effects of it, Curae 18.8. 3. Revealing of Secrets, which Destroys all confidence, and breaks the most sacred Bonds of Friendship.
though many are never quiet till they have broke this Bond, but are rather irritated by their being bound. Prov. 11.13. A Tale-bearer revealeth Secrets. Especially,
though many Are never quiet till they have broke this Bound, but Are rather irritated by their being bound. Curae 11.13. A Talebearer Revealeth Secrets. Especially,
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Our Saviour looked upon it as an unnatural thing, and not to be expected, that they that are evil should speak good things, in as much as out of the abundance of the heart the mouth speaketh, Mat. 12.34. That therefore must be first cleansed, that the mouth may be kept clean;
Our Saviour looked upon it as an unnatural thing, and not to be expected, that they that Are evil should speak good things, in as much as out of the abundance of the heart the Mouth speaks, Mathew 12.34. That Therefore must be First cleansed, that the Mouth may be kept clean;
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while there are filthy thoughts, malicious purposes, impetuous passions, and idle imaginations allowed there, by the Tongue as well as other ways they will have their vent:
while there Are filthy thoughts, malicious Purposes, impetuous passion, and idle Imaginations allowed there, by the Tongue as well as other ways they will have their vent:
whence again he observes, that out of the heart proceed evil thoughts, murders, adulteries, thefts, false-witness, blasphemies, Mat. 15.19. Mind therefore how you are still directed to lay the Ax unto the Root, and crucifie the evil affections of the heart, that you may prevent the Extravagancies of the Tongue, Eph. 4.31. Let all Bitterness, and Wrath, and Anger, and Clamour, and evil speaking be put away from you with all malice;
whence again he observes, that out of the heart proceed evil thoughts, murders, adulteries, thefts, False witness, Blasphemies, Mathew 15.19. Mind Therefore how you Are still directed to lay the Ax unto the Root, and crucify the evil affections of the heart, that you may prevent the Extravagancies of the Tongue, Ephesians 4.31. Let all Bitterness, and Wrath, and Anger, and Clamour, and evil speaking be put away from you with all malice;
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And to the same purpose Col. 3.8 9. Put off Anger, Wrath, Malice, and then he hath some hopes, they might also forbear Blasphemy, filthy Communication, Lying.
And to the same purpose Col. 3.8 9. Put off Anger, Wrath, Malice, and then he hath Some hope's, they might also forbear Blasphemy, filthy Communication, Lying.
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Let your first care then be of the Heart, and it's first Motions, for every Member thence hath it's impressions and all pretence of care without a regard to this Will be but a palliation,
Let your First care then be of the Heart, and it's First Motions, for every Member thence hath it's impressions and all pretence of care without a regard to this Will be but a palliation,
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If we would effectually keep a fire from smoaking, we must keep it from burning; and to secure it from burning, keep it from blowing and fresh supplies of fewel.
If we would effectually keep a fire from smoking, we must keep it from burning; and to secure it from burning, keep it from blowing and fresh supplies of fuel.
A Lyar, a False-witness, a Back-bit••r, a Tale-bearer, how do you like such men? Would you have your Child trained up in such things? Why then will you allow them in your selves? How came they to be more tolerable in you than other men? Is it that it is no matter what becomes of you? How comes it that you have cast off all care of and love to self, that you would have every body better than your self?
A Liar, a False witness, a Back-bit••r, a Talebearer, how do you like such men? Would you have your Child trained up in such things? Why then will you allow them in your selves? How Come they to be more tolerable in you than other men? Is it that it is no matter what becomes of you? How comes it that you have cast off all care of and love to self, that you would have every body better than your self?
and how canst thou cast off the fear of God, to talk before him so loosely? How wilt thou like to have all thy vain and vile words read and aggravated at the last day? It will be one part of that dayes work, Jude 15, 16. 2. There is matter that it is our Duty to Discourse of, the general Nature of which I shall lay before you; as,
and how Canst thou cast off the Fear of God, to talk before him so loosely? How wilt thou like to have all thy vain and vile words read and aggravated At the last day? It will be one part of that days work, U^de 15, 16. 2. There is matter that it is our Duty to Discourse of, the general Nature of which I shall lay before you; as,
for, as mean as these matters seem, God hath concerned himself to make severe Laws, that we worst not one another in them, by which we are obliged to improve,
for, as mean as these matters seem, God hath concerned himself to make severe Laws, that we worst not one Another in them, by which we Are obliged to improve,
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Know then, where by weakness your Brother needs advice, and by a greater stock of wisdom you are able to give it, it is his duty in order to the prudent management even of his Worldly affairs to ask it,
Know then, where by weakness your Brother needs Advice, and by a greater stock of Wisdom you Are able to give it, it is his duty in order to the prudent management even of his Worldly affairs to ask it,
while we are unconcerned, and to Persons unconcerned, for which we are like to go unthanked, whereby our Brother may be wronged, and no body is edified.
while we Are unconcerned, and to Persons unconcerned, for which we Are like to go unthanked, whereby our Brother may be wronged, and no body is edified.
and Sons Sons, what things he had wrought in Egypt, that they might know that he was the Lord, Exod. 10.2. God's works are one of his Books, that we should much confer about.
and Sons Sons, what things he had wrought in Egypt, that they might know that he was the Lord, Exod 10.2. God's works Are one of his Books, that we should much confer about.
David pleases himself to see the whole World as set about a round Table, conferring their Notes of what they had seen and observed of God in his works from Generation to Generation.
David Pleases himself to see the Whole World as Set about a round Table, conferring their Notes of what they had seen and observed of God in his works from Generation to Generation.
but they are pleased with story, and lye more open to it, that there is greater hope e're they be aware of their being caught with it, Psal. 107.42. That this Discourse may be profitable, take the following advice.
but they Are pleased with story, and lie more open to it, that there is greater hope ever they be aware of their being caught with it, Psalm 107.42. That this Discourse may be profitable, take the following Advice.
and spy what Attribute is eminently glorified by it. Psal. 107.43. Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord.
and spy what Attribute is eminently glorified by it. Psalm 107.43. Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord.
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let us be warned by them, Luke 13.1, 2, 3. 4. And make pious applications, and still put in your self as concerned where you note any thing to be learned, 1 Cor. 10.5, 11. Psal. 90.11, 12. Many profane the Providences of God by their slight Discourses of them, without regard to God or his Glory in them;
let us be warned by them, Lycia 13.1, 2, 3. 4. And make pious applications, and still put in your self as concerned where you note any thing to be learned, 1 Cor. 10.5, 11. Psalm 90.11, 12. Many profane the Providences of God by their slight Discourses of them, without regard to God or his Glory in them;
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3. It is yet more especially our duty to be Discoursing to one another of what God hath said to the World for our mutual Direction, Caution, and Consolation;
3. It is yet more especially our duty to be Discoursing to one Another of what God hath said to the World for our mutual Direction, Caution, and Consolation;
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and when thou walkest by the way, and when thou lyest down, and when thou risest up. Col. 3.16. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another.
and when thou walkest by the Way, and when thou liest down, and when thou risest up. Col. 3.16. Let the Word of christ dwell in you richly in all Wisdom, teaching and admonishing one Another.
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in this sense Christ had the Tongue of the Learned, and thus he would have every Scribe instructed: this would make our Discourse still pertinent, that it could not well be rejected, Prov. 25.11. a word upon the wheels he calls it, in respect of readiness and regularity.
in this sense christ had the Tongue of the Learned, and thus he would have every Scribe instructed: this would make our Discourse still pertinent, that it could not well be rejected, Curae 25.11. a word upon the wheels he calls it, in respect of readiness and regularity.
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and assure your selves the more Natural and insensible your transition is, the easier and better will the Discourse be entertained, in as much as the Company is less affronted,
and assure your selves the more Natural and insensible your transition is, the Easier and better will the Discourse be entertained, in as much as the Company is less affronted,
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because the Preacher was wise he sought out acceptable, as well as profitable words; and no doubt acceptable, that they might be profitable. Now there are several things give a grace,
Because the Preacher was wise he sought out acceptable, as well as profitable words; and no doubt acceptable, that they might be profitable. Now there Are several things give a grace,
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And then more particularly, modesty wins much on Superiors, familiarity on Inferiors, a pleasant Lepor or Saltness upon Equals, freeness on Friends, Courteousness on Strangers, meekness on Offenders, plainness on the Ignorant.
And then more particularly, modesty wins much on Superiors, familiarity on Inferiors, a pleasant Leprosy or Saltness upon Equals, freeness on Friends, Courteousness on Strangers, meekness on Offenders, plainness on the Ignorant.
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First, It is generally granted that the word (NONLATINALPHABET) by which this J•sting or facetious expressing our selves, condemned here by the Apostle, is noted, is of a good signification,
First, It is generally granted that the word () by which this J•sting or facetious expressing our selves, condemned Here by the Apostle, is noted, is of a good signification,
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or graces of Speech, as shewing readiness of wit, and sweetness of manners, in which Original sense, Calvin says of it, that it is worthy of a Free and ingenious man.
or graces of Speech, as showing readiness of wit, and sweetness of manners, in which Original sense, calvin Says of it, that it is worthy of a Free and ingenious man.
and under pretence of wit most men played the Fools, venting the froth instead of the Flower of their brains, which the Apostle is thought to have respected in joyning together jesting and foolish talking; And you know that a Jester and a Fool are even Synonymous terms among us, none more idly squandring away their wit, without respect to those chief ends,
and under pretence of wit most men played the Fools, venting the froth instead of the Flower of their brains, which the Apostle is Thought to have respected in joining together jesting and foolish talking; And you know that a Jester and a Fool Are even Synonymous terms among us, none more idly squandering away their wit, without respect to those chief ends,
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if we know not when to have done, medling with every thing and every one. 3. When we are offensive by it, either to God's holy Ears by our Profaneness,
if we know not when to have done, meddling with every thing and every one. 3. When we Are offensive by it, either to God's holy Ears by our Profaneness,
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1. If what we say be for Food or Physick to a Sick or weak stomacked Person, that may otherwise nauseate it, this Salt may be useful to give it a relish,
1. If what we say be for Food or Physick to a Sick or weak stomached Person, that may otherwise nauseate it, this Salt may be useful to give it a relish,
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for which purpose the plain way of speaking was waved by Nathan, 2 Sam. 12.1, &c. And again, by another Prophet, 1 Kings 20.38, &c. And almost generally by our Saviour:
for which purpose the plain Way of speaking was waved by Nathan, 2 Sam. 12.1, etc. And again, by Another Prophet, 1 Kings 20.38, etc. And almost generally by our Saviour:
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for which purpose it is most frequently used in Scripture, as you may see notable instances, 1 Kings 18.27. 2 Kings 17.32, 33. The proud Fool will not be convinced often by plain Reason, that there is almost a necessity of irrision;
for which purpose it is most frequently used in Scripture, as you may see notable instances, 1 Kings 18.27. 2 Kings 17.32, 33. The proud Fool will not be convinced often by plain Reason, that there is almost a necessity of irrision;
I take the wise man, as directing us to this method with this sort of men, Prov. 26.5. Answer a Fool according to his Folly, lest he be wise in his own Conceit;
I take the wise man, as directing us to this method with this sort of men, Curae 26.5. Answer a Fool according to his Folly, lest he be wise in his own Conceit;
according to his Folly, that is, according as his Folly does deserve, answer him sharply, smartly, utterly silence him, that he may take care to speak wiser another time, (repone illi verbera & virgam) as one says, answer him with words as smart as Rods, the Fool's back requires them, Prov. 26.3.
according to his Folly, that is, according as his Folly does deserve, answer him sharply, smartly, utterly silence him, that he may take care to speak Wiser Another time, (repone illi Verbera & Virgam) as one Says, answer him with words as smart as Rods, the Fool's back requires them, Curae 26.3.
whence I conceive old dying Jacob gave his last Blessing in such harmonious words, as some of them are bearing allusion to his Sons names, such as Jehudah, Jodudah; Dan, Jadin;
whence I conceive old dying Jacob gave his last Blessing in such harmonious words, as Some of them Are bearing allusion to his Sons names, such as Jehudah, Jodudah; Dan, Jadin;
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Gad, Gedud, &c. The Mothers imposed their names for one Reason, but something in their future condition the Father sees that agrees well enough to their names, whereon he chooseth to read their destinies as it were by them,
Gad, Gedud, etc. The Mother's imposed their names for one Reason, but something in their future condition the Father sees that agrees well enough to their names, whereon he chooses to read their destinies as it were by them,
provoke them to it, use them to it, necessitate them to it, if they will converse with you, be as one that could hardly speak any thing but it, from your youths accustom your selves to it, in your Houses and among your familiars, initiate your selves herein, they will bear with your stammerings, which you might be ashamed of before Strangers,
provoke them to it, use them to it, necessitate them to it, if they will converse with you, be as one that could hardly speak any thing but it, from your youths accustom your selves to it, in your Houses and among your familiars, initiate your selves herein, they will bear with your stammerings, which you might be ashamed of before Strangers,
and having once got, take heed you do not forget the Language, but inure your selves daily to it, you may travel through the World with it, it is one of the Learned Languages, that all Scholars 〈 ◊ 〉 have been bred in Christ's School understand, you herein have con••se with them;
and having once god, take heed you do not forget the Language, but inure your selves daily to it, you may travel through the World with it, it is one of the Learned Languages, that all Scholars 〈 ◊ 〉 have been bred in Christ's School understand, you herein have con••se with them;
further, your concerns generally lye in the word, all that are worth speaking of, why should you in a manner talk of any thing else? It is almost an impertinency for a Christian to talk of this World, wherein he is a Stranger,
further, your concerns generally lie in the word, all that Are worth speaking of, why should you in a manner talk of any thing Else? It is almost an impertinency for a Christian to talk of this World, wherein he is a Stranger,
This was the utmost I find great Abraham to have grasped after, or reckoned of in this World that he made sure of, Gen. 23.4, 20. I am a Stranger and Sojourner with you, give me a possession of a burying place.
This was the utmost I find great Abraham to have grasped After, or reckoned of in this World that he made sure of, Gen. 23.4, 20. I am a Stranger and Sojourner with you, give me a possession of a burying place.
And the Field and the Cave was made sure to Abraham for a Burial place. Truly this is all we are sure of here below, that if we talk of any thing in this World, it is most proper to talk of our Graves,
And the Field and the Cave was made sure to Abraham for a Burial place. Truly this is all we Are sure of Here below, that if we talk of any thing in this World, it is most proper to talk of our Graves,
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(Navita de ponto.) Have you nothing of your own to talk of? or is it not to compare with what others so much please themselves to prattle about? For shame Christians, that you alone should rove and ramble at this rate;
(Navita de ponto.) Have you nothing of your own to talk of? or is it not to compare with what Others so much please themselves to prattle about? For shame Christians, that you alone should rove and ramble At this rate;
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for as he says, 2 Tim. 3.16. The Scripture is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect, throughly furnished unto all good works.
for as he Says, 2 Tim. 3.16. The Scripture is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.
we hear of no other imployment of the Saints in glory, but that they night and day are praising God, he is always in their eyes, he is ever in their mouth.
we hear of no other employment of the Saints in glory, but that they night and day Are praising God, he is always in their eyes, he is ever in their Mouth.
or if ought seems at present to tickle them, as profane Jests and idle stories may for a while do, this tickling ends in torment, the Ear is put out of Order,
or if ought seems At present to tickle them, as profane Jests and idle stories may for a while do, this tickling ends in torment, the Ear is put out of Order,
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as having no harmony in them, their Mirth was rather his Sorrow, Eccl. 7.5. It is better to hear the rebuke of the Wise, than for a man to hear the Song of Fools. But,
as having no harmony in them, their Mirth was rather his Sorrow, Ecclesiastes 7.5. It is better to hear the rebuke of the Wise, than for a man to hear the Song of Fools. But,
2. In listning to holy Discourse, we hear of the Love of God, the glory of Heaven, the Graces that do shine in some, the Duties that are performed by others, we hear of an end that shall be put to all earthly troubles, whereby the sharpest sufferings are allayed,
2. In listening to holy Discourse, we hear of the Love of God, the glory of Heaven, the Graces that do shine in Some, the Duties that Are performed by Others, we hear of an end that shall be put to all earthly Troubles, whereby the Sharpest sufferings Are allayed,
but by the stream of your impertinent tattle, all savoury Discourse was diverted, that Season was neglected, afterwards you see your lack of knowledg, the Instrument is removed, Ah Fools!
but by the stream of your impertinent tattle, all savoury Discourse was diverted, that Season was neglected, afterwards you see your lack of knowledge, the Instrument is removed, Ah Fools!
do we not then cry out of our selves, the opportunity is gone, and we are undone? How must it gall an awakned Jew to think what Discourse he had with Jesus Christ? Is it lawful to give Tribute to Caesar? Here is a Woman caught in Adultery.
do we not then cry out of our selves, the opportunity is gone, and we Are undone? How must it Gall an awakened Jew to think what Discourse he had with jesus christ? Is it lawful to give Tribute to Caesar? Here is a Woman caught in Adultery.
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Why do not thy Disciples Fast? &c. Ah! had I nothing else to enquire of my Saviour? Would it not have been more pertinent to have asked, what I shall do to be saved? But he is gone,
Why do not thy Disciples Fast? etc. Ah! had I nothing Else to inquire of my Saviour? Would it not have been more pertinent to have asked, what I shall do to be saved? But he is gone,
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How many Persons have we sent away, that have had a word of wisdom in their hearts, having learnt only what a Clock it was, what weather, what News, forgetting to ask our own hearts, what all this was to us,
How many Persons have we sent away, that have had a word of Wisdom in their hearts, having learned only what a Clock it was, what weather, what News, forgetting to ask our own hearts, what all this was to us,
if he had had light to Discover his Danger? Well, you are together, something you must say, the same breath would serve for a compassionate admonition as a complacent impertinency, which will redound to neither of your advantages;
if he had had Light to Discover his Danger? Well, you Are together, something you must say, the same breath would serve for a compassionate admonition as a complacent impertinency, which will redound to neither of your advantages;
you part, the man dies in his sins, and in the midst of Hell cryes out against you, one word of yours might have saved me, you had me, you might have told me of my danger, you forbore, I hardned, the Lord reward your negligence.
you part, the man die in his Sins, and in the midst of Hell cries out against you, one word of yours might have saved me, you had me, you might have told me of my danger, you forbore, I hardened, the Lord reward your negligence.
No, Friend, it was want of mind, thou art not straitned in thy Subject, but in thy self, Religious matter has no End; Eternity is not sufficient for it,
No, Friend, it was want of mind, thou art not straitened in thy Subject, but in thy self, Religious matter has no End; Eternity is not sufficient for it,
3. In order to the right management of our Tongue, especial regard must be had to its scope, what is aimed at in every motion of it, either immediately or ultimately;
3. In order to the right management of our Tongue, especial regard must be had to its scope, what is aimed At in every motion of it, either immediately or ultimately;
he cryes out therefore for help against the Flatterer, as if he was a Murtherer, Psal. 12.1, 2, 3. Help Lord for the faithful fail, they speak vanity every one with his Neighbour with flattering lips, &c. the Lord shall cut off all flattering lips. Psal. 55.21. His words are softer than Oyl, yet are they drawn Swords.
he cries out Therefore for help against the Flatterer, as if he was a Murderer, Psalm 12.1, 2, 3. Help Lord for the faithful fail, they speak vanity every one with his Neighbour with flattering lips, etc. the Lord shall Cut off all flattering lips. Psalm 55.21. His words Are Softer than Oil, yet Are they drawn Swords.
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3. Our most common Speeches, that might otherwise seem culpable, are not only allowable, but commendable as they may be referred unto some good purpose.
3. Our most Common Speeches, that might otherwise seem culpable, Are not only allowable, but commendable as they may be referred unto Some good purpose.
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but let every one judg himself, who only hath a Capacity to know himself, and let us all be cautious however, that we lay not a stumbling block before a weak Brother.
but let every one judge himself, who only hath a Capacity to know himself, and let us all be cautious however, that we lay not a stumbling block before a weak Brother.
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How may Detraction be best prevented or Cured? Serm. XXI. Psal. 15.3. He that backbiteth not with his Tongue, nor doth evil to his Neighbour, nor taketh up a Reproach against his Neighbour.
How may Detraction be best prevented or Cured? Sermon XXI. Psalm 15.3. He that backbiteth not with his Tongue, nor does evil to his Neighbour, nor Takes up a Reproach against his Neighbour.
And whereas in David 's time a malignant and virulent Tongue was the badg and cognizance of an Atheist, Psal. 59.7. Behold, they belch out with their mouths, Swords are in their Lips, for who (say they) doth hear? Now alas!
And whereas in David is time a malignant and virulent Tongue was the badge and cognizance of an Atheist, Psalm 59.7. Behold, they belch out with their mouths, Swords Are in their Lips, for who (say they) does hear? Now alas!
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A man can scarce come into any Company, but his Ears shall be filled with censures, detractions, reproaches, Party against Party, Person against Person:
A man can scarce come into any Company, but his Ears shall be filled with censures, detractions, Reproaches, Party against Party, Person against Person:
Instead of that old Christian Love and Charity, for which the Ancient Christians were noted and applauded even by their Adversaries, ( Behold, said they, how the Christians love one another.
Instead of that old Christian Love and Charity, for which the Ancient Christians were noted and applauded even by their Adversaries, (Behold, said they, how the Christians love one Another.
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) Mens hearts are generally full of rancour, and their Tongues of sharp reflections, contemptuous and reproachful expressions, censures and slanders, against their absent,
) Men's hearts Are generally full of rancour, and their Tongues of sharp reflections, contemptuous and reproachful expressions, censures and slanders, against their absent,
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David proposeth a Question, verse 1. Lord, who shall abide in thy Tabernacle? Who shall dwell in thy holy Hill? By which you may understand either Sion, where the Ark then was,
David Proposeth a Question, verse 1. Lord, who shall abide in thy Tabernacle? Who shall dwell in thy holy Hill? By which you may understand either Sion, where the Ark then was,
So that it is as if David had said, and asked, what is the qualification of the true Members of God's Church, of the Citizens of the New Jerusalem? By what properties are they known and distinguished from other men? To this David doth not answer, that they are so differenced by their high Talks, by their crying out upon the sins of other men,
So that it is as if David had said, and asked, what is the qualification of the true Members of God's Church, of the Citizens of the New Jerusalem? By what properties Are they known and distinguished from other men? To this David does not answer, that they Are so differenced by their high Talks, by their crying out upon the Sins of other men,
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1. Who is my Neighbour? There are some men of Name in the world that will tell you, that in the Language of the Old Testament, by Neighbour is to be understood one of the same Countrey and Religion, Popularis Israelita, and it is the peculiarity of the Gospel that every man is made my Neighbour.
1. Who is my Neighbour? There Are Some men of Name in the world that will tell you, that in the Language of the Old Testament, by Neighbour is to be understood one of the same Country and Religion, Popularis Israelite, and it is the peculiarity of the Gospel that every man is made my Neighbour.
So when God commands, Thou shalt not lye carnally with thy Neighbour's Wife, Lev. 18.20. I presume these Gentlemen would not allow themselves that Liberty with the Wife of a Stranger.
So when God commands, Thou shalt not lie carnally with thy Neighbour's Wife, Lev. 18.20. I presume these Gentlemen would not allow themselves that Liberty with the Wife of a Stranger.
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If God may be his own Interpreter, this Controversie will quickly be ended from Lev. 19. ch. where if you compare two Verses, Verse 18. Thou shalt love thy Neighbour as thy self, with Verse 34. But the Stranger that Dwelleth with you shall be unto you as one born among you,
If God may be his own Interpreter, this Controversy will quickly be ended from Lev. 19. changed. where if you compare two Verses, Verse 18. Thou shalt love thy Neighbour as thy self, with Verse 34. But the Stranger that Dwells with you shall be unto you as one born among you,
thou shalt surely help him to lift them up again, with Exod. 23.4, 5. If thou meet thine Enemie's Ox or his Ass going astray, thou shalt surely bring him back again.
thou shalt surely help him to lift them up again, with Exod 23.4, 5. If thou meet thine Enemy's Ox or his Ass going astray, thou shalt surely bring him back again.
And it is further observable to this end, that the Hebrew word NONLATINALPHABET and the Greek NONLATINALPHABET a Neighbour is usually rendred in Scripture by NONLATINALPHABET, another, as Rom. 13.8.9. He that loveth another hath fulfilled the Law, for the Law saith thou shalt love thy Neighbour as thy self. Most true therefore is that of St. Augustine, Proximus est omnis homo homini, every man is a Neighbour to any other man.
And it is further observable to this end, that the Hebrew word and the Greek a Neighbour is usually rendered in Scripture by, Another, as Rom. 13.8.9. He that loves Another hath fulfilled the Law, for the Law Says thou shalt love thy Neighbour as thy self. Most true Therefore is that of Saint Augustine, Proximus est omnis homo Homini, every man is a Neighbour to any other man.
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Nay, the more intelligent part of the Jews were of this Opinion, and Kimchi upon these words saith, He is called my Neighbour with whom I have any business.
Nay, the more intelligent part of the jews were of this Opinion, and Kimchi upon these words Says, He is called my Neighbour with whom I have any business.
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And the Scribe, of whom we read, Luke 10. knowing the mistakes of many of his Brethren, asks our Saviour this Question, Verse 29. Who is my Neighbour? And our Saviour gives him an Answer, the sum whereof is this, that even the Samaritan was to be looked upon as his Neighbour.
And the Scribe, of whom we read, Lycia 10. knowing the mistakes of many of his Brothers, asks our Saviour this Question, Verse 29. Who is my Neighbour? And our Saviour gives him an Answer, the sum whereof is this, that even the Samaritan was to be looked upon as his Neighbour.
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and bears false Witness against him, either in judicial proceedings, or in common Conversation. These kind of evil Reports David was Exercised with, Psal. 35.11. False witness did rise up, they laid to my charge things that I knew not.
and bears false Witness against him, either in judicial proceedings, or in Common Conversation. These kind of evil Reports David was Exercised with, Psalm 35.11. False witness did rise up, they laid to my charge things that I knew not.
1. In aggravating other men's real or supposed Errours and mistakes, Often-times men call that an Errour through their own Ignorance or prejudicate Opinion, which in the judgment of far wiser and better men than themselves,
1. In aggravating other men's real or supposed Errors and mistakes, Oftentimes men call that an Error through their own Ignorance or prejudicate Opinion, which in the judgement of Far Wiser and better men than themselves,
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or in the methods and modes of Worship, in Rites and Ceremonies, which possibly one man thinks to be necessary, another to be Lawful and indifferent, another sinful;
or in the methods and modes of Worship, in Rites and Ceremonies, which possibly one man thinks to be necessary, Another to be Lawful and indifferent, Another sinful;
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But if a man consider the great weakness of most men's understandings, the Infinite variety of their parts and apprehensions, Educations, Inclinations, Interests,
But if a man Consider the great weakness of most men's understandings, the Infinite variety of their parts and apprehensions, Educations, Inclinations, Interests,
or what the Scripture hath fore-told, There must be Heresies, that they that are approved may be made manifest, I think he will conclude, that he who shall expect this absolute harmony and uniformity in this World must either dream or dote.
or what the Scripture hath foretold, There must be Heresies, that they that Are approved may be made manifest, I think he will conclude, that he who shall expect this absolute harmony and uniformity in this World must either dream or dote.
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And therefore the Holy Ghost hath directed us what to do in case of such differences of judgment, to wit, to talk charitably toward those that differ from us: Rom. 14.15. If thy Brother be grieved with thy meat, now walkest thou not charitably:
And Therefore the Holy Ghost hath directed us what to do in case of such differences of judgement, to wit, to talk charitably towards those that differ from us: Rom. 14.15. If thy Brother be grieved with thy meat, now walkest thou not charitably:
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And to agree with others as far as we can, Phil. 3.15, 16. Let us therefore, as many as be perfect, be thus, indeed and if in any thing you be otherwise minded, God shall reveal even this unto you.
And to agree with Others as Far as we can, Philip 3.15, 16. Let us Therefore, as many as be perfect, be thus, indeed and if in any thing you be otherwise minded, God shall reveal even this unto you.
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for though these points wherein you differ be disputable, yet this is out of all dispute, that you ought to love your Neighbour as your self, and that you ought not to take up a Reproach against your Neighbour.
for though these points wherein you differ be disputable, yet this is out of all dispute, that you ought to love your Neighbour as your self, and that you ought not to take up a Reproach against your Neighbour.
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And therefore take heed, lest while you condemn another man for disputable and lesser Errors, you do not run into an indisputable Crime and fundamental Miscarriage.
And Therefore take heed, lest while you condemn Another man for disputable and lesser Errors, you do not run into an indisputable Crime and fundamental Miscarriage.
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and tell the pride of men's hearts, and there are certain bounds and limits to be observed, that men's Habits be agreeable to their Quality, Estate, Calling, and Condition in the World:
and tell the pride of men's hearts, and there Are certain bounds and Limits to be observed, that men's Habits be agreeable to their Quality, Estate, Calling, and Condition in the World:
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but yet there is a just Latitude in these things, the Lawfulness of them doth not consist in a Mathematical point, these are to be regulated by the Customs of times and places:
but yet there is a just Latitude in these things, the Lawfulness of them does not consist in a Mathematical point, these Are to be regulated by the Customs of times and places:
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though not much extravagant, if now he judgeth the state of this man, and concludes him to be a profane or carnal Person, this is a Reproach. So again,
though not much extravagant, if now he Judgeth the state of this man, and concludes him to be a profane or carnal Person, this is a Reproach. So again,
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when a man commits some miscarriage towards his Neighbour through carelessness, or forgetfulness, or mistake, it is a common thing for men to charge it as a malicious design intended for their hurt;
when a man commits Some miscarriage towards his Neighbour through carelessness, or forgetfulness, or mistake, it is a Common thing for men to charge it as a malicious Design intended for their hurt;
this is a Reproach. And you may easily multiply Instances in your own thoughts. 3. Question, What is it to take up a Reproach against a man's Neighbour? I answer:
this is a Reproach. And you may Easily multiply Instances in your own thoughts. 3. Question, What is it to take up a Reproach against a Man's Neighbour? I answer:
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Not take it, that is, not lift it up upon thy Tongue, or not take it into thy Mouth. So Isa. 14.4. Thou shalt take up this Proverb against the King of Babylon;
Not take it, that is, not lift it up upon thy Tongue, or not take it into thy Mouth. So Isaiah 14.4. Thou shalt take up this Proverb against the King of Babylon;
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which is explained in the following words, and say to thee, how art thou destroyed? And therefore elsewhere the word, Lips or mouth, is added: as Psal. 16.4. Their drink-offerings of blood will I not offer, nor take up their names into my lips. Psal. 50.16. What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth? And this phrase of taking up, may possibly respect the scituation of the Mouth above the Heart;
which is explained in the following words, and say to thee, how art thou destroyed? And Therefore elsewhere the word, Lips or Mouth, is added: as Psalm 16.4. Their Drink offerings of blood will I not offer, nor take up their names into my lips. Psalm 50.16. What hast thou to do to declare my Statutes, or that thou Shouldst take my Covenant into thy Mouth? And this phrase of taking up, may possibly respect the situation of the Mouth above the Heart;
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1. When he is the Author and first raiser of a reproach: Such as Sanballat was, Neh. 6.8. There are no such things as thou sayest, but thou feignest them of thy own heart.
1. When he is the Author and First raiser of a reproach: Such as Sanballat was, Neh 6.8. There Are no such things as thou Sayest, but thou feignest them of thy own heart.
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Suppose it comes from another Fountain, if thou art the Conduit-pipe by whom it is conveyed to others, thou art guilty of it. Lev. 19.16. Thou shalt not go up and down as a Tale-bearer among thy people.
Suppose it comes from Another Fountain, if thou art the Conduit-pipe by whom it is conveyed to Others, thou art guilty of it. Lev. 19.16. Thou shalt not go up and down as a Talebearer among thy people.
if a reproach be fastned upon one who is a man's Enemy, or of another Party, men commonly hear such reproaches with delight, not considering that this is not only a blemish to his own Party,
if a reproach be fastened upon one who is a Man's Enemy, or of Another Party, men commonly hear such Reproaches with delight, not considering that this is not only a blemish to his own Party,
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of which you have a remarkable instance in Gedaliah; when Johanan told him of Ismael 's design to murther him, it is said, he believed him not, Jer. 40.14.
of which you have a remarkable instance in Gedaliah; when Johanan told him of Ishmael is Design to murder him, it is said, he believed him not, Jer. 40.14.
for thou speakest falsly concerning Ismael, verse 16. You may observe how backward fond Parents are to believe any ill report concerning their Children;
for thou Speakest falsely Concerning Ishmael, verse 16. You may observe how backward found Parents Are to believe any ill report Concerning their Children;
2. The Proof of the Doctrine shall consist in the representation of the sinfulness and injury of this practice of censuring, back-biting, and reproaching of others.
2. The Proof of the Doctrine shall consist in the representation of the sinfulness and injury of this practice of censuring, backbiting, and reproaching of Others.
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nor can you in reason think it less criminal and hazardous, when it is committed against him who accepteth not the persons of Princes, and who is greater than the Kings of the Earth.
nor can you in reason think it less criminal and hazardous, when it is committed against him who Accepteth not the Persons of Princes, and who is greater than the Kings of the Earth.
And therefore observe how severely God rebukes this sin in the Epistle to the Romans, Chap. 14. when men did censure and Reproach one another, either for the Observation of dayes and meats,
And Therefore observe how severely God rebukes this since in the Epistle to the Roman, Chap. 14. when men did censure and Reproach one Another, either for the Observation of days and Meats,
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as guilty of Superstition, or for the neglect of them, as proceeding from licentiousness, what saith the Apostle? Who art thou that judgest another man's Servant? verse 4. And, But why dost thou judg or set at naught thy Brother? For we must all stand before the Judgment-seat of Christ, verse 10. As if he had said, thou dost set thy self in the Throne of God,
as guilty of Superstition, or for the neglect of them, as proceeding from licentiousness, what Says the Apostle? Who art thou that Judges Another Man's Servant? verse 4. And, But why dost thou judge or Set At nought thy Brother? For we must all stand before the Judgment seat of christ, verse 10. As if he had said, thou dost Set thy self in the Throne of God,
and that against clear Light, and so thou dost put thy self into the Number of those that rebel against the Light, which is mentioned as a great aggravation of sin, Job 24.13.
and that against clear Light, and so thou dost put thy self into the Number of those that rebel against the Light, which is mentioned as a great aggravation of since, Job 24.13.
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The Text is evident, it is not like some places of Scripture, which are hard to be understood, and soon wrested, but it is so plain, that he that runs may read it, none shall dwell in God's holy Hill that allow themselves in this practice. Again, Exod. 23.1. Thou shalt not raise a false Report against thy Brother.
The Text is evident, it is not like Some places of Scripture, which Are hard to be understood, and soon wrested, but it is so plain, that he that runs may read it, none shall dwell in God's holy Hill that allow themselves in this practice. Again, Exod 23.1. Thou shalt not raise a false Report against thy Brother.
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But possibly some may ask, who then is my Brother, to the love of whom I am thus obliged? Possibly he is one of my own party and Religion, and such I do love.
But possibly Some may ask, who then is my Brother, to the love of whom I am thus obliged? Possibly he is one of my own party and Religion, and such I do love.
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but not the only objects of it, the commands of the Gospel in this matter are general, 1 Pet. 2.17. Honour all men, love the Brother-hood, that is, Love them in a more eminent degree, Gal. 6.10. As we have opportunity let us do good to all men, especially to the Houshold of Faith.
but not the only objects of it, the commands of the Gospel in this matter Are general, 1 Pet. 2.17. Honour all men, love the Brotherhood, that is, Love them in a more eminent degree, Gal. 6.10. As we have opportunity let us do good to all men, especially to the Household of Faith.
but be not deceived, if thou dost sincerely love thy Neighbour, thou wilt be ready to do all good Offices for him, to seek his Good, to maintain his Credit, to Interpret all things in the best sense, to cover his failings, 1 Pet. 4.8. Charity will cover a multitude of sins.
but be not deceived, if thou dost sincerely love thy Neighbour, thou wilt be ready to do all good Offices for him, to seek his Good, to maintain his Credit, to Interpret all things in the best sense, to cover his failings, 1 Pet. 4.8. Charity will cover a multitude of Sins.
When God shall come at the last day to try men's Love to their Brethren by the Rules and Characters of it, which he did prescribe in the first Epistle to the Corinthians, 13th. Chapter, I doubt multitudes of Persons will be found deeply guilty, that thought themselves in a manner wholly Innocent.
When God shall come At the last day to try men's Love to their Brothers by the Rules and Characters of it, which he did prescribe in the First Epistle to the Corinthians, 13th. Chapter, I doubt Multitudes of Persons will be found deeply guilty, that Thought themselves in a manner wholly Innocent.
You should do well to study that Chapter, and to labour throughly to understand it, and that I commend to you as an excellent Antidote against this wicked practice.
You should do well to study that Chapter, and to labour thoroughly to understand it, and that I commend to you as an excellent Antidote against this wicked practice.
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Now let your own Consciences answer the Question, would you be thus dealt with by others? Would you have all your Infirmities sharply censured? Your secret miscarriages published to the World? The whole course of your Lives ript up,
Now let your own Consciences answer the Question, would you be thus dealt with by Others? Would you have all your Infirmities sharply censured? Your secret miscarriages published to the World? The Whole course of your Lives ripped up,
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and all your actions severely examined? No, no, they that are so forward to censure the real or supposed miscarriages of others, would have their own more tenderly dealt with:
and all your actions severely examined? No, no, they that Are so forward to censure the real or supposed miscarriages of Others, would have their own more tenderly dealt with:
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3. It is sin against the great Law of maintaining Peace amongst men. This is prescribed as a remedy against this very sin, Rom. 14.9. Let us therefore follow after the things that make for Peace, and things wherewith we may Edifie one another. Heb. 12.4. Follow Peace with all men. Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men.
3. It is since against the great Law of maintaining Peace among men. This is prescribed as a remedy against this very since, Rom. 14.9. Let us Therefore follow After the things that make for Peace, and things wherewith we may Edify one Another. Hebrew 12.4. Follow Peace with all men. Rom. 12.18. If it be possible, as much as lies in you, live peaceably with all men.
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Christ requires more from Christians than he doth from other men, Mat. 5.47. What do ye more than others? Christians must be free from the Vices of other men, Eph. 4.17 This I say therefore, and testifie in the Lord, that ye walk not as other Gentiles walk.
christ requires more from Christians than he does from other men, Mathew 5.47. What do you more than Others? Christians must be free from the Vices of other men, Ephesians 4.17 This I say Therefore, and testify in the Lord, that you walk not as other Gentiles walk.
Thou shalt love the Lord thy God with all thy Heart, and thou shalt love thy Neighbour as thy self, Mat. 22.37, &c. Rom. 13.10. Love is the fulfilling of the Law, and the Law is enforced by Christ, Joh. 13.34. A new Commandment give I unto you, that ye love one another.
Thou shalt love the Lord thy God with all thy Heart, and thou shalt love thy Neighbour as thy self, Mathew 22.37, etc. Rom. 13.10. Love is the fulfilling of the Law, and the Law is Enforced by christ, John 13.34. A new Commandment give I unto you, that you love one Another.
And these Men as they do the Devil's Work, so they are called by the Devil's name, 1 Tim. 3.12. Not Slanderers, in the Greek, not Devils: And as they do the Devil's Work, so they serve the Devil's great Design.
And these Men as they do the Devil's Work, so they Are called by the Devil's name, 1 Tim. 3.12. Not Slanderers, in the Greek, not Devils: And as they do the Devil's Work, so they serve the Devil's great Design.
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but the greatest and the worst part of it falls upon his own head. Wickedness, saith Seneca, drinketh up the greatest part of it's own poyson, Prov. 8.36. He that sinneth against me wrongeth his own Soul. Thou woundest another Man's Fame, but thou woundest thy own Conscience;
but the greatest and the worst part of it falls upon his own head. Wickedness, Says Senecca, Drinketh up the greatest part of it's own poison, Curae 8.36. He that Sinneth against me wrongeth his own Soul. Thou woundest Another Man's Fame, but thou woundest thy own Conscience;
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The Law of Retaliation prescribed by God is frequently inflicted by him also, James 2.13. He shall have Judgment without Mercy, that hath shewed no mercy.
The Law of Retaliation prescribed by God is frequently inflicted by him also, James 2.13. He shall have Judgement without Mercy, that hath showed no mercy.
1. Thou dost rob him of the best Treasure which he hath in the World, Prov. 22.1. A good Name is rather to be chosen than Riches, and consequently thou art more Criminal than he that dyeth by the hands of Justice for taking away another Man's Goods:
1. Thou dost rob him of the best Treasure which he hath in the World, Curae 22.1. A good Name is rather to be chosen than Riches, and consequently thou art more Criminal than he that Dies by the hands of justice for taking away Another Man's Goods:
Who knows not the necessity of a good fame for the successful management of a man's Worldly concernments? By one Act of this sin thou mayst possibly undo a man and all his Family.
Who knows not the necessity of a good fame for the successful management of a Man's Worldly concernments? By one Act of this since thou Mayest possibly undo a man and all his Family.
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Whereas it is thy duty to rebuke thy Neighbour, and not to suffer sin to rest upon him, Levit. 19.17. This is the way to make that work altogether unsuccessful;
Whereas it is thy duty to rebuke thy Neighbour, and not to suffer since to rest upon him, Levit. 19.17. This is the Way to make that work altogether unsuccessful;
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it stops his Ear against thy Counsels, it hardens his heart against thy admonitions, and many times such Reproaches make men careless, and by degrees impudent;
it stops his Ear against thy Counsels, it hardens his heart against thy admonitions, and many times such Reproaches make men careless, and by Degrees impudent;
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1. In reproaching of Magistrates, of Kings, and Persons in Authority. Magistrates, though bad in themselves, yet are to be looked upon as great blessings.
1. In reproaching of Magistrates, of Kings, and Persons in authority. Magistrates, though bad in themselves, yet Are to be looked upon as great blessings.
And if we had the Persian Experiment of absolute Anarchy but for a few days, that every man might do that which seemed right in his own eyes, we should all be sensible of this Truth.
And if we had the Persian Experiment of absolute Anarchy but for a few days, that every man might do that which seemed right in his own eyes, we should all be sensible of this Truth.
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And therefore when a Man defames a Minister, besides that Injury which is common to other men, he doth this peculiar mischief, he endeavours to rob the World of all the good which such a Person may do in it.
And Therefore when a Man defames a Minister, beside that Injury which is Common to other men, he does this peculiar mischief, he endeavours to rob the World of all the good which such a Person may do in it.
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if a Man differ from them in some Doctrines or Rites of less moment, (though otherwise never so eminent,) make it their business to disparage and bespatter him,
if a Man differ from them in Some Doctrines or Rites of less moment, (though otherwise never so eminent,) make it their business to disparage and bespatter him,
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and think they do God good Service in blasting his Reputation, representing him as a Papist, Socinian, Time-server, &c. In the fear of God, consider the sinfulness of this practice.
and think they do God good Service in blasting his Reputation, representing him as a Papist, Socinian, Timeserver, etc. In the Fear of God, Consider the sinfulness of this practice.
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They that will not follow your counsel, will imitate your Example: and though our Saviour hath cautioned us concerning the Pharisees, Mat. 23.3. What they bid or teach you, observe and do, but do not after their Works:
They that will not follow your counsel, will imitate your Exampl: and though our Saviour hath cautioned us Concerning the Pharisees, Mathew 23.3. What they bid or teach you, observe and do, but do not After their Works:
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Whence come Wars and Fightings among you? Come they not hence, even from your Lusts that War in your Members? They do not come from Men's Lusts as they remain in their own hearts,
Whence come Wars and Fightings among you? Come they not hence, even from your Lustiest that War in your Members? They do not come from Men's Lustiest as they remain in their own hearts,
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This was Jerusalem 's Beauty, that it was Built as a City that is Compact together, Psal. 122.3. This hinders the growth and Progress of the Church, and of Religion.
This was Jerusalem is Beauty, that it was Built as a city that is Compact together, Psalm 122.3. This hinders the growth and Progress of the Church, and of Religion.
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never was it more necessary or seasonable to wipe off those stains and blemishes which at this day lye upon Religion for the neglect of this Duty by the Professors of it.
never was it more necessary or seasonable to wipe off those stains and blemishes which At this day lie upon Religion for the neglect of this Duty by the Professors of it.
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And thrice blessed are all you that contribute to so glorious a work as the Restauration of that Beauty and Glory, which Religion once had in some of our Remembrance.
And thrice blessed Are all you that contribute to so glorious a work as the Restauration of that Beauty and Glory, which Religion once had in Some of our Remembrance.
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But when the Tongues of Christians are Exercised in this sinful practice, besides the particular injury to the Person Reproached, it hinders the conversion and Salvation of others.
But when the Tongues of Christians Are Exercised in this sinful practice, beside the particular injury to the Person Reproached, it hinders the conversion and Salvation of Others.
when Sergius Paulus called for Barnabas and Saul, and desired them to Preach to him the Word of God, withstood them, seeking to turn the Deputy from the Faith, Acts 13.8. He did this by his words, and thou dost it by thy Actions.
when Sergius Paulus called for Barnabas and Saul, and desired them to Preach to him the Word of God, withstood them, seeking to turn the Deputy from the Faith, Acts 13.8. He did this by his words, and thou dost it by thy Actions.
as a man may acquaint Parents with the miscarriages of their Children, in order to their amendment. Thus, Gen. 27.2. Joseph brought to his Father the evil Report of his Brethren.
as a man may acquaint Parents with the miscarriages of their Children, in order to their amendment. Thus, Gen. 27.2. Joseph brought to his Father the evil Report of his Brothers.
Christ hath given us an Excellent Rule, Mat. 18.15, 16. If thy Brother shall trespass against thee, go and tell him his fault between him and thee alone:
christ hath given us an Excellent Rule, Mathew 18.15, 16. If thy Brother shall trespass against thee, go and tell him his fault between him and thee alone:
But if Men will be preposterous, and will not follow Christ's Order, but instead of private admonishing, will publish men's faults to others, herein they make themselves Transgressors.
But if Men will be preposterous, and will not follow Christ's Order, but instead of private admonishing, will publish men's Faults to Others, herein they make themselves Transgressors.
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It is seldom that any suffer by my silence, or concealment of his fault; but great hazards are run, and many Persons commonly are made sufferers, by my publication.
It is seldom that any suffer by my silence, or concealment of his fault; but great hazards Are run, and many Persons commonly Are made sufferers, by my publication.
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But what if that Man I speak against be an Enemy to God and his People? May not I in that case speak evil of him? Doth not that Zeal I ow to God engage me to speak evil of such a man as far as I can with truth? This I believe is that which induceth many well meaning Persons to this sinful practice of detracting from divers worthy Persons, Ministers and others,
But what if that Man I speak against be an Enemy to God and his People? May not I in that case speak evil of him? Does not that Zeal I owe to God engage me to speak evil of such a man as Far as I can with truth? This I believe is that which induceth many well meaning Persons to this sinful practice of detracting from diverse worthy Persons, Ministers and Others,
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as supposing them to be Enemies to God and to his ways, and so they think their reproaching and censuring of such Persons is nothing but zeal for God. For Answer to this, consider,
as supposing them to be Enemies to God and to his ways, and so they think their reproaching and censuring of such Persons is nothing but zeal for God. For Answer to this, Consider,
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1. There is abundance of sinful Zeal in the World, and in the Church: Therefore the Apostle gives us a Caution, Gal. 4.18. It is good to be zealously affected in a good thing.
1. There is abundance of sinful Zeal in the World, and in the Church: Therefore the Apostle gives us a Caution, Gal. 4.18. It is good to be zealously affected in a good thing.
and ways of Holiness, and this be attended with an Holy and exemplary Life, who dare say that this man is an enemy to God and his ways? O my Soul, come not into the secrets of such Persons.
and ways of Holiness, and this be attended with an Holy and exemplary Life, who Dare say that this man is an enemy to God and his ways? O my Soul, come not into the secrets of such Persons.
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you may apply your selves to him, and endeavour to convince him, you may speak or write against his Doctrine, provided, you do it with modesty and moderation,
you may apply your selves to him, and endeavour to convince him, you may speak or write against his Doctrine, provided, you do it with modesty and moderation,
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But for this way of Detraction and Reproach, it is a dishonourable, and disingenuous way, it is a sinful and disorderly way, it is an unprofitable and ineffectual way,
But for this Way of Detraction and Reproach, it is a dishonourable, and disingenuous Way, it is a sinful and disorderly Way, it is an unprofitable and ineffectual Way,
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What Tears are sufficient to bewail it? How thick do Censures and Reproaches fly in all places, at all Tables, in all Conventions? And this were the more tolerable,
What Tears Are sufficient to bewail it? How thick do Censures and Reproaches fly in all places, At all Tables, in all Conventions? And this were the more tolerable,
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It is very doleful to consider, how Professors sharpen their Tongues like Swords against Professors; and one good man censures and reproaches another, and one Minister traduceth another:
It is very doleful to Consider, how Professors sharpen their Tongues like Swords against Professors; and one good man censures and Reproaches Another, and one Minister traduceth Another:
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Pity your Brethren, let it suffice that godly Ministers and Christians are loaded with reproaches by wicked men, there is no need that you should combine with them in this Diabolical work:
Pity your Brothers, let it suffice that godly Ministers and Christians Are loaded with Reproaches by wicked men, there is no need that you should combine with them in this Diabolical work:
O pity the World, and pity the Church which Christ hath purchased with his own Blood, which methinks bespeaks you in those words, Job 19.21. Have pity upon me, have pity upon me, O my Friends, for the hand of the Lord hath touched me:
O pity the World, and pity the Church which christ hath purchased with his own Blood, which methinks bespeaks you in those words, Job 19.21. Have pity upon me, have pity upon me, Oh my Friends, for the hand of the Lord hath touched me:
Pity the mad and miserable World, and help it against this sin, stop the bloody Issue, restrain this wicked practice amongst men as much as possibly you can,
Pity the mad and miserable World, and help it against this since, stop the bloody Issue, restrain this wicked practice among men as much as possibly you can,
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Particularly take heed of these things as the Causes of this sin. 1. Take heed of uncharitableness in all its kinds and degrees, Malice, Envy, Hatred;
Particularly take heed of these things as the Causes of this since. 1. Take heed of uncharitableness in all its Kinds and Degrees, Malice, Envy, Hatred;
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Take heed of this, it is in it self a sin, an abuse of the Tongue, a wasting of time, a reproach to thy self, it makes thee cheap and mean and contemptible in the eyes of others,
Take heed of this, it is in it self a since, an abuse of the Tongue, a wasting of time, a reproach to thy self, it makes thee cheap and mean and contemptible in the eyes of Others,
A sin often reproved in Scripture, 2 Thes. 3.11. For we hear that there are some walking among you disorderly, working not at all. 1 Pet. 4.15. Let none of you suffer as an evil doer, or as a busie body in other mens matters.
A since often reproved in Scripture, 2 Thebes 3.11. For we hear that there Are Some walking among you disorderly, working not At all. 1 Pet. 4.15. Let none of you suffer as an evil doer, or as a busy body in other men's matters.
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And thus many Persons make themselves guilty in hearing reproaches and not checking them, because they will comply with the Company, they will not displease nor offend their Friends.
And thus many Persons make themselves guilty in hearing Reproaches and not checking them, Because they will comply with the Company, they will not displease nor offend their Friends.
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Consider the necessity of it, The Apostle James lays the stress of all Religion upon it, Jam. 1.26. If any man among you seem to be Religious, and bridleth not his Tongue, this man's Religion is in vain.
Consider the necessity of it, The Apostle James lays the stress of all Religion upon it, Jam. 1.26. If any man among you seem to be Religious, and bridleth not his Tongue, this Man's Religion is in vain.
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If Tongues be unruly, God and Nature hath given you a bridle to restrain them, the NONLATINALPHABET, the fence of the Teeth, as the Poet speaks. Learn distrust of Reports;
If Tongues be unruly, God and Nature hath given you a bridle to restrain them, the, the fence of the Teeth, as the Poet speaks. Learn distrust of Reports;
And especially distrust reproaches and evil reports, because these spread fastest, as being grateful to most Persons, who suppose their own Reputation never so well grounded,
And especially distrust Reproaches and evil reports, Because these spread fastest, as being grateful to most Persons, who suppose their own Reputation never so well grounded,
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they consider the weakness of humane Nature, and the necessity of mutual forbearance. It is the weaker sort that are here, as in other things, most querulous;
they Consider the weakness of humane Nature, and the necessity of mutual forbearance. It is the Weaker sort that Are Here, as in other things, most querulous;
Those Persons by whose censures and reproaches the Church of God among us is most miserably torn and wasted, are generally the more ignorant part of Christians.
Those Persons by whose censures and Reproaches the Church of God among us is most miserably torn and wasted, Are generally the more ignorant part of Christians.
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How many are there that are full of rage one against another for being either for a Form of Prayer or against it, either for the Ceremonies or against them, that never searched into the state of the Controversie,
How many Are there that Are full of rage one against Another for being either for a From of Prayer or against it, either for the Ceremonies or against them, that never searched into the state of the Controversy,
or else at least to have restrained their Tongues from such unreasonable and sinful censures and reproaches? These, I say, are the Persons that are most guilty,
or Else At least to have restrained their Tongues from such unreasonable and sinful censures and Reproaches? These, I say, Are the Persons that Are most guilty,
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Did you search your own hearts and lives, you would find so much cause of self-judging and self-abhorring, that you would have little cause to despise others,
Did you search your own hearts and lives, you would find so much cause of Self-judging and self-abhorring, that you would have little cause to despise Others,
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As for themselves, all their Errors are but small mistakes, and all their sins against God, however attended with ugly circumstances of light, of consent of the will, custom,
As for themselves, all their Errors Are but small mistakes, and all their Sins against God, however attended with ugly Circumstances of Light, of consent of the will, custom,
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and they do indeed expect both from God and Man a Pardon of course, which if they have not, they judg God tobe harsh and severe, Men to be cruel and implacable:
and they do indeed expect both from God and Man a Pardon of course, which if they have not, they judge God tobe harsh and severe, Men to be cruel and implacable:
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But at least all the reason and Justice in the World requires this, that thou shouldest weigh thy self and others in the same Balance, that thou shouldest try thy own and their Actions by the same Touch-stone;
But At least all the reason and justice in the World requires this, that thou Shouldst weigh thy self and Others in the same Balance, that thou Shouldst try thy own and their Actions by the same Touchstone;
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What Light must shine in our Works. Serm. XXII. Matth. 5.16. Let your Light so shine before Men, that they may see your good Works, and glorifie your Father, which is in Heaven.
What Light must shine in our Works. Sermon XXII. Matthew 5.16. Let your Light so shine before Men, that they may see your good Works, and Glorify your Father, which is in Heaven.
THE Work designed for this time, is to resolve this practical Case, [ What is that Light which must shine before Men, in the Works of Christ's Disciples,
THE Work designed for this time, is to resolve this practical Case, [ What is that Light which must shine before Men, in the Works of Christ's Disciples,
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The Son of Righteousness, Jesus Christ, who giveth Light to every one that cometh into the World (or coming into the World, giveth Light to all,) from his fulness hath bespangled the Inferiour Heavens, his Church, with many fulgent Stars, appointed freely to communicate the Heavenly light which they had freely received.
The Son of Righteousness, jesus christ, who gives Light to every one that comes into the World (or coming into the World, gives Light to all,) from his fullness hath bespangled the Inferior Heavens, his Church, with many fulgent Stars, appointed freely to communicate the Heavenly Light which they had freely received.
And therefore no men's silencing or prohibitions, no difficulties or sufferings will excuse them from their Duty, Lights they are, and Shine they must:
And Therefore not men's silencing or prohibitions, no difficulties or sufferings will excuse them from their Duty, Lights they Are, and Shine they must:
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But lest they should think that it is Preaching only which he meaneth, he here commanding them their Duty, lets them know, that the splendour of Christianity is in Works as well as Words: And thereby giveth us cause to think, that it is all his Disciples or Christians that he speaketh to,
But lest they should think that it is Preaching only which he means, he Here commanding them their Duty, lets them know, that the splendour of Christianity is in Works as well as Words: And thereby gives us cause to think, that it is all his Disciples or Christians that he speaks to,
1. By [ Light ] he meaneth both the Illuminating knowledg which must be uttered by Words; and the Splendour or Glory of Holiness which must be refulgent in their Lives.
1. By [ Light ] he means both the Illuminating knowledge which must be uttered by Words; and the Splendour or Glory of Holiness which must be refulgent in their Lives.
And so somewhat in them, and in Christianity, which hath such agreeableness, as may tend to further good. 9. The Excellency and Splendour of the good works of Christians, especially Teachers, is a grand means, ordained by God himself for the Conviction of the World, and the glorifying of God.
And so somewhat in them, and in Christianity, which hath such agreeableness, as may tend to further good. 9. The Excellency and Splendour of the good works of Christians, especially Teachers, is a grand means, ordained by God himself for the Conviction of the World, and the glorifying of God.
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He is his own glory, and ours: And by his own light only we must know both him, and all things. We are not called to bring our Candle to shew the World that there is a Sun,
He is his own glory, and ours: And by his own Light only we must know both him, and all things. We Are not called to bring our Candle to show the World that there is a Sun,
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1. The first thing that our works must shew is their own goodness: They can never prove the Cause good, till it is clear, that they are good themselves: Therefore doubtless Christ here intendeth, that we must abound, especially in those good works which the world is capable of knowing to be good, and not only in those which none but Christians themselves approve.
1. The First thing that our works must show is their own Goodness: They can never prove the Cause good, till it is clear, that they Are good themselves: Therefore doubtless christ Here intends, that we must abound, especially in those good works which the world is capable of knowing to be good, and not only in those which none but Christians themselves approve.
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If God's Natural Works of Creation (Sun, and Moon, and Earth, &c. ) were not praise-worthy in themselves, God would not be praised for them, as their Maker.
If God's Natural Works of Creation (Sun, and Moon, and Earth, etc.) were not praiseworthy in themselves, God would not be praised for them, as their Maker.
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The World must first be convinced that Christians are far better than other men, and the righteous more excellent than his Neighbour, before they will glorifie God as the Author of their goodness.
The World must First be convinced that Christians Are Far better than other men, and the righteous more excellent than his Neighbour, before they will Glorify God as the Author of their Goodness.
1. Those that professing Christianity, live wickedly, or at least no better than other men; whose lives tell the World, that Christians are but such as they.
1. Those that professing Christianity, live wickedly, or At least not better than other men; whose lives tell the World, that Christians Are but such as they.
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and that he that is accused as an Infidel, Impenitent, an Hypocrite, or an Unregenerate, Ungodly Person, must against that accusation be justified by his own Faith, Repentance, Sincerity,
and that he that is accused as an Infidel, Impenitent, an Hypocrite, or an Unregenerate, Ungodly Person, must against that accusation be justified by his own Faith, Repentance, Sincerity,
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3. The next thing to the Work and the Person that is hereby honoured is the Christian Religion it self, with the Spirit's operations on the Souls of Christians: The outward Doctrine and Example Of Christ, who teacheth his Servants to be better than the World;
3. The next thing to the Work and the Person that is hereby honoured is the Christian Religion it self, with the Spirit's operations on the Souls of Christians: The outward Doctrine and Exampl Of christ, who Teaches his Servants to be better than the World;
And the next will be to the Son our Saviour, who giveth us both the Word and Spirit: And the highest or ultimate Glory will be to God the Father, who giveth us both his Son, and his Spirit.
And the next will be to the Son our Saviour, who gives us both the Word and Spirit: And the highest or ultimate Glory will be to God the Father, who gives us both his Son, and his Spirit.
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And thus Honour ascendeth to the Highest by these steps, and the World beginneth at that which is nearest to them, and Reason will proceed by these degrees: 1. The excellent holy lives of Christians are better than other mens: 2. Therefore Christians are better than other men: 3. Therefore their Religion is the best,
And thus Honour Ascendeth to the Highest by these steps, and the World begins At that which is nearest to them, and Reason will proceed by these Degrees: 1. The excellent holy lives of Christians Are better than other men's: 2. Therefore Christians Are better than other men: 3. Therefore their Religion is the best,
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I. In General, 1. They must be such as make, or shew men to be in their places like to God: They must be such as represent the particular Perfections of God, which are called his Communicable Attributes;
I. In General, 1. They must be such as make, or show men to be in their places like to God: They must be such as represent the particular Perfections of God, which Are called his Communicable Attributes;
A• 1. We must so live, that men may see, that indeed we take not our selve to be our own, but God to be our absolute Owner; and that it is not our selves, but He that must of right dispose both of us and ours;
A• 1. We must so live, that men may see, that indeed we take not our selve to be our own, but God to be our absolute Owner; and that it is not our selves, but He that must of right dispose both of us and ours;
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2. We must so live, as may declare that we are not lawless, nor the mere servants of men, but the resolved Subjects of God, the Soveraign King of all;
2. We must so live, as may declare that we Are not lawless, nor the mere Servants of men, but the resolved Subject's of God, the Sovereign King of all;
but as under him; and that we fear not any hurt to the flesh, or them that can but kill the body, in comparison of that one Law-giver and Judge, who is able to save,
but as under him; and that we Fear not any hurt to the Flesh, or them that can but kill the body, in comparison of that one Lawgiver and Judge, who is able to save,
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and trust wholly to the Heavenly reward of glory, and not to the transitory prosperity of this world, believing that God is True and Just, and none of his Word shall ever fail. 1 Pet. 1.3.
and trust wholly to the Heavenly reward of glory, and not to the transitory Prosperity of this world, believing that God is True and Just, and none of his Word shall ever fail. 1 Pet. 1.3.
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We are begotten again unto a lively hope, through the Resurrection of Christ to an Inheritance incorruptible, &c. 3. We must so live, as may declare that God is our Grand Benefactor, from whom we have all the good that ever we received, and from whom we hope for all that ever we shall possess; and that he is infinitely good, the Original and End of all created good:
We Are begotten again unto a lively hope, through the Resurrection of christ to an Inheritance incorruptible, etc. 3. We must so live, as may declare that God is our Grand Benefactor, from whom we have all the good that ever we received, and from whom we hope for all that ever we shall possess; and that he is infinitely good, the Original and End of all created good:
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but by a willing receiving of his mercies, and a willing improvement of them to our own felicity: And as those that believe, that his love is better than life it self;
but by a willing receiving of his Mercies, and a willing improvement of them to our own felicity: And as those that believe, that his love is better than life it self;
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and that to know him, and love him, and glorifie him for ever, is the ultimate End and Happiness of man, Psal. 4.7, 8. and 63.3. and 73.25, 26, 28. Phil. 3.7, 8. Matth. 6.33. 1 Pet. 1.5, 6, 8, 9. 2 Cor. 5.1.
and that to know him, and love him, and Glorify him for ever, is the ultimate End and Happiness of man, Psalm 4.7, 8. and 63.3. and 73.25, 26, 28. Philip 3.7, 8. Matthew 6.33. 1 Pet. 1.5, 6, 8, 9. 2 Cor. 5.1.
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2. And we must so live in relation to Christ, and to his Spirit, as may declare to the world, that the mercy of the Father is conveyed to us by the Son, and the Grace of the Father and Son, by the Spirit; and what wonders of Wisdom, Goodness and Power, Truth and Justice, Holiness and Mercy, are manifested in Christ,
2. And we must so live in Relation to christ, and to his Spirit, as may declare to the world, that the mercy of the Father is conveyed to us by the Son, and the Grace of the Father and Son, by the Spirit; and what wonders of Wisdom, goodness and Power, Truth and justice, Holiness and Mercy, Are manifested in christ,
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and his Mediation to Mankind, Gal. 2.20. Eph. 3.16, 17. Phil. 1.20, 21. Job. 17.10. 3. In sum, the works that glorifie God must have these three parts of his likeness upon them.
and his Mediation to Mankind, Gal. 2.20. Ephesians 3.16, 17. Philip 1.20, 21. Job. 17.10. 3. In sum, the works that Glorify God must have these three parts of his likeness upon them.
Christians must be much wiser than the men of the world, in holy, though not in worldly things, Col. 1.9, 28. and 3.16. Darkness is the state of Satan's Kingdom, and ignorant Christians are scandalous, and a dishonour to Christ;
Christians must be much Wiser than the men of the world, in holy, though not in worldly things, Col. 1.9, 28. and 3.16. Darkness is the state of Satan's Kingdom, and ignorant Christians Are scandalous, and a dishonour to christ;
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not those that are ignorant of unnecessary, unprofitable, or unrevealed things, but those that are ignorant of revealed, necessary, saving truths, 1 Cor. 3.2. Heb. 5.11, 12.
not those that Are ignorant of unnecessary, unprofitable, or unrevealed things, but those that Are ignorant of revealed, necessary, Saving truths, 1 Cor. 3.2. Hebrew 5.11, 12.
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He is one that placeth his saving Religion in the practical knowledge of the only true God, and Jesus Christ the Saviour, whom he hath sent, Joh. 17.3. He puts no limits to his endeavours after useful knowledge, but what God hath put by his Word or Providence:
He is one that places his Saving Religion in the practical knowledge of the only true God, and jesus christ the Saviour, whom he hath sent, John 17.3. He puts no Limits to his endeavours After useful knowledge, but what God hath put by his Word or Providence:
This is the Light in which he hath his daily conversation; the Light which governeth his will and practice; which feedeth his Meditations, his prayers, and his discourse;
This is the Light in which he hath his daily Conversation; the Light which Governs his will and practice; which feeds his Meditations, his Prayers, and his discourse;
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as to more perfection, by their own Inventions, or uncertain Opinions in Doctrine, Worship, Church-Discipline, or Practice, they presently cast it as a Foot-ball before the Boys in the Streets,
as to more perfection, by their own Inventions, or uncertain Opinions in Doctrine, Worship, Church discipline, or Practice, they presently cast it as a Football before the Boys in the Streets,
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II. The Christian that will glorifie God, and his Profession, must be conscionable in the smallest matters; but he must ever describe and open the Nature of his Religion,
II The Christian that will Glorify God, and his Profession, must be conscionable in the Smallest matters; but he must ever describe and open the Nature of his Religion,
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Tell men of the necessity of believing, fearing, obeying, trusting, and loving God, and of coming to him by Jesus Christ, the Great Mediator between God and Man:
Tell men of the necessity of believing, fearing, obeying, trusting, and loving God, and of coming to him by jesus christ, the Great Mediator between God and Man:
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perswade them to believe all this, to think much of all this, and to be true to what they know, and to make it the work of Life to be always prepared for Death.
persuade them to believe all this, to think much of all this, and to be true to what they know, and to make it the work of Life to be always prepared for Death.
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Let this be your discourse with sinners, (as I told you in the first Character, it must be your own Religion ) and then men will perceive that Religion is a matter that doth indeed concern them,
Let this be your discourse with Sinners, (as I told you in the First Character, it must be your own Religion) and then men will perceive that Religion is a matter that does indeed concern them,
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and thereby maketh the ignorant believe, that the difference is but that one will sit, when the other kneeleth; and one will pray by the Book, and the other without Book; and one is for this Church Government, and another for that;
and thereby makes the ignorant believe, that the difference is but that one will fit, when the other kneeleth; and one will pray by the Book, and the other without Book; and one is for this Church Government, and Another for that;
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Therefore he is not conceitedly wise, nor a boaster of his knowledge; but saith, as Paul, 1 Cor. 8.2. He that thinketh that he knoweth any thing, (that is, is proudly conceited of his own knowledge,) knoweth nothing as he ought to know.
Therefore he is not conceitedly wise, nor a boaster of his knowledge; but Says, as Paul, 1 Cor. 8.2. He that Thinketh that he Knoweth any thing, (that is, is proudly conceited of his own knowledge,) Knoweth nothing as he ought to know.
yet he is never confident and peremptory about uncertain doubtful things: And therefore he is not apt to be Quarrelsome and contentious, nor yet censorious against those that differ from him in matters of no greater moment.
yet he is never confident and peremptory about uncertain doubtful things: And Therefore he is not apt to be Quarrelsome and contentious, nor yet censorious against those that differ from him in matters of no greater moment.
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and what is necessary to a true understanding: And thus either by audacious prating of what he never understood, or reviling and censuring Men wiser than himself,
and what is necessary to a true understanding: And thus either by audacious prating of what he never understood, or reviling and censuring Men Wiser than himself,
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or by making himself a Judge where he hath need to be many years a Learner, or making a Religion of his own mistakes, and setting up dividing Sects to propagate them,
or by making himself a Judge where he hath need to be many Years a Learner, or making a Religion of his own mistakes, and setting up dividing Sects to propagate them,
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Read James 3. Conceited Wisdom kindleth a contentious Zeal, and is not of God, but from beneath, v. 15.16, 17. IV. The Christian who Glorifieth God by his Religion, is one that so Liveth, that men may perceive that his carnal Interest is not the End and Ruler of his Life;
Read James 3. Conceited Wisdom kindleth a contentious Zeal, and is not of God, but from beneath, v. 15.16, 17. IV. The Christian who Glorifieth God by his Religion, is one that so Lives, that men may perceive that his carnal Interest is not the End and Ruler of his Life;
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but that God is his End, and to please him is his Work, and his Reward, in which he is comforted, though the Flesh and World be never so much displeased;
but that God is his End, and to please him is his Work, and his Reward, in which he is comforted, though the Flesh and World be never so much displeased;
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To talk much of Heaven, and to be as much and as eager for the World as others, is the way by which the scandalous Hypocrite doth bring Religion into Contempt.
To talk much of Heaven, and to be as much and as eager for the World as Others, is the Way by which the scandalous Hypocrite does bring Religion into Contempt.
If we will glorifie God, our Lives must perswade Men, that he will certainly be our Everlasting Portion, and the sure and plentiful Rewarder of them that diligently seek him, Heb. 11.6. It is much of the use of a true Christian's Life to convince Unbelievers that there is a Heaven for Saints;
If we will Glorify God, our Lives must persuade Men, that he will Certainly be our Everlasting Portion, and the sure and plentiful Rewarder of them that diligently seek him, Hebrew 11.6. It is much of the use of a true Christian's Life to convince Unbelievers that there is a Heaven for Saints;
and the scandalous worldling perswadeth them that there is none, Mat. 5.5, 11, 12. Phil. 3.26, 21. Col. 3.1, 2, 3, 4, 5. V. Therefore it Glorifieth God and our Religion, when Christians Live in greater Joy, or at least greater contentedness and Peace, than other Men:
and the scandalous worldling Persuadeth them that there is none, Mathew 5.5, 11, 12. Philip 3.26, 21. Col. 3.1, 2, 3, 4, 5. V. Therefore it Glorifieth God and our Religion, when Christians Live in greater Joy, or At least greater contentedness and Peace, than other Men:
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when they can answer all the Crosses in the World sufficiently with this, that God is their God, and his Love shall be their endless Joy, Psal. 73.1. and 73.25, 26. And when they can Live by Faith, not by Sight, 2 Cor. 5.7.
when they can answer all the Crosses in the World sufficiently with this, that God is their God, and his Love shall be their endless Joy, Psalm 73.1. and 73.25, 26. And when they can Live by Faith, not by Sighed, 2 Cor. 5.7.
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and can rejoyce in hope of the Glory of God, Rom. 5.3, 5. and can comfort themselves and one another with this, that they shall for ever be with the Lord, 1 Thes. 4.17, 18. and can trust him to the Death, who hath said, I will never fail thee, nor forsake thee, Heb. 13.5.
and can rejoice in hope of the Glory of God, Rom. 5.3, 5. and can Comfort themselves and one Another with this, that they shall for ever be with the Lord, 1 Thebes 4.17, 18. and can trust him to the Death, who hath said, I will never fail thee, nor forsake thee, Hebrew 13.5.
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If you would have other Men honour your God and your Religion, and desire to be such as you, you must really shew them that you are on safer grounds, and in a happier state than they:
If you would have other Men honour your God and your Religion, and desire to be such as you, you must really show them that you Are on safer grounds, and in a Happier state than they:
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What Man will fall in Love with Terrors, and unquietness of mind? If you would Glorifie God by your fears and tears, they must be such as are accompanied with Faith and Hope;
What Man will fallen in Love with Terrors, and unquietness of mind? If you would glorify God by your fears and tears, they must be such as Are accompanied with Faith and Hope;
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and none will come to Christ unless they believe that it tendeth to their Happiness: They take up with the present pleasures of the Flesh, because they have no satisfying apprehensions of any better. And if no Man shew them the first-fruits of any better here, they will hardly believe that they may have better hereafter. It is too hard a talk to put a poor Drunkard, Fornicator,
and none will come to christ unless they believe that it tendeth to their Happiness: They take up with the present pleasures of the Flesh, Because they have no satisfying apprehensions of any better. And if no Man show them the Firstfruits of any better Here, they will hardly believe that they may have better hereafter. It is too hard a talk to put a poor Drunkard, Fornicator,
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when he is told of Gyants that must be overcome. And O what a blessing is reserved for every Caleb and Joshua, that encourage Souls, and glorifie the Promise!
when he is told of Giants that must be overcome. And O what a blessing is reserved for every Caleb and joshua, that encourage Souls, and Glorify the Promise!
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I have known some ungodly Men, when they have seen believers rejoycing in God, and triumphantly passing through sufferings in the joyful hopes of Glory, to sigh and say, would I were such a one, or in his case: But I have seldome heard any say so of a Person that is still sad, or crying, or troubling themselves and others with their Scruples, Crosses, or Discontents;
I have known Some ungodly Men, when they have seen believers rejoicing in God, and triumphantly passing through sufferings in the joyful hope's of Glory, to sighs and say, would I were such a one, or in his case: But I have seldom herd any say so of a Person that is still sad, or crying, or troubling themselves and Others with their Scruples, Crosses, or Discontents;
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But yet their grave and sober Comforts, their Peace of Conscience and settled hopes, and trust in God, delivering them from the terrors of Death and Hell, may convince an Unbeliever that this is a far better state than the mirth and laughter of Fools in the House of Feasting, and in the vanities of a short prosperity.
But yet their grave and Sobrium Comforts, their Peace of Conscience and settled hope's, and trust in God, delivering them from the terrors of Death and Hell, may convince an Unbeliever that this is a Far better state than the mirth and laughter of Fools in the House of Feasting, and in the vanities of a short Prosperity.
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than a lighter kind of mirth, Joh. 16.22. VI. The Dominion of Love in the hearts of Christians, appearing in all the course of their Lives, doth much Glorifie God and their Religion:
than a lighter kind of mirth, John 16.22. VI. The Dominion of Love in the hearts of Christians, appearing in all the course of their Lives, does much glorify God and their Religion:
and they that have it not for others, would have it from others: Who is it that loveth not to be loved? And who is it that loveth not the Man, that he is convinced loveth him, better than him that hateth him, or regardeth him not? And do you think that the same course, which maketh men hate your selves, is like to make them love your Religion? Love is the powerful Conquerer of the World:
and they that have it not for Others, would have it from Others: Who is it that loves not to be loved? And who is it that loves not the Man, that he is convinced loves him, better than him that hates him, or Regardeth him not? And do you think that the same course, which makes men hate your selves, is like to make them love your Religion? Love is the powerful Conqueror of the World:
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Yea, and to be more than Conquerers through him that loved us, and thereby did kindle in us our reflecting love, Rom. 8.34, 35, 36. And by it he hath instructed us to go on to Conquer both his Enemies and our own;
Yea, and to be more than Conquerors through him that loved us, and thereby did kindle in us our reflecting love, Rom. 8.34, 35, 36. And by it he hath instructed us to go on to Conquer both his Enemies and our own;
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yea, to conquer the enmity rather than the Enemy, in imitation of himself, who saveth the sinner, and kills the sin: And this is the most noble kind of Victory.
yea, to conquer the enmity rather than the Enemy, in imitation of himself, who Saveth the sinner, and kills the since: And this is the most noble kind of Victory.
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But it's the work of the Physitian to kill the Disease, and save the Man. The scandalous Pastor is for Curing Heresie in the Roman way, by silencing sound Preachers,
But it's the work of the physician to kill the Disease, and save the Man. The scandalous Pastor is for Curing Heresy in the Roman Way, by silencing found Preachers,
Then the glory of conversion should be more ascribed to the Magistrate and Souldier than to the Preacher. But the true Pastor is Armed with a special measure of Life, Light,
Then the glory of conversion should be more ascribed to the Magistrate and Soldier than to the Preacher. But the true Pastor is Armed with a special measure of Life, Light,
and Love, that he may be a meet Instrument for the Regenerating of Souls, who by holy Life, and Light, and Love, must be renewed to their Father's Image.
and Love, that he may be a meet Instrument for the Regenerating of Souls, who by holy Life, and Light, and Love, must be renewed to their Father's Image.
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And must not our Hearts, our Ministry, and our Lives be answerable to all this? Believe it, it must be a Preacher, whose matter and manner of Preaching and Living doth shew forth a hearty Love to God, and Love to Godliness, and Love to all his Peoples Souls, that is the fit Instrument to glorifie God by convincing and converting sinners.
And must not our Hearts, our Ministry, and our Lives be answerable to all this? Believe it, it must be a Preacher, whose matter and manner of Preaching and Living does show forth a hearty Love to God, and Love to Godliness, and Love to all his Peoples Souls, that is the fit Instrument to Glorify God by convincing and converting Sinners.
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who doth glorifie God in the World, and glorifie his Religion, and really rebuke the Blasphemer, that derideth the Spirit in Believers, as if it were but a Fanatick Dream.
who does Glorify God in the World, and Glorify his Religion, and really rebuke the Blasphemer, that derideth the Spirit in Believers, as if it were but a Fanatic Dream.
but such as Preached and Lived in the Power of Love, working by clear convincing Light, and both managed by a holy, lively seriousness. You must bring fire, if you would kindle fire. Trust not here to the Cartesian Philosophy, that meer motion will turn another Element into fire.
but such as Preached and Lived in the Power of Love, working by clear convincing Light, and both managed by a holy, lively seriousness. You must bring fire, if you would kindle fire. Trust not Here to the Cartesian Philosophy, that mere motion will turn Another Element into fire.
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Speak as loud as you will, and make as great a stir as you will, it will be all in vain to win mens Love to God and Goodness, till their hearts be touched with his Love and Amiableness; which usually must be done by the Instrumentality of the Preacher's Love. Let them hate me,
Speak as loud as you will, and make as great a stir as you will, it will be all in vain to win men's Love to God and goodness, till their hearts be touched with his Love and Amiableness; which usually must be done by the Instrumentality of the Preacher's Love. Let them hate me,
so they do but fear me and obey me, is the saying of such as set up for themselves, (and but foolishly for themselves,) and like Satan would Rule Men to damnation.
so they do but Fear me and obey me, is the saying of such as Set up for themselves, (and but foolishly for themselves,) and like Satan would Rule Men to damnation.
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Love is the great and the new Commandment, (that is, the last which Christ would leave at his departure to his Disciples.) O could we learn of the Lord of Love,
Love is the great and the new Commandment, (that is, the last which christ would leave At his departure to his Disciples.) O could we Learn of the Lord of Love,
and Him, who calleth himself LOVE it self, to love our Enemies, to bless them that curse us, and to do good to the Evil, and pray for them that hurt and persecute us, we should not only prove that we are genuine Christians, the Children of our Heavenly Father, ( Mat. 5.44, 45.) but should heap coals of fire on our Enemies heads,
and Him, who calls himself LOVE it self, to love our Enemies, to bless them that curse us, and to do good to the Evil, and pray for them that hurt and persecute us, we should not only prove that we Are genuine Christians, the Children of our Heavenly Father, (Mathew 5.44, 45.) but should heap coals of fire on our Enemies Heads,
and melt them into Compassion and some remorse, if not into an holy Love. I tell you, it is the Christian, who doth truly love his Neighbour as himself;
and melt them into Compassion and Some remorse, if not into an holy Love. I tell you, it is the Christian, who does truly love his Neighbour as himself;
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It is he that Liveth, walketh, speaketh, converseth, (yea, suffereth, which is the great difficulty) in love, and is as it were turned by the love of God shed abroad upon his heart, into love it self;
It is he that Lives, walks, speaks, Converseth, (yea, suffers, which is the great difficulty) in love, and is as it were turned by the love of God shed abroad upon his heart, into love it self;
And it is he that by tyranny, cruelty, contempt of others, and needless proud singularities and separations, Magisterially condemning and vilifying all that walk not in his fashion,
And it is he that by tyranny, cruelty, contempt of Others, and needless proud singularities and separations, Magisterially condemning and vilifying all that walk not in his fashion,
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and pray not in his fashion, and are not of his opinion, where it's like enough he is himself mistaken, that is the Scandalous Christian, who doth as much against God; and Religion, and the Church, and mens Souls, as he doth against Love. And though it be Satan's way as an Angel of Light,
and pray not in his fashion, and Are not of his opinion, where it's like enough he is himself mistaken, that is the Scandalous Christian, who does as much against God; and Religion, and the Church, and men's Souls, as he does against Love. And though it be Satan's Way as an Angel of Light,
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and separate things which God will have conjoyned, and so to pretend the love of Truth, the love of Order, or the love of Godliness, or Discipline against the love of Souls, and to use even the name of love it self against love, to justifie all their cruelties, or censures, and alienations; yet God will keep up that Sacred Fire in the hearts of the sound Christians which shall live and conquer these temptations,
and separate things which God will have conjoined, and so to pretend the love of Truth, the love of Order, or the love of Godliness, or Discipline against the love of Souls, and to use even the name of love it self against love, to justify all their cruelties, or censures, and alienations; yet God will keep up that Sacred Fire in the hearts of the found Christians which shall live and conquer these temptations,
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and avoid them, (in their sinful, dividing, offensive ways) for they that are such serve not the Lord Jesus, (though they may confidently think they do) but their own bellies; (or carnal interests,
and avoid them, (in their sinful, dividing, offensive ways) for they that Are such serve not the Lord jesus, (though they may confidently think they do) but their own bellies; (or carnal interests,
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and serve Satan, when they little think so, in all that they do contrary to that Ʋniversal Love by which God must be glorified, and sinners overcome. VII.
and serve Satan, when they little think so, in all that they do contrary to that Ʋniversal Love by which God must be glorified, and Sinners overcome. VII.
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A publick mind that is set upon doing good, as the work of his life, and that with sincere and evident self denial, doth greatly glorifie God in the World.
A public mind that is Set upon doing good, as the work of his life, and that with sincere and evident self denial, does greatly Glorify God in the World.
That a wordy barren Love, which doth not help, and succour, and do good, is no true Christian Love, St. James hath told us fully in his detection of a dead and barren faith.
That a wordy barren Love, which does not help, and succour, and do good, is no true Christian Love, Saint James hath told us Fully in his detection of a dead and barren faith.
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No man in reason can expect that others should take him for a Good man, for something that is known to no one but himself (save only that publick converse and communion must be kept up by the charitable belief of Professions, till they are disproved.) The Tree is known by its Fruits, and the Fruits best by the taste, though the sight may give some lower degree of commendation.
No man in reason can expect that Others should take him for a Good man, for something that is known to no one but himself (save only that public converse and communion must be kept up by the charitable belief of Professions, till they Are disproved.) The Tree is known by its Fruits, and the Fruits best by the taste, though the sighed may give Some lower degree of commendation.
The Character of Christ's purified peculiar people is, that they are zealous of good works, Tit. 2.14. The Scandalous Christian may be zealous against others, and zealous to hurt them, to persecute them, to censure them, to disparage them, and to avoid them;
The Character of Christ's purified peculiar people is, that they Are zealous of good works, Tit. 2.14. The Scandalous Christian may be zealous against Others, and zealous to hurt them, to persecute them, to censure them, to disparage them, and to avoid them;
nor judge you to excel others, any further than your works are better than others: And marvel not if the World ask, What do you more than others? when Christ himself doth ask the same, Matth. 5.47.
nor judge you to excel Others, any further than your works Are better than Others: And marvel not if the World ask, What do you more than Others? when christ himself does ask the same, Matthew 5.47.
If ye salute your Brethren, and those of your own Opinion and way, and if ye love them that love you, and say as ye say, do not even Publicans and Infidels do the same? Matth. 5.46. Marvel not if men judge you according to your works, when God himself will do so, who knoweth the heart.
If you salute your Brothers, and those of your own Opinion and Way, and if you love them that love you, and say as you say, do not even Publicans and Infidels do the same? Matthew 5.46. Marvel not if men judge you according to your works, when God himself will do so, who Knoweth the heart.
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He that is all for himself, may love himself, and think well of himself, but must not expect much love from others: Selfishness is the Boil or Imposthume of Societies, where the Blood and Spirits have an inordinate Afflux, till their corruption torment or gangrene the part.
He that is all for himself, may love himself, and think well of himself, but must not expect much love from Others: Selfishness is the Boil or Imposthume of Societies, where the Blood and Spirits have an inordinate Afflux, till their corruption torment or gangrene the part.
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While men are all for themselves, and would draw all to themselves, instead of loving their Neighbour as themselves, and the Publick Good above themselves, they do but hurt and destroy themselves;
While men Are all for themselves, and would draw all to themselves, instead of loving their Neighbour as themselves, and the Public Good above themselves, they do but hurt and destroy themselves;
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To a Genuine Christian another's good rejoyceth him as if it were his own; (and how much then hath such a one continually to feed his joy?) and he is careful to supply another's wants,
To a Genuine Christian another's good Rejoiceth him as if it were his own; (and how much then hath such a one continually to feed his joy?) and he is careful to supply another's Wants,
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But the scandalous selfish hypocrite doth live quietly, and sleep easily, if he be but well himself, (and it go well with his Party) however it go with all his Neighbours,
But the scandalous selfish hypocrite does live quietly, and sleep Easily, if he be but well himself, (and it go well with his Party) however it go with all his Neighbours,
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To himself he is fallen, to himself he liveth, himself he loveth, himself he seeketh; and himself, that is, his temporal prosperity, he will advance and save,
To himself he is fallen, to himself he lives, himself he loves, himself he seeks; and himself, that is, his temporal Prosperity, he will advance and save,
how much of sin consisteth in the narrow Contraction of mens love, and regard unto their natural selves, and how much of goodness consisteth in a Community of love; and what a glory it is to the Government and Laws of God, that he maketh it so noble and necessary a part of every man's duty to love all men, and to do good to all, as he is able, though with a difference.
how much of since Consisteth in the narrow Contraction of men's love, and regard unto their natural selves, and how much of Goodness Consisteth in a Community of love; and what a glory it is to the Government and Laws of God, that he makes it so noble and necessary a part of every Man's duty to love all men, and to do good to all, as he is able, though with a difference.
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so many there are obliged by God to love their Neighbours as themselves, and to do good to all about them? And what a mercy is it to the Actor, that God will thus make him the Instrument and Messenger of his Beneficence?
so many there Are obliged by God to love their Neighbours as themselves, and to do good to all about them? And what a mercy is it to the Actor, that God will thus make him the Instrument and Messenger of his Beneficence?
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Ministers, and Christians all, Would you be thought better than others? Are you angry with men that think otherwise of you? What good do you more than others in your places? What good do you that other men 〈 ◊ 〉 see, and feel, and taste, and judge of? Every man loveth himself,
Ministers, and Christians all, Would you be Thought better than Others? are you angry with men that think otherwise of you? What good do you more than Others in your places? What good do you that other men 〈 ◊ 〉 see, and feel, and taste, and judge of? Every man loves himself,
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And God that by giving you food, and other mercies to your bodies, would have you therein taste his love to your Souls, would use you just so for your Brethrens good.
And God that by giving you food, and other Mercies to your bodies, would have you therein taste his love to your Souls, would use you just so for your Brothers' good.
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if he deny us bodily mercies. If you languish in poverty, crosses, and painful sickness any thing long, your murmuring sheweth, that you do not sufficiently taste God's goodness without the help of bodily sense:
if he deny us bodily Mercies. If you languish in poverty, Crosses, and painful sickness any thing long, your murmuring shows, that you do not sufficiently taste God's Goodness without the help of bodily sense:
when you so hardly think well of God himself, though he promise you Life Eternal, unless he also give you bodily supplies? VIII. He that will glorifie his Religion, and God, before men, must be strictly just in all his dealings, just in governing, just in trading and bargaining;
when you so hardly think well of God himself, though he promise you Life Eternal, unless he also give you bodily supplies? VIII. He that will Glorify his Religion, and God, before men, must be strictly just in all his dealings, just in governing, just in trading and bargaining;
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when Sacrifice is preferred before an obedient hearing of Gods Commands, Eccl. 5.1, 2, 3. It was no want of holy zeal in Christ, which made him bid the unreconciled, leave thy Gift at the Altar,
when Sacrifice is preferred before an obedient hearing of God's Commands, Ecclesiastes 5.1, 2, 3. It was no want of holy zeal in christ, which made him bid the unreconciled, leave thy Gift At the Altar,
if I should say to them, Let your Liturgy, and your Prayers, and your Worship stay, till you have confessed and lamented your injuries to your Brethren,
if I should say to them, Let your Liturgy, and your Prayers, and your Worship stay, till you have confessed and lamented your injuries to your Brothers,
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and then come and offer your service to God, and lift up pure hands to him, without wrath and doubting: yet is it no more than God often calls for to the hypocritical Jews, Isa. 1.11, &c. To what purpose is the multitude of your Sacrifices,
and then come and offer your service to God, and lift up pure hands to him, without wrath and doubting: yet is it no more than God often calls for to the hypocritical jews, Isaiah 1.11, etc. To what purpose is the multitude of your Sacrifices,
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therefore 〈 ◊ 〉 no duty which is no means, or is against the Instituter's end. Preaching and Prayer must be omitted for some works of love and humane good:
Therefore 〈 ◊ 〉 no duty which is no means, or is against the Instituter's end. Preaching and Prayer must be omitted for Some works of love and humane good:
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not having learned what this meaneth, I will have Mercy, and not Sacrifice, nor, that Forms and External Institutions were made for man, and not man for them.
not having learned what this means, I will have Mercy, and not Sacrifice, nor, that Forms and External Institutions were made for man, and not man for them.
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and in a multitude of unprofitable Ceremonies, and in unwholesome food and injuries to health, under the Names of Abstinence and Mortification? By this Rule they may next perswade us, that it will please God,
and in a multitude of unprofitable Ceremonies, and in unwholesome food and injuries to health, under the Names of Abstinence and Mortification? By this Rule they may next persuade us, that it will please God,
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God himself hath made all our Religion so suitable to our good, that he expecteth not that we should take any thing for our duty, but what he giveth us Evidence in the thing,
God himself hath made all our Religion so suitable to our good, that he Expects not that we should take any thing for our duty, but what he gives us Evidence in the thing,
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And yet that very Act of his, is one of those which he justifieth by the aforesaid Rule, I will have Mercy and not Sacrifice, Mat. 9.11, 12, 13. Learn this Lesson of preferring Mercy before Sacrifice,
And yet that very Act of his, is one of those which he Justifieth by the aforesaid Rule, I will have Mercy and not Sacrifice, Mathew 9.11, 12, 13. Learn this lesson of preferring Mercy before Sacrifice,
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especially of his own Will and Counsels, and of his Government, Laws, and Judgment: That we neither take down the Glory of the Gospel Mysteries by reducing them to the rank of Common Providence,
especially of his own Will and Counsels, and of his Government, Laws, and Judgement: That we neither take down the Glory of the Gospel Mysteres by reducing them to the rank of Common Providence,
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which make others think, that our Religion is but like a Poppet-Play and ludicrous device, to keep the People in Servitude to the Priests by a blind Devotion:
which make Others think, that our Religion is but like a Puppet-play and ludicrous device, to keep the People in Servitude to the Priests by a blind Devotion:
Neither the cantings or scenical Actions, or affected Repetitions of the Papists, nor the rude, disorderly, incongruous Expressions of unskilful men, are fit to be offered to the Glorious God:
Neither the cantings or scenical Actions, or affected Repetitions of the Papists, nor the rude, disorderly, incongruous Expressions of unskilful men, Are fit to be offered to the Glorious God:
O with what Holiness should we hear from, and speak to the Holy, Holy, Holy God, Who will be Sanctified in all that draw near him, Lev. 10.3. and will not hold him guiltless that taketh his Name in Vain!
O with what Holiness should we hear from, and speak to the Holy, Holy, Holy God, Who will be Sanctified in all that draw near him, Lev. 10.3. and will not hold him guiltless that Takes his Name in Vain!
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as knowing that in his favour is Life, and that he is the infinitely amiable Good, the hope and only Portion of Believers. XI. The Humility, Meekness, and Patience of Christians, are greatly necessary to their glorifying of God:
as knowing that in his favour is Life, and that he is the infinitely amiable Good, the hope and only Portion of Believers. XI. The Humility, Meekness, and Patience of Christians, Are greatly necessary to their glorifying of God:
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when they do (according to the measure of their worth) honour all men, 1 Pet. 2.17. And are kindly affectioned one to another in Brotherly Love, in honour, preferring one another, Rom. 12.10.
when they do (according to the measure of their worth) honour all men, 1 Pet. 2.17. And Are kindly affectioned one to Another in Brotherly Love, in honour, preferring one Another, Rom. 12.10.
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Nor to be more Learned, or Wise, or Pious than he is. We must be indeed his Disciples, who humbled himself, and made himself of no Reputation, Phil. 2.7, 8. and washed and wiped the feet of his Disciples, to teach them what to be, and do to one another;
Nor to be more Learned, or Wise, or Pious than he is. We must be indeed his Disciples, who humbled himself, and made himself of no Reputation, Philip 2.7, 8. and washed and wiped the feet of his Disciples, to teach them what to be, and do to one Another;
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who hath taught us the necessity of Cross-bearing, and self-denial, and to humble our selves as little Children, if ever we will enter into the Kingdom of Heaven, Mat. 16.24. and 18.3, 4. and hath decreed and fore-told us, that whosoever shall exalt himself, shall be abased;
who hath taught us the necessity of Cross-bearing, and self-denial, and to humble our selves as little Children, if ever we will enter into the Kingdom of Heaven, Mathew 16.24. and 18.3, 4. and hath decreed and foretold us, that whosoever shall exalt himself, shall be abased;
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and therefore the greatness which his Ministers must seek, must be to be the Servants of the rest, Mat. 23.11, 12, 13. Honour shall uphold the humble in spirit, Prov. 29.23. But a man's Pride shall bring him low.
and Therefore the greatness which his Ministers must seek, must be to be the Servants of the rest, Mathew 23.11, 12, 13. Honour shall uphold the humble in Spirit, Curae 29.23. But a Man's Pride shall bring him low.
He that will honour his Religion, must put on as the Elect of God, bowels of mercy, kindness, humbleness of mind (not of Tongue only) meekness, long-suffering forbearing one another,
He that will honour his Religion, must put on as the Elect of God, bowels of mercy, kindness, humbleness of mind (not of Tongue only) meekness, long-suffering forbearing one Another,
and forgiving one another, if any man have a Quarrel against any, Col. 3.12, 13. He must not set out himself like the Richest, and desire to seem high or notable to others,
and forgiving one Another, if any man have a Quarrel against any, Col. 3.12, 13. He must not Set out himself like the Richest, and desire to seem high or notable to Others,
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I beseech you therefore, that you walk worthy the vocation, wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in Love, Eph. 4.1, 2. Let nothing be done through strife,
I beseech you Therefore, that you walk worthy the vocation, wherewith you Are called, with all lowliness and meekness, with long-suffering, forbearing one Another in Love, Ephesians 4.1, 2. Let nothing be done through strife,
nor give place to the wrathful, but must justle and contend with them for our place and honour, we lose our Christian honour by seeking Carnal honour,
nor give place to the wrathful, but must justle and contend with them for our place and honour, we loose our Christian honour by seeking Carnal honour,
though guilty galled sinners be displeased by it; yet meekness must be our temperature: For a turbulent, rough, unquiet spirit, is displeasing both to God and Man;
though guilty galled Sinners be displeased by it; yet meekness must be our temperature: For a turbulent, rough, unquiet Spirit, is displeasing both to God and Man;
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they shall speed better than others, even in this World, Mat. 5.5. The Wisdom from above is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruits.
they shall speed better than Others, even in this World, Mathew 5.5. The Wisdom from above is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits.
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but gentle, shewing all meekness to all men, Tit. 3.1, 2. The Scripture speaks more of this than I have leisure to recite: See Gal. 5.23. and 6.1. 1 Tim. 6.11. and 2 Tim. 2.25. 1 Pet. 3.15. Jam. 3.13. Zeph. 2.3. Isa. 29.19. Psal. 141.4. and 76.9. and 147.6. and 37.11. 3. And Patience both towards God and Man is a necessary Companion of Humility and Meekness. This greatly differeth from Natural dulness, and an insensible temperature.
but gentle, showing all meekness to all men, Tit. 3.1, 2. The Scripture speaks more of this than I have leisure to recite: See Gal. 5.23. and 6.1. 1 Tim. 6.11. and 2 Tim. 2.25. 1 Pet. 3.15. Jam. 3.13. Zephaniah 2.3. Isaiah 29.19. Psalm 141.4. and 76.9. and 147.6. and 37.11. 3. And Patience both towards God and Man is a necessary Companion of Humility and Meekness. This greatly differeth from Natural dullness, and an insensible temperature.
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and Peace of our Souls, when we have lost our Patience, Luke 21.19. See Eccl. 7.8. Jam. 5.7, 8. 1 Pet. 2.20. 1 Thes. 5.14. Be patient towards all men, 1 Tim. 6.11. Col. 1.11.
and Peace of our Souls, when we have lost our Patience, Lycia 21.19. See Ecclesiastes 7.8. Jam. 5.7, 8. 1 Pet. 2.20. 1 Thebes 5.14. Be patient towards all men, 1 Tim. 6.11. Col. 1.11.
And as a special fruit of Humility, An easie and thankful bearing of Reproof, and readiness to confess a fault upon due conviction, is a necessary duty to the Honouring of God.
And as a special fruit of Humility, an easy and thankful bearing of Reproof, and readiness to confess a fault upon due conviction, is a necessary duty to the Honouring of God.
If the Righteous smite us by Reproofs, it must be taken as a kindness, and as a precious Balsome which doth not break our Head, but heal us, Psal. 141.5. Not that we are bound to belye our selves in compliance with every man's censorious humour that will accuse us;
If the Righteous smite us by Reproofs, it must be taken as a kindness, and as a precious Balsome which does not break our Head, but heal us, Psalm 141.5. Not that we Are bound to belie our selves in compliance with every Man's censorious humour that will accuse us;
as being more desirous that God and his Laws and Religion have the glory of their Holiness, than that he himself should have the undue glory of Innocency, and escape the deserved shame of his sin.
as being more desirous that God and his Laws and Religion have the glory of their Holiness, than that he himself should have the undue glory of Innocency, and escape the deserved shame of his since.
It is one of the most dangerous Diseases of Professors and greatest scandals of this Age, that Persons taken for eminently Religious are more impatient of plain (though just) reproof,
It is one of the most dangerous Diseases of Professors and greatest scandals of this Age, that Persons taken for eminently Religious Are more impatient of plain (though just) reproof,
or Reverend, or Pious soever he would be accounted, Prov. 11.17. and 12.1. He that regardeth reproof is prudent, and he that hateth it shall die, Prov. 15.5, 10. As ready humble penitent confession of sin doth tend to our Pardon from God;
or Reverend, or Pious soever he would be accounted, Curae 11.17. and 12.1. He that Regardeth reproof is prudent, and he that hates it shall die, Curae 15.5, 10. As ready humble penitent Confessi of since does tend to our Pardon from God;
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When God and Man will condemn the Pharisee, that justifies himself till Confession be extorted from him. XIII. It is another very Honourable fruit of Humility to have a learning disposition, and not to be Magisterial; and to be swift to hear, and sl•w to speak. All Christ's Disciples must be as little Children, Matth. 18.3, 4. especially in a learning, teachable disposition.
When God and Man will condemn the Pharisee, that Justifies himself till Confessi be extorted from him. XIII. It is Another very Honourable fruit of Humility to have a learning disposition, and not to be Magisterial; and to be swift to hear, and sl•w to speak. All Christ's Disciples must be as little Children, Matthew 18.3, 4. especially in a learning, teachable disposition.
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but his daily business is submissively to learn. A Genuine Christian is indeed communicative, and willing that others should partake with him in the wisdom and happiness which God hath revealed to him:
but his daily business is submissively to Learn. A Genuine Christian is indeed communicative, and willing that Others should partake with him in the Wisdom and happiness which God hath revealed to him:
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And so scandalous is the teaching humour of some Learned men, that they have not the common good manners or civility to suffer another to speak to the end,
And so scandalous is the teaching humour of Some Learned men, that they have not the Common good manners or civility to suffer Another to speak to the end,
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but they must needs interrupt him, that they may speak, as being more worthy: They take other mens speeches to be so tedious, that their patience cannot hold out the length of them:
but they must needs interrupt him, that they may speak, as being more worthy: They take other men's Speeches to be so tedious, that their patience cannot hold out the length of them:
but when men are engaged in Conference or Disputes, for a man to have such list to speak, that he cannot stay till another (though long) come to the end, it is scandalous incivility;
but when men Are engaged in Conference or Disputes, for a man to have such list to speak, that he cannot stay till Another (though long) come to the end, it is scandalous incivility;
And being all Masters, they receive from God and Man the greater Condemnation, Jam. 3.1. Prov. 12.17. and 1.5. and 18.13. XIV. The Genuine Christian hateth backbiting, and disgraceful reports of others, and yet can bear it from others to himself.
And being all Masters, they receive from God and Man the greater Condemnation, Jam. 3.1. Curae 12.17. and 1.5. and 18.13. XIV. The Genuine Christian hates backbiting, and disgraceful reports of Others, and yet can bear it from Others to himself.
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He hath learned to love all, and to speak evil of no man, nor to receive or vend ill reports of others. He knoweth that this is the work of the Devil, the mortal Enemy of Love.
He hath learned to love all, and to speak evil of no man, nor to receive or vend ill reports of Others. He Knoweth that this is the work of the devil, the Mortal Enemy of Love.
He modestly rebuketh the backbiting tongue, and with an angry countenance driveth it away, Psal. 15.3. Tit. 3.2. Prov. 25.23. Backbiters tell us that they are haters of men: And the Apostle joyns them with haters of God, Rom. 1.30. Debates, backbitings, whisperings, envyings, are the scandalous Christian's work, 2 Cor. 12.20. He that heareth them, will either distaste them, or catch the disease, and be as bad as they:
He modestly Rebuketh the backbiting tongue, and with an angry countenance drives it away, Psalm 15.3. Tit. 3.2. Curae 25.23. Backbiters tell us that they Are haters of men: And the Apostle joins them with haters of God, Rom. 1.30. Debates, backbitings, whisperings, envyings, Are the scandalous Christian's work, 2 Cor. 12.20. He that hears them, will either distaste them, or catch the disease, and be as bad as they:
But to deal with men as faithful Friends, and in plainness (but with prudence and love) to tell them secretly of their defects and faults, this tendeth to good,
But to deal with men as faithful Friends, and in plainness (but with prudence and love) to tell them secretly of their defects and Faults, this tendeth to good,
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and to reconcile the minds of men at last, and to the honour of the Christian way, Matth. 18.15, 16. Levit. 19.17. Prov. 9.8. and 24.25. and 27.5. Eccl. 7.5. Prov. 28.23.
and to reconcile the minds of men At last, and to the honour of the Christian Way, Matthew 18.15, 16. Levit. 19.17. Curae 9.8. and 24.25. and 27.5. Ecclesiastes 7.5. Curae 28.23.
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and aspireth after the highest degrees of Holiness, as knowing the corruptions and calamities of the weak, and how much of Heaven is in Holiness it self;
and aspireth After the highest Degrees of Holiness, as knowing the corruptions and calamities of the weak, and how much of Heaven is in Holiness it self;
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and is a wickedness which God's Laws throughout condemn, and his Judgment shall publickly confute, Matth. 3.18. 2 Thes. 1.6. to 11. Jude 15. Matth. 13.25. throughout.
and is a wickedness which God's Laws throughout condemn, and his Judgement shall publicly confute, Matthew 3.18. 2 Thebes 1.6. to 11. U^de 15. Matthew 13.25. throughout.
even he that is weak in the Faith must be receiv'd, but not to doubtful disputations, Rom. 14.15. To Cull out a few that have learnt to speak better than the rest, and shut out, with the Dogs, all the Infant-Christians who must be fed with Milk, because they want expressions, is one of Satan's wayes of over-doing, by which he would banish Religion out of the World. XVI.
even he that is weak in the Faith must be received, but not to doubtful disputations, Rom. 14.15. To Cull out a few that have learned to speak better than the rest, and shut out, with the Dogs, all the Infant-Christians who must be fed with Milk, Because they want expressions, is one of Satan's ways of overdoing, by which he would banish Religion out of the World. XVI.
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That which a man coldly speaks of, and coldly seeketh, men will think he coldly desireth; and therefore that he doth but doubtingly believe it. A cold slothful Christian proclaims his unbelief to others,
That which a man coldly speaks of, and coldly seeks, men will think he coldly Desires; and Therefore that he does but doubtingly believe it. A cold slothful Christian proclaims his unbelief to Others,
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And when he telleth them, Act. 20.30. that of their own selves should men arise, speaking perverse things, which they called (and it's like believed to be) the Truth;
And when he Telleth them, Act. 20.30. that of their own selves should men arise, speaking perverse things, which they called (and it's like believed to be) the Truth;
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this wakeneth others to life and thoughtfulness, to enquire into the matter of our hopes. XVII. He that will glorifie God must be wise and watchful, to see and take the opportunities of good before they are past by, and to avoid temptations to errour and iniquity, and especially Temerity in matters of great and publiek consequence.
this wakeneth Others to life and thoughtfulness, to inquire into the matter of our hope's. XVII. He that will Glorify God must be wise and watchful, to see and take the opportunities of good before they Are passed by, and to avoid temptations to error and iniquity, and especially Temerity in matters of great and publiek consequence.
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And narrow-sighted careless persons, who avoid two, and fall into the third, or avoid nineteen, and are conquered by the twentieth, are always scandalous.
And narrow-sighted careless Persons, who avoid two, and fallen into the third, or avoid nineteen, and Are conquered by the twentieth, Are always scandalous.
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But the humble, self-suspecting man, that suspendeth his judgment and practice, till he hath throughly proved all, doth preserve the honour of Religion,
But the humble, self-suspecting man, that suspendeth his judgement and practice, till he hath thoroughly proved all, does preserve the honour of Religion,
The man whose works shall glorifie God, must be devoted to the Ʋnity and Concord of Believers, and be greatly averse to dividing and love-killing Opinions, words,
The man whose works shall Glorify God, must be devoted to the Ʋnity and Concord of Believers, and be greatly averse to dividing and love-killing Opinions, words,
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and practices, and as much as in him lies, he must live peaceably with all men, 1 Cor. 1.10. Phil. 2.1, 2, 3. Eph. 4.3, 4, 14, 15, 16. Rom. 16.17. and 12.18. 1 Thes. 5.17. Joh. 17.24.
and practices, and as much as in him lies, he must live peaceably with all men, 1 Cor. 1.10. Philip 2.1, 2, 3. Ephesians 4.3, 4, 14, 15, 16. Rom. 16.17. and 12.18. 1 Thebes 5.17. John 17.24.
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yet self-interest lay at the bottom, to be some-body in drawing Disciples after them: For it is so notorious a truth, that Unity and Concord are indispensably necessary to the Church,
yet self-interest lay At the bottom, to be somebody in drawing Disciples After them: For it is so notorious a truth, that Unity and Concord Are indispensably necessary to the Church,
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And here the Devil hath two sorts of servants: 1. The true Schismatick or Heretick, who fearlesly and blindly divideth the Churches. 2. The over-doing Papist, and Church-Tyrant, who will have a greater unity than Christ will here give us, that so we may have none. And when Christ prays that we may be one in him, the Pope saith that we shall also be one in him, or we shall be accounted Schismaticks, and destroyed as such.
And Here the devil hath two sorts of Servants: 1. The true Schismatic or Heretic, who fearlessly and blindly divides the Churches. 2. The overdoing Papist, and Church-Tyrant, who will have a greater unity than christ will Here give us, that so we may have none. And when christ prays that we may be one in him, the Pope Says that we shall also be one in him, or we shall be accounted Schismatics, and destroyed as such.
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And when the Ancient Church, according to Christ's Institution, united all in the Baptismal Covenant, explained in the Creed, and Paul numbreth the necessary terms of unity, Eph. 4.4, 5, 6. 1. One Body (or Church of Christ) into which we are baptized. 2. One Spirit of Holiness in all. 3. One Hope of the Glorious Reward. 4. One Lord, by whom we do attain it. 5. One Faith, even the Christian Verity. 6. One Baptism, or Covenant of Christianity. 7. And One God, and Father of all;
And when the Ancient Church, according to Christ's Institution, united all in the Baptismal Covenant, explained in the Creed, and Paul numbereth the necessary terms of unity, Ephesians 4.4, 5, 6. 1. One Body (or Church of christ) into which we Are baptised. 2. One Spirit of Holiness in all. 3. One Hope of the Glorious Reward. 4. One Lord, by whom we do attain it. 5. One Faith, even the Christian Verity. 6. One Baptism, or Covenant of Christianity. 7. And One God, and Father of all;
These are the snares by which Satan hath made the Church a scorn, and our Religion a Stumbling block to Turks and Heathens: But had the Peace-makers been heard, who learned of the Holy Ghost ( Act. 15.) to impose nothing on the Brethren but necessary things, and who have laboured to revive love, and shame emulations and divisions;
These Are the snares by which Satan hath made the Church a scorn, and our Religion a Stumbling block to Turks and heathens: But had the Peacemakers been herd, who learned of the Holy Ghost (Act. 15.) to impose nothing on the Brothers but necessary things, and who have laboured to revive love, and shame emulations and divisions;
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if ever the Churche's Glory be restored, and our shame taken away, it will be by men of Love and Peace, by healing, uniting, reconciling principles and means. XIX. He that will glorifie God, must live in and to the Will of God, and seek to reduce his own will wholly into God's, and to destroy in himself all will that striveth against God's Will.
if ever the Church's Glory be restored, and our shame taken away, it will be by men of Love and Peace, by healing, uniting, reconciling principles and means. XIX. He that will Glorify God, must live in and to the Will of God, and seek to reduce his own will wholly into God's, and to destroy in himself all will that striveth against God's Will.
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1. The disposing Will of God our Owner must be absolutely submitted to, and the bounteous Will of God our Benefactor thankfully and joyfully acknowledged.
1. The disposing Will of God our Owner must be absolutely submitted to, and the bounteous Will of God our Benefactor thankfully and joyfully acknowledged.
O! that is the holy, the joyful, the honourable Christian, who daily laboureth (and in some good measure doth prevail) to have no Will but the Will of God, and that which wholly is resolved into it;
OH! that is the holy, the joyful, the honourable Christian, who daily Laboureth (and in Some good measure does prevail) to have no Will but the Will of God, and that which wholly is resolved into it;
who believeth that all that God willeth is good, and had rather have his life, and health, and wealth, and friends, at God's will and disposal, than his own;
who Believeth that all that God wills is good, and had rather have his life, and health, and wealth, and Friends, At God's will and disposal, than his own;
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than for a created Worm to set his will against his Maker's? What else is sin, but a will and life that is cross to the regulating Will of God? What can be more perillous and pernicious,
than for a created Worm to Set his will against his Maker's? What Else is since, but a will and life that is cross to the regulating Will of God? What can be more perilous and pernicious,
What can be more wise and just, than to have the same will (objectively) with him who is infinitely wise and just? What can be more honourable, than to have the same Will as God himself, and (so far) as his Children, to be like our Father? What can be more orderly and harmonious, than for the will of the creature to move according to the Creator, s Will, and to be duly subservient to it,
What can be more wise and just, than to have the same will (objectively) with him who is infinitely wise and just? What can be more honourable, than to have the same Will as God himself, and (so Far) as his Children, to be like our Father? What can be more orderly and harmonious, than for the will of the creature to move according to the Creator, s Will, and to be duly subservient to it,
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and accurately compliant with it? What can be more Holy, nay what else is Holiness, but a will and life devoted and conformed to the Will of God? What can be more safe,
and accurately compliant with it? What can be more Holy, nay what Else is Holiness, but a will and life devoted and conformed to the Will of God? What can be more safe,
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or what else can be safe at all, but to will the same things which the most perfect Wisdom doth direct to, and infinite love it self doth chuse? And what can be more easie and quieting to the Soul,
or what Else can be safe At all, but to will the same things which the most perfect Wisdom does Direct to, and infinite love it self does choose? And what can be more easy and quieting to the Soul,
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And so should we, if we could will nothing but what he willeth. And would you not take him unquestionably for a happy man, who hath whatsoever he would have? Yea,
And so should we, if we could will nothing but what he wills. And would you not take him unquestionably for a happy man, who hath whatsoever he would have? Yea,
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Should Holiness it self be conformed to sinners? and perfection to imperfection? But we must (by Grace) bring over our wills to God's, and then they are in joynt;
Should Holiness it self be conformed to Sinners? and perfection to imperfection? But we must (by Grace) bring over our wills to God's, and then they Are in joint;
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But contrarily, What can be more foolish, than for such Infants and ignorant Souls as we, to will that which Infinite Wisdom is against? What more dishonourable,
But contrarily, What can be more foolish, than for such Infants and ignorant Souls as we, to will that which Infinite Wisdom is against? What more dishonourable,
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than to forsake a perfect unerring Guide, and to follow such ignorant judgments as our own, in matters of Eternal consequence? What can that Soul expect,
than to forsake a perfect unerring Guide, and to follow such ignorant Judgments as our own, in matters of Eternal consequence? What can that Soul expect,
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and hath a will that doth go cross to God's? Poor self-tormenting sinners consider, that your own wills are your Idols, which you set up against the Will of God;
and hath a will that does go cross to God's? Poor self-tormenting Sinners Consider, that your own wills Are your Idols, which you Set up against the Will of God;
and that accident crosseth them, and God crosseth them, and you cross them your selves; and crost they will be while they are cross to the Will of God:
and that accident Crosseth them, and God Crosseth them, and you cross them your selves; and crossed they will be while they Are cross to the Will of God:
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When they see that you chuse but what God first chuseth for you, and your wills do but follow the Will of God, men will be afraid of provoking God against them as blasphemers,
When they see that you choose but what God First chooseth for you, and your wills do but follow the Will of God, men will be afraid of provoking God against them as blasphemers,
and joyfully pass away to God, when he shall call us, and live and die in a contented complacency in the Will of God, they will see that you have a beginning of Heaven on Earth, which no Tyrant, no loss,
and joyfully pass away to God, when he shall call us, and live and die in a contented complacency in the Will of God, they will see that you have a beginning of Heaven on Earth, which no Tyrant, no loss,
Answ. 1. That sin of ours, which maketh us uncapable objects of the complacential Will of God, is evil, and to be hated: But that Will of God, which is terminated on such an object, according to the nature of it, by just hatred, is good, and should be loved:
Answer 1. That since of ours, which makes us uncapable objects of the complacential Will of God, is evil, and to be hated: But that Will of God, which is terminated on such an Object, according to the nature of it, by just hatred, is good, and should be loved:
but God's Will and Justice is good and amiable. 2. If you will close with God's Will, you need not fear his Will. If your will be unfeignedly to obey his commanding Will, and to be and do what he would have you, his Will is not to condemn or punish you:
but God's Will and justice is good and amiable. 2. If you will close with God's Will, you need not Fear his Will. If your will be unfeignedly to obey his commanding Will, and to be and do what he would have you, his Will is not to condemn or Punish you:
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when your wills would not be punished, Joh. 1.13. Heb. 10.10. Joh. 7.17. Luk. 12.47. XX. It glorifieth God and Religion in the World, when Christians are faithful in all their Relations, and diligently endeavour the sanctifying and happiness of all the Societies which they are members of.
when your wills would not be punished, John 1.13. Hebrew 10.10. John 7.17. Luk. 12.47. XX. It Glorifieth God and Religion in the World, when Christians Are faithful in all their Relations, and diligently endeavour the sanctifying and happiness of all the Societies which they Are members of.
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1. When Husbands live with their Wives in wisdom, holiness, and love; and Wives are pious, obedient, meek, and peaceable, Eph. 5.22, 25. Col. 3.18, 19. yea,
1. When Husbands live with their Wives in Wisdom, holiness, and love; and Wives Are pious, obedient, meek, and peaceable, Ephesians 5.22, 25. Col. 3.18, 19. yea,
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2. When Parents make it their great and constant care and labour, with all holy skill, and love, and diligence, to educate their Children in the fear of God,
2. When Parents make it their great and constant care and labour, with all holy skill, and love, and diligence, to educate their Children in the Fear of God,
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and their avoiding the ways and company of the ungodly, Eph. 6.1. Col. 3.20. Psal. 1.1, 2. 3. When Masters rule their Servants as the Servants of God;
and their avoiding the ways and company of the ungodly, Ephesians 6.1. Col. 3.20. Psalm 1.1, 2. 3. When Masters Rule their Servants as the Servants of God;
and Servants willingly obey their Masters, and serve them with chearful diligence and trust, and are as careful and faithful about all their goods and business,
and Servants willingly obey their Masters, and serve them with cheerful diligence and trust, and Are as careful and faithful about all their goods and business,
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and their private over-sight is performed with impartiality, humility, and unwearied diligence, and they are able to resolve the peoples Cases of Conscience solidly,
and their private oversight is performed with impartiality, humility, and unwearied diligence, and they Are able to resolve the peoples Cases of Conscience solidly,
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When they envy not one another, nor strive who shall be greatest, or uppermost; but contrariwise, who shall be most serviceable to his Brethren, and to the peoples Souls:
When they envy not one Another, nor strive who shall be greatest, or uppermost; but contrariwise, who shall be most serviceable to his Brothers, and to the peoples Souls:
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When Ministers are above all wordly interest, and so teach and live, that the people may see that they seek not the honour which is of men, but only that which is of God, and lay not up a treasure on Earth,
When Ministers Are above all wordly Interest, and so teach and live, that the people may see that they seek not the honour which is of men, but only that which is of God, and lay not up a treasure on Earth,
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in meekness instructing opposers, abhorring contention, doing nothing in strife or vain-glory, but preferring others before themselves; not preaching Christ in pride or envy, nor seeking their own praise,
in meekness instructing opposers, abhorring contention, doing nothing in strife or vainglory, but preferring Others before themselves; not preaching christ in pride or envy, nor seeking their own praise,
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as skilful to heal differences, as the proud and ignorant are ready to make them, and can plainly shew the dark Contenders, wherein they agree and do not know it:
as skilful to heal differences, as the proud and ignorant Are ready to make them, and can plainly show the dark Contenders, wherein they agree and do not know it:
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And with thankfulness to God I acknowledge, that such for many years I had my conversation with, of whom the world that now despiseth them is not worthy. Phil. 2.21. Matth. 6.19, 20, 21. John 5.44. 2 Cor. 10.4. 2 Tim. 2.25, 26. 1 Cor. 9.19, 20, 22. and 10.33. Phil. 2.1, 2, 3. 1 Tim. 6.3, 4. Jam. 3.14, 15, 16. 2 Tim. 2.14, 24. Phil. 3. 15, 16, 17. John 17.24. Eph. 4.3, 4, 5. 1 Cor. 1.10. James 3.17, 18.
And with thankfulness to God I acknowledge, that such for many Years I had my Conversation with, of whom the world that now despises them is not worthy. Philip 2.21. Matthew 6.19, 20, 21. John 5.44. 2 Cor. 10.4. 2 Tim. 2.25, 26. 1 Cor. 9.19, 20, 22. and 10.33. Philip 2.1, 2, 3. 1 Tim. 6.3, 4. Jam. 3.14, 15, 16. 2 Tim. 2.14, 24. Philip 3. 15, 16, 17. John 17.24. Ephesians 4.3, 4, 5. 1 Cor. 1.10. James 3.17, 18.
or rudeness, or Ignorance, or Superstition, or needless singularity, much honoureth God, (as is aforesaid.) And so doth the Exercise of Holy Discipline in the Churches:
or rudeness, or Ignorance, or Superstition, or needless singularity, much Honoureth God, (as is aforesaid.) And so does the Exercise of Holy Discipline in the Churches:
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Such Discipline whereby the precious may be separated from the vile, and the holy from the profane, by Authority and Order, and not by popular usurpation, disorder, or unjust presumptions:
Such Discipline whereby the precious may be separated from the vile, and the holy from the profane, by authority and Order, and not by popular usurpation, disorder, or unjust presumptions:
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And justice and holiness appeareth in purging out the dangerous leaven, and in trying and rejecting the obstinately impenitent Heretick, and gross sinner after the first and second admonition, and disowning them that will not hear the Church, Mat. 18.15, 16. Tit. 3.10. 1 Cor. 5.11.
And Justice and holiness appears in purging out the dangerous leaven, and in trying and rejecting the obstinately impenitent Heretic, and gross sinner After the First and second admonition, and disowning them that will not hear the Church, Mathew 18.15, 16. Tit. 3.10. 1 Cor. 5.11.
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and Christians that are owned in the publick Communion are as vitious, sensual and ungodly as Heathens and Mahometans, it is one of the greatest injuries to Christ and our Religion in the World:
and Christians that Are owned in the public Communion Are as vicious, sensual and ungodly as heathens and Mahometans, it is one of the greatest injuries to christ and our Religion in the World:
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I have oft heard those Souldiers justly censured as profane, who turn Churches into Stables (without great necessity:) But how much more hurtfully profane are they, who for carnal ends confound the World and the Church;
I have oft herd those Soldiers justly censured as profane, who turn Churches into Stables (without great necessity:) But how much more hurtfully profane Are they, who for carnal ends confound the World and the Church;
and Church-pollutions? When the Churches are as full of scandalous sinners as the Assemblies of Infidels and Heathens, the World will hardly ever believe that Infidelity and Heathenism is not as good as the Christian Faith. It is more by Persons than by Precepts, that the World will judge of Christ and Christianity.
and Church-pollutions? When the Churches Are as full of scandalous Sinners as the Assemblies of Infidels and heathens, the World will hardly ever believe that Infidelity and Heathenism is not as good as the Christian Faith. It is more by Persons than by Precepts, that the World will judge of christ and Christianity.
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and serve the Devil, than they that fill the Church with impious Carnal Pastors (as in the Church of Rome ) and then with impious Carnal People, maintained constantly in her Communion, without any open disowning by a distinguishing, reforming Discipline? When such Pastors are no better than the soberer sort of Heathens, save only in their Opinion and formal words, and when their ordinary Communicants are no better, it's no thanks to them,
and serve the devil, than they that fill the Church with impious Carnal Pastors (as in the Church of Room) and then with impious Carnal People, maintained constantly in her Communion, without any open disowning by a distinguishing, reforming Discipline? When such Pastors Are no better than the Soberer sort of heathens, save only in their Opinion and formal words, and when their ordinary Communicants Are no better, it's no thanks to them,
And it's long of such, that disorderly separations attempt that Discipline and distinguishing of the godly and the notoriously wicked, which such ungodly Pastors will not attempt: See Lev. 19.17. Mat. 18.15, 16. 1 Cor. 5. Tit. 3.10. Jer. 15.19.
And it's long of such, that disorderly separations attempt that Discipline and distinguishing of the godly and the notoriously wicked, which such ungodly Pastors will not attempt: See Lev. 19.17. Mathew 18.15, 16. 1 Cor. 5. Tit. 3.10. Jer. 15.19.
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But O how great an honour is it to God and to Religion, when Kings, Princes, and States do zealously devote their Power to God, from whom they do receive it,
But Oh how great an honour is it to God and to Religion, when Kings, Princes, and States do zealously devote their Power to God, from whom they do receive it,
When Truth, Sobriety, and Piety have the countenance of humane powers, and Rulers wholly set themselves to further the faithful Preaching and practising of the Holy Faith,
When Truth, Sobriety, and Piety have the countenance of humane Powers, and Rulers wholly Set themselves to further the faithful Preaching and practising of the Holy Faith,
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and to Unite and strengthen the Ministers and Churches, and to suppress Iniquity, and be a terror to evil doers, it taketh Satan's great advantage out of his hand,
and to Unite and strengthen the Ministers and Churches, and to suppress Iniquity, and be a terror to evil doers, it Takes Satan's great advantage out of his hand,
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or an unholy Pastor a Holy Church, unless by extraordinary Mercy; no more can we expect that ungodly Magistrates should have a godly Kingdom or Common-wealth;
or an unholy Pastor a Holy Church, unless by extraordinary Mercy; no more can we expect that ungodly Magistrates should have a godly Kingdom or Commonwealth;
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And thus I have told you in Twenty particulars, what are those good Works in which the Light of Christians must shine before Men to the Glorifying of God.
And thus I have told you in Twenty particulars, what Are those good Works in which the Light of Christians must shine before Men to the Glorifying of God.
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but yet not hardened to Serpentine Malignity, as some are: 2. Or they are Men that by sinning against Nature and common Light are forsaken and given up to malignant minds.
but yet not hardened to Serpentine Malignity, as Some Are: 2. Or they Are Men that by sinning against Nature and Common Light Are forsaken and given up to malignant minds.
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II. The Good Works, which Natural Light and humane Interest can discern and commend, do differ from those which are merely Evangelical, of Supernatural Revelation.
II The Good Works, which Natural Light and humane Interest can discern and commend, do differ from those which Are merely Evangelical, of Supernatural Revelation.
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when God hath made us to be the Lights of the world, to shine before Men to the Glory of his Holiness, as the Sun and Stars do to the Glory of his Power. No wonder if in Glory we shall shine as Stars in the Firmament of our Father,
when God hath made us to be the Lights of the world, to shine before Men to the Glory of his Holiness, as the Sun and Stars do to the Glory of his Power. No wonder if in Glory we shall shine as Stars in the Firmament of our Father,
if we do so here, Dan. 12.3. Mat. 13.43. Phil. 2.15. This must not make us proud, but thankful; for our Pride is our shame, and our Humility is our Glory.
if we do so Here, Dan. 12.3. Mathew 13.43. Philip 2.15. This must not make us proud, but thankful; for our Pride is our shame, and our Humility is our Glory.
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And what wonder if all the Powers of darkness do bend their endeavours to obscure this Sacred Light? The Prince of darkness is the Enemy of the Father of Lights: And this is the great war between Christ and Satan in the world, Christ is the Light of the World, and setteth up Ministerial Lights for the world, and for his House;
And what wonder if all the Powers of darkness do bend their endeavours to Obscure this Sacred Light? The Prince of darkness is the Enemy of the Father of Lights: And this is the great war between christ and Satan in the world, christ is the Light of the World, and sets up Ministerial Lights for the world, and for his House;
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and to put Christ's Lights (both Ministers and People) under a bushel, and to make the world believe that they are their Enemies and come to hurt them, that they may be hated as the Scorn and off-scouring of the world,
and to put Christ's Lights (both Ministers and People) under a bushel, and to make the world believe that they Are their Enemies and come to hurt them, that they may be hated as the Scorn and offscouring of the world,
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as that which must have no honour, lest it dishonour God: As if all the honour were taken from Christ, which is given to Good Works; and the Patients health were the dishonour of the Physitian:
as that which must have no honour, lest it dishonour God: As if all the honour were taken from christ, which is given to Good Works; and the Patients health were the dishonour of the physician:
This Informeth you, that the Good Works or Lives of Christians is a Great means ordained by Christ for the Convincing of Sinners, and the Glorifying of God in the World.
This Informeth you, that the Good Works or Lives of Christians is a Great means ordained by christ for the Convincing of Sinners, and the Glorifying of God in the World.
Preaching doth much, but it is not appointed to do all. The Lives of Preachers must also be a convincing Light: And all true Christians, Men and Women, are called to Preach to the World, by their Good Works: And a Holy, Righteous, and Sober Life, is the great Ordinance of God, appointed for the saving of your selves and others.
Preaching does much, but it is not appointed to do all. The Lives of Preachers must also be a convincing Light: And all true Christians, Men and Women, Are called to Preach to the World, by their Good Works: And a Holy, Righteous, and Sobrium Life, is the great Ordinance of God, appointed for the Saving of your selves and Others.
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you owe Men the convincing helps of a holy, fruitful life, as well as the Preacher owes them his Ministry. Preach by well-doing, shine out in good works;
you owe Men the convincing helps of a holy, fruitful life, as well as the Preacher owes them his Ministry. Preach by welldoing, shine out in good works;
The world will judge of the Scriptures by your Lives, and of Religion by your Lives, and of Christ himself by your Lives. If your Lives are such as tend to perswade men, that Christians are but like other Men,
The world will judge of the Scriptures by your Lives, and of Religion by your Lives, and of christ himself by your Lives. If your Lives Are such as tend to persuade men, that Christians Are but like other Men,
yea, that they are but self-conceited Sinners, as Carnal, Sensual, Uncharitable, Proud, Self-seeking, Worldly, Envious, as others, and so that Christianity is but such.
yea, that they Are but self-conceited Sinners, as Carnal, Sensual, Uncharitable, Proud, Self-seeking, Worldly, Envious, as Others, and so that Christianity is but such.
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O that you knew how much of God's great Work of Salvation in the world is to be done by Christians Lives. Your Lives must teach men to believe that there is a Heaven to be won,
O that you knew how much of God's great Work of Salvation in the world is to be done by Christians Lives. Your Lives must teach men to believe that there is a Heaven to be wone,
Your Lives must tell Men by Repentance and Obedience that sin is the greatest Evil; and must shew them the difference between the Righteous and the Wicked: Yea, the Holiness of God must be Glorified by Your Lives. Father, Son,
Your Lives must tell Men by Repentance and obedience that since is the greatest Evil; and must show them the difference between the Righteous and the Wicked: Yea, the Holiness of God must be Glorified by Your Lives. Father, Son,
What manner of Persons then ought we to be in all holy Conversation and Godliness, when the Grace of God, which bringeth Salvation hath appeared to all Men, teaching us to deny ungodliness and Worldly Lusts,
What manner of Persons then ought we to be in all holy Conversation and Godliness, when the Grace of God, which brings Salvation hath appeared to all Men, teaching us to deny ungodliness and Worldly Lustiest,
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What suitable and plentiful matter doth this offer us for our Humiliation and Lamentation on such a day as this? A floud of Tears is not too much to lament the scandals of the Christian world.
What suitable and plentiful matter does this offer us for our Humiliation and Lamentation on such a day as this? A flood of Tears is not too much to lament the scandals of the Christian world.
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With what wounded Hearts should we think of the State of the Churches in Armenia, Syria, Egypt, Abassia, and all the oppressed Greeks, and all the poor deceived and oppressed Papists, and all the ignorant Carnal Protestants? O how unlike are your Lives to your Christian Faith,
With what wounded Hearts should we think of the State of the Churches in Armenia, Syria, Egypt, Abassia, and all the oppressed Greeks, and all the poor deceived and oppressed Papists, and all the ignorant Carnal Protestants? Oh how unlike Are your Lives to your Christian Faith,
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and to the Pattern left them by their Lord? Doth a worldly, proud, and fleshly and contentious Clergy Glorifie God? Doth an ignorant Ministry Glorifie him, who understand not the Message which they should deliver? Will the world turn Christians by seeing Christians seek the blood and ruine of each other? And hearing even Preachers Reproach each other? Or seeing them silence,
and to the Pattern left them by their Lord? Does a worldly, proud, and fleshly and contentious Clergy glorify God? Does an ignorant Ministry glorify him, who understand not the Message which they should deliver? Will the world turn Christians by seeing Christians seek the blood and ruin of each other? And hearing even Preachers Reproach each other? Or seeing them silence,
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or persecute each other? Or by seeing the People run into many Sects, and separate from one another, as unworthy of Christian Communion? Will Proud, Ignorant, Censorious, Fleshly, Worldly Professors of Religion, ever draw the World to love Religion? Or will peevish, self-willed, impatient, discontented Souls, that are still wrangling, crying,
or persecute each other? Or by seeing the People run into many Sects, and separate from one Another, as unworthy of Christian Communion? Will Proud, Ignorant, Censorious, Fleshly, Worldly Professors of Religion, ever draw the World to love Religion? Or will peevish, self-willed, impatient, discontented Souls, that Are still wrangling, crying,
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and repining, make men believe that their Religion rejoyceth, blesseth and satisfieth the Soul, and maketh men far happier than all others in the world? Alas!
and repining, make men believe that their Religion Rejoiceth, Blesses and Satisfieth the Soul, and makes men Far Happier than all Others in the world? Alas!
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and the world hath not one Helper for a hundred or thousand that it should have? You cry out of those that put out the Church-lights under pretence of snuffing them,
and the world hath not one Helper for a hundred or thousand that it should have? You cry out of those that put out the Church-lights under pretence of snuffing them,
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O Brethren, and Christians all, I beseech you let us now, and often, closely ask our selves, What do we more than an Antonine, a Seneca, or a Cicero, or a Socrates did, beyond opinions, words,
Oh Brothers, and Christians all, I beseech you let us now, and often, closely ask our selves, What do we more than an Antonine, a Senecca, or a Cicero, or a Socrates did, beyond opinions, words,
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as to be singular from others, even in lawful or indifferent things, and to do little or nothing which the world thinks well of? As if crossing and displeasing men needlesly were their winning conversation. O when once we go as far beyond them in love, humility, meekness, patience, fruitfulness, mortification, self-denial, and heavenliness, as we do in opinions, profession, and self-esteem; then we shall win Souls,
as to be singular from Others, even in lawful or indifferent things, and to do little or nothing which the world thinks well of? As if crossing and displeasing men needlessly were their winning Conversation. Oh when once we go as Far beyond them in love, humility, meekness, patience, fruitfulness, mortification, self-denial, and heavenliness, as we do in opinions, profession, and self-esteem; then we shall win Souls,
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If you say, Why then doth not God make Christians better? That is a question which cannot be well answered without a larger opening of the Methods of Grace,
If you say, Why then does not God make Christians better? That is a question which cannot be well answered without a larger opening of the Methods of Grace,
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The barren Professors, who honour themselves by over-valuing their poor knowledge, gifts, and grace, and affecting too great a distance from their Brethren,
The barren Professors, who honour themselves by overvaluing their poor knowledge, Gifts, and grace, and affecting too great a distance from their Brothers,
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These tell the World, that Christ and his Holy Word are true, while he doth that in renewing and sanctifying Souls, which none else in the World can do.
These tell the World, that christ and his Holy Word Are true, while he does that in renewing and sanctifying Souls, which none Else in the World can do.
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I must solemnly profess, that did I not know such a people in the world, who (notwithstanding their infirmities) do manifest a holy and heavenly disposition in their lives, I should want my self so great a help to my Faith in Christ,
I must solemnly profess, that did I not know such a people in the world, who (notwithstanding their infirmities) do manifest a holy and heavenly disposition in their lives, I should want my self so great a help to my Faith in christ,
And had I never known a holier Ministry and People than those that live but a common life, and excel Heathens in nothing but their Belief or Opinions, and Church orders and Formalities, I should find my Faith assaulted with so great temptations,
And had I never known a Holier Ministry and People than those that live but a Common life, and excel heathens in nothing but their Belief or Opinions, and Church order and Formalities, I should find my Faith assaulted with so great temptations,
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and for exemplifying his holy Word on holy Souls, and for giving us as many visible proofs of his Holiness, Power, and Truth, as there are Holy Christians in the world!
and for exemplifying his holy Word on holy Souls, and for giving us as many visible proofs of his Holiness, Power, and Truth, as there Are Holy Christians in the world!
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And that what is done to them, his Brethren, even the least, is taken as done to him, Mat. 25. And he will be glorified and admired in them, when he cometh in his Glory at the last, 2 Thes. 1.8, 9, 10. And he will glorifie their very works before all the world with a Well done good and faithful Servant, enter thou into the joy of thy Lord.
And that what is done to them, his Brothers, even the least, is taken as done to him, Mathew 25. And he will be glorified and admired in them, when he comes in his Glory At the last, 2 Thebes 1.8, 9, 10. And he will Glorify their very works before all the world with a Well done good and faithful Servant, enter thou into the joy of thy Lord.
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and worshipped the Dragon that gave power to the Beast, and they worshipped the Beast, saying, Who is like to the Beast? Pharaoh was a great Name amongst the Kings of Egypt, which were so call'd from their famous Predecessors:
and worshipped the Dragon that gave power to the Beast, and they worshipped the Beast, saying, Who is like to the Beast? Pharaoh was a great Name among the Kings of Egypt, which were so called from their famous Predecessors:
So the Kings of the Amalakites were called Agag, and of Tyre Hyram, and of Lycia Antiochus, of Pontus Mithridates, of the Emperours of Rome Caesars, and in the Church Professors have affected to be call'd by the Name of some Eminent persons, 1 Cor. 3.4, 5. Some cryed up Paul, others Peter; and this was a growing evil in the Church, 1 Cor. 1.12, 13, 14. They ambitiously affected to be denominated from some Eminent Persons among them:
So the Kings of the Amalekites were called Agag, and of Tyre Hyram, and of Lycia Antiochus, of Pontus Mithridates, of the emperors of Room Caesars, and in the Church Professors have affected to be called by the Name of Some Eminent Persons, 1 Cor. 3.4, 5. some cried up Paul, Others Peter; and this was a growing evil in the Church, 1 Cor. 1.12, 13, 14. They ambitiously affected to be denominated from Some Eminent Persons among them:
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As the Lutherans, and Calvinists, and many others at this day, have been call'd and denominated from some great persons that have been famous in their Generation:
As the Lutherans, and Calvinists, and many Others At this day, have been called and denominated from Some great Persons that have been famous in their Generation:
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and all Christians are call'd by this Name, and call on this Name, Jer. 14.9. Amos 9.12. This Name you must trust in, and boast in, beyond and above all Names whatsoever, Isa. 45.24, 25. Surely shall one say, in the Lord have I righteousness and strength;
and all Christians Are called by this Name, and call on this Name, Jer. 14.9. Amos 9.12. This Name you must trust in, and boast in, beyond and above all Names whatsoever, Isaiah 45.24, 25. Surely shall one say, in the Lord have I righteousness and strength;
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and how they received it, and the influence it had on them, v. 12, 13. And concerning Christ, in whom they had Redemption, v. 14, 15, 16, 17, 18, 19. And of the Excellency of his Person,
and how they received it, and the influence it had on them, v. 12, 13. And Concerning christ, in whom they had Redemption, v. 14, 15, 16, 17, 18, 19. And of the Excellency of his Person,
Doct. That the Doctrine of the Gospel carrieth the highest and strictest obligations upon all such (to whom it reveal'd) to duty and service in their places and relations to God and Man.
Doct. That the Doctrine of the Gospel Carrieth the highest and Strictest obligations upon all such (to whom it revealed) to duty and service in their places and relations to God and Man.
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or rather a part of the general Rule, that we should give thanks, &c. 1. Here's the duty it self, Thanksgiving. 2. The Object of it, God, &c. 3. How it must be managed, by Christ, or through Christ.
or rather a part of the general Rule, that we should give thanks, etc. 1. Here's the duty it self, Thanksgiving. 2. The Object of it, God, etc. 3. How it must be managed, by christ, or through christ.
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2. Obs. All Praises and Thanksgivings, as they are only due to God, so they must be performed by us to him by Jesus Christ, that they may be accepted of him.
2. Obs. All Praises and Thanksgivings, as they Are only due to God, so they must be performed by us to him by jesus christ, that they may be accepted of him.
and therefore this work is to be done only in, by, and through Jesus Christ, Ephes. 5.20. giving thanks always for all things unto God, and the Father, in the Name of the Lord Jesus Christ.
and Therefore this work is to be done only in, by, and through jesus christ, Ephesians 5.20. giving thanks always for all things unto God, and the Father, in the Name of the Lord jesus christ.
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As to the first Doctrine, consider 1. What it is to do all in the Name of the Lord Jesus Christ. 2. Why we must do all in that Name. 3. How shall we come to do all in the Name of the Lord Jesus Christ. 4. Some Uses.
As to the First Doctrine, Consider 1. What it is to do all in the Name of the Lord jesus christ. 2. Why we must do all in that Name. 3. How shall we come to do all in the Name of the Lord jesus christ. 4. some Uses.
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Beza sets it out, Invocato Christi Nomine, we must go to God; quod autem addit NONLATINALPHABET diligenter notandum est, ut sciamus Deum frustra coli nisi Christus Mediator interveniat.
Beza sets it out, Invocato Christ Nomine, we must go to God; quod autem Addit diligently notandum est, ut sciamus God frustra coli nisi Christus Mediator interveniat.
All our Supplications are to be put in the Name of Christ, as he bids us, John 15.3, 16. and John 16.23, 26. he tells them, whatsoever they should ask the Father in his Name at that day ( i. e. after his Ascension,
All our Supplications Are to be put in the Name of christ, as he bids us, John 15.3, 16. and John 16.23, 26. he tells them, whatsoever they should ask the Father in his Name At that day (i. e. After his Ascension,
2. It is to do all by his Authority, Power, and Command, Mat. 18.18, 19, 20. Christ tells them, that whatever they did bind or loose on Earth in his Name, (i. e.
2. It is to do all by his authority, Power, and Command, Mathew 18.18, 19, 20. christ tells them, that whatever they did bind or lose on Earth in his Name, (i. e.
All Power and Authority is given of the Father to Christ, Mat. 28.18, 19, 20. and therefore go in the Name of the Father, &c. Laws and Proclamations, which go forth in the Name of the King, they go forth in his Authority.
All Power and authority is given of the Father to christ, Mathew 28.18, 19, 20. and Therefore go in the Name of the Father, etc. Laws and Proclamations, which go forth in the Name of the King, they go forth in his authority.
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Though other Lords besides Christ have had Dominion over us, but by him only will we make mention of his Name, Isa. 26.13. By vertue of his Command and Authority we'll make mention of thy Name, we will admire and praise thee.
Though other lords beside christ have had Dominion over us, but by him only will we make mention of his Name, Isaiah 26.13. By virtue of his Command and authority we'll make mention of thy Name, we will admire and praise thee.
and by vertue of some Authority from him, who is King of Kings, and Lord of Lords, Rev. 19.16. and the only Potentate, 1 Tim. 6.11. 3. It is to do all in his strength and power, this is to do all in his Name.
and by virtue of Some authority from him, who is King of Kings, and Lord of lords, Rev. 19.16. and the only Potentate, 1 Tim. 6.11. 3. It is to do all in his strength and power, this is to do all in his Name.
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To go about a work in the Name of Christ is to go about it and do it in his strength and Power, 1 Sam. 17.45. David went against Goliah in the Name of the Lord of Hosts;
To go about a work in the Name of christ is to go about it and do it in his strength and Power, 1 Sam. 17.45. David went against Goliath in the Name of the Lord of Hosts;
in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him, Phil. 4.13. His Grace was sufficient for him, 2 Cor. 12.9. No man in the strength of his own parts or gifts can do any thing so as to be accepted, John 15.5.
in the strength and Power of the Lord. Paul can do all things through christ who strengthens him, Philip 4.13. His Grace was sufficient for him, 2 Cor. 12.9. No man in the strength of his own parts or Gifts can do any thing so as to be accepted, John 15.5.
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or that you can do but little, but you can do nothing without me. He worketh all our works for us, Isa. 26.12. even the will and the deed, Phil. 2.13. Paul laboured more abundantly than they all, 1 Cor. 15.10. but he presently corrected himself, Yet not I, but the Grace of God which was with me.
or that you can do but little, but you can do nothing without me. He works all our works for us, Isaiah 26.12. even the will and the deed, Philip 2.13. Paul laboured more abundantly than they all, 1 Cor. 15.10. but he presently corrected himself, Yet not I, but the Grace of God which was with me.
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So that as he is the Author, so he is the end of all we do, Rom. 11.36. All people must honour the Son, as they honour the Father, Joh. 5.23. Christ is the Alpha and Omega of all, Rev. 1.8.
So that as he is the Author, so he is the end of all we do, Rom. 11.36. All people must honour the Son, as they honour the Father, John 5.23. christ is the Alpha and Omega of all, Rev. 1.8.
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All Glory and Honour is due to Christ, as is due to the Father, Rev. 4.9, 11. they give glory to him that sits on the Throne, and Rev. 5.12, 13. there is all honour given to him that sitteth on the Throne,
All Glory and Honour is due to christ, as is due to the Father, Rev. 4.9, 11. they give glory to him that sits on the Throne, and Rev. 5.12, 13. there is all honour given to him that Sitteth on the Throne,
and therefore when David begged of God, that for his Name's sake he would lead him, Psal. 31.3. he means, for his Glory, we should have an eye at the Glory of Christ.
and Therefore when David begged of God, that for his Name's sake he would led him, Psalm 31.3. he means, for his Glory, we should have an eye At the Glory of christ.
as the Apostle speaks, 2 Pet. 1.2, 3. he tells us, we have all things, that is, we that have like precious Faith, spoken of in v. 1. and that Live in the Exercise of it upon Christ, as Paul did, Gal. 2.20. This Faith in Christ's Name being Exercised in a way of Prayer is the way to obtain whatever we ask, Joh. 16.23. Every Believer doth live a life of Faith, Heb. 10.33. In all conditions, and at all times, in the whole course of his Life:
as the Apostle speaks, 2 Pet. 1.2, 3. he tells us, we have all things, that is, we that have like precious Faith, spoken of in v. 1. and that Live in the Exercise of it upon christ, as Paul did, Gal. 2.20. This Faith in Christ's Name being Exercised in a Way of Prayer is the Way to obtain whatever we ask, John 16.23. Every Believer does live a life of Faith, Hebrew 10.33. In all conditions, and At all times, in the Whole course of his Life:
so that what Peter said of the healing of the Cripple, may in a sort be said of a Believer in the course of his Life, by Faith in Christ's Name he does all.
so that what Peter said of the healing of the Cripple, may in a sort be said of a Believer in the course of his Life, by Faith in Christ's Name he does all.
and so the People of God that walk in the Name of the Lord Jesus keep close to the Religion of Christ, 2 Tim. 2.19. He that nameth the Name of Christ must depart from Iniquity.
and so the People of God that walk in the Name of the Lord jesus keep close to the Religion of christ, 2 Tim. 2.19. He that names the Name of christ must depart from Iniquity.
It is on this account that the Servants of Christ are hated and persecuted, Mat. 10.22. Luke 21.17. for his Religion which they Professed, so Rev. 2.3. they are said for his Name's sake to have laboured, &c. 13. to hold fast his Name, and Rev. 3.8. not to deny his Name.
It is on this account that the Servants of christ Are hated and persecuted, Mathew 10.22. Lycia 21.17. for his Religion which they Professed, so Rev. 2.3. they Are said for his Name's sake to have laboured, etc. 13. to hold fast his Name, and Rev. 3.8. not to deny his Name.
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All People joyn in Communion with their God and one another that trust in the Name of their God, Acts 2.42, 43. The Primitive Christians did walk and continue in the Apostles Doctrine and Fellowship,
All People join in Communion with their God and one Another that trust in the Name of their God, Acts 2.42, 43. The Primitive Christians did walk and continue in the Apostles Doctrine and Fellowship,
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and they about the Throne at the Sea of Ordinances appointed by Christ, Rev. 15.2. worshipping of him in a way of visible Communion with all such as are joyned to the God of Abraham, Psal. 47.9. All that walk in the Name of Christ walk in all the ways and Ordinances of Christ, Deut. 8.6. In all his ways, Deut. 11.22. and in no other, Mat. 28.19, 20. observe all things which I command you.
and they about the Throne At the Sea of Ordinances appointed by christ, Rev. 15.2. worshipping of him in a Way of visible Communion with all such as Are joined to the God of Abraham, Psalm 47.9. All that walk in the Name of christ walk in all the ways and Ordinances of christ, Deuteronomy 8.6. In all his ways, Deuteronomy 11.22. and in no other, Mathew 28.19, 20. observe all things which I command you.
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and therefore they should follow his Example, Mat. 16.24. And follow me. We must walk as Christ walked, 1 Joh. 2.6. We must follow his Example, for his Life was Exemplary, 1 Pet. 2.21, 22, 23. He presseth his own Example, Mat. 11.29. for meekness and lowliness, and Joh. 13.15. I have given you an Example, that you should do as I have done to you.
and Therefore they should follow his Exampl, Mathew 16.24. And follow me. We must walk as christ walked, 1 John 2.6. We must follow his Exampl, for his Life was Exemplary, 1 Pet. 2.21, 22, 23. He Presseth his own Exampl, Mathew 11.29. for meekness and lowliness, and John 13.15. I have given you an Exampl, that you should do as I have done to you.
It was an Example of the greatest condescension in the eleven Offices of Love, Eph. 5.25. Husbands have Christ propounded as an Example of Love to their Wives;
It was an Exampl of the greatest condescension in the eleven Offices of Love, Ephesians 5.25. Husbands have christ propounded as an Exampl of Love to their Wives;
and the earnest of our Inheritance is by him, v. 13, 14. We are created to good works in him, Eph. 2.10. Reconciliation and Peace is by him, 2 Cor. 5.18. All our actual supplyes are by him, Phil. 4.19.
and the earnest of our Inheritance is by him, v. 13, 14. We Are created to good works in him, Ephesians 2.10. Reconciliation and Peace is by him, 2 Cor. 5.18. All our actual supplies Are by him, Philip 4.19.
in him all things subsist, in him all fulness dwels, as the Apostle shews, Col. 1.16, 17, 18, 19. and therefore it pleaseth the Father that we should receive all Grace for Grace through him.
in him all things subsist, in him all fullness dwells, as the Apostle shows, Col. 1.16, 17, 18, 19. and Therefore it Pleases the Father that we should receive all Grace for Grace through him.
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and whose Name was a Reproach and Scorn to all, Isa. 53.2, 3, &c. that Name so much abased, the Father hath appointed that it shall be exalted above every Name, Phil. 2.8, 9, 10. and all other names shall vanish,
and whose Name was a Reproach and Scorn to all, Isaiah 53.2, 3, etc. that Name so much abased, the Father hath appointed that it shall be exalted above every Name, Philip 2.8, 9, 10. and all other names shall vanish,
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3. Because we cannot be accepted either as to our Persons or performances, but by him, Eph. 1.6. accepted in the beloved, in him alone he is well pleased, Mat. 3.17.
3. Because we cannot be accepted either as to our Persons or performances, but by him, Ephesians 1.6. accepted in the Beloved, in him alone he is well pleased, Mathew 3.17.
when he presented it to God, Heb. 11.4. We have our Lord Christ, Rev. 5.6. in the midst of the Throne, to negotiate between him that sits upon the Throne,
when he presented it to God, Hebrew 11.4. We have our Lord christ, Rev. 5.6. in the midst of the Throne, to negotiate between him that sits upon the Throne,
so that all Sacrifices whatever, that find the way to Heaven and find acceptance there, must of necessity be in his Name, Heb. 13.15. Heb. 5.1. 4. Because all that comes from God to us must be by his hand, he is the Jacob 's Ladder, spoken of, Gen. 28.12. God acts towards us as a God in a Covenant of Grace and Peace with us only in Christ, Heb. 13.20, 21. 1 Pet. 5.10. and therefore the Apostolical Benedictions and Prayers for Grace, Mercy, and Peace, are from God, through our Lord Jesus Christ, Rom. 1.7. 1 Cor. 1.3, 4. 2 Cor. 1.2.
so that all Sacrifices whatever, that find the Way to Heaven and find acceptance there, must of necessity be in his Name, Hebrew 13.15. Hebrew 5.1. 4. Because all that comes from God to us must be by his hand, he is the Jacob is Ladder, spoken of, Gen. 28.12. God acts towards us as a God in a Covenant of Grace and Peace with us only in christ, Hebrew 13.20, 21. 1 Pet. 5.10. and Therefore the Apostolical Benedictions and Prayers for Grace, Mercy, and Peace, Are from God, through our Lord jesus christ, Rom. 1.7. 1 Cor. 1.3, 4. 2 Cor. 1.2.
and therefore since God doth act as a God of all Grace and Peace, we must do all in his Name, by which the Father is propitiated toward us, he being made sin for us, 2 Cor. 5.20. and a Curse, Gal. 3.13.
and Therefore since God does act as a God of all Grace and Peace, we must do all in his Name, by which the Father is propitiated towards us, he being made since for us, 2 Cor. 5.20. and a Curse, Gal. 3.13.
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3. What is done properly in his Name in the sence of the Text must take into its compass all the foregoing particulars mentioned, else it will not be accepted, it must be done in the Name of Christ as Mediator:
3. What is done properly in his Name in the sense of the Text must take into its compass all the foregoing particulars mentioned, Else it will not be accepted, it must be done in the Name of christ as Mediator:
1. We must be supposed to be in Christ before we can do any thing in Christ's Name, according to that in John 15.4, 5. where he tells us, that except we abide in him, (that supposeth that they are in him first) we can do nothing, v. 5. for he compares our being in him to that of a Branch in the Vine, which cannot bear Fruit of it self unless it abide in the Vine.
1. We must be supposed to be in christ before we can do any thing in Christ's Name, according to that in John 15.4, 5. where he tells us, that except we abide in him, (that Supposeth that they Are in him First) we can do nothing, v. 5. for he compares our being in him to that of a Branch in the Vine, which cannot bear Fruit of it self unless it abide in the Vine.
Let your thoughts be taken up much in the consideration how to manage your affairs, so as may be according to the mind of Christ by strength derived from him,
Let your thoughts be taken up much in the consideration how to manage your affairs, so as may be according to the mind of christ by strength derived from him,
because their Persons are not in Christ, and therefore their actions are not accepted, and saith, Si vel Cicero, vel Socrates sanguinem sudasset, tamen propterea non placeret Deo, If Socrates or Cicero had sweat drops of blood, their actions had not pleased God. Coment. in Gen. 29.
Because their Persons Are not in christ, and Therefore their actions Are not accepted, and Says, Si vel Cicero, vel Socrates sanguinem sudasset, tamen propterea non placeret God, If Socrates or Cicero had sweat drops of blood, their actions had not pleased God. Comment. in Gen. 29.
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Christ tells us, Whatever we ask the Father in his Name shall be given to us, John 15.16. John 16.23, 26. For whatever we ask in Prayer, believing, we shall receive, Mat. 21.22. Jam. 5.15.
christ tells us, Whatever we ask the Father in his Name shall be given to us, John 15.16. John 16.23, 26. For whatever we ask in Prayer, believing, we shall receive, Mathew 21.22. Jam. 5.15.
3. Living close and secret Communion with the Lord Jesus in the use of all his Ordinances, by and through which he communicates himself in the fulness and freeness of Life, Light, Love, and Grace to our Souls;
3. Living close and secret Communion with the Lord jesus in the use of all his Ordinances, by and through which he communicates himself in the fullness and freeness of Life, Light, Love, and Grace to our Souls;
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for they be the Golden Pipes spoken of, Zach. 4.12. by which the Golden Oyl is convey'd to our Souls, for his Name is an oyntment poured forth in dayes of Holy Communion, Cant. 1.3. By this means we come to have further acquaintance with him, and peace from him;
for they be the Golden Pipes spoken of, Zach 4.12. by which the Golden Oil is conveyed to our Souls, for his Name is an ointment poured forth in days of Holy Communion, Cant 1.3. By this means we come to have further acquaintance with him, and peace from him;
to see his Power and Glory, and our Souls to be satisfied as with marrow and fatness, Psal. 63.5. and to be changed into his Image, 2 Cor. 3.18. and to be refreshed with fuller tasts of his love, which is better than Wine.
to see his Power and Glory, and our Souls to be satisfied as with marrow and fatness, Psalm 63.5. and to be changed into his Image, 2 Cor. 3.18. and to be refreshed with fuller tastes of his love, which is better than Wine.
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1. There may and must be an habitual, gracious, holy frame of heart in us wrought by the Spirit, by which we may be strongly inclined to the Lord Christ,
1. There may and must be an habitual, gracious, holy frame of heart in us wrought by the Spirit, by which we may be strongly inclined to the Lord christ,
What David pray'd for, for himself and people, when they were in a good frame of heart, is the desire and endeavour of every believer, 1 Chron. 29.18.
What David prayed for, for himself and people, when they were in a good frame of heart, is the desire and endeavour of every believer, 1 Chronicles 29.18.
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and laying hold on him for strength and grace from him in time of need, Heb. 4. last. This is especially to be done upon more solemn and momentous occasions,
and laying hold on him for strength and grace from him in time of need, Hebrew 4. last. This is especially to be done upon more solemn and momentous occasions,
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and much work is done that way, Exod. 14.15. Moses sent up an Ejaculation upon a great exigent, which reached Heaven, yet there was not a word spoken by him;
and much work is done that Way, Exod 14.15. Moses sent up an Ejaculation upon a great exigent, which reached Heaven, yet there was not a word spoken by him;
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yet saith God, Wherefore cryest thou unto me? We should often cast the eye of Faith up towards God, Isa. 45.22. as they looked up to the Brazen Serpent, and were healed.
yet Says God, Wherefore Christ thou unto me? We should often cast the eye of Faith up towards God, Isaiah 45.22. as they looked up to the Brazen Serpent, and were healed.
This which hath been laid down by way of Direction, I would press by way of Exhortation, in a word, to have frequent recourse to the Lord Jesus Christ,
This which hath been laid down by Way of Direction, I would press by Way of Exhortation, in a word, to have frequent recourse to the Lord jesus christ,
for 1. We have admittance and access to the Father only by Christ, Eph. 3.12. 2. We have assistance only through him, Joh. 15.5. Phil. 4.13. 3. In regard of acceptance, which is only in and through him, Eph. 1.3, 6. 4. In regard of recompence, Rev. 22.12. Our reward is only by him, Mat. 5.11, 12. that is a great reward for Christ's sake, eternal Life.
for 1. We have admittance and access to the Father only by christ, Ephesians 3.12. 2. We have assistance only through him, John 15.5. Philip 4.13. 3. In regard of acceptance, which is only in and through him, Ephesians 1.3, 6. 4. In regard of recompense, Rev. 22.12. Our reward is only by him, Mathew 5.11, 12. that is a great reward for Christ's sake, Eternal Life.
He had spoken before of their eating or forbearing to eat, how they ought to eat or not to eat according to the Will of God, it must be to the Lord's Glory, especially considering that he who requires we should do all in his strength and Name,
He had spoken before of their eating or forbearing to eat, how they ought to eat or not to eat according to the Will of God, it must be to the Lord's Glory, especially considering that he who requires we should do all in his strength and Name,
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And all this the Gospel teacheth us, Tit. 2.11, 12. The Grace of God which hath appeared to all Men, teacheth us, that denying all ungodliness, &c. we should Live Soberly, Righteously,
And all this the Gospel Teaches us, Tit. 2.11, 12. The Grace of God which hath appeared to all Men, Teaches us, that denying all ungodliness, etc. we should Live Soberly, Righteously,
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and Godly in this present World: There is the Rule of the New Creature, Gal. 6.16. by which a Saint doth walk in his general and particular Calling in all holy Conversation and Godliness, 2 Pet. 3.11. They are a proud Generation that say as they, Psal. 12.4.
and Godly in this present World: There is the Rule of the New Creature, Gal. 6.16. by which a Saint does walk in his general and particular Calling in all holy Conversation and Godliness, 2 Pet. 3.11. They Are a proud Generation that say as they, Psalm 12.4.
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Therefore Bishop Davenant, upon Col. 3.17. speaks fully to our purpose, Fallitur vulgus cum judicat licere sibi uti victu, vestitu, sermone, aut quaecunque adiaphora suo arbitrio:
Therefore Bishop Davenant, upon Col. 3.17. speaks Fully to our purpose, Fallitur vulgus cum judicat licere sibi uti victu, vestitu, sermon, Or quaecunque Adiaphora Sue arbitrio:
nam haec omnia ad Regulam adhibenda sunt, alioquin licet ipsa re nullum sit vitium, erit tamen in utente, The vulgar sort are much mistaken, who judge it Lawful for them to use their Liberty wholly in Eating, Drinking, Cloathing, Speaking,
nam haec omnia ad Regulam Adhibenda sunt, Alioquin licet ipsa re nullum sit Vitium, erit tamen in utente, The Vulgar sort Are much mistaken, who judge it Lawful for them to use their Liberty wholly in Eating, Drinking, Clothing, Speaking,
or any other indifferent things according to their own wills and pleasure, for all these things are to be brought under Rule, otherwise what is lawful in it self may be unlawful to him that useth it.
or any other indifferent things according to their own wills and pleasure, for all these things Are to be brought under Rule, otherwise what is lawful in it self may be unlawful to him that uses it.
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when he tempted Christ, produced Scripture to enforce his temptations? Mat. 4.2, 3, 4, &c. So too many cite Scripture for their False Worships, and for their False Doctrines, and wicked Lives;
when he tempted christ, produced Scripture to enforce his temptations? Mathew 4.2, 3, 4, etc. So too many Cite Scripture for their False Worships, and for their False Doctrines, and wicked Lives;
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but Wisdom is justified of her Children, Mat. 11.19. It was a profanation of God's Name, when the Israelites proclaimed a Feast to the Lord, which was to their Idols, Exod. 32.5.
but Wisdom is justified of her Children, Mathew 11.19. It was a profanation of God's Name, when the Israelites proclaimed a Feast to the Lord, which was to their Idols, Exod 32.5.
And Antichrist himself pretends to be like the Lamb, when he speaks like a Dragon, Rev. 13.11. 3. Infer. Hence we infer, That we cannot expect God's Blessing upon any thing which is not done in the Name of Christ.
And Antichrist himself pretends to be like the Lamb, when he speaks like a Dragon, Rev. 13.11. 3. Infer. Hence we infer, That we cannot expect God's Blessing upon any thing which is not done in the Name of christ.
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None can expect God's guidance, assistance, or success in that which cannot be warranted by the Word of Christ, all Blessings being wholly and only in his Name, Eph. 1.3. We have all things in Christ in a way of Blessing, 1 Cor. 3.22, 23. Whilst we are with him, he will be with us, 2 Chron. 15.2.
None can expect God's guidance, assistance, or success in that which cannot be warranted by the Word of christ, all Blessings being wholly and only in his Name, Ephesians 1.3. We have all things in christ in a Way of Blessing, 1 Cor. 3.22, 23. While we Are with him, he will be with us, 2 Chronicles 15.2.
or for his Glory, which is not done in his strength; and th•refore Paul, who could do all things through Christ which strengthned him, Phil. 4.13. could not so much as think a good thought without him, 2 Cor. 3.5.
or for his Glory, which is not done in his strength; and th•refore Paul, who could do all things through christ which strengthened him, Philip 4.13. could not so much as think a good Thought without him, 2 Cor. 3.5.
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yet being done in the Name of Christ, with Faith in him, with care and conscience to please him, such an Action far surpasseth the great and noble exploit of Alexander the Great, of Pompey, or Caesar, or of any of the Renowned Hero's in the World, who in the name of parts or gifts or any acquired Excellencies have done great things in the World.
yet being done in the Name of christ, with Faith in him, with care and conscience to please him, such an Actium Far Surpasses the great and noble exploit of Alexander the Great, of Pompey, or Caesar, or of any of the Renowned Hero's in the World, who in the name of parts or Gifts or any acquired Excellencies have done great things in the World.
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yet his work being done by Faith in Christ's Name, it doth as much surpass the Person and Actions of a Prince in a worth and Excellency, which doth not manage his Publick and weighty affairs of State in the Name of Christ,
yet his work being done by Faith in Christ's Name, it does as much surpass the Person and Actions of a Prince in a worth and Excellency, which does not manage his Public and weighty affairs of State in the Name of christ,
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and for the honour of Christ, above all others who Act in their own name; as it was with David and Goliah, 1 Sam. 17.45. The lowest Actions done by Faith have a very great honour put upon them by the Spirit of God above all others, Heb. 11.31. The Harlot Rahab receiving the Spies by Faith, is put among the worthies upon that account.
and for the honour of christ, above all Others who Act in their own name; as it was with David and Goliath, 1 Sam. 17.45. The lowest Actions done by Faith have a very great honour put upon them by the Spirit of God above all Others, Hebrew 11.31. The Harlot Rahab receiving the Spies by Faith, is put among the worthies upon that account.
or Maid-Servant, doing their work in Faith, before all the Victories and Triumphs of Alexander the Great, or Julius Caesar. Why? Because hic est Deus, illic est Diabolus;
or Maid-Servant, doing their work in Faith, before all the Victories and Triumphos of Alexander the Great, or Julius Caesar. Why? Because hic est Deus, illic est Diabolus;
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haec est differentia essentialis, hoc non omnes possunt cernere, neque Erasmus quidem vidit; that is, because with a poor Saint God is, and the Devil with them;
haec est differentia essentialis, hoc non omnes possunt cernere, neque Erasmus quidem vidit; that is, Because with a poor Saint God is, and the devil with them;
By this Name the most contemptible Persons in the World are come to be renowned in the Church, Heb. 11.2, 38, 39. Those that Live by Faith on that Name, had a great and good Report in Heaven,
By this Name the most contemptible Persons in the World Are come to be renowned in the Church, Hebrew 11.2, 38, 39. Those that Live by Faith on that Name, had a great and good Report in Heaven,
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so the Servants of Christ are also jealous of themselves, lest when they have done worthily, they should rob him of his Honour; and therefore, 1 Cor. 15.10. the Apostle Paul, when he had said, I laboured more abundantly than they all, seems presently to correct himself, yet not I, but the Grace of God in me.
so the Servants of christ Are also jealous of themselves, lest when they have done worthily, they should rob him of his Honour; and Therefore, 1 Cor. 15.10. the Apostle Paul, when he had said, I laboured more abundantly than they all, seems presently to correct himself, yet not I, but the Grace of God in me.
There can be no true praise given to God in any work by any Person, but in and through Christ, Eph. 2.10. We are Created in Christ Jesus to good Works;
There can be no true praise given to God in any work by any Person, but in and through christ, Ephesians 2.10. We Are Created in christ jesus to good Works;
Salvian speaks to this point very notably, non perdiderit mercedem suam, Mat. 10.42. Etiam eam rem in futuro habituram praemium esse dicit, quae in praesenti praetium non dabit;
Salvian speaks to this point very notably, non perdiderit mercedem suam, Mathew 10.42. Etiam eam remembering in futuro habituram Premium esse dicit, Quae in praesenti Premium non Dabit;
tantum honoris cultori suo tribuit, ut aliquid esset per fidem, quod hic omnino nihil esset per servilitatem, He shall not lose his reward (says he) in the World to come;
Tantum Honoris cultori Sue tribuit, ut Aliquid esset per fidem, quod hic Omnino nihil esset per servilitatem, He shall not loose his reward (Says he) in the World to come;
A visit of a poor Member of Christ, sick or in Prison, or an Alms given to feed or cloath them, what an honour is put upon these at the last day? Mat. 25.34, 35, 36. But what shall we think of Cyrus and Darius, and others, who did so great things for the Church of God? Isa. 45.1, 2, 3, 4. And of the King of Tyrus, who upon account of the Protection that the People of God had from him, is called the Anointed Cherub that covereth? Ezek. 28.14, 16. To this I Answer, that as for Cyrus, though God made great use of him,
A visit of a poor Member of christ, sick or in Prison, or an Alms given to feed or cloth them, what an honour is put upon these At the last day? Mathew 25.34, 35, 36. But what shall we think of Cyrus and Darius, and Others, who did so great things for the Church of God? Isaiah 45.1, 2, 3, 4. And of the King of Tyre, who upon account of the Protection that the People of God had from him, is called the Anointed Cherub that Covereth? Ezekiel 28.14, 16. To this I Answer, that as for Cyrus, though God made great use of him,
for by how much the more we know of his Name, by so much the more we shall trust in him, Psal. 9.10. It is the Name which is above every Name, Phil. 2.9. His Name is as sweet precious Ointment poured forth, Cant. 1.3. The richest Treasuries of Grace are laid up in that Name of Christ, John 1.16.
for by how much the more we know of his Name, by so much the more we shall trust in him, Psalm 9.10. It is the Name which is above every Name, Philip 2.9. His Name is as sweet precious Ointment poured forth, Cant 1.3. The Richest Treasuries of Grace Are laid up in that Name of christ, John 1.16.
Study it, that you may be able to comprehend with all Saints, what is the height and depth, &c. of it, that you may be filled with all the fulness of God, Eph. 3.18, 19. There is a surpassing Excellency as in that Name,
Study it, that you may be able to comprehend with all Saints, what is the height and depth, etc. of it, that you may be filled with all the fullness of God, Ephesians 3.18, 19. There is a surpassing Excellency as in that Name,
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so in the knowledge of it, Phil. 3.8. for by this knowledge we come to the fairest and clearest discoveries of the Glory of God in the face of Jesus Christ;
so in the knowledge of it, Philip 3.8. for by this knowledge we come to the Fairest and Clearest discoveries of the Glory of God in the face of jesus christ;
1. Too many of great parts, Learning, and Worth, yet have ambitiously affected a great name in the Church and in the World, to gain followers and make a party, to be cry'd up as teaching Men, Mat. 23.8, 9, 10. This was it, which Christ saw was a very prevailing evil among the Scribes and Pharisees,
1. Too many of great parts, Learning, and Worth, yet have ambitiously affected a great name in the Church and in the World, to gain followers and make a party, to be cried up as teaching Men, Mathew 23.8, 9, 10. This was it, which christ saw was a very prevailing evil among the Scribes and Pharisees,
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Augustine was a Person of great Piety and Parts, and he abhorred this Spiritual preheminency, which he took notice of in many in his time, who took up their Religion and Faith upon trust,
Augustine was a Person of great Piety and Parts, and he abhorred this Spiritual Preeminence, which he took notice of in many in his time, who took up their Religion and Faith upon trust,
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non ad 〈 … 〉 nomen ambulo, (said he) Christi nomen tenea; pert•em si essem de p••te pauli •••omodo non per irem si essem ex parte Donat•? reced••t 〈 … 〉 I walk not according to the names 〈 ◊ 〉 Titles 〈 … 〉 of Christ;
non ad 〈 … 〉 Nome ambulo, (said he) Christ Nome tenea; pert•em si essem de p••te pauli •••omodo non per irem si essem ex parte Donat•? reced••t 〈 … 〉 I walk not according to the names 〈 ◊ 〉 Titles 〈 … 〉 of christ;
I should perish if I took 〈 … 〉 more under the name of Donatus: away 〈 … 〉 the same Augustine, in Soliloquio speaking of Christ, saith, vocast• 〈 ◊ 〉 n•mine tuo, signasti me sanguine tuo, unxisti me oleo tuo, de quo a ictus fuist, at à te Christo dicerer Christianus, Thou hast signed me with thy Blood, thou hast called me by thy Name, I have been anointed by thee and from Christ I am a Christian.
I should perish if I took 〈 … 〉 more under the name of Donatus: away 〈 … 〉 the same Augustine, in Soliloquio speaking of christ, Says, vocast• 〈 ◊ 〉 n•mine tuo, signasti me sanguine tuo, unxisti me oleo tuo, de quo a ictus fuist, At à te Christ dicerer Christian, Thou hast signed me with thy Blood, thou hast called me by thy Name, I have been anointed by thee and from christ I am a Christian.
And Luther, Tom. 2. Wittemb. saith, primum oro, nomen meum taceatur, & nemo Lutheranus, sed Christianus appelletur. Quid est Lutherus? atqui Doctrina non est mea, nec pro quopiam sum Crucifixus.
And Luther, Tom. 2. Wittemb. Says, primum oro, Nome meum taceatur, & nemo Lutheran, said Christian appelletur. Quid est Lutherus? Atqui Doctrina non est mea, nec Pro quopiam sum Crucifix.
How comes it to pass that I who am but a filthy stinking bag of Worms, that any of the Sons of Christ should be denominated from my Name? Away with these Schismatical names, let us be denominated from Christ, from whom alone we have our Doctrine.
How comes it to pass that I who am but a filthy stinking bag of Worms, that any of the Sons of christ should be denominated from my Name? Away with these Schismatical names, let us be denominated from christ, from whom alone we have our Doctrine.
The greatest Heresies have been owned, propagated, and maintained upon this account, as L. 1. C. 20. tells us the Simonians from Simon Magus; and Justin Martyr in his Dialogue saith some have been call'd Marcionites, others Valentinians, others Bazilidians, * some by one name, some by another, from their first Founders.
The greatest Heresies have been owned, propagated, and maintained upon this account, as L. 1. C. 20. tells us the Simonians from Simon Magus; and Justin Martyr in his Dialogue Says Some have been called Marcionites, Others Valentinians, Others Bazilidians, * Some by one name, Some by Another, from their First Founders.
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But Lactantius tells us, l. 4. de vera sapientia, when once men come under such denominations, Christiani esse desierunt, qui, Christi nomine amisso, humana & externa vocabula induerunt, they cease to be Christians,
But Lactantius tells us, l. 4. de vera sapientia, when once men come under such denominations, Christians esse desierunt, qui, Christ nomine Lost, Humana & External vocabula induerunt, they cease to be Christians,
and therefore Paul would have none follow him further, than he followed Christ, 1 Cor. 11.1. He rejects the honours which some would have put upon him with an indignation:
and Therefore Paul would have none follow him further, than he followed christ, 1 Cor. 11.1. He rejects the honours which Some would have put upon him with an Indignation:
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some affected to be call'd by his, and other great names in the Church, 1 Cor. 1.12, 13. Some said they were of Paul, &c. but when he comes to speak as to himself, he speaks with an abhorrence that any should set up his name with Christs.
Some affected to be called by his, and other great names in the Church, 1 Cor. 1.12, 13. some said they were of Paul, etc. but when he comes to speak as to himself, he speaks with an abhorrence that any should Set up his name with Christ.
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as every Christian upon that account ought to do, 2 Tim. 2.19. How many say they are Christians but are not? Rev. 3.9. He calls it Blasphemy in them that said they were Jews, that is, Christians, but were not;
as every Christian upon that account ought to do, 2 Tim. 2.19. How many say they Are Christians but Are not? Rev. 3.9. He calls it Blasphemy in them that said they were jews, that is, Christians, but were not;
Christians, as such, should be so far from the practice even of such sins as many have very light thoughts of, that they must not so much as name them, Eph. 5.3, 4. Fornication, Uncleanness and Covetousness must not so much as be named by them.
Christians, as such, should be so Far from the practice even of such Sins as many have very Light thoughts of, that they must not so much as name them, Ephesians 5.3, 4. Fornication, Uncleanness and Covetousness must not so much as be nam by them.
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they open the mouths of the enemy to blaspheme the holy Name of Christ, and the Religion of Christ, Jam. 2.7. They blaspheme that worthy Name by which they are called.
they open the mouths of the enemy to Blaspheme the holy Name of christ, and the Religion of christ, Jam. 2.7. They Blaspheme that worthy Name by which they Are called.
and 6. proud rich ones that did oppress others, such men by their wicked practices did blaspheme the Name of Christ, by such practices they did cast a blot and scandal upon the Religion which they did profess,
and 6. proud rich ones that did oppress Others, such men by their wicked practices did Blaspheme the Name of christ, by such practices they did cast a blot and scandal upon the Religion which they did profess,
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He had spoken of some, who by their Doctrines denyed the Lord Christ that bought them, by reason of whom the way of truth was evil spoken of by the false Doctrines and flagitious lives of Professors, the Name and Religion of Christ is rent and torn in pieces,
He had spoken of Some, who by their Doctrines denied the Lord christ that bought them, by reason of whom the Way of truth was evil spoken of by the false Doctrines and flagitious lives of Professors, the Name and Religion of christ is rend and torn in Pieces,
And therefore we find, that when Professors are pressed to walk as becometh the Gospel, one great Argument is taken from the great reproach that else will follow, 1 Tim. 6.1.
And Therefore we find, that when Professors Are pressed to walk as Becometh the Gospel, one great Argument is taken from the great reproach that Else will follow, 1 Tim. 6.1.
The like Argument we have upon Wives, that they be discreet, &c. obedient to their own Husbands, Tit. 2.4. that the Word of God be not blasphemed, that the way of Religion, in which they profess to serve God, be not made vile and contemptible in the eyes of such as have little regard to any Religion at all.
The like Argument we have upon Wives, that they be discreet, etc. obedient to their own Husbands, Tit. 2.4. that the Word of God be not blasphemed, that the Way of Religion, in which they profess to serve God, be not made vile and contemptible in the eyes of such as have little regard to any Religion At all.
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Averroes was most taken with the Christians Sect, (as he called it) but when he saw the Christians do what he thought was a great offence against the God whom they served or worshipped, he said, Moriatur anima mea cum Philosophis, Let me die amongst the Philosophers, and not among the Christians.
Averroes was most taken with the Christians Sect, (as he called it) but when he saw the Christians doe what he Thought was a great offence against the God whom they served or worshipped, he said, Moriatur anima mea cum Philosophis, Let me die among the Philosophers, and not among the Christians.
It is reported of one Hathway an Indian, as blind as he was, so possessed with prejudice against the Christian Religion by the cruelty of the Spaniards, that he refused to be Baptized,
It is reported of one Hathway an Indian, as blind as he was, so possessed with prejudice against the Christian Religion by the cruelty of the Spanish, that he refused to be Baptised,
lest otherwise they expose it to contempt. Let us do as the Primitive Saints did, Acts 9.31. of whom it is said they walked in the fear of the Lord, and the Churches had rest.
lest otherwise they expose it to contempt. Let us do as the Primitive Saints did, Acts 9.31. of whom it is said they walked in the Fear of the Lord, and the Churches had rest.
and according to the Rules of the Christian Religion, which did strike such an awe into them of the Majesty of their Religion, which did shine forth in their holy, heavenly Conversation,
and according to the Rules of the Christian Religion, which did strike such an awe into them of the Majesty of their Religion, which did shine forth in their holy, heavenly Conversation,
as he which takes upon him the Name of Christ, and under a form of godliness lives in the practice of those foul abominations spoken of, 2 Tim. 3.1, 2, 5. from which turn away.
as he which Takes upon him the Name of christ, and under a from of godliness lives in the practice of those foul abominations spoken of, 2 Tim. 3.1, 2, 5. from which turn away.
As it is written in the Book of the words of Isaiah the Prophet, saying, The voice of one crying in the Wilderness, Prepare ye the way of the Lord, make his Paths streight.
As it is written in the Book of the words of Isaiah the Prophet, saying, The voice of one crying in the Wilderness, Prepare you the Way of the Lord, make his Paths straight.
and Rulers both in Church and State, whose several Offices and Commands bore the same date with John 's preaching, ver. 1, 2. The reason of this, I shall not now trouble you with.
and Rulers both in Church and State, whose several Offices and Commands boar the same date with John is preaching, ver. 1, 2. The reason of this, I shall not now trouble you with.
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3. The Subject matter of his preaching, viz. The Baptism of Repentance for remission of Sins, ver. 3. 4. The occasion, that prompted him to this subject, and made him fix his thoughts upon it, which was an ancient prophecy out of Isaiah, ch. 40.3.
3. The Subject matter of his preaching, viz. The Baptism of Repentance for remission of Sins, ver. 3. 4. The occasion, that prompted him to this Subject, and made him fix his thoughts upon it, which was an ancient prophecy out of Isaiah, changed. 40.3.
who considered in their natural condition, whether convinced or unconvinced, do all stand in a direct opposition to Jesus Christ, are exceeding averse from,
who considered in their natural condition, whither convinced or unconvinced, do all stand in a Direct opposition to jesus christ, Are exceeding averse from,
and, aright application of him by Faith unto the Soul. It consists of two parts, 1. Pulling down Mountains. 2. Filling up Valleys, both very difficult work.
and, aright application of him by Faith unto the Soul. It consists of two parts, 1. Pulling down Mountains. 2. Filling up Valleys, both very difficult work.
Others again were so convinc'd of Sin, and of the dangerous consequence of it, that they were ready to sink into Despair, knew not what to do, fearing their sins were greater than could be forgiven, these are the Mountains and Valleys in the Text. Presumption on the one hand,
Others again were so convinced of since, and of the dangerous consequence of it, that they were ready to sink into Despair, knew not what to do, fearing their Sins were greater than could be forgiven, these Are the Mountains and Valleys in the Text. Presumption on the one hand,
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and there is a crookedness and obliquity in both, which must be rectified and straightened by the Preaching of Repentance in order to the Remission of Sins:
and there is a crookedness and obliquity in both, which must be rectified and straightened by the Preaching of Repentance in order to the Remission of Sins:
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Secondly urging the great Gospel Priviledge that Christ hath purchased for Believers upon their repentance, viz. Remission of Sins, upon poor dejected Sinners, that both the one and the other might see the right way of Salvation by Jesus Christ: for though the Light of Nature, by which we are convinc'd of the equity and righteousness of the Moral Law, do bind us to Repentance,
Secondly urging the great Gospel Privilege that christ hath purchased for Believers upon their Repentance, viz. Remission of Sins, upon poor dejected Sinners, that both the one and the other might see the right Way of Salvation by jesus christ: for though the Light of Nature, by which we Are convinced of the equity and righteousness of the Moral Law, do bind us to Repentance,
But you will say, How shall we come to this? How shall we walk thus between the Mountain and the Valley in a streight direct line of Faith and Hope to Jesus Christ? which brings me to the Case or Question now to be spoken to from the Text, which is this, viz. How may we steer an even course between Presumption and Despair?
But you will say, How shall we come to this? How shall we walk thus between the Mountain and the Valley in a straight Direct line of Faith and Hope to jesus christ? which brings me to the Case or Question now to be spoken to from the Text, which is this, viz. How may we steer an even course between Presumption and Despair?
and strict in distinguishing between the Grace of Hope, and the Sin of Presumprion, which fallente quâdam Specie (Aquinas) resembles the grace of Hope;
and strict in distinguishing between the Grace of Hope, and the since of Presumprion, which fallente Quadam Specie (Aquinas) resembles the grace of Hope;
We have Prophecied in thy Name, &c. Mat. 7.22. We are not as this Publican, we have done thus and thus, and ought to be considered for our good works;
We have Prophesied in thy Name, etc. Mathew 7.22. We Are not as this Publican, we have done thus and thus, and ought to be considered for our good works;
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and in the continual exercise of this Grace, in its daily actings, it eyes the Promises, hath daily recourse to them for its further confirmation, 'tis bottomed upon them, takes its rise from thence,
and in the continual exercise of this Grace, in its daily actings, it eyes thee Promises, hath daily recourse to them for its further confirmation, it's bottomed upon them, Takes its rise from thence,
and persons here spoken of, who lived under the Law, and were much in doing, but understood not the End of their Moral or Ceremonial Works, but trusted in them, and made Saviours of them;
and Persons Here spoken of, who lived under the Law, and were much in doing, but understood not the End of their Moral or Ceremonial Works, but trusted in them, and made Saviors of them;
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and of all others throughout the world, who should entertain the least thought of Salvation out of Christ, Rom. 3.16, 17. Destruction and misery are in their wayes,
and of all Others throughout the world, who should entertain the least Thought of Salvation out of christ, Rom. 3.16, 17. Destruction and misery Are in their ways,
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there is indeed too great a spice of the former Presumption among Professors, and as that vvears off, this succeeds, nay, they unhappily mingle together.
there is indeed too great a spice of the former Presumption among Professors, and as that wears off, this succeeds, nay, they unhappily mingle together.
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This is Infidelis fiducia (Bern.) a faithless confidence, a fond credulous presumption, arising from a groundless over easie perswasion of the mercy of God towards us;
This is Infidels Fiducia (Bern.) a faithless confidence, a found credulous presumption, arising from a groundless over easy persuasion of the mercy of God towards us;
and vvish for them, but shall vve be carried away vvith a meer sound of vvords? must vve needs have all vve hear of? vve shall quickly bring our selves into a fools Paradise this vvay, dreaming vve eat, and yet awake an hungry:
and wish for them, but shall we be carried away with a mere found of words? must we needs have all we hear of? we shall quickly bring our selves into a Fools Paradise this Way, dreaming we eat, and yet awake an hungry:
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the Promises give us an interest in Heaven, but 'tis Christ, that gives us an interest in the Promises, he opens the mouth of a Promise to speak comfort to us, in him they are all Yea,
the Promises give us an Interest in Heaven, but it's christ, that gives us an Interest in the Promises, he Opens the Mouth of a Promise to speak Comfort to us, in him they Are all Yea,
and Amen, but out of him they all cry no, no, vve have nothing for you, vvho are out of Christ, they vvill deny all the vvorld, that come not in his Name,
and Amen, but out of him they all cry not, no, we have nothing for you, who Are out of christ, they will deny all the world, that come not in his Name,
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if it have no other ground, besides our own desires and natural inclinations raised and kindled in us by the specious appearance and ravishing beauty of some taking objects, this argues rather vvhat vve vvould have,
if it have no other ground, beside our own Desires and natural inclinations raised and kindled in us by the specious appearance and ravishing beauty of Some taking objects, this argues rather what we would have,
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and not in the true sense and meaning of God. So the Jews, John 8.33. cryed they were Abrahams seed, &c. and the Promise run in these very words, to Abraham and his seed, therefore who but they must be included in it? but it was the Spiritual seed that God meant, not that after the flesh;
and not in the true sense and meaning of God. So the jews, John 8.33. cried they were Abrahams seed, etc. and the Promise run in these very words, to Abraham and his seed, Therefore who but they must be included in it? but it was the Spiritual seed that God meant, not that After the Flesh;
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they are not all Israel, which are of Israel, Rom. 9.6. No sayes Christ, you are the Children of the Devil, of your Father the Devil, John 8.44. and they took up stones and threw at him, ver. 59. being not able to bear any contradiction to their false hopes.
they Are not all Israel, which Are of Israel, Rom. 9.6. No Says christ, you Are the Children of the devil, of your Father the devil, John 8.44. and they took up stones and threw At him, ver. 59. being not able to bear any contradiction to their false hope's.
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'tis the labour of the heart, that requires the greatest diligence, intention, and seriousness imaginable, strong workings within, great agonies and contentions of Spirit in our dealings with God in any duty:
it's the labour of the heart, that requires the greatest diligence, intention, and seriousness imaginable, strong workings within, great agonies and contentions of Spirit in our dealings with God in any duty:
The grace of Hope enquires after the Secrets of the Covenant, the real intent and mind of God in every Promise, prayes for a right understanding of all particulars, Open my eyes, that I may see the wonders of thy Law, Psal. 119.18.
The grace of Hope enquires After the Secrets of the Covenant, the real intent and mind of God in every Promise, prays for a right understanding of all particulars, Open my eyes, that I may see the wonders of thy Law, Psalm 119.18.
whether he be a person rightly qualified, and under all those due circumstances, that belong to persons, entertaining such an hope, 'tis a great comfort and satisfaction to a Believer,
whither he be a person rightly qualified, and under all those due Circumstances, that belong to Persons, entertaining such an hope, it's a great Comfort and satisfaction to a Believer,
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When we have shut our Bibles, and have done with a promise, and are setting down the Cup of Salvation out of our hands, God many times makes us to mend our draught,
When we have shut our Bibles, and have done with a promise, and Are setting down the Cup of Salvation out of our hands, God many times makes us to mend our draught,
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and deludes himself with vain hopes from it, and when the King comes to review his Guests shall be cast out into outer darkness, Mat. 22.11, 12, 13.
and deludes himself with vain hope's from it, and when the King comes to review his Guests shall be cast out into outer darkness, Mathew 22.11, 12, 13.
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the priviledges of the Saints it catcheth at freedom from condemnation, eternal life and glory; but the Promises of Grace, Sanctification, and Holiness, it minds not;
the privileges of the Saints it Catches At freedom from condemnation, Eternal life and glory; but the Promises of Grace, Sanctification, and Holiness, it minds not;
Thou hast delivered my soul from death, wilt thou not deliver my feet from falling, &c. Psal. 56.13. and refrain them from every evil way, Psal. 119.101. Lord I have hoped for thy Salvation, and done thy commandements, Psal. 119.166.
Thou hast Delivered my soul from death, wilt thou not deliver my feet from falling, etc. Psalm 56.13. and refrain them from every evil Way, Psalm 119.101. Lord I have hoped for thy Salvation, and done thy Commandments, Psalm 119.166.
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If thy hope be not a heart-purifying hope, a life-reforming hope, 'tis no better than presumption, 1 Pet. 1.13. and Psal. 37.3. 5. Those things that presumption counts upon in a careless way, it doth not bring them so close to the Soul:
If thy hope be not a heart-purifying hope, a life-reforming hope, it's no better than presumption, 1 Pet. 1.13. and Psalm 37.3. 5. Those things that presumption counts upon in a careless Way, it does not bring them so close to the Soul:
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Presumption apprehends something in gross in a confused manner, pleasing it self with the names and empty notions of things, rather than with the things themselves, is contented with a negative happiness,
Presumption apprehends something in gross in a confused manner, pleasing it self with the names and empty notions of things, rather than with the things themselves, is contented with a negative happiness,
6. Presumption as it neglects the use of all means for the attaining its end (as I said before) so it is signally guilty of the neglect of Prayer, Psal. 10.4.
6. Presumption as it neglects the use of all means for the attaining its end (as I said before) so it is signally guilty of the neglect of Prayer, Psalm 10.4.
and longings after that which it hopes for, Rom. 8.23. 2 Cor. 5.2. That hope may well be suspected, that puts us not upon frequent and earnest prayer;
and longings After that which it hope's for, Rom. 8.23. 2 Cor. 5.2. That hope may well be suspected, that puts us not upon frequent and earnest prayer;
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and will save us, yet such an one studies not the mystery of Christ, doth not make it his business to search the Scripture, to enquire after him, to satisfie himself about him, that he is able to save.
and will save us, yet such an one studies not the mystery of christ, does not make it his business to search the Scripture, to inquire After him, to satisfy himself about him, that he is able to save.
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but true Hope is well acquainted with Christ, much in the studies of the Mystery of Christ, having repos'd so great a trust in him is very desirous to know him throughly,
but true Hope is well acquainted with christ, much in the studies of the Mystery of christ, having reposed so great a trust in him is very desirous to know him thoroughly,
I know (saith Paul) in whom I have believed, and am perswaded, that he is able to keep that which I have committed unto him, 2 Tim. 1.12. I dare trust him he wo'nt fail me.
I know (Says Paul) in whom I have believed, and am persuaded, that he is able to keep that which I have committed unto him, 2 Tim. 1.12. I Dare trust him he wo'nt fail me.
When God sent Christ into the world to save us, what a high Character doth he give of him, purposely to encourage us to trust in him? I have laid help upon one that is mighty, Psal. 89.19. able to save to the uttermost, mighty to save, Isa. 63.1. Isa. 49.26.
When God sent christ into the world to save us, what a high Character does he give of him, purposely to encourage us to trust in him? I have laid help upon one that is mighty, Psalm 89.19. able to save to the uttermost, mighty to save, Isaiah 63.1. Isaiah 49.26.
nor in relation to him, who is the author and owner of them, and the great undertaker of all things mentioned therein, we shall have little ground to believe them,
nor in Relation to him, who is the author and owner of them, and the great undertaker of all things mentioned therein, we shall have little ground to believe them,
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How glad is a believer to hear any thing of the fulness, power and excellency of Christ, O his heart leaps within, this is my God, my Saviour, my Redeemer, what a happy man am I? Psal. 144.15. This is my beloved, and this is my friend O daughter of Jerusalem, Cantic. 5.16. A believer is very proud of Christ, (if I may so speak) this enlivens hope and raises it to a very high pitch;
How glad is a believer to hear any thing of the fullness, power and excellency of christ, Oh his heart leaps within, this is my God, my Saviour, my Redeemer, what a happy man am I? Psalm 144.15. This is my Beloved, and this is my friend Oh daughter of Jerusalem, Cantic. 5.16. A believer is very proud of christ, (if I may so speak) this enlivens hope and raises it to a very high pitch;
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if our thoughts of Christ and love to him be not raised and heightened by our hope in him, 'tis not right — There is nothing more common in the mouths of the ignorant profane sort than to say, I hope to be saved by Jesus Christ;
if our thoughts of christ and love to him be not raised and heightened by our hope in him, it's not right — There is nothing more Common in the mouths of the ignorant profane sort than to say, I hope to be saved by jesus christ;
Thus having shew'd the difference between Presumption and Hope, I shall in the next place speak something but more briefly of the difference between Despair and Hope.
Thus having showed the difference between Presumption and Hope, I shall in the next place speak something but more briefly of the difference between Despair and Hope.
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But this Privation or negation of hope doth not fully set forth the nature of despair, in which there seems to be somewhat positive, recessus a re desiderata (as the Schools speak) an actual with-drawing from Christ, the heart falls off from the Promises, doth act against them, puts them from us, despair argues and reasons the soul out of its hope, puts in a caveat against it self, cannot think that a person under such circumstances can be within the meaning of the promise,
But this Privation or negation of hope does not Fully Set forth the nature of despair, in which there seems to be somewhat positive, Recessus a re desiderata (as the Schools speak) an actual withdrawing from christ, the heart falls off from the Promises, does act against them, puts them from us, despair argues and Reasons the soul out of its hope, puts in a caveat against it self, cannot think that a person under such Circumstances can be within the meaning of the promise,
This is more than meer privation or negation, there is an evil disposition wrought in the heart by unbelief, which fills the soul with many prejudices against the truth, makes it pertinaciously to adhere unto its own erroneous judgment,
This is more than mere privation or negation, there is an evil disposition wrought in the heart by unbelief, which fills the soul with many prejudices against the truth, makes it pertinaciously to adhere unto its own erroneous judgement,
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1. Despair is the result of strong legal convictions, urging the sentence of the Law against us, without any consideration of Gospel-Grace for our relief and succour.
1. Despair is the result of strong Legal convictions, urging the sentence of the Law against us, without any consideration of Gospel-grace for our relief and succour.
But Hope allayes these fears, makes the soul willing to debate the matter, to hear what the Gospel sayes, to see what may be done in so dangerous a cause.
But Hope alleys these fears, makes the soul willing to debate the matter, to hear what the Gospel Says, to see what may be done in so dangerous a cause.
But Hope though it may be accompanied with many fears and doubts, yet there is some expectation of good, a patient looking for and sollicitous waiting (though sometimes with trembling) for salvation;
But Hope though it may be accompanied with many fears and doubts, yet there is Some expectation of good, a patient looking for and solicitous waiting (though sometime with trembling) for salvation;
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the soul doth not give over its pursuit after life and pardon, but when 'tis at the lowest ebb doth apprehend some possibility of escape through Christ;
the soul does not give over its pursuit After life and pardon, but when it's At the lowest ebb does apprehend Some possibility of escape through christ;
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This we must carefully watch against, keeping our eye only upon Christ, as David, Psal. 62.5, 6. When we find our hearts pleasing themselves with any self-reflections upon our own personal worth in any kind, we should fear lest those thoughts should gather too fast,
This we must carefully watch against, keeping our eye only upon christ, as David, Psalm 62.5, 6. When we find our hearts pleasing themselves with any self-reflections upon our own personal worth in any kind, we should Fear lest those thoughts should gather too fast,
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vileness, and unworthyness in our selves, under the highest actings of our hope in Christ. Though I were perfect, yet would I not know my soul, Job 8.21.
vileness, and unworthiness in our selves, under the highest actings of our hope in christ. Though I were perfect, yet would I not know my soul, Job 8.21.
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4. Begin thy Hope with an act of humble holy despair of thy self, that thy hope may be discharged on that hand, forc't to quit all expectations from thence,
4. Begin thy Hope with an act of humble holy despair of thy self, that thy hope may be discharged on that hand, forced to quit all Expectations from thence,
Our hope, though it look never so directly upon Christ, yet it is too too apt to take in some collateral encouragements from self, which do cause a further dilation in the heart,
Our hope, though it look never so directly upon christ, yet it is too too apt to take in Some collateral encouragements from self, which do cause a further dilation in the heart,
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5. If all this will not do, but still thy proud heart is big with expectation of something from God upon its own account, and thou canst not separate self from Christ in the out-goings of thy hope,
5. If all this will not do, but still thy proud heart is big with expectation of something from God upon its own account, and thou Canst not separate self from christ in the outgoings of thy hope,
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I do not say, you should put off Christ, that must never be done, but it may be convenient as the case stands to let the wedding garment hang loose about you, that you may see your own poverty and nakedness,
I do not say, you should put off christ, that must never be done, but it may be convenient as the case Stands to let the wedding garment hang lose about you, that you may see your own poverty and nakedness,
We never have more lively heart-ravishing thoughts and apprehensions of free grace, than after fresh and warm apprehensions of our own vileness and wretchedness by nature, Ephes. 2.3.
We never have more lively heart-ravishing thoughts and apprehensions of free grace, than After fresh and warm apprehensions of our own vileness and wretchedness by nature, Ephesians 2.3.
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by nature the children of wrath, and then he breaks out into a great admiration of the mercy of God, verse 4. 2. Directions against that kind of Presumption that is of God and his mercy, which I call'd a fond credulous presumption.
by nature the children of wrath, and then he breaks out into a great admiration of the mercy of God, verse 4. 2. Directions against that kind of Presumption that is of God and his mercy, which I called a found credulous presumption.
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of the same lump of clay, some made vessels unto honour, and some unto dishonour, some vessels of wrath fitted to destruction, some vessels of mercy prepared unto glory, Rom. 9.20, 21, 22, 23. That God is a free voluntary Agent, not necessarily bound to chuse thee or me rather than others, No, he hath mercy on whom he will have mercy,
of the same lump of clay, Some made vessels unto honour, and Some unto dishonour, Some vessels of wrath fitted to destruction, Some vessels of mercy prepared unto glory, Rom. 9.20, 21, 22, 23. That God is a free voluntary Agent, not necessarily bound to choose thee or me rather than Others, No, he hath mercy on whom he will have mercy,
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hath Electing Redeeming Love set any peculiar mark upon thee, by which thou maist be known and distinguished from the reprobate world at the last day? if not, 'tis strange presumption in thee to nourish such vain hopes.
hath Electing Redeeming Love Set any peculiar mark upon thee, by which thou Mayest be known and distinguished from the Reprobate world At the last day? if not, it's strange presumption in thee to nourish such vain hope's.
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2. Consider the strict limitations and provisoes of the Covenant of Grace, by which all obstinate impenitent sinners remaining such are shut out from mercy;
2. Consider the strict limitations and Provisoes of the Covenant of Grace, by which all obstinate impenitent Sinners remaining such Are shut out from mercy;
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There are in such cases many agitations in the mind, accessus & recessus (Aquin.) the soul goes and comes, backward and forward, off and on, cannot presently fix and settle it self in an even, stedfast, constant hope.
There Are in such cases many agitations in the mind, accessus & Recessus (Aquinas) the soul Goes and comes, backward and forward, off and on, cannot presently fix and settle it self in an even, steadfast, constant hope.
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4. Consider this also, have the promises thou boastest so much of begot fear in thee as well as hope? A Christian's hope is a heedful, careful, sollicitous hope, 2 Cor. 7.1. Heb. 4.1. Hope without fear is presumption.
4. Consider this also, have the promises thou boastest so much of begotten Fear in thee as well as hope? A Christian's hope is a heedful, careful, solicitous hope, 2 Cor. 7.1. Hebrew 4.1. Hope without Fear is presumption.
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5. Let thy hope be grounded upon some inward experience of the mighty saving power of Christ put forth upon thy soul; experience worketh hope, Rom. 5.4. Being confident of this very thing, that he which hath begun a good work in you will perform it, Phil. 1.6. To him that hath shall be given, Mat. 13.12. What pledges then of divine favour, what love-tokens hast thou by thee? what taste and sight of the goodness and grace of God? we hope for the complement and perfection of that which in some measure we have already attain'd;
5. Let thy hope be grounded upon Some inward experience of the mighty Saving power of christ put forth upon thy soul; experience works hope, Rom. 5.4. Being confident of this very thing, that he which hath begun a good work in you will perform it, Philip 1.6. To him that hath shall be given, Mathew 13.12. What pledges then of divine favour, what love-tokens hast thou by thee? what taste and sighed of the Goodness and grace of God? we hope for the compliment and perfection of that which in Some measure we have already attained;
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when we see God pursuing us with his kindness in any particular expression of his love, this begets hope, that we shall have all at last, those greater things that are promised.
when we see God pursuing us with his kindness in any particular expression of his love, this begets hope, that we shall have all At last, those greater things that Are promised.
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the Saints are compassed about with mercy and Songs of deliverance, Psal. 32.7, 10. And from those experiences they argue as David did, 1 Sam. 17.32. He will do this and that for us, and not destroy us after he hath done us so much good.
the Saints Are compassed about with mercy and Songs of deliverance, Psalm 32.7, 10. And from those experiences they argue as David did, 1 Sam. 17.32. He will do this and that for us, and not destroy us After he hath done us so much good.
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Hope is not the first work of the Spirit upon the heart, 'tis a secondary grace, the natural result of faith, which gives very satisfactory intimations of God's love to us,
Hope is not the First work of the Spirit upon the heart, it's a secondary grace, the natural result of faith, which gives very satisfactory intimations of God's love to us,
Consult therefore the experiences of God's goodness to you in some measure, before you soar too high in the actings of your hope. Secondly, Directions against Despair.
Consult Therefore the experiences of God's Goodness to you in Some measure, before you soar too high in the actings of your hope. Secondly, Directions against Despair.
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1. To those in Christ who are sometimes liable to these fainting fits, and find their hope shaken, are to seek of it, being suddenly struck with an amazing sight and sense of sin,
1. To those in christ who Are sometime liable to these fainting fits, and find their hope shaken, Are to seek of it, being suddenly struck with an amazing sighed and sense of since,
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and wrath, they conclude their case desperate, and cry out as Job did, Job 44.19, &c. The devil hath two wayes or methods, by which he seeks to undermine and overthrow the hope of a Christian.
and wrath, they conclude their case desperate, and cry out as Job did, Job 44.19, etc. The Devil hath two ways or methods, by which he seeks to undermine and overthrow the hope of a Christian.
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the greater, the larger, the fuller, the higher it is, the more conspicuous and glorious. Hence are those commendations of grace, where it is in any eminency;
the greater, the larger, the fuller, the higher it is, the more conspicuous and glorious. Hence Are those commendations of grace, where it is in any eminency;
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Let these things be in you and abound, 2 Pet. 1.8. 1 Thess. 4.1. More and more, we can never have too much. Paul prayes, Rom. 15.13. that we may abound in hope.
Let these things be in you and abound, 2 Pet. 1.8. 1 Thess 4.1. More and more, we can never have too much. Paul prays, Rom. 15.13. that we may abound in hope.
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therefore tell the Devil to his face thou wilt hope more and more, Psal. 71.14. That thy hope is a growing hope, so far from being too great, that thou dost judge it yet too little, daily praying for its further increase, this is the way to quench those fiery darts.
Therefore tell the devil to his face thou wilt hope more and more, Psalm 71.14. That thy hope is a growing hope, so Far from being too great, that thou dost judge it yet too little, daily praying for its further increase, this is the Way to quench those fiery darts.
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We may observe that when temptations do work so contrary to the Devils intentions, that instead of drawing us into evil, they incite us to more watchfulness,
We may observe that when temptations do work so contrary to the Devils intentions, that instead of drawing us into evil, they incite us to more watchfulness,
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don't bury thy talent because 'tis a single one, but be faithful over a little, and thou shalt be made ruler over many things, Mat. 15.21. 4. Consider the many promises that are made to the lowest degree of grace;
don't bury thy talon Because it's a single one, but be faithful over a little, and thou shalt be made ruler over many things, Mathew 15.21. 4. Consider the many promises that Are made to the lowest degree of grace;
though weak and small for the present? the high esteem God hath of the lowest degree of true grace in his Saints, should make them not to droop so much under it,
though weak and small for the present? the high esteem God hath of the lowest degree of true grace in his Saints, should make them not to droop so much under it,
5. Consider how ill God takes it of his children, when they suffer them selves to be perswaded by the Devil out of all good liking and esteem of those smaller measures of grace, that God hath given them;
5. Consider how ill God Takes it of his children, when they suffer them selves to be persuaded by the devil out of all good liking and esteem of those smaller measures of grace, that God hath given them;
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My brethren, to deny the least measure of grace in us, or to us, against plain demonstrations and evidences brought to convince us of it, is a kind of denying Christ himself, which we would be loath to be guilty of for a thousand worlds;
My brothers, to deny the least measure of grace in us, or to us, against plain demonstrations and evidences brought to convince us of it, is a kind of denying christ himself, which we would be loath to be guilty of for a thousand world's;
but to tell me to my face, that all my fruit is rotten fruit, all my meat unsavoury meat, all my wine adulterated wine, nothing fit for them or me to feed upon, all is stark nought, they are never the better for any thing I have yet done for them, to seek of every thing, their faith is dead, their hope is presumption,
but to tell me to my face, that all my fruit is rotten fruit, all my meat unsavoury meat, all my wine adulterated wine, nothing fit for them or me to feed upon, all is stark nought, they Are never the better for any thing I have yet done for them, to seek of every thing, their faith is dead, their hope is presumption,
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I would press this consideration upon those who do too too much indulge themselves in these despondencies, still multiplying objections against themselves,
I would press this consideration upon those who do too too much indulge themselves in these Despondencies, still multiplying objections against themselves,
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if we endeavour to fright them out of their fears and doubts, telling them plainly what an offence, what an affront it is to Christ, to have all his kindnesses overlook'd and slighted as nothing worth by a froward, habitual, querulous scrupulosity, which is jealous of every thing but it self.
if we endeavour to fright them out of their fears and doubts, telling them plainly what an offence, what an affront it is to christ, to have all his Kindnesses overlooked and slighted as nothing worth by a froward, habitual, querulous scrupulosity, which is jealous of every thing but it self.
6. When the Devil is urging thee to conclude thy weak hope to be down-right Despair, instead of disputing with the Devil about the truth of any grace, labour through the help of the Spirit to act it in that degree which thou hast attained;
6. When the devil is urging thee to conclude thy weak hope to be downright Despair, instead of disputing with the devil about the truth of any grace, labour through the help of the Spirit to act it in that degree which thou hast attained;
the strength of God is in it: out of the mouths of babes and sucklings he ordains strength, Psal. 8.12. The smallest degree of true grace is able to secure it self against the gates of hell, at least so far as to prevent a total overthrow:
the strength of God is in it: out of the mouths of babes and sucklings he ordains strength, Psalm 8.12. The Smallest degree of true grace is able to secure it self against the gates of hell, At least so Far as to prevent a total overthrow:
Nay let me say further (though with submission) I am perswaded that never any child of God fell before a temptation, under the actual exercise of that measure of grace, (be it more or less) that God hath given him to withstand it.
Nay let me say further (though with submission) I am persuaded that never any child of God fell before a temptation, under the actual exercise of that measure of grace, (be it more or less) that God hath given him to withstand it.
when we are putting forth our selves to the utmost in any conflicts with Satan, God with the temptation will find out a way of escape, that we may be able to bear it, 1 Cor. 10.13. in that very hour it shall be given, Mark 13.11. Mat. 10.19.
when we Are putting forth our selves to the utmost in any conflicts with Satan, God with the temptation will find out a Way of escape, that we may be able to bear it, 1 Cor. 10.13. in that very hour it shall be given, Mark 13.11. Mathew 10.19.
would they but lift up the hands that hang down, and the feeble knees, Heb. 12.12. their spirits would return, and their courage would increase, and something might be done: but alas!
would they but lift up the hands that hang down, and the feeble knees, Hebrew 12.12. their spirits would return, and their courage would increase, and something might be done: but alas!
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O, my brethren, don't give the Devil such an advantage against you, but set your selves to act that grace you have, be it never so little, look among the ashes, blow up the least sparks you see;
O, my brothers, don't give the devil such an advantage against you, but Set your selves to act that grace you have, be it never so little, look among the Ashes, blow up the least sparks you see;
and as true a sign of humility and submission to the will of God thankfully to accept of a little, owning those first fruits of the Spirit, which in due time will be seconded with an after increase to thy plenary content and satisfaction;
and as true a Signen of humility and submission to the will of God thankfully to accept of a little, owning those First fruits of the Spirit, which in due time will be seconded with an After increase to thy plenary content and satisfaction;
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what if the Sun be set, must it never rise more? if thou art cast down, art thou utterly forsaken? if mercy is at present gone out of thy sight, must it be clean gone for ever? these are but the breakings out of those peccant humours, that will be predominant sometimes in the best of men.
what if the Sun be Set, must it never rise more? if thou art cast down, art thou utterly forsaken? if mercy is At present gone out of thy sighed, must it be clean gone for ever? these Are but the breakings out of those peccant humours, that will be predominant sometime in the best of men.
then does the Devil many times strike in and suggest such frightful considerations to them, that make them start back further than God would have them:
then does the devil many times strike in and suggest such frightful considerations to them, that make them start back further than God would have them:
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Therefore I shall now shew, how we should prepare our selves for, how we should order and manage our selves under a deep and serious consideration of our sins and unworthyness, which we are called to,
Therefore I shall now show, how we should prepare our selves for, how we should order and manage our selves under a deep and serious consideration of our Sins and unworthiness, which we Are called to,
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The Direction is this, Take down along with thee into the Valley of conviction, contrition, and self-abhorrency, so much of a sense of Gods love and free grace in Christ,
The Direction is this, Take down along with thee into the Valley of conviction, contrition, and self-abhorrency, so much of a sense of God's love and free grace in christ,
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therefore we should make frequent transitions from sin to free grace, from the Law to the Gospel, from our miserable and wretched selves, to our merciful and mighty Redeemer — But you'l say,
Therefore we should make frequent transitions from since to free grace, from the Law to the Gospel, from our miserable and wretched selves, to our merciful and mighty Redeemer — But You'll say,
how can this be? to pass from one contrary passion to another, who can make such transitions? The Schools tell us, it must be per magnum conatum, by some great endeavour, that is a strain beyond ordinary,
how can this be? to pass from one contrary passion to Another, who can make such transitions? The Schools tell us, it must be per magnum conatum, by Some great endeavour, that is a strain beyond ordinary,
yet those particular graces which upon different distinct considerations do work contrary passions in us, they cannot be both intensely acted at the same time, sed per vices & intervalla:
yet those particular graces which upon different distinct considerations do work contrary passion in us, they cannot be both intensely acted At the same time, sed per vices & intervalla:
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3. Set thy self with all seriousness to study the doctrine of free grace in Christ, never more need than now, meditate much upon the great goodness of God,
3. Set thy self with all seriousness to study the Doctrine of free grace in christ, never more need than now, meditate much upon the great Goodness of God,
Hast thou been as a Dove of the valley, mourning on the mountains for thy iniquity, Ezek. 7.16. come down from those mountains, those solitary places, and go weeping to the Lord, Jer. 50.4. Bemoan thy self at the feet of Christ, he will hear thee, Jer. 31.18, 19. tell God all thou hast to say of thy miserable condition:
Hast thou been as a Dove of the valley, mourning on the Mountains for thy iniquity, Ezekiel 7.16. come down from those Mountains, those solitary places, and go weeping to the Lord, Jer. 50.4. Bemoan thy self At the feet of christ, he will hear thee, Jer. 31.18, 19. tell God all thou hast to say of thy miserable condition:
complaining to thy self and to men signifies little, it heightens thy fear, but God sympathizes with thee, Jer. 31.20. put thy self into his hands, he will lead thee, ver. 9. refreshing will come from the presence of the Lord, Acts 3.19. there will be a lifting up, Job 22.29. what ever the issue be, thou canst be no worse than thou art in thy own judgement;
complaining to thy self and to men signifies little, it heightens thy Fear, but God sympathizes with thee, Jer. 31.20. put thy self into his hands, he will led thee, ver. 9. refreshing will come from the presence of the Lord, Acts 3.19. there will be a lifting up, Job 22.29. what ever the issue be, thou Canst be no Worse than thou art in thy own judgement;
but how canst thou tell what thou maist do at such a time, when in obedience to an Ordinance of God, thou hast put thy self into a praying posture, in that very hour it may be given,
but how Canst thou tell what thou Mayest do At such a time, when in Obedience to an Ordinance of God, thou hast put thy self into a praying posture, in that very hour it may be given,
and hath been? I am perswaded, to thousands of God's children; he will prepare thy heart, Psal. 10.17. if thou canst not utter thy mind as thou wouldest, pray as thou canst;
and hath been? I am persuaded, to thousands of God's children; he will prepare thy heart, Psalm 10.17. if thou Canst not utter thy mind as thou Wouldst, prey as thou Canst;
and if thou hast nothing to say, if no one savoury expression drops from thee, it may be it is because the inward sense thou hast of sin is too big for utterance, it may be so sometimes,
and if thou hast nothing to say, if no one savoury expression drops from thee, it may be it is Because the inward sense thou hast of since is too big for utterance, it may be so sometime,
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and 'tis best when it is so, and then out of the abundance of thy heart weep and mourn out thy inward meaning, Lacrymae pondera vocis hahent; groan and sigh,
and it's best when it is so, and then out of the abundance of thy heart weep and mourn out thy inward meaning, Lacrymae pondera Vocis hahent; groan and sighs,
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what if you would do thus and thus if you were in Christs stead, does it therefore follow that he must do so too? O no, as the heavens are higher than the earth,
what if you would do thus and thus if you were in Christ stead, does it Therefore follow that he must do so too? O no, as the heavens Are higher than the earth,
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but never more welcome than at their first coming, Luke 15.22, &c. There are two jubilees kept in heaven, one at the conversion of a sinner here on earth, Luke 15.7. the other at his glorification in heaven, Jude 24. Christ does then present us to glory with exceeding joy;
but never more welcome than At their First coming, Lycia 15.22, etc. There Are two jubilees kept in heaven, one At the conversion of a sinner Here on earth, Lycia 15.7. the other At his glorification in heaven, U^de 24. christ does then present us to glory with exceeding joy;
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I mention this to shew the great delight Christ takes in shewing mercy to poor sinners, in opposition to those evil surmizes and hard thoughts which thou hast of him:
I mention this to show the great delight christ Takes in showing mercy to poor Sinners, in opposition to those evil Surmises and hard thoughts which thou hast of him:
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This is a sad case indeed, we see objections rise higher and higher, and doubting souls out of our very answers to one objection, will pick out matter for another;
This is a sad case indeed, we see objections rise higher and higher, and doubting Souls out of our very answers to one objection, will pick out matter for Another;
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but I am loth to leave thee behind me in the very bottom of the pit, let me then reach down a helping hand to thee once more, let me give thee one lift more;
but I am loath to leave thee behind me in the very bottom of the pit, let me then reach down a helping hand to thee once more, let me give thee one lift more;
and I hope in answering this objection I shall answer all, and silence thy unbelief for ever — Is it so, that thou art the worst of men, the greatest of sinners, under matchless guilt — be it so, we will admit all this to be true,
and I hope in answering this objection I shall answer all, and silence thy unbelief for ever — Is it so, that thou art the worst of men, the greatest of Sinners, under matchless guilt — be it so, we will admit all this to be true,
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and come immediately to Christ, though thy sins be as scarlet, and as crimson, they shall be as white as snow and as wool, Isa. 1.18. therefore turn thee to thy God, and wait continually on him, Hosea 12.6. etiam cum ad culmen perveneris omnium peccatorum, as Zanch. upon the place, lib. 1. de relig. when thou art come to the height of all sin and wickedness.
and come immediately to christ, though thy Sins be as scarlet, and as crimson, they shall be as white as snow and as wool, Isaiah 1.18. Therefore turn thee to thy God, and wait continually on him, Hosea 12.6. etiam cum ad culmen perveneris omnium peccatorum, as Zanchius upon the place, lib. 1. de relic. when thou art come to the height of all since and wickedness.
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Thus whoever thou art, O poor trembling doubting soul, remember, that God hath once more called thee to come to Christ this day, to come as thou art, in thy rags, in thy poverty, in thy emptiness and insufficiency, that he may be all in all to thee:
Thus whoever thou art, Oh poor trembling doubting soul, Remember, that God hath once more called thee to come to christ this day, to come as thou art, in thy rags, in thy poverty, in thy emptiness and insufficiency, that he may be all in all to thee:
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though means and ordinances do not presently take off our doubts, and overcome our fears, and fully satisfie our souls, but still we remain hopeless, and heartless, and unbelieving;
though means and ordinances do not presently take off our doubts, and overcome our fears, and Fully satisfy our Souls, but still we remain hopeless, and heartless, and unbelieving;
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yet if they do so far prevail with us, as to put us upon the tryal and use of those means we are directed to, compelling us to comply with the counsel that God gives us by his Ministers, this may be a sign for good, that God hath taken a secret hold of thy heart,
yet if they do so Far prevail with us, as to put us upon the trial and use of those means we Are directed to, compelling us to comply with the counsel that God gives us by his Ministers, this may be a Signen for good, that God hath taken a secret hold of thy heart,
yet I will come however, if it be but to satisfie the importunity of others, of the Ministers of the Gospel, who in Christ's name and in his stead do so earnestly beseech me once more to make tryal of the freeness of his grace.
yet I will come however, if it be but to satisfy the importunity of Others, of the Ministers of the Gospel, who in Christ's name and in his stead do so earnestly beseech me once more to make trial of the freeness of his grace.
and throw thy self headlong into hell, till thou hast once more expos'd thy self to his wonted pity and commiseration to such as thou art — tell him, thy soul is ready to break for the longing desire it hath after Christ;
and throw thy self headlong into hell, till thou hast once more exposed thy self to his wonted pity and commiseration to such as thou art — tell him, thy soul is ready to break for the longing desire it hath After christ;
come, Lord Jesus, come quickly with relief and succour to my poor soul: offer thy self in this manner to Christ, present thy self thus before the Lord;
come, Lord jesus, come quickly with relief and succour to my poor soul: offer thy self in this manner to christ, present thy self thus before the Lord;
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and if thou findest thy self pressed out of measure, above strength, insomuch as thou despairest even of life, as 2 Cor. 1.8, 9. O then cast thy self, burthen and all upon Jesus Christ, Mat. 11.28.
and if thou Findest thy self pressed out of measure, above strength, insomuch as thou despairest even of life, as 2 Cor. 1.8, 9. O then cast thy self, burden and all upon jesus christ, Mathew 11.28.
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keep thy hold here, and thou art safe to eternity. Nothing but raptures and particular revelations, some strong sensible feelings of comfort will satisfie some,
keep thy hold Here, and thou art safe to eternity. Nothing but raptures and particular revelations, Some strong sensible feelings of Comfort will satisfy Some,
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the particular answers that God gives his people sometimes, what are they but inward repetitions of Gospel-promises to the heart, sealed up there by the Spirit?
the particular answers that God gives his people sometime, what Are they but inward repetitions of Gospel promises to the heart, sealed up there by the Spirit?
How a Christian may get such a faith that is not only saving but comfortable and joyful at present? Serm. XXV. 1 Peter 1.8. Whom having not seen, ye love:
How a Christian may get such a faith that is not only Saving but comfortable and joyful At present? Sermon XXV. 1 Peter 1.8. Whom having not seen, you love:
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and sets love a work to obey the Law, and so the commandment hath the end for which it was made, 1 Tim. 1.5. and this is very sure, for all comfort must begin in God, and be derived from him, he is the father of mercies, and the God of all comfort, 2 Cor. 1.3.
and sets love a work to obey the Law, and so the Commandment hath the end for which it was made, 1 Tim. 1.5. and this is very sure, for all Comfort must begin in God, and be derived from him, he is the father of Mercies, and the God of all Comfort, 2 Cor. 1.3.
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What comfort can a malefactor that hath myriads of inditements against him upon the file, the least whereof must take away his life, expect from a just and righteous judge? the case is thine and mine, infinitely more dreadful than between a malefactor and a magistrate:
What Comfort can a Malefactor that hath myriads of inditements against him upon the file, the least whereof must take away his life, expect from a just and righteous judge? the case is thine and mine, infinitely more dreadful than between a Malefactor and a magistrate:
the judge is, and cannot be otherwise than most true and righteous, what comfort can I think to find now from God absolute, (i. e.) without relation to Christ? behold instead of comfort, a devouring flame,
the judge is, and cannot be otherwise than most true and righteous, what Comfort can I think to find now from God absolute, (i. e.) without Relation to christ? behold instead of Comfort, a devouring flame,
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and we receive it by Faith, Rom. 5.11. he is the Salvation of God, Luke 2.30. and the consolation of Israel, verse 25. he is our comfort by being God's Salvation.
and we receive it by Faith, Rom. 5.11. he is the Salvation of God, Lycia 2.30. and the consolation of Israel, verse 25. he is our Comfort by being God's Salvation.
That the business of Christ in the world was to teach us no more humbling precepts than Plato or Moses, and then to seal them with his death, there is little comfort;
That the business of christ in the world was to teach us no more humbling Precepts than Plato or Moses, and then to seal them with his death, there is little Comfort;
this comfort and joy is the affections, 'tis wrought by the blessed Spirit, joy in or by the Holy Ghost, Rom. 14.17. the fruit of the Spirit is joy, Gal. 5.22. 'tis joy in the Father by the Mediator, through the Comforter:
this Comfort and joy is the affections, it's wrought by the blessed Spirit, joy in or by the Holy Ghost, Rom. 14.17. the fruit of the Spirit is joy, Gal. 5.22. it's joy in the Father by the Mediator, through the Comforter:
or complacency with some facetious or gentle garb, that is but thin and beggarly, nor are they friends to a sowr face and cloudy countenance, 'twas inward comfort that made Stephen's face to shine as an Angel, this joy is not a joy in the face and not in the heart,
or complacency with Some facetious or gentle garb, that is but thin and beggarly, nor Are they Friends to a sour face and cloudy countenance, 'twas inward Comfort that made Stephen's face to shine as an Angel, this joy is not a joy in the face and not in the heart,
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The sum is this, a Christian, that would live comfortably, must live holily, if he will live holily, he must live so primarily by the faith of the Son of God,
The sum is this, a Christian, that would live comfortably, must live holily, if he will live holily, he must live so primarily by the faith of the Son of God,
and he must endeavour after such a degree of faith as to say, Christ loved me, and gave himself for me, Gal. 2.20. that comfort in life, and to, and in death, is the joy of Faith, the victory of Faith, the triumph of Faith, all joy and peace in believing, Rom. 15.13.
and he must endeavour After such a degree of faith as to say, christ loved me, and gave himself for me, Gal. 2.20. that Comfort in life, and to, and in death, is the joy of Faith, the victory of Faith, the triumph of Faith, all joy and peace in believing, Rom. 15.13.
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Answ. The clean contrary is most true, it is the only way to bring all good works and all comfort into the world, a man not sanctified by Faith in Christ cannot do a good work,
Answer The clean contrary is most true, it is the only Way to bring all good works and all Comfort into the world, a man not sanctified by Faith in christ cannot do a good work,
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but spoils it in the doing, neither can he see a comfortable day, while he is such, this objection is hugely irrational, a man may as well argue against marriage,
but spoils it in the doing, neither can he see a comfortable day, while he is such, this objection is hugely irrational, a man may as well argue against marriage,
and to bring in darkness, 'tis the same case, 2 Cor. 4.6. he may as well say, that eating of bread is the way to drive out all vigour and strength of the body out of the world, the way to bring in starvedness, it is still the same case, Joh. 6.54.
and to bring in darkness, it's the same case, 2 Cor. 4.6. he may as well say, that eating of bred is the Way to drive out all vigour and strength of the body out of the world, the Way to bring in starvedness, it is still the same case, John 6.54.
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and without eating no living, so without union to and interest in Christ Jesus, who is Jehovah our righteousness, there is no holiness or comfort in the world.
and without eating no living, so without Union to and Interest in christ jesus, who is Jehovah our righteousness, there is no holiness or Comfort in the world.
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To set up any thing for righteousness in the sight of God but the righteousness of Jesus, that is the way indeed to drive the Doctrine of the Church of England, and all the Reformed Churches, with all their most eminent Doctrines out of the world,
To Set up any thing for righteousness in the sighed of God but the righteousness of jesus, that is the Way indeed to drive the Doctrine of the Church of England, and all the Reformed Churches, with all their most eminent Doctrines out of the world,
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and make them concurrent with Christ, though but as a less principal part (which was their case) then mark the issue, the grace of the Father is frustrated, the death of Christ is in vain, frustra sine fructu, Gal. 2.21. Christ is of none effect, they are fallen from Grace, Christ profits them nothing:
and make them concurrent with christ, though but as a less principal part (which was their case) then mark the issue, the grace of the Father is frustrated, the death of christ is in vain, frustra sine fructu, Gal. 2.21. christ is of none Effect, they Are fallen from Grace, christ profits them nothing:
and with such Apostolical majesty, as seldom occurs, Behold I Paul testifie unto you, Gal. 5.2, 3, 4. I suppose that no man that understands Paul will say, that he disputes only against the ceremonial Law:
and with such Apostolical majesty, as seldom occurs, Behold I Paul testify unto you, Gal. 5.2, 3, 4. I suppose that no man that understands Paul will say, that he disputes only against the ceremonial Law:
he that hath the Son hath life, he that hath not the Son hath not life, and this is written to them that believe, that they might know that they have eternal life,
he that hath the Son hath life, he that hath not the Son hath not life, and this is written to them that believe, that they might know that they have Eternal life,
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1. They did persist in the simplicity of the Gospel, as it is in Christ, 2 Cor. 11.2. false Apostles, deceitful workers, transforming themselves into the Ministers of Christ began then, v. 13. Paul was jealous of the Church of Corinth, lest that chast Virgin should be corrupted, v. 2. as the Churches in Galatia were bewitched with these juglers, Gal. 3.1. the great design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a crucified Redeemer, knowing full well that this is the most effectual course to ruine all true holiness and solid comfort.
1. They did persist in the simplicity of the Gospel, as it is in christ, 2 Cor. 11.2. false Apostles, deceitful workers, transforming themselves into the Ministers of christ began then, v. 13. Paul was jealous of the Church of Corinth, lest that chaste Virgae should be corrupted, v. 2. as the Churches in Galatia were bewitched with these jugglers, Gal. 3.1. the great Design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a Crucified Redeemer, knowing full well that this is the most effectual course to ruin all true holiness and solid Comfort.
But these believers received the grace of God in truth, as it was fully and plainly proposed to them, they did not spin out the high and vital truths into needless disputes,
But these believers received the grace of God in truth, as it was Fully and plainly proposed to them, they did not spin out the high and vital truths into needless disputes,
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2. They did taste that the Lord (viz.) Christ is gracious, to whom coming as the living stone, they as lively stones were built upon him a spiritual house for God, 1 Pet. 2.4, 5. they did not content themselves with orthodoxy, to rest satisfied in this, that they were not Simonians, or Ebionites, or Menandrians, or the sectators of them that did destroy Christ's righteousness, by dividing it:
2. They did taste that the Lord (viz.) christ is gracious, to whom coming as the living stone, they as lively stones were built upon him a spiritual house for God, 1 Pet. 2.4, 5. they did not content themselves with orthodoxy, to rest satisfied in this, that they were not Simonians, or Ebionites, or Menandrians, or the sectators of them that did destroy Christ's righteousness, by dividing it:
and they did go on to believe, and so to be acquainted with the righteousness of God from Faith to Faith: you may observe how the Apostle remembers the works of Faith, Love,
and they did go on to believe, and so to be acquainted with the righteousness of God from Faith to Faith: you may observe how the Apostle remembers the works of Faith, Love,
and Patience, in Christ of the Thessal. 1. cap. 1.3. and in the 2. Epistle, cap. 1. verse 3. He thanks God their Faith did grow exceedingly, there was but a little time between the writing of these two Epistles, this latter being written shortly after the first, to rectifie their mistake about the day of Christ.
and Patience, in christ of the Thessal. 1. cap. 1.3. and in the 2. Epistle, cap. 1. verse 3. He thanks God their Faith did grow exceedingly, there was but a little time between the writing of these two Epistles, this latter being written shortly After the First, to rectify their mistake about the day of christ.
If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut, without any actual seeing, would you not suspect him to be distempered? what comfort can this man take in the light of the Sun? much like this is a believer that hath Faith habitual, he riseth in the morning,
If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut, without any actual seeing, would you not suspect him to be distempered? what Comfort can this man take in the Light of the Sun? much like this is a believer that hath Faith habitual, he Riseth in the morning,
So then the sum is this, these believers received the Gospel of Salvation by Christ, pure as it was proposed to them, they gave the Apostle this honour, that they had wisdom enough to express themselves plainly, fully, significantly;
So then the sum is this, these believers received the Gospel of Salvation by christ, pure as it was proposed to them, they gave the Apostle this honour, that they had Wisdom enough to express themselves plainly, Fully, significantly;
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nor the fancies of Philosophers, they had no vain janglings amongst themselves, but coveted the sincere unmixed milk of the word that they might grow thereby, 1 Pet. 2.1, 2.
nor the fancies of Philosophers, they had no vain janglings among themselves, but coveted the sincere unmixed milk of the word that they might grow thereby, 1 Pet. 2.1, 2.
My business now is to speak something to the Text, and then more to the practical case in hand, only first I would crave leave to speak a few words to the context;
My business now is to speak something to the Text, and then more to the practical case in hand, only First I would crave leave to speak a few words to the context;
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The Epistle is written to the strangers, v. 2. Jews and Gentiles, (say some) but especially Jews scattered in four now Roman provinces, not long before distinct and considerable Kingdoms together with Asia, sc. the proconsular or less Asia, yet including also those parts in and about Chaldea: Peter was at this time in or about Babylon, in which parts were many myriads of the Jews, of whom he was the Apostle with James and John, Gal. 2.9. 1 Pet. 5.13. That Babylon in the Text should mystically be Rome is a mere conceit, and a groundless fancy, this Epistle was written thirty years at least before John had received the revelation, Grotius and others are quite beside the truth, 'tis forty to one odds that Peter was never there;
The Epistle is written to the Strangers, v. 2. jews and Gentiles, (say Some) but especially jews scattered in four now Roman Provinces, not long before distinct and considerable Kingdoms together with Asia, sc. the proconsular or less Asia, yet including also those parts in and about Chaldea: Peter was At this time in or about Babylon, in which parts were many myriads of the jews, of whom he was the Apostle with James and John, Gal. 2.9. 1 Pet. 5.13. That Babylon in the Text should mystically be Room is a mere conceit, and a groundless fancy, this Epistle was written thirty Years At least before John had received the Revelation, Grotius and Others Are quite beside the truth, it's forty to one odds that Peter was never there;
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an inheritance. 3. The way whereby they obtained this hope, they were begotten of God as a father to it. 4. The cause moving God to this, his abundant mercy. 5. The ground of this hope, it was the resurrection of Christ from the dead,
an inheritance. 3. The Way whereby they obtained this hope, they were begotten of God as a father to it. 4. The cause moving God to this, his abundant mercy. 5. The ground of this hope, it was the resurrection of christ from the dead,
if they were left to a stock of grace received, to trade for another world; to grace received there must be grace supplyed, the grounds of perseverance are without us:
if they were left to a stock of grace received, to trade for Another world; to grace received there must be grace supplied, the grounds of perseverance Are without us:
viz. the promise of the Father, the purchase and intercession of the Lord Jesus, the power and supply of the blessed Spirit, a Doctrine full of comfort, but for certain,
viz. the promise of the Father, the purchase and Intercession of the Lord jesus, the power and supply of the blessed Spirit, a Doctrine full of Comfort, but for certain,
and that irrecoverably as to themselves, or any created power in heaven on their behalf, here is, I say, the Father electing to life and glory, here is Jesus Christ dying and rising, here is the blessed Spirit sanctifying, here the three Graces, Faith, Hope,
and that irrecoverably as to themselves, or any created power in heaven on their behalf, Here is, I say, the Father electing to life and glory, Here is jesus christ dying and rising, Here is the blessed Spirit sanctifying, Here the three Graces, Faith, Hope,
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and Love, inseparably accompanyed with obedience, cherished with joy and comforts, and crowned with perseverance by the power of God, all arising from the Soveraignty of God's will,
and Love, inseparably accompanied with Obedience, cherished with joy and comforts, and crowned with perseverance by the power of God, all arising from the Sovereignty of God's will,
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Pelagius was the first that set up nature, for which the Church of God abhorred him, saith Austin, and the Fathers call it virus illud Pelagianum, the most learned Ʋsher called it detestandam illam haeresin, that pestered the Church of Christ olim & bodie, saith that holy man in his Hist. Pel.
Pelagius was the First that Set up nature, for which the Church of God abhorred him, Says Austin, and the Father's call it virus illud Pelagian, the most learned Ʋsher called it detestandam Illam Heresy, that pestered the Church of christ Once & body, Says that holy man in his Hist. Pel.
But to proceed, these strangers notwithstanding their holiness were unde• manifold temptations, v. 6, 7. persecutions in a tumultuary way were raised against them by the unbelieving Jews, who were egged thereto by the Priests, Priests who did stir up the people against them, there was no Imperial Edict at this time against the Christians.
But to proceed, these Strangers notwithstanding their holiness were unde• manifold temptations, v. 6, 7. persecutions in a tumultuary Way were raised against them by the unbelieving jews, who were egged thereto by the Priests, Priests who did stir up the people against them, there was no Imperial Edict At this time against the Christians.
Nero was the first, he was dedicator damnationis nostrae; I need not quote Tertullian, every Lad of the upper form may know this out of Suetonius and Tacitus. God kept the Gospel in the first publishing of it free from any disturbance by the civil powers about 34 years;
Nero was the First, he was dedicator damnationis Nostrae; I need not quote Tertullian, every Lad of the upper from may know this out of Suetonius and Tacitus. God kept the Gospel in the First publishing of it free from any disturbance by the civil Powers about 34 Years;
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that Claudius banished John into Patmos, and that then he had the revelation is a mere figment of the learned Grotius, and his Annotations built upon it have neither sap nor sense.
that Claudius banished John into Patmos, and that then he had the Revelation is a mere figment of the learned Grotius, and his Annotations built upon it have neither sap nor sense.
But you will say, what is this to the question? I answer, here are two directions how a Christian may get that Faith, whereby he may live comfortably as well as die safely.
But you will say, what is this to the question? I answer, Here Are two directions how a Christian may get that Faith, whereby he may live comfortably as well as die safely.
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1. Be clothed with humility, 1 Pet. 5.5. ascribe all thy gifts, and graces, thy profiting under afflictions, ordinances, thy peace and comfort, wholly to the grace of God by Jesus Christ through the Spirit of holiness.
1. Be clothed with humility, 1 Pet. 5.5. ascribe all thy Gifts, and graces, thy profiting under afflictions, ordinances, thy peace and Comfort, wholly to the grace of God by jesus christ through the Spirit of holiness.
heart-pride doth not only deprive believers of comfort, but brings vexations, disappointments, and disgusts, which are a torment to pride where ever it is;
heart-pride does not only deprive believers of Comfort, but brings vexations, disappointments, and disgusts, which Are a torment to pride where ever it is;
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a man's soul is never so fit to receive the shines of Gods love, as when he is nothing in himself, be sure to crush the sprawlings and motions of this cursed pride, see God in all, bless him for all, see the Lord Jesus the purchaser of all,
a Man's soul is never so fit to receive the shines of God's love, as when he is nothing in himself, be sure to crush the sprawlings and motions of this cursed pride, see God in all, bless him for all, see the Lord jesus the purchaser of all,
and were it practised, would make every day comfortable, envyings and provokings arise from vain-glory, Gal. 5. last. Inde nata sunt schismata, quippe (Hierome) cum dicunt homines nos justificamus impius, nos sanctificamus immundos, we would be some-bodies, away with these thoughts, let God have the glory,
and were it practised, would make every day comfortable, envyings and provokings arise from vainglory, Gal. 5. last. Inde Nata sunt schismata, quip (Jerome) cum dicunt homines nos justificamus Impius, nos sanctificamus immundos, we would be somebodies, away with these thoughts, let God have the glory,
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2. The way to comfort is to do as these believers in my Text did, they did choose rather to forego their earthly comforts than their consciences, made choice of affliction rather than iniquity, esteemed the reproaches of Christ rather than their safety, prisons are not so terrible as they are imagined, the best men have rejoyced in the honour of suffering, they suffered joyfully the spoiling of their goods, all patience and long-suffering with joyfulness, Col. 1.11. Scripture-History primitive and modern abound with instances of all Sexes, Ages, Conditions in this particular.
2. The Way to Comfort is to do as these believers in my Text did, they did choose rather to forego their earthly comforts than their Consciences, made choice of affliction rather than iniquity, esteemed the Reproaches of christ rather than their safety, prisons Are not so terrible as they Are imagined, the best men have rejoiced in the honour of suffering, they suffered joyfully the spoiling of their goods, all patience and long-suffering with joyfulness, Col. 1.11. Scripture history primitive and modern abound with instances of all Sexes, Ages, Conditions in this particular.
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and I say the God of peace give us truth and peace always: but then if you would live comfortably, live in religious honesty, chuse poverty before knavery,
and I say the God of peace give us truth and peace always: but then if you would live comfortably, live in religious honesty, choose poverty before knavery,
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so was Judas; but the testimony of our conscience, that not in fleshly wisdom, but in godly sincerity, through the grace of God we have had our conversation in the world, 2 Cor. 1.12. Light, i. e.
so was Judas; but the testimony of our conscience, that not in fleshly Wisdom, but in godly sincerity, through the grace of God we have had our Conversation in the world, 2 Cor. 1.12. Light, i. e.
Faith in Jesus is the great command of the Gospel, Joh. 1.5, last. 'Tis the work of God, Joh. 6.29. this is that work. Love is the great command of the Law, Matth. 22.36. Thou shall love the Lord thy God with all thy soul.
Faith in jesus is the great command of the Gospel, John 1.5, last. It's the work of God, John 6.29. this is that work. Love is the great command of the Law, Matthew 22.36. Thou shall love the Lord thy God with all thy soul.
Faith acts upon Jesus and sets Love on work. Love desires after him and delights in him, and sets obedience on work: divine comfort flows in proportionably.
Faith acts upon jesus and sets Love on work. Love Desires After him and delights in him, and sets Obedience on work: divine Comfort flows in proportionably.
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The revelation left in nature tells us that there is a God, that he is to be worshipped, that the soul is immortal, that there is a state of bliss in another world, that righteousness is the way to that bliss.
The Revelation left in nature tells us that there is a God, that he is to be worshipped, that the soul is immortal, that there is a state of bliss in Another world, that righteousness is the Way to that bliss.
The Sea hath many names from the Countries and shores, but still it is the same Sea. These two righteousnesses cannot be mixt in the business of justification in the sight of God.
The Sea hath many names from the Countries and shores, but still it is the same Sea. These two Righteousness cannot be mixed in the business of justification in the sighed of God.
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And a woman cannot be wife to two husbands together, Rom. 7.4. There is but one strait gate, Matth. 7.13. one door, Joh. 10.9. one way, Joh. 14.5. one name, Acts 4.12. Paul is the most lively instance in this great case:
And a woman cannot be wife to two Husbands together, Rom. 7.4. There is but one strait gate, Matthew 7.13. one door, John 10.9. one Way, John 14.5. one name, Acts 4.12. Paul is the most lively instance in this great case:
Let us look to our selves, the oyl of Faith and comfort go together, the oyl of holiness and the oyl of gladness, true Christians are anointed with both.
Let us look to our selves, the oil of Faith and Comfort go together, the oil of holiness and the oil of gladness, true Christians Are anointed with both.
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I will expound it thus, No good work without God, no God without Christ, no Christ without heart-Faith, no Faith without love, no love without obedience, no such obedience without comfort, more or less.
I will expound it thus, No good work without God, no God without christ, no christ without heart-Faith, no Faith without love, no love without Obedience, no such Obedience without Comfort, more or less.
the Gentiles and their wise men, for it is plain that the Apostle speaks of them, (not of the Gnosticks, that is an idle conceit) and I am bound to believe Paul 's Characters of the Gentiles and their Philosophers,
the Gentiles and their wise men, for it is plain that the Apostle speaks of them, (not of the Gnostics, that is an idle conceit) and I am bound to believe Paul is Characters of the Gentiles and their Philosophers,
before Diogenes, Laertius, Plutarch, or any man else: the Jews hated Jesus Christ, John 15.24. the world hated him, John 7.7. Luke 19.14. All Gospel-Atheism (said that incomparable Dr. Twisse) is against Jesus Christ.
before Diogenes, Laertius, Plutarch, or any man Else: the jews hated jesus christ, John 15.24. the world hated him, John 7.7. Lycia 19.14. All Gospel-Atheism (said that incomparable Dr. Twisse) is against jesus christ.
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I have said of mirth, thou art mad. Read and believe Eccles. 2.3. indeed from the first v. to the 11. The whole book, but especially that Chapter, is the divinest Philosophy that ever was or will be.
I have said of mirth, thou art mad. Read and believe Eccles. 2.3. indeed from the First v. to the 11. The Whole book, but especially that Chapter, is the Divinest Philosophy that ever was or will be.
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2. 'Tis their practice, they love the Lord Jesus in incorruption or sincerity, Eph. 6. last. The Church, i. e. Believers joyntly and singly say of Jesus, that he it is whom their soul loves, Cant. 1.7. in the 3. chap. the 4 first ver. we have it four times, and none but that:
2. It's their practice, they love the Lord jesus in incorruption or sincerity, Ephesians 6. last. The Church, i. e. Believers jointly and singly say of jesus, that he it is whom their soul loves, Cant 1.7. in the 3. chap. the 4 First for. we have it four times, and none but that:
I sought him whom my soul loveth, v. 1. I will arise and seek him whom my soul loveth, v. 2. I said to the watchmen, saw ye him whom my soul loveth? v. 3. after a little while I found him whom my soul loveth, v. 4. here is no supernumerary repetition, every believer's soul bears a part in this divine song:
I sought him whom my soul loves, v. 1. I will arise and seek him whom my soul loves, v. 2. I said to the watchmen, saw you him whom my soul loves? v. 3. After a little while I found him whom my soul loves, v. 4. Here is no supernumerary repetition, every believer's soul bears a part in this divine song:
but rejoyce in Christ Jesus; which joy in him did plainly flow out of their confidence of an interest in him, Phil. 3.3. as sorrowful yet always rejoycing, 2 Cor. 6.9. we rejoyce in hope of the glory of God, Rom. 5.2. and we rejoyce in God by Jesus Christ, v. 11. with many more Texts to the same purpose:
but rejoice in christ jesus; which joy in him did plainly flow out of their confidence of an Interest in him, Philip 3.3. as sorrowful yet always rejoicing, 2 Cor. 6.9. we rejoice in hope of the glory of God, Rom. 5.2. and we rejoice in God by jesus christ, v. 11. with many more Texts to the same purpose:
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I shall speak something. 1. For the explication of the Doctrine. 2. For the vindication of the truth. 3. For the resolution of the case. 1. For explication:
I shall speak something. 1. For the explication of the Doctrine. 2. For the vindication of the truth. 3. For the resolution of the case. 1. For explication:
these two affections Love and Joy will be best described by their properties, objects, causes. Love is the return of an holy affection to Jesus Christ, with desires after him,
these two affections Love and Joy will be best described by their properties, objects, Causes. Love is the return of an holy affection to jesus christ, with Desires After him,
and delight in him, whose properties are these: 1. 'Tis a soveraign love: he it is whom the soul loveth, as before out of the Canticles, chap. 1.7. a transcendent love, arising out of some due apprehension of his own excellency, and those most inestimable benefits procured by him:
and delight in him, whose properties Are these: 1. It's a sovereign love: he it is whom the soul loves, as before out of the Canticles, chap. 1.7. a transcendent love, arising out of Some due apprehension of his own excellency, and those most inestimable benefits procured by him:
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he is the standard-bearer amongst ten thousand, Cant. 4.10. as the apple-tree for shade, and fruit to the weary travellers, above all the trees of the forrest, Cant. 2.3.
he is the Standard-bearer among ten thousand, Cant 4.10. as the Apple tree for shade, and fruit to the weary travellers, above all the trees of the forest, Cant 2.3.
love is a restless affection, therefore compared to the grave and death, Cant. 8.6, 7. amor semper quaerit nova; it cannot say I have enough, till it be terminated on Jesus Christ and God by him.
love is a restless affection, Therefore compared to the grave and death, Cant 8.6, 7. amor semper Query nova; it cannot say I have enough, till it be terminated on jesus christ and God by him.
neither is it to be bribed off by the blandishments and allurements of it, many waters cannot quench it, and if any would offer all the substance of his house to corrupt it, to withdraw it, it would be utterly contemned, ibid.
neither is it to be bribed off by the blandishments and allurements of it, many waters cannot quench it, and if any would offer all the substance of his house to corrupt it, to withdraw it, it would be utterly contemned, Ibid.
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and such a Salvation as into grace and eternal glory? it is the fulfilling of the law, Rom. 13.10. A man that loves the Lord Jesus would fulfil every one of his commands, the law of his God is in his heart, Psal. 37.31. and his heart is to the law:
and such a Salvation as into grace and Eternal glory? it is the fulfilling of the law, Rom. 13.10. A man that loves the Lord jesus would fulfil every one of his commands, the law of his God is in his heart, Psalm 37.31. and his heart is to the law:
his commands are not grievous, i. e. They are precious: Oh how I love thy Law! says David, Psal. 119.97. I delight in the Law of God in my inner man, saith Paul, Rom. 7.22. Try your selves by this:
his commands Are not grievous, i. e. They Are precious: O how I love thy Law! Says David, Psalm 119.97. I delight in the Law of God in my inner man, Says Paul, Rom. 7.22. Try your selves by this:
compare your selves with that of Christ in his farewel Sermon, Joh. 14.15, 21, 23. withal remember and dread that Text, 1 Cor. 16.22. If any man love not the Lord Jesus, i. e.
compare your selves with that of christ in his farewell Sermon, John 14.15, 21, 23. withal Remember and dread that Text, 1 Cor. 16.22. If any man love not the Lord jesus, i. e.
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how precious is Jesus? 1 Pet. 2.7. loves him as a Prophet, revealing the mystery of Salvation, the glorious mystery of the Gospel hidden from generations, hidden from the wise and prudent.
how precious is jesus? 1 Pet. 2.7. loves him as a Prophet, revealing the mystery of Salvation, the glorious mystery of the Gospel hidden from generations, hidden from the wise and prudent.
as righteousness to save from hell. 3. The cause of it is the blessed Spirit: the fruit of the Spirit is love, Gal. 5.22. The Lord thy God shall circumcise thy heart, and cause thee to love the Lord thy God, Deut. 30.6.
as righteousness to save from hell. 3. The cause of it is the blessed Spirit: the fruit of the Spirit is love, Gal. 5.22. The Lord thy God shall circumcise thy heart, and cause thee to love the Lord thy God, Deuteronomy 30.6.
but what are these to the joy of a pardon to a trembling and condemned man? and what is this to the joy in Christ to a man that understands and is sensible what damnation is? what hell is? what eternity is? the highness, the sweetness, the revivement is indeed ineffable, no man that feels it can find words fully to express it. 2. 'Tis full of glory, i. e. (say some) a stander by cannot judge of it.
but what Are these to the joy of a pardon to a trembling and condemned man? and what is this to the joy in christ to a man that understands and is sensible what damnation is? what hell is? what eternity is? the highness, the sweetness, the revivement is indeed ineffable, no man that feels it can find words Fully to express it. 2. It's full of glory, i. e. (say Some) a stander by cannot judge of it.
our present comfort (saith he) is rather Solatium praesentis miseriae, than gaudium futurae beatitudinis, rather a collation or refreshment upon our journey,
our present Comfort (Says he) is rather Solatium praesentis miseriae, than gaudium futurae beatitudinis, rather a collation or refreshment upon our journey,
an heart-enlargeing joy, strong to do, and strong to die? certainly sin is never more odious, the heart is never more soft, the commandements never more precious, the World never more regardless, Jesus never more glorious,
an heart-enlargeing joy, strong to do, and strong to die? Certainly since is never more odious, the heart is never more soft, the Commandments never more precious, the World never more regardless, jesus never more glorious,
on the other side, Christ is proposed to thee, and in him there is proportion, for in him dwelleth all fulness, he is an infinite, spiritual and eternal good;
on the other side, christ is proposed to thee, and in him there is proportion, for in him dwells all fullness, he is an infinite, spiritual and Eternal good;
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The outward instrument is the Gospel, the Angel called it, Tydings of great joy. I pray you try again, where is your joy? whence doth it arise? upon what is it fixed? of what kind is it? what is the power of it? joy is natural and pleasing, every man seeks it, many there be, that say, who will shew us any good? they are for sensible, palpable good, Corn, Wine, or Oyl, Riches, Honours:
The outward Instrument is the Gospel, the Angel called it, Tidings of great joy. I pray you try again, where is your joy? whence does it arise? upon what is it fixed? of what kind is it? what is the power of it? joy is natural and pleasing, every man seeks it, many there be, that say, who will show us any good? they Are for sensible, palpable good, Corn, Wine, or Oil, Riches, Honours:
David had all this, but he sought far higher, he was of a more noble and heavenly temper, lift up the light of thy countenance, cause thy face to shine upon thy Servant, that will put gladness into my heart, Psal. 4.5. Out of these premisses we conclude that Christianity is a glorious thing:
David had all this, but he sought Far higher, he was of a more noble and heavenly temper, lift up the Light of thy countenance, cause thy face to shine upon thy Servant, that will put gladness into my heart, Psalm 4.5. Out of these premises we conclude that Christianity is a glorious thing:
which is the second particular, which I call a Vindication of the Truth. Religion is not a little formality in duties joyned with some morality in life;
which is the second particular, which I call a Vindication of the Truth. Religion is not a little formality in duties joined with Some morality in life;
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It consists in the exercise of Repentance, self-loathing, hatred of Sin as such, (for these are necessarily implied) Faith actual in Jesus, love to him, obedience before him, communion with God by him, peace and comfort from him,
It consists in the exercise of Repentance, Self-loathing, hatred of since as such, (for these Are necessarily implied) Faith actual in jesus, love to him, Obedience before him, communion with God by him, peace and Comfort from him,
and well grounded hope of eternal life through him; the smell of his garments, Psal. 45.8. the savour of his oyntment, Cant. 1.3. the taste of his preciousness makes a Believer think he can never do enough for Jesus.
and well grounded hope of Eternal life through him; the smell of his garments, Psalm 45.8. the savour of his ointment, Cant 1.3. the taste of his preciousness makes a Believer think he can never do enough for jesus.
He is a debtor to the Spirit, to live after the Spirit, and what ever is not this in truth (there is a difference in degrees) is (as you heard before) but nature raised,
He is a debtor to the Spirit, to live After the Spirit, and what ever is not this in truth (there is a difference in Degrees) is (as you herd before) but nature raised,
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unless he were righteous, and far be it from us to think, that any man should be truly righteous, unless he did live by Faith, for the just shall live by Faith, absit autem & sit justus vere, nisi vivat ex fide:
unless he were righteous, and Far be it from us to think, that any man should be truly righteous, unless he did live by Faith, for the just shall live by Faith, absit autem & sit justus vere, nisi vivat ex fide:
but of such a work to glory, and not in the Lord, none but a wicked man but will grant this to be sin: thus far Austin, with more to the same purpose in the same place:
but of such a work to glory, and not in the Lord, none but a wicked man but will grant this to be since: thus Far Austin, with more to the same purpose in the same place:
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the same he doth about Pythagoras his books, in which (saith he) are Plures, many errors, iidemque capitales. Especially this he recants, that he formerly said the Philosophers, who were not pious, were yet shining in vertue; no Faith in Christ, no vertue, 'tis spectrum, 'tis but simulacrum, but imago virtutis, it is not vertue; painted fire, is not fire:
the same he does about Pythagoras his books, in which (Says he) Are Plures, many errors, iidemque capitals. Especially this he recants, that he formerly said the Philosophers, who were not pious, were yet shining in virtue; no Faith in christ, no virtue, it's spectrum, it's but simulacrum, but imago virtue, it is not virtue; painted fire, is not fire:
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Non Deo serviunt sed diabolo, they serve the devil not God, Prosp. Con. Coll. Cap. 28. tota vita infidelium est peccatum, the whole life of unbelievers is sin, idem sent. 106. to the same purpose saith Fulgentius with others.
Non God serviunt sed diabolo, they serve the Devil not God, Prosper Con. Coll. Cap. 28. tota vita Infidels est peccatum, the Whole life of unbelievers is since, idem sent. 106. to the same purpose Says Fulgentius with Others.
but what comfort is this without propriety, unless he be thine? my spirit rejoyceth in God my Saviour, Luke 2. I will rejoyce in the God of my salvation, Hab. 3. your Father Abraham saw my day,
but what Comfort is this without propriety, unless he be thine? my Spirit Rejoiceth in God my Saviour, Lycia 2. I will rejoice in the God of my salvation, Hab. 3. your Father Abraham saw my day,
The Scripture is full and clear, an evil tree cannot bring forth good fruit. The carnal mind cannot please God, Rom. 8.7. 1 Cor. 1.2.3. the Apostle doth raise his discourse to the highest strain, Though I speak with the tongue of Angels, which no man doth;
The Scripture is full and clear, an evil tree cannot bring forth good fruit. The carnal mind cannot please God, Rom. 8.7. 1 Cor. 1.2.3. the Apostle does raise his discourse to the highest strain, Though I speak with the tongue of Angels, which no man does;
if I give all my goods to feed the poor, the highest beneficence; and my body to be burnt, the greatest suffering; yet if I have not love, I am nothing:
if I give all my goods to feed the poor, the highest beneficence; and my body to be burned, the greatest suffering; yet if I have not love, I am nothing:
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he doth not say, these things are nothing; he doth not say, knowledge is nothing, or giving to the poor is nothing, but I am nothing, I have no profit, I am a hollow tub,
he does not say, these things Are nothing; he does not say, knowledge is nothing, or giving to the poor is nothing, but I am nothing, I have no profit, I am a hollow tub,
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And according to Scripture and Fathers the doctrine of our Church hath determinated in her thirteenth Article thus, Works done before the grace of Christ and the Inspiration of his Spirit are not pleasing to God;
And according to Scripture and Father's the Doctrine of our Church hath determinated in her thirteenth Article thus, Works done before the grace of christ and the Inspiration of his Spirit Are not pleasing to God;
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then, this also I premise, that to get and keep comfort, or that a Christian may have comfort, two things are necessary, viz. proportion and propriety;
then, this also I premise, that to get and keep Comfort, or that a Christian may have Comfort, two things Are necessary, viz. proportion and propriety;
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it must be commensurate and adaequate to the soul, and it must be the souls own, tolle meum, and tolle gaudium. The comfort and sweetness of the Gospel lyes in pronouns (as the common saying is) as for instance;
it must be commensurate and adequate to the soul, and it must be the Souls own, Take meum, and Take gaudium. The Comfort and sweetness of the Gospel lies in pronouns (as the Common saying is) as for instance;
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the love of God is shed abroad in our hearts by the Holy Ghost, and so we rejoyce in the hope of the glory of God, Rom. 5.2, 5. I will not dispute whether assurance be of the nature of Faith:
the love of God is shed abroad in our hearts by the Holy Ghost, and so we rejoice in the hope of the glory of God, Rom. 5.2, 5. I will not dispute whither assurance be of the nature of Faith:
If I know and believe that Christ died for me, I should stick to it in negotio justificationis, without taking notice of any inherent holiness either in men or Angels:
If I know and believe that christ died for me, I should stick to it in negotio justificationis, without taking notice of any inherent holiness either in men or Angels:
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so the Ephesians, after they believed in Christ, they were sealed with the holy Spirit of promise as an earnest, Ephes. 1.13, 14, 15. The note of the old learned and pious Piscator is, unusquisque fidelis verus est, not esse potest, or esse debet, but est certus suae salutis, I will name but one Scripture more, 'tis Cant. 2.6. my beloved is mine, and I am his, he feeds among the lillies:
so the Ephesians, After they believed in christ, they were sealed with the holy Spirit of promise as an earnest, Ephesians 1.13, 14, 15. The note of the old learned and pious Piscator is, unusquisque Fidelis verus est, not esse potest, or esse debet, but est Certus suae Salutis, I will name but one Scripture more, it's Cant 2.6. my Beloved is mine, and I am his, he feeds among the lilies:
Answ. So necessary, what do you mean? is it not commanded? is it not promised? is it not purchased? is it not attained by the people of God? sure it is necessary to the vigor of grace,
Answer So necessary, what do you mean? is it not commanded? is it not promised? is it not purchased? is it not attained by the people of God? sure it is necessary to the vigor of grace,
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Answ. Who told you so? the Scripture saith, the Spirit himself doth bear witness with our spirits that we are the children of God, Rom. 8.16. and we know and believe the love that God hath given us, 1 John 4.16. with many very many more Texts to that purpose.
Answer Who told you so? the Scripture Says, the Spirit himself does bear witness with our spirits that we Are the children of God, Rom. 8.16. and we know and believe the love that God hath given us, 1 John 4.16. with many very many more Texts to that purpose.
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2. It is frequently promised, I will make them joyful in my house of prayer, Isa. 56.7. I will see you again, and your heart shall rejoyce, and your joy no man taketh from you.
2. It is frequently promised, I will make them joyful in my house of prayer, Isaiah 56.7. I will see you again, and your heart shall rejoice, and your joy no man Takes from you.
3. It is practised frequently, we rejoyce in Christ Jesus, Phil. 3.3. 4. It is often prayed for, the God of hope fill you with all joy and peace in believing, Rom. 15.13. 5. It is Christ's office to give the oyl of gladness for the spirit of heaviness, Isa. 61.3. 6. It is the special work of the blessed Spirit, who is therefore the Comforter.
3. It is practised frequently, we rejoice in christ jesus, Philip 3.3. 4. It is often prayed for, the God of hope fill you with all joy and peace in believing, Rom. 15.13. 5. It is Christ's office to give the oil of gladness for the Spirit of heaviness, Isaiah 61.3. 6. It is the special work of the blessed Spirit, who is Therefore the Comforter.
and with wine well refined, i. e. God hath not given us the spirit of bondage to fear again, (as formerly) but the Spirit of adoption, whereby (or rather by whom, i. e. cujus ope) we cry abba Father.
and with wine well refined, i. e. God hath not given us the Spirit of bondage to Fear again, (as formerly) but the Spirit of adoption, whereby (or rather by whom, i. e. cujus open) we cry abba Father.
The holy spirit teacheth many lessons, excellent ones in this School, chiefly these three. 1. They learn what dismal creatures they must have been for ever without Jesus Christ. 2. They learn to give a guess, what were the unintelligible amazements and consternatious that were upon the soul of Jesus Christ in their room. 3. The blessedness that comes by Jesus Christ.
The holy Spirit Teaches many Lessons, excellent ones in this School, chiefly these three. 1. They Learn what dismal creatures they must have been for ever without jesus christ. 2. They Learn to give a guess, what were the unintelligible amazements and consternatious that were upon the soul of jesus christ in their room. 3. The blessedness that comes by jesus christ.
And when they have learned their lessons in this School out of the word by this ever blessed Tutor, God brings them out with silver, joy, and gold, and comfort.
And when they have learned their Lessons in this School out of the word by this ever blessed Tutor, God brings them out with silver, joy, and gold, and Comfort.
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The Minister may preach his lungs out of his body, and it is not minded. If self-tryal were impartially practised, the blessed spirit in this way would give in evidence, and by that comfort:
The Minister may preach his lungs out of his body, and it is not minded. If Self-trial were impartially practised, the blessed Spirit in this Way would give in evidence, and by that Comfort:
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they know not the voice of strangers, v. 5. 2. They know Christ with an high appreciating and obedient knowledg, v. 14. 3. They hear his voice, and they follow him; not a stranger.
they know not the voice of Strangers, v. 5. 2. They know christ with an high appreciating and obedient knowledge, v. 14. 3. They hear his voice, and they follow him; not a stranger.
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3. Direct. Be not slothful in the business of Faith, remove away far from you a sluggish frame, stir up, blow up the coals, exercise thy Faith, exert new acts of application of Jesus Christ to thee daily.
3. Direct. Be not slothful in the business of Faith, remove away Far from you a sluggish frame, stir up, blow up the coals, exercise thy Faith, exert new acts of application of jesus christ to thee daily.
Believe it, Sirs, it is a sin of a far greater nature than we are aware of, a sin of horrid unkindness, neglect, slighting of our best friends, (viz.) that we make sure of every thing, but Jesus Christ.
Believe it, Sirs, it is a since of a Far greater nature than we Are aware of, a since of horrid unkindness, neglect, slighting of our best Friends, (viz.) that we make sure of every thing, but jesus christ.
there we have a male in the flock, and can defend our diligence very smartly: but in the great concern of our souls we are at uncertainties, and hap hazard;
there we have a male in the flock, and can defend our diligence very smartly: but in the great concern of our Souls we Are At uncertainties, and hap hazard;
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What a noise is there about a civil propriety in mint and cummin? and what a Silence and remisness about the soul's propriety in the Son of God? 'tis a prodigious and inexcusable indiscretion and folly;
What a noise is there about a civil propriety in mint and cummin? and what a Silence and remissness about the soul's propriety in the Son of God? it's a prodigious and inexcusable indiscretion and folly;
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therefore check thy joy about these things, cut off the suckers, and the boughs will be laden with fruit, stop these back-ditches and the stream will be strong.
Therefore check thy joy about these things, Cut off the suckers, and the boughs will be laden with fruit, stop these back-ditches and the stream will be strong.
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5. Direct. If a Christian would attain to that Faith ( viz. certainty) that will make his life comfortable, he must go on to be more holy in both the parts of it:
5. Direct. If a Christian would attain to that Faith (viz. certainty) that will make his life comfortable, he must go on to be more holy in both the parts of it:
The Scripture calls upon us every where to hate, abhor, mortifie, crucifie (viz.) to death, lay aside as a dead corps, put off as filthy rags, cast away as a plague-sore, what all this while? why, lusts, filthy lusts, wrath, anger, vain-glory, pride, impatience, filthy wanton thoughts.
The Scripture calls upon us every where to hate, abhor, mortify, crucify (viz.) to death, lay aside as a dead corpse, put off as filthy rags, cast away as a Plague-sore, what all this while? why, Lustiest, filthy Lustiest, wrath, anger, vainglory, pride, impatience, filthy wanton thoughts.
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if thou put away iniquity from thy heart, thou shalt lift up thy face; the more conscience, the more sense of love, and the more sense the more comfort;
if thou put away iniquity from thy heart, thou shalt lift up thy face; the more conscience, the more sense of love, and the more sense the more Comfort;
6. Direct. Look well to the other part of holiness, live to righteousness, live in it, live the Col. 3.17. read it over and over, as many as walk according to this rule, peace shall be upon them, Gal. 6.16. to such a one Christ will manifest himself, Joh. 14.21.
6. Direct. Look well to the other part of holiness, live to righteousness, live in it, live the Col. 3.17. read it over and over, as many as walk according to this Rule, peace shall be upon them, Gal. 6.16. to such a one christ will manifest himself, John 14.21.
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his Father and himself will come to such a one and will make their abode with him v. 23. the Father will love him (it is meant of love manifestative, not initial) he will manifest his love, there is joy indeed to the upright, I will shew the Salvation of God, not I will begin to be,
his Father and himself will come to such a one and will make their Abided with him v. 23. the Father will love him (it is meant of love manifestative, not initial) he will manifest his love, there is joy indeed to the upright, I will show the Salvation of God, not I will begin to be,
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study well and observe your relation-duties: family-passions cloud Faith, disturb duty, darken comfort. 7. Direct. All this while I take it for granted that thou art a Christian.
study well and observe your relation-duties: family-passions cloud Faith, disturb duty, darken Comfort. 7. Direct. All this while I take it for granted that thou art a Christian.
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Why then, if thou wilt get and keep this Faith that will get and keep comfort alive, The seventh direction is, To be much and frequent in Divine meditation;
Why then, if thou wilt get and keep this Faith that will get and keep Comfort alive, The seventh direction is, To be much and frequent in Divine meditation;
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Know that no servant of God, be he Abraham, Moses, or Paul, if God enter into judgment with him, can stand justified in his sight, God will not justifie us without a righteousness,
Know that no servant of God, be he Abraham, Moses, or Paul, if God enter into judgement with him, can stand justified in his sighed, God will not justify us without a righteousness,
God will not call that perfect which is not so, for his judgment is according to truth, Rom. 2.2. where shall we find this perfect righteousness, but in Christ, who is Jehovah our righteousness, Jer. 23.6. and made of God to us righteousness? 1 Cor. 1.30. how shall this become ours, but by imputation? Rom. 4.6. how shall we receive this gift of righteousness, but by Faith? Rom. 5.17.
God will not call that perfect which is not so, for his judgement is according to truth, Rom. 2.2. where shall we find this perfect righteousness, but in christ, who is Jehovah our righteousness, Jer. 23.6. and made of God to us righteousness? 1 Cor. 1.30. how shall this become ours, but by imputation? Rom. 4.6. how shall we receive this gift of righteousness, but by Faith? Rom. 5.17.
his blood is that new and living way, Heb. 10.19. there is no standing in God's presence but in him, no acceptance but by him, no comfort but from him. Be wise and wary; there are many adversaries.
his blood is that new and living Way, Hebrew 10.19. there is no standing in God's presence but in him, no acceptance but by him, no Comfort but from him. Be wise and wary; there Are many Adversaries.
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as if God should impute the act of Faith for righteousness, or that God should impute Faith and obedience as the condition or matter of our righteousness and not Christ's obedience; for both cannot be imputed:
as if God should impute the act of Faith for righteousness, or that God should impute Faith and Obedience as the condition or matter of our righteousness and not Christ's Obedience; for both cannot be imputed:
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if God imputed Christ's obedience, then not ours; if ours, then not Christ's. The nature of Faith consists in coming to Christ for righteousness and pardon: only;
if God imputed Christ's Obedience, then not ours; if ours, then not Christ's. The nature of Faith consists in coming to christ for righteousness and pardon: only;
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Say to the commandements you are my rule, and love, and joy; to Christ thou art my life, Col. 3.4. 'Tis the height of Christianity to live in duties, and to live above them.
Say to the Commandments you Are my Rule, and love, and joy; to christ thou art my life, Col. 3.4. It's the height of Christianity to live in duties, and to live above them.
'Tis quickly said, 'tis an easie matter to distinguish in the Schools or pulpit, but to distinguish in the conscience, practically to distinguish, is not so easie:
It's quickly said, it's an easy matter to distinguish in the Schools or pulpit, but to distinguish in the conscience, practically to distinguish, is not so easy:
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qui novit distinguere inter legem & evangelium, sciat se esse edoctum à Deo. Had I all the holiness of the Saints from the beginning to this day, I would bless God for the least,
qui Novit distinguere inter legem & evangelium, sciat se esse Instruction à God Had I all the holiness of the Saints from the beginning to this day, I would bless God for the least,
In the midst of thy duties ask thy soul the question, soul, what is thy title, thy plea? If I were to dye this day, what have I to plead? in what shall I stand before God? what have I to plead,
In the midst of thy duties ask thy soul the question, soul, what is thy title, thy plea? If I were to die this day, what have I to plead? in what shall I stand before God? what have I to plead,
and in this way the blessed spirit causeth us to know and believe the love that God hath to us, 1 Joh. 4.16. and refresheth the soul with joy and comfort in believing.
and in this Way the blessed Spirit Causes us to know and believe the love that God hath to us, 1 John 4.16. and refresheth the soul with joy and Comfort in believing.
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To pass by the prophane scoffs of many, and the gross ignorance of more, I take it to be a very great neglect in believers, that they do not glorifie the Holy Spirit,
To pass by the profane scoffs of many, and the gross ignorance of more, I take it to be a very great neglect in believers, that they do not Glorify the Holy Spirit,
12. Direct. If you would get and keep this special comforting Faith, then keep a good conscience in evil times; chuse suffering before secular safety;
12. Direct. If you would get and keep this special comforting Faith, then keep a good conscience in evil times; choose suffering before secular safety;
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remember who did shrink from the truth, and lost this Faith and comfort, even to the gates almost of despair and self violence for twelve months together,
Remember who did shrink from the truth, and lost this Faith and Comfort, even to the gates almost of despair and self violence for twelve months together,
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and from it conclude the love of God in Christ to them, and thence they have joy and comfort, that joy that Angels cannot give, and Devils cannot take:
and from it conclude the love of God in christ to them, and thence they have joy and Comfort, that joy that Angels cannot give, and Devils cannot take:
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14. Give diligent attendance upon the ordinances, set thy self in the sight of God to hear what God will speak as Cornelius did, Act. 10.33. and rejoyce to do it, such shall walk in the ight of God's countenance, Psal. 89.15. Take heed of the common humor, we begin to be very sqeamish, and carnal;
14. Give diligent attendance upon the ordinances, Set thy self in the sighed of God to hear what God will speak as Cornelius did, Act. 10.33. and rejoice to do it, such shall walk in the ight of God's countenance, Psalm 89.15. Take heed of the Common humour, we begin to be very sqeamish, and carnal;
You pray for assurance, be sure your ends be right, let it be more for holiness that the name of Jesus Christ may be glorified by you, than for comfort.
You pray for assurance, be sure your ends be right, let it be more for holiness that the name of jesus christ may be glorified by you, than for Comfort.
(viz.) that he might obviate all misconstructions, and bad interpretations, which possibly some might put upon what he had said in the foregoing verse, (and should further say in the 14, 15, and 16. Verses ) In every of which we have him expressing his great and affectionate resentment of the Philippians bounty and liberality to him, I rejoyced in the Lord greatly, that now at the last your care of me hath flourished again;
(viz.) that he might obviate all misconstructions, and bad interpretations, which possibly Some might put upon what he had said in the foregoing verse, (and should further say in the 14, 15, and 16. Verses) In every of which we have him expressing his great and affectionate resentment of the Philippians bounty and liberality to him, I rejoiced in the Lord greatly, that now At the last your care of me hath flourished again;
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Now he foresaw, that this his just acknowledgment might have some base and ugly censures put upon it, which therefore he makes it his business to prevent.
Now he foresaw, that this his just acknowledgment might have Some base and ugly censures put upon it, which Therefore he makes it his business to prevent.
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He had in the course of his life passed through various states, and some of them were bad enough, (according to the account which he himself gives of them, 2 Cor. 4.8, 9, 10. 2 Cor. 6.4, 5. 2 Cor. 11.23.) But no condition came amiss to him, his spirit was alwayes composed and calm, he lived in the constant practice of divine Conrentment;
He had in the course of his life passed through various states, and Some of them were bad enough, (according to the account which he himself gives of them, 2 Cor. 4.8, 9, 10. 2 Cor. 6.4, 5. 2 Cor. 11.23.) But no condition Come amiss to him, his Spirit was always composed and Cam, he lived in the constant practice of divine Conrentment;
d.) 'twas not a thing known by me from the first, I brought not this frame with me into the world, 'twas not ingenit, or connate with me, I had it not from nature or natural light:
worser.) 'twas not a thing known by me from the First, I brought not this frame with me into the world, 'twas not ingenit, or connate with me, I had it not from nature or natural Light:
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Where and how did he learn it? not at the feet of Gamaliel, not in the Schools of the great Philosophers; but in the school of Christ, and by the teachings of the Spirit. He might say of this what he saith of his Office, Gal. 1.1. it was not of man, nor by man; but of God, 1. He attained unto it, not by the teachings of man's wisdom, but by the teachings of the holy Ghost, (to allude to that 1 Cor. 2.13.) This blessed Spirit set up a supernatural light in him, wrought a supernatural work in him, gave in divine and supernatural discoveries to him;
Where and how did he Learn it? not At the feet of Gamaliel, not in the Schools of the great Philosophers; but in the school of christ, and by the teachings of the Spirit. He might say of this what he Says of his Office, Gal. 1.1. it was not of man, nor by man; but of God, 1. He attained unto it, not by the teachings of Man's Wisdom, but by the teachings of the holy Ghost, (to allude to that 1 Cor. 2.13.) This blessed Spirit Set up a supernatural Light in him, wrought a supernatural work in him, gave in divine and supernatural discoveries to him;
Every where, and in all things, I am instructed, &c. 'Tis [ NONLATINALPHABET, ] which we render by instructed, others by initiated; It implies both initiation, and also instruction in things sacred and mysterious (as is commonly observed.) Now (saith Paul ) I am instructed both to be full and to suffer hunger;
Every where, and in all things, I am instructed, etc. It's [, ] which we render by instructed, Others by initiated; It Implies both initiation, and also instruction in things sacred and mysterious (as is commonly observed.) Now (Says Paul) I am instructed both to be full and to suffer hunger;
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There must be a Divine light beamed into the Soul, the communication of special grace from Christ, the supernatural workings of God's Spirit in the heart;
There must be a Divine Light beamed into the Soul, the communication of special grace from christ, the supernatural workings of God's Spirit in the heart;
I have learned in every state, &c. every where, and in all things I am instructed, &c. 'Tis not enough in this or that want and cross to be contented,
I have learned in every state, etc. every where, and in all things I am instructed, etc. It's not enough in this or that want and cross to be contented,
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so as to treat upon the several Heads which are proper to it, (which work is already done fully and profitably by many of our own Writers:) I am confined to one Particular about it, which will be mainly directive; to shew, How, and by what means, this blessed Contentation may be attained.
so as to Treat upon the several Heads which Are proper to it, (which work is already done Fully and profitably by many of our own Writers:) I am confined to one Particular about it, which will be mainly directive; to show, How, and by what means, this blessed Contentation may be attained.
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'Tis a very important Question which I am to answer this Morning, (viz.) What are all Christians to do, that they, with Paul, may learn in every state to be content?
It's a very important Question which I am to answer this Morning, (viz.) What Are all Christians to do, that they, with Paul, may Learn in every state to be content?
For the more distinct answering of which, I will consider Contentment in a threefold notion, as it consists, 1. In self-sufficiency. 2. In the bounding of the Desires.
For the more distinct answering of which, I will Consider Contentment in a threefold notion, as it consists, 1. In self-sufficiency. 2. In the bounding of the Desires.
1. As it lies in self-fulness, or self-sufficiency. So 'tis opposed so emptiness, want, indigence, and to that vexation and dissatisfaction of mind, which ariseth from that emptiness.
1. As it lies in self-fulness, or self-sufficiency. So it's opposed so emptiness, want, indigence, and to that vexation and dissatisfaction of mind, which arises from that emptiness.
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for the Greek word, by which it is set forth, is NONLATINALPHABET (rendred by sufficiency 2 Cor. 9.8, by contentment; 1 Tim. 6.6.) 'Tis the word used in my Text, I have learned in whatsoever state I am [ NONLATINALPHABET ] therewith to be content: So that Paul 's being contented was his having a fulness and sufficiency in himself, in so much that he wanted nothing.
for the Greek word, by which it is Set forth, is (rendered by sufficiency 2 Cor. 9.8, by contentment; 1 Tim. 6.6.) It's the word used in my Text, I have learned in whatsoever state I am [ ] therewith to be content: So that Paul is being contented was his having a fullness and sufficiency in himself, in so much that he wanted nothing.
he is NONLATINALPHABET, self-sufficient, (and therein lies his Contentment, if not formally, yet fundamentally:) Prov. 14.14. A good man shall be satisfied from himself.
he is, self-sufficient, (and therein lies his Contentment, if not formally, yet fundamentally:) Curae 14.14. A good man shall be satisfied from himself.
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It may be objected, how can this be? can any creature be self-sufficient? is not that a thing peculiar to God himself? are not all here in themselves indigent and necessitous? I answer, Original and inherent self-sufficiency belongs only to God;
It may be objected, how can this be? can any creature be self-sufficient? is not that a thing peculiar to God himself? Are not all Here in themselves indigent and necessitous? I answer, Original and inherent self-sufficiency belongs only to God;
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He having God for his God, and he possessing this God (the Catholick and universal Good,) in and from him, he hath all that ever he can desire or need:
He having God for his God, and he possessing this God (the Catholic and universal Good,) in and from him, he hath all that ever he can desire or need:
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Jacob told his Brother he had all (for so 'tis in the Hebr.) Gen. 33.11. As having nothing and yet possessing all things, 2 Cor. 6.10. I have all and abound, I am full, &c. Phil. 4.18.
Jacob told his Brother he had all (for so it's in the Hebrew) Gen. 33.11. As having nothing and yet possessing all things, 2 Cor. 6.10. I have all and abound, I am full, etc. Philip 4.18.
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Now let us bring the Question to Contentment in this notion, How may men come up to this self-sufficiency? Answ. By their getting a Covenant-interest in God,
Now let us bring the Question to Contentment in this notion, How may men come up to this self-sufficiency? Answer By their getting a Covenant interest in God,
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and then by their improving and living upon that God, who is theirs by Covenant. Till this be done, there is no self-fulness, nothing but want and emptiness;
and then by their improving and living upon that God, who is theirs by Covenant. Till this be done, there is no self-fulness, nothing but want and emptiness;
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We see even where there is much of that good, yet the heart is restless and unsatisfied, Job 20.22. In the fulness of his sufficiency, he shall be in straits:
We see even where there is much of that good, yet the heart is restless and unsatisfied, Job 20.22. In the fullness of his sufficiency, he shall be in straits:
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all goodness whatsoever concenters and concurrs in him, and thereupon, when a man is once brought to have and to possess God, he is satisfied, all his desires are answered;
all Goodness whatsoever concenters and concurs in him, and thereupon, when a man is once brought to have and to possess God, he is satisfied, all his Desires Are answered;
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Oh, to be self-sufficient, for the poor Creature to have all in himself, (he having that God who is All,) how near doth this bring him to that which is the incommunicable glory and perfection of God himself!
O, to be self-sufficient, for the poor Creature to have all in himself, (he having that God who is All,) how near does this bring him to that which is the incommunicable glory and perfection of God himself!
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Let a man injoy never so much of the world, yet if there be but some petty thing (which his fancy is much set upon) withheld from him, this is the bane of his contentment; (as we see in Ahab and Haman: ) On the other hand, let a Child of God enjoy never so little of the world,
Let a man enjoy never so much of the world, yet if there be but Some Petty thing (which his fancy is much Set upon) withheld from him, this is the bane of his contentment; (as we see in Ahab and Haman:) On the other hand, let a Child of God enjoy never so little of the world,
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like one that is hydropical (the more he drinks the more he thirsts,) so it is with the man I am speaking of, the more he hath, the more he desires to have:
like one that is hydropical (the more he drinks the more he thirsts,) so it is with the man I am speaking of, the more he hath, the more he Desires to have:
he is like the four things spoken of by Solomon, Prov. 30.15, 16. that are never satisfied, that never say it is enough: an insatiable greediness of wealth possesseth him,
he is like the four things spoken of by Solomon, Curae 30.15, 16. that Are never satisfied, that never say it is enough: an insatiable greediness of wealth Possesses him,
so that his pounds must be Hundreds, his Hundreds, Thousands (and so in infinitum ) Contentment now suppresseth these exorbitant and extravagant desires;
so that his pounds must be Hundreds, his Hundreds, Thousands (and so in infinitum) Contentment now suppresses these exorbitant and extravagant Desires;
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And so there is a great affinity (though not a perfect identity ) 'twixt it and Patience; so 'tis opposed to all vexing, fretting and murmuring, to all undue perturbations of mind under God's dispensations towards us, (though they be never so cross to our natural desires.) Unquestionably this was one thing (if not the main) intended by our Apostle,
And so there is a great affinity (though not a perfect identity) betwixt it and Patience; so it's opposed to all vexing, fretting and murmuring, to all undue perturbations of mind under God's dispensations towards us, (though they be never so cross to our natural Desires.) Unquestionably this was one thing (if not the main) intended by our Apostle,
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How may we, and Others, get this excellent frame, to have the heart in every state calm and quiet, without being disturbed and discontented under any thing that doth befall us? (the resolving of this Question will be my present work.)
How may we, and Others, get this excellent frame, to have the heart in every state Cam and quiet, without being disturbed and discontented under any thing that does befall us? (the resolving of this Question will be my present work.)
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For answer to it, I will reduce all to these three Helps or Means; Consideration, Grace or Godliness, Prayer. He that would learn and live Contentment, must be a Considering man, a godly man, a praying man.
For answer to it, I will reduce all to these three Helps or Means; Consideration, Grace or Godliness, Prayer. He that would Learn and live Contentment, must be a Considering man, a godly man, a praying man.
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but when I come to make a further, and more distinct inquiry into them, truly there is a vast sea before me, where 'tis hard to find any bounds or limits.
but when I come to make a further, and more distinct inquiry into them, truly there is a vast sea before me, where it's hard to find any bounds or Limits.
The first means is Consideration. By which I understand, not only that which is rational and proper to a Man, (as a Man,) but that which is religious and divine; both together,
The First means is Consideration. By which I understand, not only that which is rational and proper to a Man, (as a Man,) but that which is religious and divine; both together,
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we are passionate, because we are inconsiderate. Were there but more considering doubtless there would be less murmuring. David said in his haste, All Men are liers;
we Are passionate, Because we Are inconsiderate. Were there but more considering doubtless there would be less murmuring. David said in his haste, All Men Are liers;
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when we meet with any thing which runs cross to our desires (which makes it a day of adversity, ) did we but sit down and consider about the matter, this vvould much tend to the quieting of our spirits.
when we meet with any thing which runs cross to our Desires (which makes it a day of adversity,) did we but fit down and Consider about the matter, this would much tend to the quieting of our spirits.
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Consideration is an excellent help to Contentation. He who is not thoughtful, vvill never learn the lesson of the Text. Discomposures of mind are not to be kept off by any Spells or Charms,
Consideration is an excellent help to Contentation. He who is not thoughtful, will never Learn the Lesson of the Text. Discomposures of mind Are not to be kept off by any Spells or Charms,
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Would you knovv vvhat is that special and proper Matter which your Consideration is to work upon, to further contentment in every state? then bring it to to these three Heads; Consider. 1. Who it is that orders the State.
Would you know what is that special and proper Matter which your Consideration is to work upon, to further contentment in every state? then bring it to to these three Heads; Consider. 1. Who it is that order the State.
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1. Who it is that orders the estate: surely the Supreme, Sovereign, all disposing God. My times are in thy hands, Psal. 31.15. 'Tis so with every man in the world, and with every thing about every man; all is in God's hands.
1. Who it is that order the estate: surely the Supreme, Sovereign, all disposing God. My times Are in thy hands, Psalm 31.15. It's so with every man in the world, and with every thing about every man; all is in God's hands.
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David tells us, while he was musing the fire burned (that is the fire of passion as many do expound it;) There is indeed a musing which tends to heart-disquietment, (when all our thoughts are taken up in poring upon that which troubles us;) but that musing (which I am now urging) hath a quite other effect;
David tells us, while he was musing the fire burned (that is the fire of passion as many do expound it;) There is indeed a musing which tends to heart-disquietment, (when all our thoughts Are taken up in poring upon that which Troubles us;) but that musing (which I am now urging) hath a quite other Effect;
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it will quench the fire, not kindle it, Methinks that Christian should not easily be disturbed at what befalls him, who considers, let it be what it will, it is all of God.
it will quench the fire, not kindle it, Methinks that Christian should not Easily be disturbed At what befalls him, who considers, let it be what it will, it is all of God.
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Is it fit for the Creature to be angry with God, as Jonas was? shall man dispute with God? the clay say to the Potter, Why hast thou made me thus? must Providence be arraigned at our tribunal? and our Will clash with God's? by no means.
Is it fit for the Creature to be angry with God, as Jonah was? shall man dispute with God? the clay say to the Potter, Why hast thou made me thus? must Providence be arraigned At our tribunal? and our Will clash with God's? by no means.
There's all the Reason in the world, that whatsoever pleaseth God, should please the Creature. 'Tis the Lord, (saith Eli) let him do what seems him good.
There's all the Reason in the world, that whatsoever Pleases God, should please the Creature. It's the Lord, (Says Eli) let him do what seems him good.
Now take an account of this in four things. 1. All is ordered by God irresistibly Is. 43.13. I will work, and who shall let? 'Tis applicable to God's providential dealings with every single person in the world;
Now take an account of this in four things. 1. All is ordered by God irresistibly Is. 43.13. I will work, and who shall let? It's applicable to God's providential dealings with every single person in the world;
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He will do all his pleasure: there is no contending with him. Job 34.33. Should it be according to thy mind? he will recompense it, whether thou refuse or whether thou choose, &c. Christian!
He will do all his pleasure: there is no contending with him. Job 34.33. Should it be according to thy mind? he will recompense it, whither thou refuse or whither thou choose, etc. Christian!
If it be thus, that the tide of Providence vvill have its course, that there's no hindring of the Almighty and Soveraign-acting God, (for he doth whatsoever pleaseth him, Eccl. 8.3.
If it be thus, that the tide of Providence will have its course, that there's no hindering of the Almighty and Soveraign-acting God, (for he does whatsoever Pleases him, Ecclesiastes 8.3.
and worketh all things after the counsel of his own will, Eph. 1.11.) then our Reason and judgment will tell us, that 'tis best to yield and submit to this God,
and works all things After the counsel of his own will, Ephesians 1.11.) then our Reason and judgement will tell us, that it's best to yield and submit to this God,
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but 'tis good for us in all his dispensations to justifie him. Doth he remove a mercy, vvhich vve have not forfeited? Doth he lay on an affliction, vvhich vve by sin have not deserved? and if so, doth it not become us to be silent before him? Lam. 3.39.
but it's good for us in all his dispensations to justify him. Does he remove a mercy, which we have not forfeited? Does he lay on an affliction, which we by since have not deserved? and if so, does it not become us to be silent before him? Lam. 3.39.
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for I have sinned against him. 'Tis a smart passage that in Prov. 19.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord:
for I have sinned against him. It's a smart passage that in Curae 19.3. The foolishness of man perverteth his Way, and his heart fretteth against the Lord:
We have often too just Grounds of being troubled with our own hearts, (because of their pride, carnality, unthankfulness, unbelief, &c. this is good discontent;) but we never have any just Grounds of being disturbed at what God doth;
We have often too just Grounds of being troubled with our own hearts, (Because of their pride, carnality, unthankfulness, unbelief, etc. this is good discontent;) but we never have any just Grounds of being disturbed At what God does;
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For do I deserve the one, and do I not deserve the other? why then should I quarrel or fret against God? Discontent is a bold impeachment of God's righteousness;
For do I deserve the one, and do I not deserve the other? why then should I quarrel or fret against God? Discontent is a bold impeachment of God's righteousness;
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In a word, let this Heart-quieting Consideration be much upon your thoughts, all is Righteously ordered by God; and therefore, all must be contentedly undergone by you.
In a word, let this Heart quieting Consideration be much upon your thoughts, all is Righteously ordered by God; and Therefore, all must be contentedly undergone by you.
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3. All is ordered by God wisely; He's a God of Judgment, Isai. 30.18. We read of the rings, Ezek. 1.18. that they were full of eyes; take the several rounds, and windings of Providence, they are all full of wisdom.
3. All is ordered by God wisely; He's a God of Judgement, Isaiah 30.18. We read of the rings, Ezekiel 1.18. that they were full of eyes; take the several rounds, and windings of Providence, they Are all full of Wisdom.
In our worldly affairs, vvherein vve have to do wtth men, if vve apprehend them to be persons endued with understanding and prudence, we can upon this wholly refer our selves and our Concerns to them,
In our worldly affairs, wherein we have to do wtth men, if we apprehend them to be Persons endued with understanding and prudence, we can upon this wholly refer our selves and our Concerns to them,
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If the Pilot be skilful, the passenger saith, Let him alone, he knows how to order the vessel; (and so in several other Instances:) And why do not vve in all our Concerns carry it thus towards God, vvhose vvisdom and faithfulness doth infinitely transcend vvhat is in man? shall we not contentedly rest in vvhat he sees to be fittest and best for us? Vain man would be wise, Job 11.12. he thinks he could order things better than God doth;
If the Pilot be skilful, the Passenger Says, Let him alone, he knows how to order the vessel; (and so in several other Instances:) And why do not we in all our Concerns carry it thus towards God, whose Wisdom and faithfulness does infinitely transcend what is in man? shall we not contentedly rest in what he sees to be Fittest and best for us? Vain man would be wise, Job 11.12. he thinks he could order things better than God does;
may they not therefore quietly resign up themselves to him, saying Thou shalt choose our inheritance for us, (as 'tis, Psal. 47.4.)? On the other hand;
may they not Therefore quietly resign up themselves to him, saying Thou shalt choose our inheritance for us, (as it's, Psalm 47.4.)? On the other hand;
Didst thou but consider this, vvouldst thou not be contented when the vvise God chooseth for thee? Reason with thy self in secret thus, Did God know how to make my person,
Didst thou but Consider this, Wouldst thou not be contented when the wise God chooses for thee? Reason with thy self in secret thus, Did God know how to make my person,
why then should I give way to discontent? The truth is, it is too low for the Saints in every state barely to be content; there's something higher that they should come up unto,
why then should I give Way to discontent? The truth is, it is too low for the Saints in every state barely to be content; there's something higher that they should come up unto,
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and doth he not know how to order my condition? He that hath wisdom enough to steer the great Vessels of the World and of the Church, hath he not wisdom enough to steer my little Boat? He that hath by an unerring Providence brought so many Saints safe to Heaven, doth he not know the best way to bring me safe thither also? shall he mistake in my case, who never yet, in all the works that hvve passed through his hands, was guilty of the least mistake? I say reason thus,
and does he not know how to order my condition? He that hath Wisdom enough to steer the great Vessels of the World and of the Church, hath he not Wisdom enough to steer my little Boat? He that hath by an unerring Providence brought so many Saints safe to Heaven, does he not know the best Way to bring me safe thither also? shall he mistake in my case, who never yet, in all the works that hvve passed through his hands, was guilty of the least mistake? I say reason thus,
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I do not say, that all is mercy to these formally (as to the things themselves which befall them,) but I say all is mercy, or in order to mercy. Afflictions are not mercy in their formal nature, but they are of mercy originally (they coming from God's love,) and for mercy finally, (God by them designing good,
I do not say, that all is mercy to these formally (as to the things themselves which befall them,) but I say all is mercy, or in order to mercy. Afflictions Are not mercy in their formal nature, but they Are of mercy originally (they coming from God's love,) and for mercy finally, (God by them designing good,
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Others have the Soveraignty and Righteousness of God to awe them, but Saints have the mercy and goodness of God to work their hearts to a quiet submission to his Will.
Others have the Sovereignty and Righteousness of God to awe them, but Saints have the mercy and Goodness of God to work their hearts to a quiet submission to his Will.
And how much is there in this for the furtherance of such a frame of heart in them, could they but by consideration draw it out and work it home upon the soul!
And how much is there in this for the furtherance of such a frame of heart in them, could they but by consideration draw it out and work it home upon the soul!
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God alwayes knows what is best for his (such is his wisdom,) and he alwayes doth what is best for his (such is his mercy: ) what a heart composing meditation is this!
God always knows what is best for his (such is his Wisdom,) and he always does what is best for his (such is his mercy:) what a heart composing meditation is this!
when ever heart-disquietment begins to rise in you, sit down, consider, pause upon it, Who it is that orders your Condition? and how he orders it? irresistibly, righteously, wisely, graciously. 2. Secondly;
when ever heart-disquietment begins to rise in you, fit down, Consider, pause upon it, Who it is that order your Condition? and how he order it? irresistibly, righteously, wisely, graciously. 2. Secondly;
'Tis not all mercy (that's reserved for Heaven;) nor all misery (that's reserved for Hell;) but something of both (that's proper to the middle state of earth) Eccl. 7.14, God hath set the one over against the other (Prosperity and Adversity, Comforts and Crosses, Mercies and Afflictions,) to the end that man should find nothing after him (so as to find fault with what God doth,
It's not all mercy (that's reserved for Heaven;) nor all misery (that's reserved for Hell;) but something of both (that's proper to the middle state of earth) Ecclesiastes 7.14, God hath Set the one over against the other (Prosperity and Adversity, Comforts and Crosses, mercies and Afflictions,) to the end that man should find nothing After him (so as to find fault with what God does,
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For shall we receive good at the hands of God and shall we not receive evil? Job 2.10. Especially when we consider, (1.) That the good is much more than the evil;
For shall we receive good At the hands of God and shall we not receive evil? Job 2.10. Especially when we Consider, (1.) That the good is much more than the evil;
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The Prophet fancied he was left alone (which made him the more froward in his condition;) but God told him he had reserved some thousands in Israel, who had not bow'd their knees to Baal:
The Prophet fancied he was left alone (which made him the more froward in his condition;) but God told him he had reserved Some thousands in Israel, who had not bowed their knees to Baal:
but such as is common to men; (NONLATINALPHABET:) 1 Pet. 5.9. Knowing that the same afflictions are accomplished in your brethren that are in the world.
but such as is Common to men; (:) 1 Pet. 5.9. Knowing that the same afflictions Are accomplished in your brothers that Are in the world.
when 'tis but with me as 'tis with others, why should not I be content? men will quietly submit to that which is the lot of others as well as their own;
when it's but with me as it's with Others, why should not I be content? men will quietly submit to that which is the lot of Others as well as their own;
The Greek Tragaedian brings in one as heightning his misery, and crying out, Wo is me! but why (saith he) Wo is me, when we suffer nothing but what is incident to all Mortals? Did we but in time of need revive this upon our thoughts, it would much alleviate our grief and obviate all heart-disquietment.
The Greek Tragedian brings in one as heightening his misery, and crying out, Woe is me! but why (Says he) Woe is me, when we suffer nothing but what is incident to all Mortals? Did we but in time of need revive this upon our thoughts, it would much alleviate our grief and obviate all heart-disquietment.
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3. This state doth but agree and suit with the present life. Thou canst not expect it should be much better whilst thou art here below; consider this and be content.
3. This state does but agree and suit with the present life. Thou Canst not expect it should be much better while thou art Here below; Consider this and be content.
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that 'tis vanity to expect rest, and ease, and comfort, and felicity in this world; surely we should not be much disturbed at any trouble that doth befall us:
that it's vanity to expect rest, and ease, and Comfort, and felicity in this world; surely we should not be much disturbed At any trouble that does befall us:
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if they meet with storms? shall the Traveller be offended at a little bad way? in the lower region would we have nothing but serenity and calmness? 'Tis a thing no less foolish and absurd,
if they meet with storms? shall the Traveller be offended At a little bad Way? in the lower region would we have nothing but serenity and calmness? It's a thing no less foolish and absurd,
their wants are more pinching than thine, their pains more acute than thine, their losses greater than thine, &c. thou hast cause rather to be thankful than impatient, in as much as a lesser evil carries mercy in it.
their Wants Are more pinching than thine, their pains more acute than thine, their losses greater than thine, etc. thou hast cause rather to be thankful than impatient, in as much as a lesser evil carries mercy in it.
'tis chastning, but 'tis not condemning; 'tis some temporary cross, but 'tis not the everlasting curse; 'tis affliction for a moment, but 'tis not eternal misery: It might be Hell, separation from God for ever, burning in that fire which is unquenchable;
it's chastening, but it's not condemning; it's Some temporary cross, but it's not the everlasting curse; it's affliction for a moment, but it's not Eternal misery: It might be Hell, separation from God for ever, burning in that fire which is unquenchable;
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Shall the malefactor fret at his Judge for sentencing him to some corporal punishment, when he might have passed the sentence of death upon him? shall the offending son be angry with his father for correcting him,
Shall the Malefactor fret At his Judge for sentencing him to Some corporal punishment, when he might have passed the sentence of death upon him? shall the offending son be angry with his father for correcting him,
3. The third thing, that thoughts must dwell upon and be imploy'd about in order to Contentment, is Contentment it self; in considering what an happy and excellent frame that is.
3. The third thing, that thoughts must dwell upon and be employed about in order to Contentment, is Contentment it self; in considering what an happy and excellent frame that is.
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And indeed the due consideration of what it is to be Content, as è contra what it is to be discontented, is not only a strong motive but also a very proper means to further the exercise and practice of Contentment.
And indeed the due consideration of what it is to be Content, as è contra what it is to be discontented, is not only a strong motive but also a very proper means to further the exercise and practice of Contentment.
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As to the large handling of this subject (the excellency of a contented frame,) I must not engage therein, (for that I refer you to others, who have done it fully;) I will but hint a few things for your thoughts to work upon as occasion shall require: Contentment therefore,
As to the large handling of this Subject (the excellency of a contented frame,) I must not engage therein, (for that I refer you to Others, who have done it Fully;) I will but hint a few things for your thoughts to work upon as occasion shall require: Contentment Therefore,
It speaks the creature to have a due sense of God in his Sovereignty, righteousness, wisdom, goodness, &c. It speaks the creature to have a due sense of what he is in himself, a poor, vile, worthless nothing, less than the least of all the mercies of God.
It speaks the creature to have a due sense of God in his Sovereignty, righteousness, Wisdom, Goodness, etc. It speaks the creature to have a due sense of what he is in himself, a poor, vile, worthless nothing, less than the least of all the Mercies of God.
Is not this holy and gracious? wherein doth grace more shew it self than in such things as these? Contentment evidenceth much grace, Discontentment much sin. The former is a compound of several graces, the latter a compound of several sins;
Is not this holy and gracious? wherein does grace more show it self than in such things as these? Contentment Evidenceth much grace, Discontentment much since. The former is a compound of several graces, the latter a compound of several Sins;
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In a contented frame there's Humility, Faith, Hope, Patience, Heavenly-mindedness, Crucifixion to the world, &c. in a discontented frame, there's Pride, Ʋnbelief, Impatience, Carnality, nay practical Atheism it self.
In a contented frame there's Humility, Faith, Hope, Patience, Heavenly-mindedness, Crucifixion to the world, etc. in a discontented frame, there's Pride, Ʋnbelief, Impatience, Carnality, nay practical Atheism it self.
When a man is once brought to this, to lay himself and all his Concerns at God's feet, to say It is the Lord, let him do (with me and mine) what seems him good, I'le like well of whatsoever he doth; O this pleaseth God greatly.
When a man is once brought to this, to lay himself and all his Concerns At God's feet, to say It is the Lord, let him do (with me and mine) what seems him good, I'll like well of whatsoever he does; Oh this Pleases God greatly.
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Discontent makes us to lose what we have; Contentment gets us what we want. Fretting never removed a Cross nor procured a comfort; quiet submission doth both. The Father continues to correct the froward Child,
Discontent makes us to loose what we have; Contentment gets us what we want. Fretting never removed a Cross nor procured a Comfort; quiet submission does both. The Father continues to correct the froward Child,
It sweetens every bitter Cup. This ingredient takes off the bitterness of every State, (as the wood cast by Moses did the bitterness of the Waters.) Nothing can come amiss to him, that hath learned to be content.
It sweetens every bitter Cup. This ingredient Takes off the bitterness of every State, (as the wood cast by Moses did the bitterness of the Waters.) Nothing can come amiss to him, that hath learned to be content.
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Many such advantages do accrue from Contentment: but as to the contrary vice, 'tis a thing greatly mischievous. 'Tis a sad inlet to Sin: what will not a man do,
Many such advantages do accrue from Contentment: but as to the contrary vice, it's a thing greatly mischievous. It's a sad inlet to since: what will not a man do,
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de Provid.) It exposes to dreadful judgments: What severe punishments did the Israelites murmuring bring upon them? (Read Numb. 14. per. tot. Psal. 106.24, 25. 1 Cor 10.10.
de Provide.) It exposes to dreadful Judgments: What severe punishments did the Israelites murmuring bring upon them? (Read Numb. 14. per. tot. Psalm 106.24, 25. 1 Cor 10.10.
Now if these things were but laid to heart, and seriously considered by Christians, would not the consideration thereof much conduce to their attaining and living of Contentment? Certainly the due fixing and working of the thoughts upon the excellency of this frame, of the Sin and evil of the contrary frame, vvould be of great use,
Now if these things were but laid to heart, and seriously considered by Christians, would not the consideration thereof much conduce to their attaining and living of Contentment? Certainly the due fixing and working of the thoughts upon the excellency of this frame, of the since and evil of the contrary frame, would be of great use,
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thus disquieted within me? This is the Course which I resolve to take in my afflicted condition to keep my heart still and composed, hoping that God will bless it to the end.
thus disquieted within me? This is the Course which I resolve to take in my afflicted condition to keep my heart still and composed, hoping that God will bless it to the end.
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the world groans under the mischievous effects of inconsideracy (which might be made out in several particulars;) I shall go no further• than that one thing, vvhich I am upon.
the world groans under the mischievous effects of inconsideracy (which might be made out in several particulars;) I shall go no further• than that one thing, which I am upon.
Whence is it that there is amongst Men, amongst Professors, so little of Contentment? that so few have learnt in every state to be content? that impatience, repining, quarelling with God, discontent, are so epidemical? that the most live in the dislike of their condition? I say, whence is this? I answer, 'tis (in a great measure) from the general neglect of Consideration.
Whence is it that there is among Men, among Professors, so little of Contentment? that so few have learned in every state to be content? that impatience, repining, quarrelling with God, discontent, Are so epidemical? that the most live in the dislike of their condition? I say, whence is this? I answer, it's (in a great measure) from the general neglect of Consideration.
because I designed to speak particularly and apart to them under this Head. To speak to all (and that too according to the copiousness of the subject) vvould be a vast work;
Because I designed to speak particularly and apart to them under this Head. To speak to all (and that too according to the copiousness of the Subject) would be a vast work;
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as lowness of gifts, weakness of grace, the continuance and strength of sin, temptations by Satan, God's withdrawings, want of Assurance and of the Comforts of the Spirit, (and the like.) But most commonly it ariseth from things of a worldly nature, wherein the outward part is concerned, (for that is our tenderest part,
as lowness of Gifts, weakness of grace, the Continuance and strength of since, temptations by Satan, God's withdrawings, want of Assurance and of the Comforts of the Spirit, (and the like.) But most commonly it arises from things of a worldly nature, wherein the outward part is concerned, (for that is our Tenderest part,
and therefore, if we be troubled there, we are most apt to complain:) such as lowness of Estate, crosses in Relations, bodily Infirmities, badness of the Times, injuries and bad usages of Men, meanness of rank and Quality in the world, &c. These are the things which usually disturb and disquiet us:
and Therefore, if we be troubled there, we Are most apt to complain:) such as lowness of Estate, Crosses in Relations, bodily Infirmities, badness of the Times, injuries and bad usages of Men, meanness of rank and Quality in the world, etc. These Are the things which usually disturb and disquiet us:
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But to take in more than what th•s Head (in strictness) leads me to, (because I would speak a little to the several discontents of men about their earthly Estates,) I will consider them as thus diversified:
But to take in more than what th•s Head (in strictness) leads me to, (Because I would speak a little to the several discontents of men about their earthly Estates,) I will Consider them as thus diversified:
Is this considered? I wish we could see it, in the calmness of their minds who are under a low estate. The Father divides his estate among his children, giving to every one of them his share (more or less) as he thinks meet,
Is this considered? I wish we could see it, in the calmness of their minds who Are under a low estate. The Father divides his estate among his children, giving to every one of them his share (more or less) as he thinks meet,
And shall your heavenly Father's allotting to you what he thinks meet signifie nothing to the making of you contentedly to rest in his will? may not this great dispenser of Blessings do with his own what he pleaseth?
And shall your heavenly Father's allotting to you what he thinks meet signify nothing to the making of you contentedly to rest in his will? may not this great dispenser of Blessings do with his own what he Pleases?
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Who can claim or challenge any thing at God's hands? surely he that merits nothing must not murmur because he hath but little. Thy apparel is very mean, thy diet is very course, thy habitation very uncomfortable;
Who can claim or challenge any thing At God's hands? surely he that merits nothing must not murmur Because he hath but little. Thy apparel is very mean, thy diet is very course, thy habitation very uncomfortable;
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Now why should God's poor (I sp•ak only of such) distrust his provision? what abundant assurance hath he given thereof? read Psal. 73.3. Psal. 39.10. Psal. 111.5. Mat. 6.25. ad finem cap. Rom. 8.32. Heb. 13.5. with many other Scriptures.
Now why should God's poor (I sp•ak only of such) distrust his provision? what abundant assurance hath he given thereof? read Psalm 73.3. Psalm 39.10. Psalm 111.5. Mathew 6.25. ad finem cap. Rom. 8.32. Hebrew 13.5. with many other Scriptures.
Psal. 132. 15. I will abundantly bless her provision, I will satisfie her poor with bread. Exod. 23.25. Ye shall serve the Lord your God, and he shall bless thy bread and water.
Psalm 132. 15. I will abundantly bless her provision, I will satisfy her poor with bred. Exod 23.25. You shall serve the Lord your God, and he shall bless thy bred and water.
than all the children which did eat the Kings meat, Dan. 1.12.15. The widow was reduced to a low •bb, there was left but a little oyl in the cruise and a little meal in the barrel;
than all the children which did eat the Kings meat, Dan. 1.12.15. The widow was reduced to a low •bb, there was left but a little oil in the cruise and a little meal in the barrel;
yet these held out, and the more she spent of them the more they encreased: what strange things are done with small pittances where the blessing of God is!
yet these held out, and the more she spent of them the more they increased: what strange things Are done with small pittances where the blessing of God is!
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5. The Saint's Little is better than the Sinner's All. Prov. 15.16. Better is a little with the fear of the Lord, than great treasure and trouble therewith, Psal. 37.16. A little that a righteous man hath, is better than the riches of many wicked.
5. The Saint's Little is better than the Sinner's All. Curae 15.16. Better is a little with the Fear of the Lord, than great treasure and trouble therewith, Psalm 37.16. A little that a righteous man hath, is better than the riches of many wicked.
7. God keeps you low in earthly possessions, but how is it with you in higher and better things? You are poor without, are you not rich within? Prov. 13.7, There is that maketh himself rich, yet hath nothing:
7. God keeps you low in earthly possessions, but how is it with you in higher and better things? You Are poor without, Are you not rich within? Curae 13.7, There is that makes himself rich, yet hath nothing:
8. You think God is strait-handed towards you in temporal; but is he not abundantly gracious in spiritual and eternal blessings? He denies the pebble, but gives you the pearl, withholds shadows and trifles, but gives you what is solid and substantial; you have not worldly wealth,
8. You think God is strait-handed towards you in temporal; but is he not abundantly gracious in spiritual and Eternal blessings? He Denies the pebble, but gives you the pearl, withholds shadows and trifles, but gives you what is solid and substantial; you have not worldly wealth,
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the inheritance that is incorruptible, undefiled, that fadeth not, away (1 Pet. 1.4.) is yours; you have little in the stream, but all in the fountain; God is yours, and in him all is yours.
the inheritance that is incorruptible, undefiled, that fades not, away (1 Pet. 1.4.) is yours; you have little in the stream, but all in the fountain; God is yours, and in him all is yours.
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Pray, under heart-risings because of this, turn your thoughts upon what hath been hinted, work these and such like Considerations home upon your hearts, be intent upon them, weigh them throughly;
prey, under Heart-risings Because of this, turn your thoughts upon what hath been hinted, work these and such like Considerations home upon your hearts, be intent upon them, weigh them thoroughly;
so that they want nothing convenient or necessary: Nay there are some who abound in wealth, riches flow in upon them, their coffers are full of silver and gold, their in-comes vast and great;
so that they want nothing convenient or necessary: Nay there Are Some who abound in wealth, riches flow in upon them, their coffers Are full of silver and gold, their incomes vast and great;
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and yet neither of these have learned to be content, no not in their good state. Discontentedness lodges not only in the breasts of them who have nothing,
and yet neither of these have learned to be content, no not in their good state. Discontentedness lodges not only in the breasts of them who have nothing,
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This speaks you to be guilty of prodigious ingratitude to God, and of very inordinate love to the world, (both of which are sins of a crimson tincture.)
This speaks you to be guilty of prodigious ingratitude to God, and of very inordinate love to the world, (both of which Are Sins of a crimson tincture.)
did not you then think, if you might but have that measure of worldly things which now you have, you vvould look upon God as dealing very graciously with you? And now he hath answered your expectations and desires,
did not you then think, if you might but have that measure of worldly things which now you have, you would look upon God as dealing very graciously with you? And now he hath answered your Expectations and Desires,
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If God vvill give them but what is necessary, they are not to quarrel for the want of what is superfluous. The Covenant-indenture goes no further than food and rayment; therefore, having food and raiment let us be therewith content, 1 Tim. 6.8. Jacob went no higher than those, Gen. 28.20, 21. Christ directs us to go no further in our prayers than daily bread, Math. 6.11.
If God will give them but what is necessary, they Are not to quarrel for the want of what is superfluous. The Covenant-indenture Goes no further than food and raiment; Therefore, having food and raiment let us be therewith content, 1 Tim. 6.8. Jacob went no higher than those, Gen. 28.20, 21. christ directs us to go no further in our Prayers than daily bred, Math. 6.11.
A full estate is not best for Duty; for we often see (through the naughtiness of mens hearts,) that they who have most in the way of Mercy do least in the way of Duty. I deny not,
A full estate is not best for Duty; for we often see (through the naughtiness of men's hearts,) that they who have most in the Way of Mercy do least in the Way of Duty. I deny not,
so neither for Safety: who are exposed to so many dangers as they who swim in earthly treasures? The higher is the building the more 'tis endangered by fierce winds;
so neither for Safety: who Are exposed to so many dangers as they who swim in earthly treasures? The higher is the building the more it's endangered by fierce winds;
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but the suiting of the mind and of the elate (be it what it will.) There often is that serenity of mind in a poor cottage which is not enjoyed in the stately palace: The mean man sleeps better on a hard bed than he who lies upon his bed of down; and there is a more chearful spirit where the fare is course than where there are the greatest dainties. You fondly imagine, could you but skrew up your estates to such an height,
but the suiting of the mind and of the elate (be it what it will.) There often is that serenity of mind in a poor cottage which is not enjoyed in the stately palace: The mean man sleeps better on a hard Bed than he who lies upon his Bed of down; and there is a more cheerful Spirit where the fare is course than where there Are the greatest dainties. You fondly imagine, could you but Screw up your estates to such an height,
but (I pray you) why may you not do so now, under what you have already? (as that Commander answered Pyrrhus, designing so and so to enlarge his conquests which when he had done then he would fit down and be quiet and live merrily:) should you arrive at what you aspire after, you would find your selves then to be as far from what you promise to your selves as now you are.
but (I pray you) why may you not do so now, under what you have already? (as that Commander answered Phyrrhus, designing so and so to enlarge his conquests which when he had done then he would fit down and be quiet and live merrily:) should you arrive At what you aspire After, you would find your selves then to be as Far from what you promise to your selves as now you Are.
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6. The contented man is never poor (let him have never so little,) the discontented man is never rich (let him have never so much.) He is not rich who possesseth much,
6. The contented man is never poor (let him have never so little,) the discontented man is never rich (let him have never so much.) He is not rich who Possesses much,
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7. What are these earthly riches that any should be thus insatiably greedy of them? Surely there's but little in them (fancy, mistakes, ignorance, being laid aside:) they are no better than unsatisfying, perishing, uncertain things; Eccles. 5.10. He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase.
7. What Are these earthly riches that any should be thus insatiably greedy of them? Surely there's but little in them (fancy, mistakes, ignorance, being laid aside:) they Are no better than unsatisfying, perishing, uncertain things; Eccles. 5.10. He that loves silver shall not be satisfied with silver, nor he that loves abundance with increase.
Men may fill their bags and chests with silver nnd gold, but they cannot with them fill their Souls: no, the Soul is a thing too great to be fill'd with such little things as these are.
Men may fill their bags and chests with silver nnd gold, but they cannot with them fill their Souls: no, the Soul is a thing too great to be filled with such little things as these Are.
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that's the Epithete of the Apostle, trust not in uncertain riches, 1 Tim. 6.17. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an Eagle towards heaven.
that's the Epithet of the Apostle, trust not in uncertain riches, 1 Tim. 6.17. Wilt thou Set thine eyes upon that which is not? for riches Certainly make themselves wings, they fly away as an Eagl towards heaven.
and if so, doth it become a man, much more a Christian, to be discontented because he hath but little of such vain things as these are? Methinks such should scorn to have their generous minds discomposed for such trifles.
and if so, does it become a man, much more a Christian, to be discontented Because he hath but little of such vain things as these Are? Methinks such should scorn to have their generous minds discomposed for such trifles.
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8. As they are dying things, so we are dying Persons. What though we be straitned in them? 'tis not necessary our Estates should be very large when our Lives are not like to be very long. A little money serves the Traveller that hath but a short journey to go;
8. As they Are dying things, so we Are dying Persons. What though we be straitened in them? it's not necessary our Estates should be very large when our Lives Are not like to be very long. A little money serves the Traveller that hath but a short journey to go;
Parum viae, quid multum viatici? Might we either alwayes live, or when we die carry with us into another world what we have laid up in this, then our greediness of these things would be more excusable:
Parum Viae, quid multum viatici? Might we either always live, or when we die carry with us into Another world what we have laid up in this, then our greediness of these things would be more excusable:
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but neither of these are to be expected. Job 1.21. Naked came I out of my mother's womb, and naked shall I return thither. 1 Tim. 6.7. For we brought nothing into the world, and it is certain we can carry nothing out.
but neither of these Are to be expected. Job 1.21. Naked Come I out of my mother's womb, and naked shall I return thither. 1 Tim. 6.7. For we brought nothing into the world, and it is certain we can carry nothing out.
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And (which I would further add) Is it not stupendious folly for dying men (who yet have never-dying souls) to trouble themselves so much about dying things? have not they other things to mind? and should not all their sollicitudes be employed about those things? such as the things above, the Kingdom of God and his righteousness, treasures in Heaven, &c. If eternal things and the eternal state was but thought of, every state here would be good enough.
And (which I would further add) Is it not stupendious folly for dying men (who yet have never-dying Souls) to trouble themselves so much about dying things? have not they other things to mind? and should not all their solicitudes be employed about those things? such as the things above, the Kingdom of God and his righteousness, treasures in Heaven, etc. If Eternal things and the Eternal state was but Thought of, every state Here would be good enough.
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Now how little is this considered? We are alwayes grasping at more, not considering that the more we have the more we stand accountable for when we shall be judged.
Now how little is this considered? We Are always grasping At more, not considering that the more we have the more we stand accountable for when we shall be judged.
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Do we improve what we have? if we do not, 'tis mercy that the Lord intrusts us with no more. One Talent will be too much if that be not traded for God:
Do we improve what we have? if we do not, it's mercy that the Lord intrusts us with no more. One Talon will be too much if that be not traded for God:
It often makes us to lose what we have, but it never gets us vvhat vve want, (as was said before in the general.) In the distribution of his blessings God will not be dealt with in this way.
It often makes us to loose what we have, but it never gets us what we want, (as was said before in the general.) In the distribution of his blessings God will not be dealt with in this Way.
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You whom the Lord hath blessed with competent Estates, especially You whom the Lord hath blessed with full Estates, be sure you learn and live contentment:
You whom the Lord hath blessed with competent Estates, especially You whom the Lord hath blessed with full Estates, be sure you Learn and live contentment:
and whenever the heart begins to be unquiet about the proportion allotted to you go over in your thoughts what hath been propounded for you to consider of,
and whenever the heart begins to be unquiet about the proportion allotted to you go over in your thoughts what hath been propounded for you to Consider of,
yet he considered the Supreme Agent in all this, and this kept down all passion, The Lord gave, and the Lord hath taken, blessed be the name of the Lord:
yet he considered the Supreme Agent in all this, and this kept down all passion, The Lord gave, and the Lord hath taken, blessed be the name of the Lord:
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May not the great Soveraign of the world do with us and ours what he pleaseth? may not he diminish and withdraw all our blessings as he he sees good? he that gives may not he take? hath not he a greater propriety in what we have than we our selves? It being his corn, his wine, his wool and flax, may not he dispose of it at his pleasure? doth it not become us contentedly to return what he sees meet to lend us but for such a time? Pray think of this,
May not the great Sovereign of the world do with us and ours what he Pleases? may not he diminish and withdraw all our blessings as he he sees good? he that gives may not he take? hath not he a greater propriety in what we have than we our selves? It being his corn, his wine, his wool and flax, may not he dispose of it At his pleasure? does it not become us contentedly to return what he sees meet to lend us but for such a time? Pray think of this,
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hast thou any reason to fret against the Lord? (that would be highly base and dilingenuous:) He to whom all was forfeited takes but a part instead of the whole;
hast thou any reason to fret against the Lord? (that would be highly base and dilingenuous:) He to whom all was forfeited Takes but a part instead of the Whole;
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3. Whenever we meet with these rebukes 'twould be well to consider, whether we did not need them? A full dyet is naught for distempered bodies, therefore these Physician prescribes a more sparing dyet.
3. Whenever we meet with these rebukes 'twould be well to Consider, whither we did not need them? A full diet is nought for distempered bodies, Therefore these physician prescribes a more sparing diet.
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When we are full fed with these comforts, have no losses or crosses in the world, we are apt to grow proud, secure, wanton, to forget God, to cast off Duty, to dream of an earthly paradise, to say it's good being here, to neglect spiritual and divine things;
When we Are full fed with these comforts, have no losses or Crosses in the world, we Are apt to grow proud, secure, wanton, to forget God, to cast off Duty, to dream of an earthly paradise, to say it's good being Here, to neglect spiritual and divine things;
for the All of this world is but one remove from a mere Nothing. Perdidit infoelix totum nil is applicable to the losses of the rich as well as of the poor.
for the All of this world is but one remove from a mere Nothing. Perdidit infoelix totum nil is applicable to the losses of the rich as well as of the poor.
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Who will be concern'd at the melting of snow? what wise man will be moved for the breaking of a glass? 'Tis strange that a Jonah should be in such a pet for the withering of a gourd; Prov. 27.24. Riches are not for ever, and doth the Crown endure to every generation? 1 Cor. 7.31. The fashion of this world passeth away.
Who will be concerned At the melting of snow? what wise man will be moved for the breaking of a glass? It's strange that a Jonah should be in such a pet for the withering of a gourd; Curae 27.24. Riches Are not for ever, and does the Crown endure to every generation? 1 Cor. 7.31. The fashion of this world passes away.
then God blessed him, now (in another sense) he blessed God: All are convinced they should do this when God gives, but 'tis very rare for any to do it when God takes away. Micah's mother had some shekels of silver taken from her and she falls a cursing, Judg. 17.2. this precious Saint had all taken from him yet no cursing (as Satan had belied him;) no, nothing but blessing God.
then God blessed him, now (in Another sense) he blessed God: All Are convinced they should do this when God gives, but it's very rare for any to do it when God Takes away. Micah's mother had Some shekels of silver taken from her and she falls a cursing, Judges 17.2. this precious Saint had all taken from him yet no cursing (as Satan had belied him;) no, nothing but blessing God.
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'Tis an excellent temper, comfortably to enjoy outward blessings whilst God shall continue them, contentedly to part with them when God shall remove them. Suave est si quid dás; parvus dolor hoc ubi tollis.
It's an excellent temper, comfortably to enjoy outward blessings while God shall continue them, contentedly to part with them when God shall remove them. Suave est si quid dás; Small dolour hoc ubi tollis.
When I see any carrying it thus, I conclude, that earthly things are not too fast rivetted in their hearts, (as 'tis a sign the tooth is loose which is drawn out without much pain;) and that they are duly affected towards God, heaven, and heavenly things.
When I see any carrying it thus, I conclude, that earthly things Are not too fast riveted in their hearts, (as it's a Signen the tooth is lose which is drawn out without much pain;) and that they Are duly affected towards God, heaven, and heavenly things.
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These are some of the things the due consideration whereof would much help on Contentment under Losses. And so much for the using of this Means towards the furtherance of tranquillity of mind, with respect to what may disturb it in and about the Estate.
These Are Some of the things the due consideration whereof would much help on Contentment under Losses. And so much for the using of this Means towards the furtherance of tranquillity of mind, with respect to what may disturb it in and about the Estate.
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2. Secondly, I'le instance in Relations. In and about whom, there is as much of mercy or affliction, of comfort or discomfort, and (consequently) of content or discontent, as in any one thing whatsoever.
2. Secondly, I'll instance in Relations. In and about whom, there is as much of mercy or affliction, of Comfort or discomfort, and (consequently) of content or discontent, as in any one thing whatsoever.
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Now Consideration, wisely and faithfully managed, would be of great use to allay all storms and to keep the heart even and calm in all these Cases: and therefore my next work is to shew, what we are, under each of them, to consider in order to the promoting of this frame.
Now Consideration, wisely and faithfully managed, would be of great use to allay all storms and to keep the heart even and Cam in all these Cases: and Therefore my next work is to show, what we Are, under each of them, to Consider in order to the promoting of this frame.
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and leave the enlargement of them to your selves in your consideration. 1. When Relations are much desired, but denied and withheld, there is too often discontent.
and leave the enlargement of them to your selves in your consideration. 1. When Relations Are much desired, but denied and withheld, there is too often discontent.
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Abraham himself was much troubled about it, Gen. 15.2, 3. Lord God, what wilt thou give me seeing I go childless? Behold to me thou hast given no seed,
Abraham himself was much troubled about it, Gen. 15.2, 3. Lord God, what wilt thou give me seeing I go childless? Behold to me thou hast given no seed,
But Rachel's passion rose very high, Give me Children (saith she to her husband) or else I die, Gen. 30.2. Children are very great blessings; they are promised as such, Psal. 128.3, 4. (and in other places;) and indeed they are one of the sweetest flowers that grow in the garden of earthly comforts;
But Rachel's passion rose very high, Give me Children (Says she to her husband) or Else I die, Gen. 30.2. Children Are very great blessings; they Are promised as such, Psalm 128.3, 4. (and in other places;) and indeed they Are one of the Sweetest flowers that grow in the garden of earthly comforts;
When Rachel was so passionate under the want of these, Jacob rebuked her sharply, am I in God's stead, who hath withheld from thee the fruit of thy womb? Psal. 127.9. Lo children are an inheritage of the Lord, and the fruit of the womb is his reward, Psal. 113.9. He maketh the barren woman to keep house, and to be a joyful Mother of children.
When Rachel was so passionate under the want of these, Jacob rebuked her sharply, am I in God's stead, who hath withheld from thee the fruit of thy womb? Psalm 127.9. Lo children Are an inheritage of the Lord, and the fruit of the womb is his reward, Psalm 113.9. He makes the barren woman to keep house, and to be a joyful Mother of children.
Now if this was duly thought of, would it not quiet the heart? when the thing is ordered by God, shall we dislike and fret at what he doth? may not he dispense his blessings where he pleaseth? Oh if he will give, we should be thankful in the owning of his Goodness; if he will deny, we must be patient in the owning of his Soveraignty.
Now if this was duly Thought of, would it not quiet the heart? when the thing is ordered by God, shall we dislike and fret At what he does? may not he dispense his blessings where he Pleases? O if he will give, we should be thankful in the owning of his goodness; if he will deny, we must be patient in the owning of his Sovereignty.
And that would be of fatal consequence to us upon many accounts; and therefore God foreseeing this, 'tis out of kindness and love that he withholds it from us.
And that would be of fatal consequence to us upon many accounts; and Therefore God Foreseeing this, it's out of kindness and love that he withholds it from us.
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God doth not give Children but he gives himself; and is not he better than ten Sons (as Elkanah said of himself; to Hannah, 1 Sam. 1.8.?) There is a better name, than that of Sons and Daughters (promised, Isa. 56.3.4.) they who have that better name have no reason to murmur because they have not that which is worse. They who have God for their Father in heaven may well be content to go childless here on earth.
God does not give Children but he gives himself; and is not he better than ten Sons (as Elkanah said of himself; to Hannah, 1 Sam. 1.8.?) There is a better name, than that of Sons and Daughters (promised, Isaiah 56.3.4.) they who have that better name have no reason to murmur Because they have not that which is Worse. They who have God for their Father in heaven may well be content to go childless Here on earth.
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If God will not give me the lesser, yet if he gives me the greater Good, have I cause to be angry? surely no more than he hath to be angry with me, to whom I deny a brass farthing and give him a purse of Gold.
If God will not give me the lesser, yet if he gives me the greater Good, have I cause to be angry? surely no more than he hath to be angry with me, to whom I deny a brass farthing and give him a purse of Gold.
4. If Children be given after froward and irregular desires of them, 'tis to be questioned whether it be done in mercy, and 'tis to be feared this frame will very much spoil the mercy. What we get by discontent we seldom enjoy with comfort. How many Parents have experienced the truth of this? they were not quiet till they had Children,
4. If Children be given After froward and irregular Desires of them, it's to be questioned whither it be done in mercy, and it's to be feared this frame will very much spoil the mercy. What we get by discontent we seldom enjoy with Comfort. How many Parents have experienced the truth of this? they were not quiet till they had Children,
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The Husband or the Wife are the better because there are no childrn; and so the Lord recompences what is denied in one Relation by doubling the comfort of another Relation.
The Husband or the Wife Are the better Because there Are no children; and so the Lord recompenses what is denied in one Relation by doubling the Comfort of Another Relation.
they are certain cares, uncertain comforts, (as we usually express it.) We eye the sweet only of this Relation (and that makes us fretful:) did we eye the bitter also we should be more still and calm.
they Are certain Cares, uncertain comforts, (as we usually express it.) We eye the sweet only of this Relation (and that makes us fretful:) did we eye the bitter also we should be more still and Cam.
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7. Had we this mercy in the height of it fill'd up in all respects according to our desires and expectations, 'tis a thousand to one but our hearts would be too much set upon it.
7. Had we this mercy in the height of it filled up in all respects according to our Desires and Expectations, it's a thousand to one but our hearts would be too much Set upon it.
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when dear Relations are taken away by death then it's a time of Discontent. To lose a tender Husband, an affectionate Wife, an hopeful Child, a faithful Friend, oh!
when dear Relations Are taken away by death then it's a time of Discontent. To loose a tender Husband, an affectionate Wife, an hopeful Child, a faithful Friend, o!
'Tis great to us because of the greatness of our affection; but otherwise as to the thing in it self, is it more than the breaking of a pitcher? than the dying or withering of a flower? than the nipping of a blossom? and vvill any considerate person be much moved at such things as these? The Heathen bore the death of his child very well upon this consideration;
It's great to us Because of the greatness of our affection; but otherwise as to the thing in it self, is it more than the breaking of a pitcher? than the dying or withering of a flower? than the nipping of a blossom? and will any considerate person be much moved At such things as these? The Heathen boar the death of his child very well upon this consideration;
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shall we not be silent before him? He that gave he hath taken; he that hath a greater right to Husband, Wife, Child, than any of the Possessors have, he hath seen good to call back vvhat is his own;
shall we not be silent before him? He that gave he hath taken; he that hath a greater right to Husband, Wife, Child, than any of the Possessors' have, he hath seen good to call back what is his own;
For had we true love to the dead we should rejoyce in their advancement, as Christ saith, Joh. 14.28. if ye loved me, ye would rejoyce, because I go to my Father.
For had we true love to the dead we should rejoice in their advancement, as christ Says, John 14.28. if you loved me, you would rejoice, Because I go to my Father.
but 'tis said of him, he held his peace: So it was with Job, and yet he blessed the Lord: So long as there was hope of the life of the child, David prayed and fasted;
but it's said of him, he held his peace: So it was with Job, and yet he blessed the Lord: So long as there was hope of the life of the child, David prayed and fasted;
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Nay I might recite several examples of Heathens, who did (to the shame of us Christians) bear the death of dear Relations with great equanimity and undisturbedness of spirit.
Nay I might recite several Examples of heathens, who did (to the shame of us Christians) bear the death of dear Relations with great equanimity and Undisturbedness of Spirit.
What is unsuitable is uncomfortable, (as the yoke that doth not suit or fit the neck is alwaies uneasie.) Now this unsuitableness refers either to the natural temper or to something of an higher nature, in both 'tis very afflictive; but especially in the latter.
What is unsuitable is uncomfortable, (as the yoke that does not suit or fit the neck is always uneasy.) Now this unsuitableness refers either to the natural temper or to something of an higher nature, in both it's very afflictive; but especially in the latter.
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It drives many nearer to God, weans them more from the world, keeps them humble, draws out their graces, gives them experience of supporting mercy, learns them to be more pitiful to others (and the like.)
It drives many nearer to God, weans them more from the world, keeps them humble, draws out their graces, gives them experience of supporting mercy, learns them to be more pitiful to Others (and the like.)
as Grace and no Grace, Holiness and sin, Godliness and Ʋngodliness. Here now I principally intend Parents and Children, (though other Relations may be included also.) Here is a Parent that fears God, that lives an holy and godly life, that owns the good wayes of God,
as Grace and no Grace, Holiness and since, Godliness and Ʋngodliness. Here now I principally intend Parents and Children, (though other Relations may be included also.) Here is a Parent that fears God, that lives an holy and godly life, that owns the good ways of God,
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they live in sin and wickedness, in open enmity to God, carrying it as the Sons of Belial; they curse, swear, drink, defile their bodies, profane Sabbaths, neglect duties, scoff at Godliness, puff at all good counsel, discover a Spirit obstinately set against God, &c. This is an affliction of a very great stature, taller by the head and shoulders than several that have been spoken unto before;
they live in since and wickedness, in open enmity to God, carrying it as the Sons of Belial; they curse, swear, drink, defile their bodies, profane Sabbaths, neglect duties, scoff At Godliness, puff At all good counsel, discover a Spirit obstinately Set against God, etc. This is an affliction of a very great stature, Taller by the head and shoulders than several that have been spoken unto before;
yet many godly Parents groan under it, whose head and hearts are broken by ungodly Children, (and never was this affliction more common than now when youth is so much debauched.) I verily believe, many good Parents could with much less grief bear the death of their Sons (were they but fit for it,) than that which they daily undergoe through the wickedness of their lives. Truly these are much to be pitied;
yet many godly Parents groan under it, whose head and hearts Are broken by ungodly Children, (and never was this affliction more Common than now when youth is so much debauched.) I verily believe, many good Parents could with much less grief bear the death of their Sons (were they but fit for it,) than that which they daily undergo through the wickedness of their lives. Truly these Are much to be pitied;
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but it more frequently happens (and God suffers it to be so, that the world may see Grace doth not run in a blood) that when the Father is good the Son is bad.
but it more frequently happens (and God suffers it to be so, that the world may see Grace does not run in a blood) that when the Father is good the Son is bad.
Adam had his Cain, Noah his Cham, Abraham his Ismael, Isaac his Esau, David his Amnon, (and so in many others:) and it will be so to the end of the world.
Adam had his Cain, Noah his Cham, Abraham his Ishmael, Isaac his Esau, David his Amnon, (and so in many Others:) and it will be so to the end of the world.
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Earnest prayer and quiet submission may do much, but impatience will do nothing. It troubles me much when I see gracious Parents vexing themselves for their ungracious Children:
Earnest prayer and quiet submission may do much, but impatience will do nothing. It Troubles me much when I see gracious Parents vexing themselves for their ungracious Children:
If he be not glorified by them (which we should desire,) he will be glorified upon them (which we must submit unto.) 'Tis (to many Divines ) an unquestionable truth, that,
If he be not glorified by them (which we should desire,) he will be glorified upon them (which we must submit unto.) It's (to many Divines) an unquestionable truth, that,
when at the day of Judgment the sentence of condemnation shall be pronounced upon wicked Children, their Godly Parents shall so rest in God's will and be so swallowed up in his glory, that they shall not grieve at this sentence but rather rejoyce at it.
when At the day of Judgement the sentence of condemnation shall be pronounced upon wicked Children, their Godly Parents shall so rest in God's will and be so swallowed up in his glory, that they shall not grieve At this sentence but rather rejoice At it.
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I have as briefly as I could (for the matter would have admitted of far greater enlargement) gone over two grand Cases, the one referring to the Estate, the other to Relations; and shewn under each how consideration is to be acted in order to Contentment.
I have as briefly as I could (for the matter would have admitted of Far greater enlargement) gone over two grand Cases, the one referring to the Estate, the other to Relations; and shown under each how consideration is to be acted in order to Contentment.
There is a third referring to the Body. (1.) With respect to deformity. (2.) To defects. (3.) To infirmittes, pain, sickness, (an affliction, both very common and also very † great ) to which I would fain have spoken something,
There is a third referring to the Body. (1.) With respect to deformity. (2.) To defects. (3.) To infirmittes, pain, sickness, (an affliction, both very Common and also very † great) to which I would fain have spoken something,
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He that would so consider, as thereby to get and keep his heart settled and composed under every trouble, he must be therein frequent, speedy, serious.
He that would so Consider, as thereby to get and keep his heart settled and composed under every trouble, he must be therein frequent, speedy, serious.
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As to the prevention or removal of Discontent the mind must be often in consideration. The fiercest creatures by frequent converse become more tame and governable;
As to the prevention or removal of Discontent the mind must be often in consideration. The Fiercest creatures by frequent converse become more tame and governable;
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2. Speedy. As soon as ever the hellish fire of Discontent begins to kindle in thy heart, presently think of that which may be as water for the quenching of it.
2. Speedy. As soon as ever the hellish fire of Discontent begins to kindle in thy heart, presently think of that which may be as water for the quenching of it.
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as soon as there's any commotion in the spirit because of this or that cross, immediately retire, ply the heart with consideration, reason with your selves, Is not all of God? Shall not all be for good? (and so on, as hath been directed.
as soon as there's any commotion in the Spirit Because of this or that cross, immediately retire, ply the heart with consideration, reason with your selves, Is not all of God? Shall not all be for good? (and so on, as hath been directed.
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Few are so fit for consideration after a trouble as they are before it; the foregame is much easier to be plaid than the aftergame; And its efficacy too is the greater when persons are so early at it.
Few Are so fit for consideration After a trouble as they Are before it; the foregame is much Easier to be played than the aftergame; And its efficacy too is the greater when Persons Are so early At it.
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Before God strikes the blow cast with your selves, What if my Child, or my Estate, should be taken from me? how should I bear such an affliction contentedly? why, things stand thus or thus and therefore I must be contented.
Before God strikes the blow cast with your selves, What if my Child, or my Estate, should be taken from me? how should I bear such an affliction contentedly? why, things stand thus or thus and Therefore I must be contented.
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or because they being conjoyned do make the Christian Compleat, (in Godliness he submitting to the Praeceptive, in Contentment to the Providential will of God;) or because Godliness gives the highest motives to contentment;
or Because they being conjoined do make the Christian Complete, (in Godliness he submitting to the Preceptive, in Contentment to the Providential will of God;) or Because Godliness gives the highest motives to contentment;
and that again reflects a great beauty, and lustre upon Godliness: but chiefly because Godliness issues out in contentment and causes that blessed frame of heart,
and that again reflects a great beauty, and lustre upon Godliness: but chiefly Because Godliness issues out in contentment and Causes that blessed frame of heart,
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for I shall consider Godliness principally in its habitual notion,) cannot be a contented man (in that sense wherein the Apostle speaks of it in the Text.) Many of the old Heathens seemed to go very far in contentment, to have a great mastery over passion, in all occurrences to be very sedate and calm:
for I shall Consider Godliness principally in its habitual notion,) cannot be a contented man (in that sense wherein the Apostle speaks of it in the Text.) Many of the old heathens seemed to go very Far in contentment, to have a great mastery over passion, in all occurrences to be very sedate and Cam:
They notably improved their Reason and consideration (if not wholly to suppress Discontent yet however to keep it in, so as that Others should not perceive it;) and many of them, through the firmness and greatness of their spirits, could and did bear much with great tranquillity of mind, (for the spirit of a man may bear his infirmity, Prov. 18.14.) But yet as to true Evangelical Contentment they knew nothing of it;
They notably improved their Reason and consideration (if not wholly to suppress Discontent yet however to keep it in, so as that Others should not perceive it;) and many of them, through the firmness and greatness of their spirits, could and did bear much with great tranquillity of mind, (for the Spirit of a man may bear his infirmity, Curae 18.14.) But yet as to true Evangelical Contentment they knew nothing of it;
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for that necessarily requires a divine principle within, and a divine and special assistance from above, to both of which they were altogether strangers.
for that necessarily requires a divine principle within, and a divine and special assistance from above, to both of which they were altogether Strangers.
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And so it is still with all mere Moral men, such as are destitute of Grace and of the Spirit. So that as ever you desire to learn in every state to be content, you must look to this, that ye be renewed and sanctified.
And so it is still with all mere Moral men, such as Are destitute of Grace and of the Spirit. So that as ever you desire to Learn in every state to be content, you must look to this, that you be renewed and sanctified.
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All motives without (let them be never so high,) all consideration within (let it be never so serious,) will not prevail to the keeping of the heart quiet under crosses,
All motives without (let them be never so high,) all consideration within (let it be never so serious,) will not prevail to the keeping of the heart quiet under Crosses,
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We fancy such and such things to be evill, when in truth they are not so, (at leastwise as God sanctifies them,) or to be more evil then in truth they are;
We fancy such and such things to be evil, when in truth they Are not so, (At leastwise as God Sanctifies them,) or to be more evil then in truth they Are;
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and therefore why should we be troubled about them? The winds then arising from this point, Grace lays them by freeing the person from the power of fond imagination, and instead thereof by setting up solid judgment in him;
and Therefore why should we be troubled about them? The winds then arising from this point, Grace lays them by freeing the person from the power of found imagination, and instead thereof by setting up solid judgement in him;
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so that he shall be able to judge aright of things, and not to perplex himself (one way or another) further than the nature of the thing before him will bear.
so that he shall be able to judge aright of things, and not to perplex himself (one Way or Another) further than the nature of the thing before him will bear.
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Men generally are unquiet because they are injudicious; if sanctifying grace therefore, by that heavenly light which it brings into the Understanding, shall make them more judicious, by doing of this it must also make them more quiet.
Men generally Are unquiet Because they Are injudicious; if sanctifying grace Therefore, by that heavenly Light which it brings into the Understanding, shall make them more judicious, by doing of this it must also make them more quiet.
An enlightned head promotes a submissive heart; when 'tis right counting about worldly things then 'tis contentedness. No wonder that Paul had learned in every estate to be content, he having before learned to count all things but loss for Christ.
an enlightened head promotes a submissive heart; when it's right counting about worldly things then it's contentedness. No wonder that Paul had learned in every estate to be content, he having before learned to count all things but loss for christ.
What can put the spirit into disorder when 'tis come to to this, Not as I will, but as thou wilt? When wind and tide go contrary wayes then the waters are rough and boisterous,
What can put the Spirit into disorder when it's come to to this, Not as I will, but as thou wilt? When wind and tide go contrary ways then the waters Are rough and boisterous,
3. Grace rectifies the Affections; in taking away their inordinacy towards earthly things, in keeping of them within their due bounds and limits; and so it works Contentment.
3. Grace Rectifies the Affections; in taking away their inordinacy towards earthly things, in keeping of them within their due bounds and Limits; and so it works Contentment.
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but where 'tis duly bounded, a little of these things sufficeth (as smaller vessels sail well enough even in shallow waters) The pain in the head proceeds from the foulness of the stomach;
but where it's duly bounded, a little of these things Suffices (as smaller vessels sail well enough even in shallow waters) The pain in the head proceeds from the foulness of the stomach;
That which indangers impatience, is the greatness of the Affliction? but what puts a greatness into the affliction? why, the greatness of the Affection: If the Relation was not overloved, the loss of him would not amount to such an affliction as 'tis usually made:
That which endangers impatience, is the greatness of the Affliction? but what puts a greatness into the affliction? why, the greatness of the Affection: If the Relation was not overlove, the loss of him would not amount to such an affliction as it's usually made:
he that over-loves will over-grieve (Qui nimis amat nimis dolet,) and he that overgrieves will be apt to murmur. Grace then confining the Affections to these sublunary things, so it furthers Contentment.
he that over-loves will overgrieve (Qui nimis amat nimis Dolet,) and he that overgrieves will be apt to murmur. Grace then confining the Affections to these sublunary things, so it furthers Contentment.
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It carries joy in it, 'tis a continual feast, Prov. 15.15; now he that hath this joy within is not easily (or much) moved at any trouble without; let the weather be what it will there is nothing but serenity in his soul.
It carries joy in it, it's a continual feast, Curae 15.15; now he that hath this joy within is not Easily (or much) moved At any trouble without; let the weather be what it will there is nothing but serenity in his soul.
Methinks he should live in all contentedness who knows and minds these two things, that all occurrences tend to the promoting of God's Honour, and then too of his Own Good: but the knowing and minding of these is proper only to one that is Godly;
Methinks he should live in all contentedness who knows and minds these two things, that all occurrences tend to the promoting of God's Honour, and then too of his Own Good: but the knowing and minding of these is proper only to one that is Godly;
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for as to the First, the advancement of the Honour of his Creator, he being all for Self (for so every one is before conversion,) the honour of God is nothing to him;
for as to the First, the advancement of the Honour of his Creator, he being all for Self (for so every one is before conversion,) the honour of God is nothing to him;
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and as to the second, the advancement of his own good, he, not being in Covenant with God (on which the sanctification of all Providences doth depend) can have no assurance of this;
and as to the second, the advancement of his own good, he, not being in Covenant with God (on which the sanctification of all Providences does depend) can have no assurance of this;
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Oh! (saith the humble person) what can be too low for me who deserve to be in H•ll? what too little for me who am less than the least of all mercies? Pride is for charging God;
Oh! (Says the humble person) what can be too low for me who deserve to be in H•ll? what too little for me who am less than the least of all Mercies? Pride is for charging God;
that will be finding faults with what God doth, this only finds faults with what we our selves do. Pride is the heart-disquieting sin; Humility is the heart-quieting grace.
that will be finding Faults with what God does, this only finds Faults with what we our selves do. Pride is the heart-disquieting since; Humility is the Heart quieting grace.
3. Repentance. He that truly mourns for sin doth not easily murmur because of some outward cross. Where sin is heavy nothing besides, comparatively, is heavy.
3. Repentance. He that truly mourns for since does not Easily murmur Because of Some outward cross. Where since is heavy nothing beside, comparatively, is heavy.
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Godliness turns the grief and anger into the right channel, it works Contentment by diversions: when the sinner would be grieving and complaining because of poverty, sickness, &c. this makes him to look into the naughtiness of his heart,
Godliness turns the grief and anger into the right channel, it works Contentment by diversions: when the sinner would be grieving and complaining Because of poverty, sickness, etc. this makes him to look into the naughtiness of his heart,
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and to grieve for that pride, and passion, and unbelief that is within, and so it prevents or puts a stop to inordinate sorrow for what is externally afflictive, (as bleeding at the arm stops bleeding at the nose.) Where 'tis repenting there 'tis not repining.
and to grieve for that pride, and passion, and unbelief that is within, and so it prevents or puts a stop to inordinate sorrow for what is externally afflictive, (as bleeding At the arm stops bleeding At the nose.) Where it's repenting there it's not repining.
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I would not have my condition brought to my mind but my mind brought to my condition; I would not have God give me what I desire, but I would desire nothing but what God sees good to give me: (As that Philosopher, when one wished for him that he might have from the gods whatever he would;
I would not have my condition brought to my mind but my mind brought to my condition; I would not have God give me what I desire, but I would desire nothing but what God sees good to give me: (As that Philosopher, when one wished for him that he might have from the God's whatever he would;
So that as you desire to learn it you must look to this, that you be gracious and godly persons; without Grace (in the habit and exercise thereof) it cannot be composedness and tranquillity of spirit in every state.
So that as you desire to Learn it you must look to this, that you be gracious and godly Persons; without Grace (in the habit and exercise thereof) it cannot be composedness and tranquillity of Spirit in every state.
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Humility, Faith, Repentance, Heavenly-mindedness, self-denial, are the heart-quieting Graces. and Prayer is the heart-quieting Duty. He that hath not learnt to pray, will not learn to be content.
Humility, Faith, Repentance, Heavenly-mindedness, self-denial, Are the Heart quieting Graces. and Prayer is the Heart quieting Duty. He that hath not learned to pray, will not Learn to be content.
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the poor Christian goes to God, tells him his case, pours out his heart before him, upon this his heart (that was ready to break before) is now greatly relieved.
the poor Christian Goes to God, tells him his case, pours out his heart before him, upon this his heart (that was ready to break before) is now greatly relieved.
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When Paul had spoken thus high of his Contentment, lest any should think he ascribed this to himself or had it from himself, immediately he subjoyns, I can do all things through Christ strengthning of me;
When Paul had spoken thus high of his Contentment, lest any should think he ascribed this to himself or had it from himself, immediately he subjoins, I can do all things through christ strengthening of me;
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And the men marvelled, saying, what manner of man is this, that even the winds and the sea obey him? Matth. 8.24, &c. Truly the calming of the heart in its inward storms is a thing every way as marvellous as what Christ here did;
And the men marveled, saying, what manner of man is this, that even the winds and the sea obey him? Matthew 8.24, etc. Truly the calming of the heart in its inward storms is a thing every Way as marvellous as what christ Here did;
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wherefore I seek to thee to inable me thereunto. Blessed God, do thou help me; through the power of thy grace let there be evermore a contented mind in me;
Wherefore I seek to thee to inable me thereunto. Blessed God, do thou help me; through the power of thy grace let there be evermore a contented mind in me;
If it be Mercy we complain it is not enough, if affliction we complain 'tis too much; and so we are alwayes in statu querulo & moroso (as he in Seneca expresseth it.) The great God is willing to be pleased with what we do,
If it be Mercy we complain it is not enough, if affliction we complain it's too much; and so we Are always in Statu querulo & moroso (as he in Senecca Expresses it.) The great God is willing to be pleased with what we do,
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we will be finding fault with his Providences (though there be nothing in them but what speaks infinite Wisdom and Goodness.) The generality of men carry it as if the fretting leprosie was upon them;
we will be finding fault with his Providences (though there be nothing in them but what speaks infinite Wisdom and goodness.) The generality of men carry it as if the fretting leprosy was upon them;
The most like their inward state too well, and their outward state too ill. Such who have the world are contented without God, Such who have God are not contented without the world.
The most like their inward state too well, and their outward state too ill. Such who have the world Are contented without God, Such who have God Are not contented without the world.
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It being thus, is it not highly necessary that we should for the time to come set our selves with our utmost diligence to get a Contented spirit? May be, we dare not let the fire of our passion break forth;
It being thus, is it not highly necessary that we should for the time to come Set our selves with our utmost diligence to get a Contented Spirit? May be, we Dare not let the fire of our passion break forth;
My Brethren, will you fall upon the studying of this excellent lesson of Contentment? You have learnt nothing in Christianity till you have learnt this:
My Brothers, will you fallen upon the studying of this excellent Lesson of Contentment? You have learned nothing in Christianity till you have learned this:
You have heard much, read much of contentment, but have you learnt it so as to live in the daily practice of it? pray take up with nothing short of that.
You have herd much, read much of contentment, but have you learned it so as to live in the daily practice of it? pray take up with nothing short of that.
THe words are an excellent passage from the Book of the Proverbs; wherein the Supreme eternal Wisdom is represented giving instruction to the afflicted,
THe words Are an excellent passage from the Book of the Proverbs; wherein the Supreme Eternal Wisdom is represented giving instruction to the afflicted,
'Tis the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extreams of despising the chastenings of the Lord, or fainting under them.
It's the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extremes of despising the chastenings of the Lord, or fainting under them.
1. To despise the chastening of the Lord imports the making no account of them, as unworthy of serious regard; and includes inconsiderateness of mind; and an insensibleness of heart.
1. To despise the chastening of the Lord imports the making no account of them, as unworthy of serious regard; and includes inconsiderateness of mind; and an insensibleness of heart.
or as casual events, or the effects of the displeasure and injustice of men, but never look on the other side of the veil of the second causes to that invisible providence that orders all.
or as casual events, or the effects of the displeasure and injustice of men, but never look on the other side of the veil of the second Causes to that invisible providence that order all.
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but God is concealed from their sight by the nearness of the immediate agent; whereas the principal cause of all temporal evils is the over-ruling Providence of God.
but God is concealed from their sighed by the nearness of the immediate agent; whereas the principal cause of all temporal evils is the overruling Providence of God.
Now where ever he strikes, though his hand is wrapt up in a cloud, yet if it be not observed, especially if by habitual incogitancy men consider not with whom they have to do in their various troubles, this profane neglect is no less than a despising the chastenings of the Lord.
Now where ever he strikes, though his hand is wrapped up in a cloud, yet if it be not observed, especially if by habitual incogitancy men Consider not with whom they have to do in their various Troubles, this profane neglect is no less than a despising the chastenings of the Lord.
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for otherwise God would lose in a great measure the honour and renown, and his favourites the reward of those graces, afflictions being the sphere of their activity.
for otherwise God would loose in a great measure the honour and renown, and his favourites the reward of those graces, afflictions being the sphere of their activity.
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The least affliction even to the godly is usually an application of the physician of spirits for some growing distemper, every corrosive is for some proud flesh that must be taken away.
The least affliction even to the godly is usually an application of the Physician of spirits for Some growing distemper, every corrosive is for Some proud Flesh that must be taken away.
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For this reason the Scripture compares men to the most inobservant creatures, to the wild asse's colt, the deaf adder, to the silly dove without heart;
For this reason the Scripture compares men to the most inobservant creatures, to the wild ass's colt, the deaf adder, to the silly dove without heart;
and the advantage is on the beasts side, for their inconsideration proceeds merely from the incapacity of matter, of which they are wholly compos'd to perform reflex acts,
and the advantage is on the beasts side, for their inconsideration proceeds merely from the incapacity of matter, of which they Are wholly composed to perform reflex acts,
An eminent instance we have in David; though of heroical courage, yet in his sad ascent to mount Olivet, he went up weeping with his head covered and his feet bare, to testifie his humble and submissive sense of God's anger against him.
an eminent instance we have in David; though of heroical courage, yet in his sad ascent to mount Olivet, he went up weeping with his head covered and his feet bore, to testify his humble and submissive sense of God's anger against him.
Now when men are insensible of judgments either considered as natural or penal evils, if when they suffer the loss of relations or other troubles they presently fly to the comforts of the Heathens, that we are all mortal,
Now when men Are insensible of Judgments either considered as natural or penal evils, if when they suffer the loss of relations or other Troubles they presently fly to the comforts of the heathens, that we Are all Mortal,
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or suppose natural affection works a little, yet there is no apprehension and concernment for God's displeasure, which should be infinitely more affecting than any outward trouble how sharp soever, no serious deep humiliation under his hand, no yielding up our selves to his management, this most justly provokes him.
or suppose natural affection works a little, yet there is no apprehension and concernment for God's displeasure, which should be infinitely more affecting than any outward trouble how sharp soever, no serious deep humiliation under his hand, no yielding up our selves to his management, this most justly provokes him.
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Of this temper were those described by Jeremiah, Thou hast stricken them but they have not grieved, thou hast consumed them but they refused to receive correction.
Of this temper were those described by Jeremiah, Thou hast stricken them but they have not grieved, thou hast consumed them but they refused to receive correction.
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There is a natural stubborness and contumacy in the heart against God, a vicious quality derived from rebellious Adam: we are all hewn out of the rock,
There is a natural Stubbornness and contumacy in the heart against God, a vicious quality derived from rebellious Adam: we Are all hewn out of the rock,
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and a great part of its deceitfulness, that by stealth it encreaseth the natural hardness, by degrees it creeps on like a gangrene, and causes an indolency.
and a great part of its deceitfulness, that by stealth it increases the natural hardness, by Degrees it creeps on like a gangrene, and Causes an indolency.
Others although they do not venture upon forbidden things to relieve their melancholy, yet when God by short and sensible admonitions calls upon them, they have presently recourse to temporal comforts, which although lawful and innocent in themselves,
Others although they do not venture upon forbidden things to relieve their melancholy, yet when God by short and sensible admonitions calls upon them, they have presently recourse to temporal comforts, which although lawful and innocent in themselves,
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for whereas chastisements are sent to awaken and affect us by considering our sins in their bitter fruits, this unseasonable application of sensual comforts wholly defeats God's design.
for whereas chastisements Are sent to awaken and affect us by considering our Sins in their bitter fruits, this unseasonable application of sensual comforts wholly defeats God's Design.
and set up the gates of it in his youngest son, yet he was so intent upon his building, that he disregarded the Divine Nemesis, that was apparent, fulfilling the terrible threatning prophesied against the builder of Jericho.
and Set up the gates of it in his youngest son, yet he was so intent upon his building, that he disregarded the Divine Nemesis, that was apparent, fulfilling the terrible threatening prophesied against the builder of Jericho.
And thus many, though not explicity, yet vertually declare a resolution, notwithstanding the most visible discouragements from Heaven, to proceed in their sinful courses with more greediness,
And thus many, though not explicity, yet virtually declare a resolution, notwithstanding the most visible discouragements from Heaven, to proceed in their sinful courses with more greediness,
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2. I shall proceed to consider the other extreme of fainting under God's rebukes. The original word signifies the slackening and relaxing of things that were firmly joyn'd together.
2. I shall proceed to Consider the other extreme of fainting under God's rebukes. The original word signifies the slackening and relaxing of things that were firmly joined together.
The causes of this despondency are usually, 1. Either the kind of the affliction: when there is a singularity in the case, it increaseth the apprehension of God's displeasure,
The Causes of this despondency Are usually, 1. Either the kind of the affliction: when there is a singularity in the case, it increases the apprehension of God's displeasure,
because it may signifie an extraordinary guilt, and singular unworthiness in the person that suffers, and upon that account the sorrow swells so high as to overwhelm him.
Because it may signify an extraordinary guilt, and singular unworthiness in the person that suffers, and upon that account the sorrow Swells so high as to overwhelm him.
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Indeed his heroical spirit was supported under those numerous and grievous troubles, but such a weight were enough to sink the most. 3. The continuance of afflictions:
Indeed his heroical Spirit was supported under those numerous and grievous Troubles, but such a weight were enough to sink the most. 3. The Continuance of afflictions:
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'Tis our Apostle's argument, Furthermore we have had fathers of our flesh, which corrected us, and we gave them reverence, shall we not much more be subject to the Father of Spirits,
It's our Apostle's argument, Furthermore we have had Father's of our Flesh, which corrected us, and we gave them Reverence, shall we not much more be Subject to the Father of Spirits,
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and live? 'Tis a principle deeply planted in the humane nature, which the most barbarous Nations have kept inviolable, to express humble respects to our Parents, from whom we derive our life,
and live? It's a principle deeply planted in the humane nature, which the most barbarous nations have kept inviolable, to express humble respects to our Parents, from whom we derive our life,
The manner of the Apostle's expression is very significant, Shall we not much rather? if there be any vital spark of conscience remaining in our breasts;
The manner of the Apostle's expression is very significant, Shall we not much rather? if there be any vital spark of conscience remaining in our breasts;
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because he afflicts them here, is so contrary to his holy nature, and injurious to his goodness, the special Character of his nature, that 'tis an equal provocation, with the slighting his Soveraignty.
Because he afflicts them Here, is so contrary to his holy nature, and injurious to his Goodness, the special Character of his nature, that it's an equal provocation, with the slighting his Sovereignty.
when the springs overflow, 'tis but directing the stream into a right channel, the changing the object of our grief, viz. mourning for sin instead of sorrowing for outward trouble,
when the springs overflow, it's but directing the stream into a right channel, the changing the Object of our grief, viz. mourning for since instead of sorrowing for outward trouble,
He will change the rods into scorpions, and scourge them for their continued rebellions. 'Tis the intent of that expostulation, Shall one take up a snare from the earth,
He will change the rods into scorpions, and scourge them for their continued rebellions. It's the intent of that expostulation, Shall one take up a snare from the earth,
if still he be not concern'd for God's displeasure, he wounds his spirit, makes him sick in sense and conscience at the same time, fills him with terror by the reflection upon his wicked wayes,
if still he be not concerned for God's displeasure, he wounds his Spirit, makes him sick in sense and conscience At the same time, fills him with terror by the reflection upon his wicked ways,
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Despair, like extremity of cold that checks the spring, and binds up the earth that its fruits cannot appear, hinders the free exercise of reason and grace,
Despair, like extremity of cold that Checks the spring, and binds up the earth that its fruits cannot appear, hinders the free exercise of reason and grace,
Now if either through strong fears, or the stinging sense of troubles, upon the account of Religion, our Courage fails, we are presently in danger of falling away, and denying our Master.
Now if either through strong fears, or the stinging sense of Troubles, upon the account of Religion, our Courage fails, we Are presently in danger of falling away, and denying our Master.
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The faint-hearted person is usually false-hearted, and for want of resolution, being frighted out of his Conscience and duty, chooses sin rather than suffering,
The fainthearted person is usually False-hearted, and for want of resolution, being frighted out of his Conscience and duty, chooses since rather than suffering,
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Besides not only the loss of heaven, but the torments of hell, are threaten'd against those who withdraw from the service of God to avoid temporal evils.
Beside not only the loss of heaven, but the torments of hell, Are threatened against those who withdraw from the service of God to avoid temporal evils.
The character of Christians is, that they are rejoycing in hope: But when the afflicted are under fearful impressions that God is an irreconcileable enemy,
The character of Christians is, that they Are rejoicing in hope: But when the afflicted Are under fearful impressions that God is an Irreconcilable enemy,
and sadly conclude their miseries are past redress, those divine Comforts that are able to sweeten the most bitter sufferings to believers are of no efficacy;
and sadly conclude their misery's Are passed redress, those divine Comforts that Are able to sweeten the most bitter sufferings to believers Are of no efficacy;
An obstinate grief and rejecting the Consolations of God, is the beginning of sorrows, the first payment of that sad arrear of mourning that shall be exacted in another world.
an obstinate grief and rejecting the Consolations of God, is the beginning of sorrows, the First payment of that sad arrear of mourning that shall be exacted in Another world.
The Use shall be to excite us to those duties that are directly contrary to the extremes forbidden, viz. to demean our selves under the chastenings of the Lord, with a deep reverence and humble fear of his displeasure,
The Use shall be to excite us to those duties that Are directly contrary to the extremes forbidden, viz. to demean our selves under the chastenings of the Lord, with a deep Reverence and humble Fear of his displeasure,
This temper is absolutely necessary, and most congruous with respect to God, upon the account of his Soveraignty, Justice and Goodness, declar'd in his chastenings;
This temper is absolutely necessary, and most congruous with respect to God, upon the account of his Sovereignty, justice and goodness, declared in his chastenings;
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and with respect to our frailty, our dependance upon him, our obnoxiousness to his Law, and our obligations to him, that he will please to afflict us for our good.
and with respect to our frailty, our dependence upon him, our obnoxiousness to his Law, and our obligations to him, that he will please to afflict us for our good.
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This is the reason of that expostulation, Will the Lion roar in the forrest when he hath no prey? Shall God's threatenings and judgments have no effect? Who ever hardened himself against him and prospered? Do we provoke the Lord to jealousie? the most sensible and severe attribute,
This is the reason of that expostulation, Will the lion roar in the forest when he hath no prey? Shall God's threatenings and Judgments have no Effect? Who ever hardened himself against him and prospered? Do we provoke the Lord to jealousy? the most sensible and severe attribute,
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when it is incens'd, Are we stronger than he? Can we encounter offended Omnipotency? Can we with an army of lusts oppose myriads of mighty Angels? 'Tis not courage,
when it is incensed, are we Stronger than he? Can we encounter offended Omnipotency? Can we with an army of Lustiest oppose myriads of mighty Angels? It's not courage,
The duty of the afflicted is excellently exprest by Elihu: Surely it is meet to be said to God, I have born chastisements, I will not offend any more:
The duty of the afflicted is excellently expressed by Elihu: Surely it is meet to be said to God, I have born chastisements, I will not offend any more:
Briefly, every chastisement should leave deep and permanent impressions upon us, the sense of God's displeasure should make our hearts mournful and mollified, broken and contrite, that his will may be done by us on earth as 'tis in heaven.
Briefly, every chastisement should leave deep and permanent impressions upon us, the sense of God's displeasure should make our hearts mournful and mollified, broken and contrite, that his will may be done by us on earth as it's in heaven.
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Patience confirms all other graces, and is to the whole armour of God, what the temper is to material weapons, that keeps them from breaking in the combat:
Patience confirms all other graces, and is to the Whole armour of God, what the temper is to material weapons, that keeps them from breaking in the combat:
The devil usually tempts men in a paradise of delights, to precipitate them into hell; God tryes them in the furnace of afflictions, to purifie and prepare them for heaven.
The Devil usually tempts men in a paradise of delights, to precipitate them into hell; God tries them in the furnace of afflictions, to purify and prepare them for heaven.
Now when we are assured that there is no son whom the heavenly father doth not chasten, we are less surpriz'd and less troubled when we meet with crosses.
Now when we Are assured that there is no son whom the heavenly father does not chasten, we Are less surprised and less troubled when we meet with Crosses.
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Are we poor and mean in the world? we should consider that poverty with holiness is a divine complexion, Jesus Christ the holy and beloved Son of God had not where to lay his head.
are we poor and mean in the world? we should Consider that poverty with holiness is a divine complexion, jesus christ the holy and Beloved Son of God had not where to lay his head.
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Briefly, how many most dear to God were called forth to extreme and bloody tryals for the defence of the truth? How many deaths did they endure in one torment? How many torments in one death? Yet they were so far from fainting, that the more their pains were exasperated, the more their courage and joy was shining and conspicuous;
Briefly, how many most dear to God were called forth to extreme and bloody trials for the defence of the truth? How many death's did they endure in one torment? How many torments in one death? Yet they were so Far from fainting, that the more their pains were exasperated, the more their courage and joy was shining and conspicuous;
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Saint Austin represents one expostulating with God, O Deus, ista est justitia tua, ut mali floreant & boni laborent? O God, is it righteous with thee that the wicked should prosper and the good suffer? Dicis Deo, ista est justitia tua? & Deus tibi, ista est fides tua? haec enim tibi promisi, ad hoc Christianus facius es, ut in seculo isto floreres,
Saint Austin represents one expostulating with God, Oh Deus, ista est justitia tua, ut mali floreant & boni laborent? Oh God, is it righteous with thee that the wicked should prosper and the good suffer? Say God, ista est justitia tua? & Deus tibi, ista est fides tua? haec enim tibi promisi, ad hoc Christian facius es, ut in seculo isto floreres,
& in inferno postea torquereris? God replyes to him, is this your faith? did I promise you temporal prosperity? were you a Christian for this, that you might flourish in this world,
& in inferno postea torquereris? God replies to him, is this your faith? did I promise you temporal Prosperity? were you a Christian for this, that you might flourish in this world,
so all the bitter ingredients, their mixture and measure, are dispenc'd by the wise prescription of God, according to the degrees of strength that are in his people.
so all the bitter ingredients, their mixture and measure, Are dispensed by the wise prescription of God, according to the Degrees of strength that Are in his people.
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In the present state our graces are imperfect, and our conformity to the divine purity is like the resemblance of the Sun in a watery cloud, very much beneath the perfection and radiation of that great light.
In the present state our graces Are imperfect, and our conformity to the divine purity is like the resemblance of the Sun in a watery cloud, very much beneath the perfection and radiation of that great Light.
He is pleased to bring us into divers temptations to try our faith, to work in us patience, to inflame our prayers, to mortifie our carnal desires, to break those voluntary bands whereby we are fettered to the earth, that we may live with those afflictions wherewith others die.
He is pleased to bring us into diverse temptations to try our faith, to work in us patience, to inflame our Prayers, to mortify our carnal Desires, to break those voluntary bans whereby we Are fettered to the earth, that we may live with those afflictions wherewith Others die.
in our affliction let us take courage and resolution from the promises, and live in a holy conformity to God's will, that the weak or faint may be restored.
in our affliction let us take courage and resolution from the promises, and live in a holy conformity to God's will, that the weak or faint may be restored.
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The first and last ••sson of Pagan Philosophy was to support men under the storms to which 〈 ◊ 〉 are liable in this open state, to render the soul velut pelagi rupes im••••, •s a rock unshaken by the waves.
The First and last ••sson of Pagan Philosophy was to support men under the storms to which 〈 ◊ 〉 Are liable in this open state, to render the soul velut pelagi rupes im••••, •s a rock unshaken by the waves.
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their passions are strong and obstinate, not subject to sanctified reason; the difficulty they have of being comforted, discovers the necessity of their being afflicted;
their passion Are strong and obstinate, not Subject to sanctified reason; the difficulty they have of being comforted, discovers the necessity of their being afflicted;
thus we shall reconcile the roughness of his hand with the sweetness of his voice: He calls to us from heaven in the darkest night, 'tis I, be not afraid;
thus we shall reconcile the roughness of his hand with the sweetness of his voice: He calls to us from heaven in the Darkest night, it's I, be not afraid;
IT is generally agreed by Expositors, that this Psalm, as that foregoing, with two of those that follow, were composed by David in the Time of his Banishment,
IT is generally agreed by Expositors, that this Psalm, as that foregoing, with two of those that follow, were composed by David in the Time of his Banishment,
or slight from the Court of Saul. The state wherein he describeth himself to have been, the matter of his Pleas and Prayers contained in them, with sundry express circumstances regarding that season and his condition therein, do manifest that to have been the time of their composure.
or slight from the Court of Saul. The state wherein he Describeth himself to have been, the matter of his Pleasant and Prayers contained in them, with sundry express Circumstances regarding that season and his condition therein, do manifest that to have been the time of their composure.
That the Psalmist was now in some distress, whereof he was deeply sensible, is evident from that vehemency of his spirit, which he expresseth in the reiteration of his request,
That the Psalmist was now in Some distress, whereof he was deeply sensible, is evident from that vehemency of his Spirit, which he Expresses in the reiteration of his request,
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and the lifting up of his hands as the evening Sacrifice, v. 2. The Jewish Expositors guess not improbably, that in that Allusion he had regard unto his present exclusion from the Holy services of the Tabernacle, which in other places he deeply complains of.
and the lifting up of his hands as the evening Sacrifice, v. 2. The Jewish Expositors guess not improbably, that in that Allusion he had regard unto his present exclusion from the Holy services of the Tabernacle, which in other places he deeply complains of.
namely, that he might not under those great provocations which were given him, break forth into an unseemly intemperance of speech against his unjust Oppressors, which sometimes fierce and unreasonable Cruelties will wrest from very sedate and moderate spirits.
namely, that he might not under those great provocations which were given him, break forth into an unseemly intemperance of speech against his unjust Oppressors's, which sometime fierce and unreasonable Cruelties will wrest from very sedate and moderate spirits.
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But it was the desire of this Holy Psalmist, as in like cases it should be ours, that his heart might be alwayes preserved in such a frame, under the conduct of the Spirit of God,
But it was the desire of this Holy Psalmist, as in like cases it should be ours, that his heart might be always preserved in such a frame, under the conduct of the Spirit of God,
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The other he regards in his earnest Supplication, to be delivered from it, v. 4. Incline not my Heart unto any evil thing, to practise wicked works with men that work iniquity;
The other he regards in his earnest Supplication, to be Delivered from it, v. 4. Incline not my Heart unto any evil thing, to practise wicked works with men that work iniquity;
There are two parts of his request unto the purpose intended. (1st.) That by the Power of God's grace influencing his mind and Soul, his heart might not be inclined unto any Communion or Society with his wicked Adversaries in their wickedness. (2ly.) That he might be preserved from a liking of,
There Are two parts of his request unto the purpose intended. (1st.) That by the Power of God's grace influencing his mind and Soul, his heart might not be inclined unto any Communion or Society with his wicked Adversaries in their wickedness. (2ly.) That he might be preserved from a liking of,
or a longing after those things, which are the baits and allurements whereby men are apt to be drawn into Societies and Conspiracies with the workers of iniquity;
or a longing After those things, which Are the baits and allurements whereby men Are apt to be drawn into Societies and Conspiracies with the workers of iniquity;
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They first joyntly give up themselves unto the practice of iniquity, and then together solace themselves in those Satisfactions of their Lusts, which their power and interest in the world do furnish them withal.
They First jointly give up themselves unto the practice of iniquity, and then together solace themselves in those Satisfactions of their Lustiest, which their power and Interest in the world do furnish them withal.
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These are the Dainties, of which an impotent longing and desire do betray the minds of unstable Persons unto a Compliance with wayes of sin and folly:
These Are the Dainties, of which an impotent longing and desire do betray the minds of unstable Persons unto a Compliance with ways of since and folly:
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who casting his eye towards another Communion and Society which he longed after, v. 5. that in the first place presents it self unto him, which is most opposite unto those mutual applauses and rejoycings in one another, which is the salt and cement of all evil Societies;
who casting his eye towards Another Communion and Society which he longed After, v. 5. that in the First place presents it self unto him, which is most opposite unto those mutual applauses and rejoicings in one Another, which is the salt and cement of all evil Societies;
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Now whereas the Dainties, which some enjoy in a course of prosperous wickedness, are that alone which seems to have any thing in it amongst them that is desirable;
Now whereas the Dainties, which Some enjoy in a course of prosperous wickedness, Are that alone which seems to have any thing in it among them that is desirable;
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or matter of uneasiness and dislike in the Society of the godly, David ballanceth that which seemeth to be sharpest in the one Society, against that which seems to be sweetest in the other,
or matter of uneasiness and dislike in the Society of the godly, David balanceth that which seems to be Sharpest in the one Society, against that which seems to be Sweetest in the other,
The view of our Translation will evidence the words to be Elliptical in the Original by the various Supplements which we make to fill up the sense of them, and render them coherent.
The view of our translation will evidence the words to be Elliptical in the Original by the various Supplements which we make to fill up the sense of them, and render them coherent.
NONLATINALPHABET The Righteous, is any one opposed to the workers of Iniquity, v. 4. any Righteous person whatever, any one who is of the Society and Communion of the Righteous ones:
The Righteous, is any one opposed to the workers of Iniquity, v. 4. any Righteous person whatever, any one who is of the Society and Communion of the Righteous ones:
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Let him smite me: The word NONLATINALPHABET is seldom used in the Scripture, but to signifie a severe Stroke which shakes the Subject smitten, and causeth it to tremble.
Let him smite me: The word is seldom used in the Scripture, but to signify a severe Stroke which shakes the Subject smitten, and Causes it to tremble.
and enjoy the Communion of the Righteous, he would not deprecate the greatest severities, which according to Rule, might be exercised in rebuking, or reproving of him.
and enjoy the Communion of the Righteous, he would not deprecate the greatest severities, which according to Rule, might be exercised in rebuking, or reproving of him.
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And this he doth with so full a satisfaction of mind, with such an high valuation of the advantage he should have thereby, that he says not he would bear it patiently and quietly,
And this he does with so full a satisfaction of mind, with such an high valuation of the advantage he should have thereby, that he Says not he would bear it patiently and quietly,
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so it is a good advance in Spiritual Wisdom, to find out kindness and mercy in those that are so grievous unto our natural spirits, unto Flesh and Blood. NONLATINALPHABET And let him reprove me.
so it is a good advance in Spiritual Wisdom, to find out kindness and mercy in those that Are so grievous unto our natural spirits, unto Flesh and Blood. And let him reprove me.
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and these he calls smiting in opposition unto the flattering, compliance of wicked men with one another in the enjoyment of their Dainties, and with respect unto that smart unto the mind and Affections, wherewith some of them are sometimes accompanied.
and these he calls smiting in opposition unto the flattering, compliance of wicked men with one Another in the enjoyment of their Dainties, and with respect unto that smart unto the mind and Affections, wherewith Some of them Are sometime accompanied.
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Let me not eat of their Dainties, and let not their precious Oyl, that is, their flatteries and soothings in sin, break my Head; but let the Reproofs of the Righteous preserve me.
Let me not eat of their Dainties, and let not their precious Oil, that is, their flatteries and soothings in since, break my Head; but let the Reproofs of the Righteous preserve me.
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NONLATINALPHABET Oleum capitis, the Oyl of the Head, we render an excellent Oyl; and countenance may be given unto that Interpretation from Exod. 30.23. where NONLATINALPHABET Spices of the Head, is well rendred Principal Spices.
Oleum capitis, the Oil of the Head, we render an excellent Oil; and countenance may be given unto that Interpretation from Exod 30.23. where Spices of the Head, is well rendered Principal Spices.
some of them being very Sharp, as it is needful they should be, where we are obliged to rebuke NONLATINALPHABET, in a piercing and cutting manner, 2 Cor. 13.10. Tit. 1.13.
Some of them being very Sharp, as it is needful they should be, where we Are obliged to rebuke, in a piercing and cutting manner, 2 Cor. 13.10. Tit. 1.13.
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But with respect unto their use, benefit and advantage, they are like unto that anointing Oyl, which being poured on the Head, was both gentle and pleasant,
But with respect unto their use, benefit and advantage, they Are like unto that anointing Oil, which being poured on the Head, was both gentle and pleasant,
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Some few things must be further premised unto our Principal intention, concerning the nature of those Reproofs which are proposed as a matter of such Advantage in the Text. And,
some few things must be further premised unto our Principal intention, Concerning the nature of those Reproofs which Are proposed as a matter of such Advantage in the Text. And,
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Nor indeed ought any one to engage in the Management of Reproofs, who is not furnished with Rule and Argument to evince their necessity, and render them effectual.
Nor indeed ought any one to engage in the Management of Reproofs, who is not furnished with Rule and Argument to evince their necessity, and render them effectual.
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There may be mutual admonitions, and exhortations among Christians, with respect unto sundry things in the course of their Faith and Obedience, without a regard unto any evil or miscarriage.
There may be mutual admonitions, and exhortations among Christians, with respect unto sundry things in the course of their Faith and obedience, without a regard unto any evil or miscarriage.
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The general nature of a Reproof is an admonition, or exhortation, but it hath its special nature from its regard unto a fault in Course, or particular fact.
The general nature of a Reproof is an admonition, or exhortation, but it hath its special nature from its regard unto a fault in Course, or particular fact.
And hence the word signifies also to Chastise, wherein is a Correction for, and the means of a recovery from a miscarriage; 2 Sam. 7.14. I will reprove him by the Rod of men, that is, Chastise him.
And hence the word signifies also to Chastise, wherein is a Correction for, and the means of a recovery from a miscarriage; 2 Sam. 7.14. I will reprove him by the Rod of men, that is, Chastise him.
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This therefore is that reproof which we intend, a warning, Admonition, or Exhortation given unto any, whereby they are rebuked for and with respect unto some moral evil or sin in their course, way, practice,
This Therefore is that reproof which we intend, a warning, Admonition, or Exhortation given unto any, whereby they Are rebuked for and with respect unto Some moral evil or since in their course, Way, practice,
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its proper Rules and Limitations, fall not under my present consideration; but these things in general were necessary to be premised unto what do so,
its proper Rules and Limitations, fallen not under my present consideration; but these things in general were necessary to be premised unto what do so,
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Reproofs, though accompanied with some sharpness, if rightly received and duly improved, are a mercy and advantage incomparably above all the satisfactions, which a joynt consent with others in sin and pleasures can afford.
Reproofs, though accompanied with Some sharpness, if rightly received and duly improved, Are a mercy and advantage incomparably above all the satisfactions, which a joint consent with Others in since and pleasures can afford.
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The latter part of the Proposition I have mentioned only to express the ballance, that is proposed by the Psalmist, between the best and most desirable advantages of wicked society on the one hand,
The latter part of the Proposition I have mentioned only to express the balance, that is proposed by the Psalmist, between the best and most desirable advantages of wicked society on the one hand,
But I shall not at all handle the comparison, as designing only some Directions how men should behave themselves under Reproofs, that they may be a kindness and an Excellent Oyl unto them;
But I shall not At all handle the comparison, as designing only Some Directions how men should behave themselves under Reproofs, that they may be a kindness and an Excellent Oil unto them;
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For as in the state of weakness and imperfection, of mistakes and miscarriages wherein we are, there is no outward help or aid of more use and advantage unto us,
For as in the state of weakness and imperfection, of mistakes and miscarriages wherein we Are, there is no outward help or aid of more use and advantage unto us,
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That we may receive Reproofs in a due manner, three things are to be considered. (1) The general Qualification of the Reprover; (2) The Nature of the Reproof;
That we may receive Reproofs in a due manner, three things Are to be considered. (1) The general Qualification of the Reprover; (2) The Nature of the Reproof;
the latter by that which is due unto our selves: which two are the great Rules, and give measure to the Duties of all Societies, whether Civil, or Spiritual.
the latter by that which is due unto our selves: which two Are the great Rules, and give measure to the Duties of all Societies, whither Civil, or Spiritual.
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Wherefore it doth not evacuate a Reproof, or Discharge him who is reproved, from the duty of attending unto it, that he by whom it is managed, is not Righteous, yea is openly wicked;
Wherefore it does not evacuate a Reproof, or Discharge him who is reproved, from the duty of attending unto it, that he by whom it is managed, is not Righteous, yea is openly wicked;
but also the Reproof it self, until thoroughly weighed and examined, obnoxious unto prejudicate Conceptions, do occasion a greater and more signal Exercise of Grace and Wisdom in him that is reproved,
but also the Reproof it self, until thoroughly weighed and examined, obnoxious unto prejudicate Conceptions, do occasion a greater and more signal Exercise of Grace and Wisdom in him that is reproved,
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so the minds of them that are reproved, are by their sense of his Integrity excluded from those insinuations of evasions, which prejudices and Suggestions of just causes of Reflections on their Reprover will offer unto them;
so the minds of them that Are reproved, Are by their sense of his Integrity excluded from those insinuations of evasions, which prejudices and Suggestions of just Causes of Reflections on their Reprover will offer unto them;
especially without the exercise of singular Wisdom and humility, will all the Advantages of a just Reproof be lost, where the allowed practice of greater sins and evils than that Reproved, is daily chargeable on the Reprover.
especially without the exercise of singular Wisdom and humility, will all the Advantages of a just Reproof be lost, where the allowed practice of greater Sins and evils than that Reproved, is daily chargeable on the Reprover.
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Hence is that Reflection of our Saviour on the useless, Hypocritical Diligence of men in pulling the mote out of their Brother's eyes, whilst they have beams in their own, Mat. 7.3, 4, 5. The Rule in this Case is, If the Reprover be a Righteous person, consider the Reprover first, and then the Reproof;
Hence is that Reflection of our Saviour on the useless, Hypocritical Diligence of men in pulling the mote out of their Brother's eyes, while they have beams in their own, Mathew 7.3, 4, 5. The Rule in this Case is, If the Reprover be a Righteous person, Consider the Reprover First, and then the Reproof;
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Now I understand not hereby those Doctrinal Reproofs, when in the Dispensation of that Word of Grace and Truth, which is profitable for Correction and Reproof, 2 Tim. 3.16. they speak and exhort and rebuke the sins of men with all Authority, Tit. 2.15. but the occasional Application of the Word unto individual persons upon their unanswerableness in any thing unto the Truth wherein they have been instructed.
Now I understand not hereby those Doctrinal Reproofs, when in the Dispensation of that Word of Grace and Truth, which is profitable for Correction and Reproof, 2 Tim. 3.16. they speak and exhort and rebuke the Sins of men with all authority, Tit. 2.15. but the occasional Application of the Word unto Individu Persons upon their unanswerableness in any thing unto the Truth wherein they have been instructed.
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or to have transgressed it in any offensive Instance, as it is his Duty, the discharge whereof will be required of him at the great Day, particularly to apply the Truth unto them in the way of private, personal Reproof:
or to have transgressed it in any offensive Instance, as it is his Duty, the discharge whereof will be required of him At the great Day, particularly to apply the Truth unto them in the Way of private, personal Reproof:
Wherefore the Rule here is, The more clear and evident the representation of the Authority of Christ is in the Reproof, the more Diligent ought we to be in our Attendance unto it, and compliance with it.
Wherefore the Rule Here is, The more clear and evident the representation of the authority of christ is in the Reproof, the more Diligent ought we to be in our Attendance unto it, and compliance with it.
He is the great Reprover of his Church, Rev. 3.19. All the use, Power, Authority, and efficacy of Ecclesiastical Reproofs, flow Originally and are derived from him.
He is the great Reprover of his Church, Rev. 3.19. All the use, Power, authority, and efficacy of Ecclesiastical Reproofs, flow Originally and Are derived from him.
which if it be carelesly slighted, or proudly despised, or evacuated by perverse cavillings, as is the manner of some in such cases, it is an open evidence of an Heart that never yet sincerely took upon it his Law and Yoke.
which if it be carelessly slighted, or proudly despised, or evacuated by perverse cavillings, as is the manner of Some in such cases, it is an open evidence of an Heart that never yet sincerely took upon it his Law and Yoke.
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as occasion doth require, wherein I shall pray, that our Lord Jesus Christ, the great Shepherd of the Sheep, would yet make us all more Faithful and diligent,
as occasion does require, wherein I shall pray, that our Lord jesus christ, the great Shepherd of the Sheep, would yet make us all more Faithful and diligent,
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as the season wherein we live doth abundantly require it. But moreover Church-censures in Admonition and Excommunication have the nature and ends of Ministerial reproofs.
as the season wherein we live does abundantly require it. But moreover Church censures in Admonition and Excommunication have the nature and ends of Ministerial reproofs.
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Neglect hereof is that which hath filled us with so many Hophni's, Phinease's, and Absolom's, whose outragious wickednesses are directly charged on the sinful lenity and neglect in this matter even of godly Parents.
Neglect hereof is that which hath filled us with so many Hophni's, Phinease's, and Absolom's, whose outrageous Wickednesses Are directly charged on the sinful lenity and neglect in this matter even of godly Parents.
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And indeed whereas some Parents are openly vicious and debauched even in the sight of their Children, in a sensual neglect and contempt of the Light of Nature, whereby they lose all their Authority in reproving,
And indeed whereas Some Parents Are openly vicious and debauched even in the sighed of their Children, in a sensual neglect and contempt of the Light of Nature, whereby they loose all their authority in reproving,
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and whereas the most have so little regard unto sin as sin, whilst things are tolerably well in outward concerns, that they neglect the reproof of it as such;
and whereas the most have so little regard unto since as since, while things Are tolerably well in outward concerns, that they neglect the reproof of it as such;
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and many through a foolish contemptible prevalency of fond Affection, will take no notice of the sinful follies, extravagancies and miscarriages of their Children,
and many through a foolish contemptible prevalency of found Affection, will take no notice of the sinful follies, extravagancies and miscarriages of their Children,
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but sooth up and applaud them in such effects of Pride, Vanity and Wantonness, as ought to be most severely reproved in them, the woful and dreadful degeneracy of the Age wherein we live owes it self much unto the horrible neglect of Parents in this Duty.
but sooth up and applaud them in such effects of Pride, Vanity and Wantonness, as ought to be most severely reproved in them, the woeful and dreadful degeneracy of the Age wherein we live owes it self much unto the horrible neglect of Parents in this Duty.
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That Parental reproof is a Duty taught by the Law of Nature, confirmed in the Scripture, enjoyned under severe threatnings and penalties, exemplified in Instances of Blessings and Vengeance on its Performance or neglect, rendred indispensably necessary by that Depravation of our Natures, which works in Children from the womb,
That Parental reproof is a Duty taught by the Law of Nature, confirmed in the Scripture, enjoined under severe threatenings and penalties, exemplified in Instances of Blessings and Vengeance on its Performance or neglect, rendered indispensably necessary by that Depravation of our Nature's, which works in Children from the womb,
I shall only say, that whereas there is on many accounts an immediate impress of Divine Authority on Parental reproofs, that which Children ought to consider and know for themselves is, that a continuance in the neglect, or contempt of them, is a token that seldom fails of approaching temporal and eternal Destruction, Prov. 30.17. 3. Authoritative reproof is Despotical; namely that of Governors, Rulers, and Masters of Families.
I shall only say, that whereas there is on many accounts an immediate Impress of Divine authority on Parental reproofs, that which Children ought to Consider and know for themselves is, that a Continuance in the neglect, or contempt of them, is a token that seldom fails of approaching temporal and Eternal Destruction, Curae 30.17. 3. Authoritative reproof is Despotical; namely that of Governors, Rulers, and Masters of Families.
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As this is peculiarly appointed by our Saviour, Mat. 18.15. in confirmation of the Ordinance in the Church of the Jews to that purpose, Lev. 19.17. and confirmed by many Precepts and Directions in the New Testament, Rom. 15.18. 1 Thes. 5.14.
As this is peculiarly appointed by our Saviour, Mathew 18.15. in confirmation of the Ordinance in the Church of the jews to that purpose, Lev. 19.17. and confirmed by many Precepts and Directions in the New Testament, Rom. 15.18. 1 Thebes 5.14.
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And whereas it may be those things, for which we may be thus reproved, are not of the greatest importance in themselves, who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom, Love and Care of Christ in the Institution of this Ordinance? III.
And whereas it may be those things, for which we may be thus reproved, Are not of the greatest importance in themselves, who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom, Love and Care of christ in the Institution of this Ordinance? III.
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as Reasons and Opportunities require, from the common Principle of universal Love unto mankind, especially towards them that are of the Houshold of Faith.
as Reasons and Opportunities require, from the Common Principle of universal Love unto mankind, especially towards them that Are of the Household of Faith.
If then we would duely make use of, and Improve unto our Advantage the Reproofs that may be given us, we are seriously to consider the nature of them, with respect unto those by whom they are managed,
If then we would duly make use of, and Improve unto our Advantage the Reproofs that may be given us, we Are seriously to Consider the nature of them, with respect unto those by whom they Are managed,
whether it be true, or false. I shall not carry them unto more minute Distribution, of the Substance and Circumstances of the matter intended, of the Whole, or Part of it;
whither it be true, or false. I shall not carry them unto more minute Distribution, of the Substance and circumstances of the matter intended, of the whole, or Part of it;
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Conscience, if any way enlightned from the Word, will give an impartial sentence concerning the Guilt or Innocence of the Person, with respect unto the matter of a reproof.
Conscience, if any Way enlightened from the Word, will give an impartial sentence Concerning the Gilded or Innocence of the Person, with respect unto the matter of a reproof.
than when Pride, or Passion, or Prejudice, or any corrupt Affection, can either out-brave, or stifle that compliance with a just reproof, which Conscience will assuredly tender. Rom. 2.14.
than when Pride, or Passion, or Prejudice, or any corrupt Affection, can either outbrave, or stifle that compliance with a just reproof, which Conscience will assuredly tender. Rom. 2.14.
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If a Reproof, as to the matter of it, be false, or unjust, and so judged in an unbiassed Conscience, it may be considered in matter of Right, and of Fact.
If a Reproof, as to the matter of it, be false, or unjust, and so judged in an unbiased Conscience, it may be considered in matter of Right, and of Fact.
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So David was fiercely reproved by his Brother Eliab for coming unto the Battel against the Philistines, ascribing it to his Pride and the Naughtiness of his Heart:
So David was fiercely reproved by his Brother Eliab for coming unto the Battle against the philistines, ascribing it to his Pride and the Naughtiness of his Heart:
whereunto he only replied, What have I done? Is there not a Cause? 1 Sam. 17.28, 29. And Peter rebuked our Lord Jesus Christ himself for declaring the Doctrine of the Cross, Mark 8.33.
whereunto he only replied, What have I done? Is there not a Cause? 1 Sam. 17.28, 29. And Peter rebuked our Lord jesus christ himself for declaring the Doctrine of the Cross, Mark 8.33.
yet may they sometimes, where they proceed from Love, and are managed with moderation, be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed, at which others do take offence.
yet may they sometime, where they proceed from Love, and Are managed with moderation, be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed, At which Others do take offence.
Without a due Consideration of these things we shall never know how to carry it aright towards them, by whom we are reproved for that whereof we are not guilty.
Without a due Consideration of these things we shall never know how to carry it aright towards them, by whom we Are reproved for that whereof we Are not guilty.
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but let him rebuke another, though for that which is True, if it be from a mind delighting in evil, it is a Reproach, and if it be false, it is moreover a Calumny.
but let him rebuke Another, though for that which is True, if it be from a mind delighting in evil, it is a Reproach, and if it be false, it is moreover a Calumny.
yet may he greatly miscarry under the occasion, if he attend not diligently unto his own Spirit, which most men judge to be set at the utmost liberty under such injurious Provocations as they esteem them.
yet may he greatly miscarry under the occasion, if he attend not diligently unto his own Spirit, which most men judge to be Set At the utmost liberty under such injurious Provocations as they esteem them.
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Wherefore to keep our minds unto Sedate, Christian moderation in such cases, and that we may not lose the Advantage of what is befallen us, we ought immediately to apply them unto such other Duties as the present Occasion doth require: As,
Wherefore to keep our minds unto Sedate, Christian moderation in such cases, and that we may not loose the Advantage of what is befallen us, we ought immediately to apply them unto such other Duties as the present Occasion does require: As,
And may we not thence see much of the Wisdom and goodness of God, who suffereth us to be exercised with what we can bear off with the impenetrable Shield of a good Conscience,
And may we not thence see much of the Wisdom and Goodness of God, who suffers us to be exercised with what we can bear off with the impenetrable Shield of a good Conscience,
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And humble thankfulness unto God on this occasion for his real preserving Grace will abate the edge and take off the fierceness of our indignation against men for their supposed injurious dealings with us.
And humble thankfulness unto God on this occasion for his real preserving Grace will abate the edge and take off the fierceness of our Indignation against men for their supposed injurious dealings with us.
3. Such Reproofs, if there be not open malice and continued wickedness manifest in them, are to be looked on as gracious Providential warnings, to take heed lest at any time we should be truely overtaken with that which at present we are falsely charged withal.
3. Such Reproofs, if there be not open malice and continued wickedness manifest in them, Are to be looked on as gracious Providential Warnings, to take heed lest At any time we should be truly overtaken with that which At present we Are falsely charged withal.
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Neither on the other hand can we readily understand the wayes and meanes whereby the Holy Wise God issueth forth those hidden provisions of preventing Grace, which are continually administred for our Preservation.
Neither on the other hand can we readily understand the ways and means whereby the Holy Wise God issueth forth those hidden provisions of preventing Grace, which Are continually administered for our Preservation.
And no wise man, who understands any thing of the deceitfulness of his own heart, with the numberless Numbers of invisible occasions of sin, wherewith he is encompassed continually,
And no wise man, who understands any thing of the deceitfulness of his own heart, with the numberless Numbers of invisible occasions of since, wherewith he is encompassed continually,
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But the Directions which might, and indeed ought to be given under all these particular Heads, would by no means be confined unto the Limits fixed to this Discourse.
But the Directions which might, and indeed ought to be given under all these particular Heads, would by no means be confined unto the Limits fixed to this Discourse.
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For a readiness to take in Light and Conviction with respect unto any evil, that we are ignorant of, is an evidence of a readiness to submit to the Authority of God in any other Rebukes that have their Convictions going before them;
For a readiness to take in Light and Conviction with respect unto any evil, that we Are ignorant of, is an evidence of a readiness to submit to the authority of God in any other Rebukes that have their Convictions going before them;
so the heart that is prone to fortifie it self by any Pleas or Pretences against convictions of sin, in what it doth not yet own so to be, will be as prone unto obstinacy under Reproofs in what it cannot but acknowledge to be evil.
so the heart that is prove to fortify it self by any Pleasant or Pretences against convictions of since, in what it does not yet own so to be, will be as prove unto obstinacy under Reproofs in what it cannot but acknowledge to be evil.
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If it were known before to the person reproved, but not supposed by him to be observed by others, under the covert of which imagination sin often Countenanceth it self, that Soul will never make a due improvement of a Reproof, who is not first sensible of the Care and kindness of God in driving him from that retreat and hold, where the Interest of sin had placed its chiefest Reserve.
If it were known before to the person reproved, but not supposed by him to be observed by Others, under the covert of which imagination since often countenanceth it self, that Soul will never make a due improvement of a Reproof, who is not First sensible of the Care and kindness of God in driving him from that retreat and hold, where the Interest of since had placed its chiefest Reserve.
as have afforded occasion unto sundry particular Directions relating unto the duty under Discussion, it remains only that we farther explain and confirm the two generals comprised in the observation deduced from the Text;
as have afforded occasion unto sundry particular Directions relating unto the duty under Discussion, it remains only that we farther explain and confirm the two generals comprised in the observation deduced from the Text;
namely, (1) Why we ought to receive reproofs orderly, or regularly given unto us, esteeming of them as a singular priviledge? and (2) How we may duely improve them unto their proper end, the Glory of God,
namely, (1) Why we ought to receive reproofs orderly, or regularly given unto us, esteeming of them as a singular privilege? and (2) How we may duly improve them unto their proper end, the Glory of God,
or unto Eternity, was indelibly implanted upon our Natures, and indispensably necessary unto that Society among our selves, with the great end of our joynt living unto God, for which we were made.
or unto Eternity, was indelibly implanted upon our Nature's, and indispensably necessary unto that Society among our selves, with the great end of our joint living unto God, for which we were made.
All the mutual evils of mankind, whether of Persons, or of Nations, designed or perpetrated against one another, are effects of our fatal Prevarication from the Law of our Creation.
All the mutual evils of mankind, whither of Persons, or of nations, designed or perpetrated against one Another, Are effects of our fatal Prevarication from the Law of our Creation.
Hence Cain, the first open violent transgressor of the Rules and bounds of Humane Society, thought to justifie or excuse himself by a Renunciation of that Principle, which God in Nature had made the Foundation of a Political or Sociable life with respect unto Temporal and Eternal ends;
Hence Cain, the First open violent transgressor of the Rules and bounds of Humane Society, Thought to justify or excuse himself by a Renunciation of that Principle, which God in Nature had made the Foundation of a Political or Sociable life with respect unto Temporal and Eternal ends;
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so far as we are able, is a Duty of the Law of Nature, and the prime effect of that Love which we owe unto the whole Offspring of that one Blood, whereof God hath made all Nations.
so Far as we Are able, is a Duty of the Law of Nature, and the prime Effect of that Love which we owe unto the Whole Offspring of that one Blood, whereof God hath made all nations.
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Wherefore to neglect, to despise, not thankfully to receive such reproofs, as are justly and regularly given unto us at any time, is to contemn the Law of our Creation,
Wherefore to neglect, to despise, not thankfully to receive such reproofs, as Are justly and regularly given unto us At any time, is to contemn the Law of our Creation,
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Yea, to despise Reproofs and to Discountenance the discharge of that Duty, is to open a Door unto that mutual hatred and dislike, which in the sight of God is Murder. See Lev. 19.17. with 1 Joh. 3.15.
Yea, to despise Reproofs and to Discountenance the discharge of that Duty, is to open a Door unto that mutual hatred and dislike, which in the sighed of God is Murder. See Lev. 19.17. with 1 John 3.15.
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2. Whereas the light of Nature is variously obscured, and its directive power debilitated in us, God hath renewed on us an Obligation unto this Duty by particular Institutions both under the Old Testament and the New. The Truth is, the efficacy of the Law of Creation,
2. Whereas the Light of Nature is variously obscured, and its directive power debilitated in us, God hath renewed on us an Obligation unto this Duty by particular Institutions both under the Old Testament and the New. The Truth is, the efficacy of the Law of Creation,
and the exercise of Original native love towards mankind being impeded and obstructed by that confusion and disorder, whereinto the whole state of mankind was cast by sin, every one thereby being made the enemy of another,
and the exercise of Original native love towards mankind being impeded and obstructed by that confusion and disorder, whereinto the Whole state of mankind was cast by since, every one thereby being made the enemy of Another,
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not being cured by that coalescency into evil Societies which respects only Political, and Temporal ends, the discharge of this Duty was utterly lost, at least beyond that which was merely Parental. Wherefore God in the Institution of his Church, both under the Old Testament and the New, did mould men into such Peculiar Societies and Relations,
not being cured by that coalescency into evil Societies which respects only Political, and Temporal ends, the discharge of this Duty was utterly lost, At least beyond that which was merely Parental. Wherefore God in the Institution of his Church, both under the Old Testament and the New, did mould men into such Peculiar Societies and Relations,
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so by the Renovation of positive commands, attended with Instructions, Directions, Promises and Threatnings, enforcing the giving and receiving of Reproofs, with respect unto Moral and Spiritual ends, he hath relieved us against that obscurity of Natural light which we before laboured under.
so by the Renovation of positive commands, attended with Instructions, Directions, Promises and Threatenings, enforcing the giving and receiving of Reproofs, with respect unto Moral and Spiritual ends, he hath relieved us against that obscurity of Natural Light which we before laboured under.
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Should I go to express the Commands, Directions, Exhortations, Promises and Threatnings, which are given in the Scripture to this purpose, it would be a work as endless,
Should I go to express the Commands, Directions, Exhortations, Promises and Threatenings, which Are given in the Scripture to this purpose, it would be a work as endless,
It may suffice unto our present purpose, that, there being an express institution of God for the giving and taking of Reproofs, and that an effect of infinite Goodness, Benignity and Love towards us;
It may suffice unto our present purpose, that, there being an express Institution of God for the giving and taking of Reproofs, and that an Effect of infinite goodness, Benignity and Love towards us;
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When therefore it befalleth any to be justly and orderly reproved, let him call to mind the Authority and love of God therein, which will quickly give him that sense of their worth and excellency,
When Therefore it befalls any to be justly and orderly reproved, let him call to mind the authority and love of God therein, which will quickly give him that sense of their worth and excellency,
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as the outward means, from going down into the Pit? Unto how many have they been an occasion of conversion and sincere turning unto God? How many have been recovered by them from a state of backsliding,
as the outward means, from going down into the Pit? Unto how many have they been an occasion of conversion and sincere turning unto God? How many have been recovered by them from a state of backsliding,
and awakened from a secure sleep in sin? How many great and bloody sins hath the perpetration of been obviated by them? How many snares of Temptations have they been the means to break and cancel? What revivings have they been to grace, what disappointments unto the snares of Satan, who can declare? The Advantage, which the Souls of men do or might receive every day by them, is more to be valued than all earthly Treasures whatever:
and awakened from a secure sleep in since? How many great and bloody Sins hath the perpetration of been obviated by them? How many snares of Temptations have they been the means to break and cancel? What revivings have they been to grace, what disappointments unto the snares of Satan, who can declare? The Advantage, which the Souls of men do or might receive every day by them, is more to be valued than all earthly Treasures whatever:
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But now suppose we are willing to receive them, it will be enquired in the last place, what Considerations may further us in their due Improvement? and what Directions may be given thereunto? An Answer to this enquiry shall shut up this Discourse. And I shall say hereunto,
But now suppose we Are willing to receive them, it will be inquired in the last place, what Considerations may further us in their due Improvement? and what Directions may be given thereunto? an Answer to this enquiry shall shut up this Discourse. And I shall say hereunto,
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This will take off offence with respect unto the Reprover, which unjustly taken is an assured entrance into a way of losing all benefit and advantage by the Reproof.
This will take off offence with respect unto the Reprover, which unjustly taken is an assured Entrance into a Way of losing all benefit and advantage by the Reproof.
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but lest we should be displeased, that we are not suffered to sin securely, and it may be to perish eternally? And if we are convinced that it is the Duty of another to Reprove us, we cannot but be convinced that it is our Duty to hearken and attend thereunto.
but lest we should be displeased, that we Are not suffered to sin securely, and it may be to perish eternally? And if we Are convinced that it is the Duty of Another to Reprove us, we cannot but be convinced that it is our Duty to harken and attend thereunto.
And if we are convinced of any one, that he doth reprove in a way of Duty, we must be satisfied that what he doth proceedeth from Love, without by-ends or Dissimulation.
And if we Are convinced of any one, that he does reprove in a Way of Duty, we must be satisfied that what he does Proceedeth from Love, without by-ends or Dissimulation.
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And this will remove all obstructing prejudices in all who have the least gracious ingenuity. Ahab despised the warning of Micaiah, because he thought they mutually hated one another;
And this will remove all obstructing prejudices in all who have the least gracious ingenuity. Ahab despised the warning of Micaiah, Because he Thought they mutually hated one Another;
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Where therefore our minds are satisfied that any reproof is an effect of Love, and given in a way of Duty, Dimidium facti, we are half way in the discharge of the Duty directed unto.
Where Therefore our minds Are satisfied that any reproof is an Effect of Love, and given in a Way of Duty, Dimension facti, we Are half Way in the discharge of the Duty directed unto.
This immediately is seized on by men of hasty Spirits (a Vice and Folly sufficiently condemned in Scripture,) turned unto a Provocation, made a matter of strife and dispute,
This immediately is seized on by men of hasty Spirits (a Vice and Folly sufficiently condemned in Scripture,) turned unto a Provocation, made a matter of strife and dispute,
If now we make it not our constant business to purge our minds from these depraved Affections, they will never fail effectually to exert themselves on all occasions to the utter defeatment of all use in,
If now we make it not our constant business to purge our minds from these depraved Affections, they will never fail effectually to exert themselves on all occasions to the utter defeatment of all use in,
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If hereupon they come not up to amendment, their guilt is encreased by the occasional excitation of the Light of Conscience to give it an especial charge,
If hereupon they come not up to amendment, their guilt is increased by the occasional excitation of the Light of Conscience to give it an especial charge,
But that which principally should make men careful, and even tremble in this case is, that they are put on a Trial whether ever they will forsake the evil of their ways and doings or no:
But that which principally should make men careful, and even tremble in this case is, that they Are put on a Trial whither ever they will forsake the evil of their ways and doings or no:
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For he who is orderly reproved for any fault, and neglects or despiseth the Rebuke, can have no assurance that he shall ever be delivered from the evil rebuked;
For he who is orderly reproved for any fault, and neglects or despises the Rebuke, can have no assurance that he shall ever be Delivered from the evil rebuked;
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if we are not at least free to bring the Consideration and Examination of the one and the other unto the Word of Truth, it is because our deeds are evil,
if we Are not At least free to bring the Consideration and Examination of the one and the other unto the Word of Truth, it is Because our Deeds Are evil,
No milder, nor more gentle censure can be passed on any, who is not free to bring any Reproof that may be given him unto an impartial Tryal by the Word,
No milder, nor more gentle censure can be passed on any, who is not free to bring any Reproof that may be given him unto an impartial Trial by the Word,
5. The best way to keep our Souls in a readiness rightly to receive and duely to improve such Reproofs as may regularly be given us by any, is to keep and preserve our Souls and Spirits in a constant awe and reverence of the Reproofs of God which are recorded in his Word.
5. The best Way to keep our Souls in a readiness rightly to receive and duly to improve such Reproofs as may regularly be given us by any, is to keep and preserve our Souls and Spirits in a constant awe and Reverence of the Reproofs of God which Are recorded in his Word.
And the great means, whereby much hardness comes upon others through the deceitfulness of sin, is want of keeping up a due sense or reverence of Divine Reproofs and Threatnings on their Souls.
And the great means, whereby much hardness comes upon Others through the deceitfulness of since, is want of keeping up a due sense or Reverence of Divine Reproofs and Threatenings on their Souls.
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When this is done, when our hearts are kept up unto an awful regard of them, exercised with a continual meditation on them, made tender, careful, watchful by them, any just Reproof from any, that falls in compliance with them, will be conscienciously observed, and carefully improved.
When this is done, when our hearts Are kept up unto an awful regard of them, exercised with a continual meditation on them, made tender, careful, watchful by them, any just Reproof from any, that falls in compliance with them, will be conscientiously observed, and carefully improved.
yea, the treacheries and deceitfulness of its heart, with the power of those Temptations whereunto it is continually exposed, that is ever like to make work of the Duty here directed unto.
yea, the Treacheries and deceitfulness of its heart, with the power of those Temptations whereunto it is continually exposed, that is ever like to make work of the Duty Here directed unto.
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Wherein doth appear the Blessedness of Forgiveness? and how it may be obtained? Serm. XXIX. Psal. 32.1. Blessed is he whose transgression is forgiven, whose Sin is covered.
Wherein does appear the Blessedness of Forgiveness? and how it may be obtained? Sermon XXIX. Psalm 32.1. Blessed is he whose Transgression is forgiven, whose since is covered.
OF all the pains or torments that any of the Children of Men do or can feel in this Life, none are comparable to those which proceed from the lashes and wounds of a guilty conscience, under the apprehensions of the anger of a Sin-revenging God,
OF all the pains or torments that any of the Children of Men do or can feel in this Life, none Are comparable to those which proceed from the Lashes and wounds of a guilty conscience, under the apprehensions of the anger of a Sin revenging God,
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God is highly offended, and hides his face from him, but layeth his hand sorely upon him, making such a deep impression of his displeasure upon his Spirit, that he sunk under the weight of it;
God is highly offended, and hides his face from him, but Layeth his hand sorely upon him, making such a deep impression of his displeasure upon his Spirit, that he sunk under the weight of it;
yea, he complaineth that his moisture was hereby turned into the drought of Summer. In this condition David could find no relief, no ease, or asswagement of his grief,
yea, he Complaineth that his moisture was hereby turned into the drought of Summer. In this condition David could find no relief, no ease, or assuagement of his grief,
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So that Blessedness seems most properly to be his, and singularly to belong to him; and it is the plural number, because many good things concur to true Blessedness;
So that Blessedness seems most properly to be his, and singularly to belong to him; and it is the plural number, Because many good things concur to true Blessedness;
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Whose transgression is forgiven ] There are divers versions of these words. One translates them out of the Hebrew, whose iniquity is remitted. Another, whose prevarication is forgiven.
Whose Transgression is forgiven ] There Are diverse versions of these words. One translates them out of the Hebrew, whose iniquity is remitted. another, whose prevarication is forgiven.
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Another, from whom his transgression is taken away. Another, who is absolved from his Crime; all which versions agree in the same sense with our Translation, whose transgression is forgiven;
another, from whom his Transgression is taken away. another, who is absolved from his Crime; all which versions agree in the same sense with our translation, whose Transgression is forgiven;
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to have the sin taken away, to be eased and unburdened of the transgression, what is it more than to have the sin forgiven? forasmuch as the weight and load of guilt is by forgiveness removed, whereby alone the Conscience is truely eased;
to have the since taken away, to be eased and unburdened of the Transgression, what is it more than to have the since forgiven? forasmuch as the weight and load of guilt is by forgiveness removed, whereby alone the Conscience is truly eased;
Whose sin is covered ] He is Blessed whose sin is covered, not he whose sins are covered by himself; So Prov. 28.13. He that covereth his sins shall not prosper;
Whose since is covered ] He is Blessed whose since is covered, not he whose Sins Are covered by himself; So Curae 28.13. He that Covereth his Sins shall not prosper;
Sin is covered by God, when he hides his Face from it. Psal. 51.9. when he casts it behind his Back. Isa. 38.17. when he throws it into the depth of the Sea. Mic. 7.19.
since is covered by God, when he hides his Face from it. Psalm 51.9. when he Cast it behind his Back. Isaiah 38.17. when he throws it into the depth of the Sea. Mic. 7.19.
and this is his Sentence, which is confirmed in the New Testament, the Apostle Paul quoting these very vvords to prove the Doctrine of justification by Faith vvithout vvorks;
and this is his Sentence, which is confirmed in the New Testament, the Apostle Paul quoting these very words to prove the Doctrine of justification by Faith without works;
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yet afterward did not, he vvould not retract it, but telleth Esau, vvho too late sought for it, Gen. 27.33. I have Blessed him, and he shall be Blessed.
yet afterwards did not, he would not retract it, but Telleth Esau, who too late sought for it, Gen. 27.33. I have Blessed him, and he shall be Blessed.
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and the vengeance of eternal fire in Hell: The curse of the Law is for sin, vvhereby the Law is broken Gal. 13.10. Cursed if every one, that continueth not in all things, which are written in the Book of the Law, to do them.
and the vengeance of Eternal fire in Hell: The curse of the Law is for since, whereby the Law is broken Gal. 13.10. Cursed if every one, that Continueth not in all things, which Are written in the Book of the Law, to do them.
The threatnings of eternal destruction are for sin, especially for sins against the Gospel. 2 Thess. 1.7, 8, 9. The Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and obey not the Gospel;
The threatenings of Eternal destruction Are for since, especially for Sins against the Gospel. 2 Thess 1.7, 8, 9. The Lord jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and obey not the Gospel;
Therefore there is no Condemnation to them, Rom. 8.1. Jesus having delivered them from the wrath to come, 1 Thess. 1.8. It is sin also which can alone deprive any of eternal happiness;
Therefore there is no Condemnation to them, Rom. 8.1. jesus having Delivered them from the wrath to come, 1 Thess 1.8. It is since also which can alone deprive any of Eternal happiness;
hence then it will undeniably follow, that pardoned Persons, who are delivered from sin, must needs be Blessed, there being nothing which can procure their misery or prevent their Blessedness,
hence then it will undeniably follow, that pardoned Persons, who Are Delivered from since, must needs be Blessed, there being nothing which can procure their misery or prevent their Blessedness,
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because in the forgiveness of sin their sin is removed with the evil consequences and effects thereof. Psal. 103.12. As far as the East is from the West, so far hath he removed our transgressions from us.
Because in the forgiveness of since their since is removed with the evil consequences and effects thereof. Psalm 103.12. As Far as the East is from the West, so Far hath he removed our transgressions from us.
The promise of the New Covenant, I will forgive their iniquity, and I will remember their sin no more, is coupled with the other promises, I will be their God,
The promise of the New Covenant, I will forgive their iniquity, and I will Remember their since no more, is coupled with the other promises, I will be their God,
They are Blessed that have the Lord for their God. Psal. 144.15. Happy is that People that is in such a case, yea, happy is that People wh•se God is the Lord. Psal. 33.12. Blessed is the Nation whose God is the Lord, and the People whom he hath chosen for his own Inheritance.
They Are Blessed that have the Lord for their God. Psalm 144.15. Happy is that People that is in such a case, yea, happy is that People wh•se God is the Lord. Psalm 33.12. Blessed is the nation whose God is the Lord, and the People whom he hath chosen for his own Inheritance.
Such as are taken into Covenant with God are Blessed, because 1. They are taken into God's favour. 2. They are taken into God's family. 3. They are under God's providence. 4. They have free access unto God in Prayer. 5. They have Communion with God in all his Ordinances;
Such as Are taken into Covenant with God Are Blessed, Because 1. They Are taken into God's favour. 2. They Are taken into God's family. 3. They Are under God's providence. 4. They have free access unto God in Prayer. 5. They have Communion with God in all his Ordinances;
because his favour is the Fountain of Blessedness: In his favour there is life, Psal. 30.5. Yea, his loving kindness is better than life, Psal. 63.3. The favour of an earthly King is counted a great Priviledg, but the favour of the King of Heaven is really a great Blessedness.
Because his favour is the Fountain of Blessedness: In his favour there is life, Psalm 30.5. Yea, his loving kindness is better than life, Psalm 63.3. The favour of an earthly King is counted a great Privilege, but the favour of the King of Heaven is really a great Blessedness.
and doth love them with an incomparable, incomprehensible, unchangeable, and eternal Love, therefore they must needs be the happiest People on the Earth.
and does love them with an incomparable, incomprehensible, unchangeable, and Eternal Love, Therefore they must needs be the Happiest People on the Earth.
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2. Pardoned Persons being in Covenant are taken into God's family; being reconciled by the Cross of Christ, Eph. 2.16. they are no more strangers and forreigners, but fellow-Citizens with the Saints, and of the Houshold of God, v. 19. And being of God's Houshold they are God's Children. 1 Cor. 6.18. I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.
2. Pardoned Persons being in Covenant Are taken into God's family; being reconciled by the Cross of christ, Ephesians 2.16. they Are no more Strangers and foreigners, but fellow-Citizens with the Saints, and of the Household of God, v. 19. And being of God's Household they Are God's Children. 1 Cor. 6.18. I will be a Father unto you, and you shall be my Sons and Daughters, Says the Lord Almighty.
To them gave he power, The Original word signifieth Right or Priviledge, it is the greatest priviledge in the World to be numbred amongst God's Children;
To them gave he power, The Original word signifies Right or Privilege, it is the greatest privilege in the World to be numbered among God's Children;
Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! He seems to be in an extasie of joy at the greatness of this priviledg,
Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! He seems to be in an ecstasy of joy At the greatness of this privilege,
as this honour and dignity which is conferred upon pardoned Persons, in their being advanced into the number of the adopted Children of the great Jehovah, the Lord of Heaven and Earth;
as this honour and dignity which is conferred upon pardoned Persons, in their being advanced into the number of the adopted Children of the great Jehovah, the Lord of Heaven and Earth;
There is a General Providence that doth attend all the Children of men, but God's especial Providence doth attend his own Children, and his peculiar People, who are reconciled unto him by Jesus Christ;
There is a General Providence that does attend all the Children of men, but God's especial Providence does attend his own Children, and his peculiar People, who Are reconciled unto him by jesus christ;
and under the shadow of the Almighty, Psal. 91.1. God's Name is their strong Tower, unto which they run and are safe, Prov. 18.10. God is frequently called their Rock, and Fortress, Buckler, Shield, and Deliverer, and hath made many Promises unto them of Defence, and Deliverance. They are under God's special Provision;
and under the shadow of the Almighty, Psalm 91.1. God's Name is their strong Tower, unto which they run and Are safe, Curae 18.10. God is frequently called their Rock, and Fortress, Buckler, Shield, and Deliverer, and hath made many Promises unto them of Defence, and Deliverance. They Are under God's special Provision;
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he provideth for their Bodies, When the young Lions lack, and suffer hunger, they shall not want any good thing, Psal. 34.10. He promiseth to Feed them, and Clothe them, and to with-hold no good thing from them;
he Provideth for their Bodies, When the young Lions lack, and suffer hunger, they shall not want any good thing, Psalm 34.10. He promises to Feed them, and Cloth them, and to withhold no good thing from them;
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but more especially he provideth for their Souls, the Robes of his Son's Righteousness to Clothe them, sweet and precious Promises to Feed and Nourish them, Jewels of Grace to enrich and adorn them, the guard of Angels to attend them, himself and his Son to be Companions to them, the Peace and Joys of the Holy Ghost to chear them,
but more especially he Provideth for their Souls, the Robes of his Son's Righteousness to Cloth them, sweet and precious Promises to Feed and Nourish them, Jewels of Grace to enrich and adorn them, the guard of Angels to attend them, himself and his Son to be Sodales to them, the Peace and Joys of the Holy Ghost to cheer them,
This is the priviledg of pardoned Persons, and surely then they are Blessed. 4. Pardoned Persons being in Covenant have free access unto God in Prayer: Eph. 2.18. Through him we have access by one Spirit unto the Father. Chap. 3.12. In whom we have boldness and access with confidence by the Faith of him. Heb. 4.16.
This is the privilege of pardoned Persons, and surely then they Are Blessed. 4. Pardoned Persons being in Covenant have free access unto God in Prayer: Ephesians 2.18. Through him we have access by one Spirit unto the Father. Chap. 3.12. In whom we have boldness and access with confidence by the Faith of him. Hebrew 4.16.
hence David doth account those most happy that had the liberty of God's House, and Ordinances, where they did or might enjoy so great a priviledg. Psal. 84.4. Blessed are they that dwell in thy House. And Psal. 65.4. Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy Courts;
hence David does account those most happy that had the liberty of God's House, and Ordinances, where they did or might enjoy so great a privilege. Psalm 84.4. Blessed Are they that dwell in thy House. And Psalm 65.4. Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy Courts;
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for afterward he falling into sin, would certainly have fallen into Hell, had not pardoning mercy prevented it. 2. In regard of the Image of God, that is repaired in all those that are pardoned;
for afterwards he falling into since, would Certainly have fallen into Hell, had not pardoning mercy prevented it. 2. In regard of the Image of God, that is repaired in all those that Are pardoned;
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when God forgiveth their sin, he changeth their nature; and that Faith which justifieth the Person, doth also purifie the heart. Acts 15.9. Indeed pardoned Persons are renewed but in part;
when God forgiveth their since, he changes their nature; and that Faith which Justifieth the Person, does also purify the heart. Acts 15.9. Indeed pardoned Persons Are renewed but in part;
yet in this they are in a better condition than Adam was at first, because, although Adam 's inherent Righteousness were perfect, yet it was left to his own keeping,
yet in this they Are in a better condition than Adam was At First, Because, although Adam is inherent Righteousness were perfect, yet it was left to his own keeping,
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and in the mean time they are accepted as compleat and perfect in their head, the Lord Jesus Christ, whose perfect Righteousness is through Faith imputed unto them, whereby the defects of their righteousness are supplyed,
and in the mean time they Are accepted as complete and perfect in their head, the Lord jesus christ, whose perfect Righteousness is through Faith imputed unto them, whereby the defects of their righteousness Are supplied,
and here 1. Shew what the future blessedness is which pardoned persons shall have. 2. Prove that pardoned persons shall most assuredly attain this blessedness. 3. Shew how this future blessedness doth render them blessed at the present;
and Here 1. Show what the future blessedness is which pardoned Persons shall have. 2. Prove that pardoned Persons shall most assuredly attain this blessedness. 3. Show how this future blessedness does render them blessed At the present;
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The blessedness which pardoned persons shall have, doth lye in three things. 1. In the blessed and glorious place where they shall live. 2. In the blessed and glorious company which they shall converse withal. 3. In the blessed and glorious state which they shall attain to.
The blessedness which pardoned Persons shall have, does lie in three things. 1. In the blessed and glorious place where they shall live. 2. In the blessed and glorious company which they shall converse withal. 3. In the blessed and glorious state which they shall attain to.
They look for a City which hath Foundations whose Builder and Maker is God, Heb. 11.10. The Foundations of this City are sure and strong, such as shall never be moved;
They look for a city which hath Foundations whose Builder and Maker is God, Hebrew 11.10. The Foundations of this city Are sure and strong, such as shall never be moved;
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and how vvill the spiritual children delight to see the glory, and live always in the company of their spiritual Fathers, vvhom God hath made instrumental for their conversion? then they vvill rejoyce indeed that ever they saw their face, that ever they heard their voice, that ever they believed their report, that ever they vvere perswaded by them to repent of their sins,
and how will the spiritual children delight to see the glory, and live always in the company of their spiritual Father's, whom God hath made instrumental for their conversion? then they will rejoice indeed that ever they saw their face, that ever they herd their voice, that ever they believed their report, that ever they were persuaded by them to Repent of their Sins,
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vvith all the Holy Prophets and Apostles, the Pen-men of the Scriptures, so famous in their time for the large and plentiful effusion of the Spirit of God upon them;
with all the Holy prophets and Apostles, the Penmen of the Scriptures, so famous in their time for the large and plentiful effusion of the Spirit of God upon them;
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vvith all the good Kings and Princes, and all the righteous persons vvhatever, that have lived in all ages and generations, of all kinreds, Nations, and Languages;
with all the good Kings and Princes, and all the righteous Persons whatever, that have lived in all ages and generations, of all kindreds, nations, and Languages;
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here the Angels guard them, and are ministring Spirits unto them, Heb. 1.14. Hereafter they will be their companions, and there will be mutual and most sweet converse between them.
Here the Angels guard them, and Are ministering Spirits unto them, Hebrew 1.14. Hereafter they will be their Sodales, and there will be mutual and most sweet converse between them.
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they feel now, especially at some times, his sweet breathings and powerful operations, which do wonderfully enlighten them, greatly quicken and inflame their hearts with divine love,
they feel now, especially At Some times, his sweet breathings and powerful operations, which do wonderfully enlighten them, greatly quicken and inflame their hearts with divine love,
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they shall be under the sweet breathings of the Spirit, whereby the flame of divine love will be kept alive in them perpetually in the greatest height,
they shall be under the sweet breathings of the Spirit, whereby the flame of divine love will be kept alive in them perpetually in the greatest height,
They shall see Paul in his glory, they shall hear him praising God with triumphant acclamations of joy, which will be far more than to hear him preach in a state of weakness and infirmity;
They shall see Paul in his glory, they shall hear him praising God with triumphant acclamations of joy, which will be Far more than to hear him preach in a state of weakness and infirmity;
but chiefly they shall see Christ in his glory, the sight of Christ in his humiliation was nothing in comparison of a sight of him in his state of exaltation.
but chiefly they shall see christ in his glory, the sighed of christ in his humiliation was nothing in comparison of a sighed of him in his state of exaltation.
The sight of God's back-parts, the glimpses and glances of his eye at a distance, the mediate enjoyment of him in and by Ordinances doth sometimes even transport them,
The sighed of God's Back parts, the glimpses and glances of his eye At a distance, the mediate enjoyment of him in and by Ordinances does sometime even transport them,
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but O what Soul-ravishing admirations, what transports and extasies of joy will they have, when in Heaven they shall behold God's face, be alwayes under the beams of the light of his countenance,
but Oh what Soul ravishing admirations, what transports and ecstasies of joy will they have, when in Heaven they shall behold God's face, be always under the beams of the Light of his countenance,
Heaven is a Kingdom vvherein dwels righteousness, and vvherein dwels peace. In Heaven they shall be freed from all strife and contention, from all bitterness, clamour,
Heaven is a Kingdom wherein dwells righteousness, and wherein dwells peace. In Heaven they shall be freed from all strife and contention, from all bitterness, clamour,
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and evil speaking, no unpeaceable Spirit shall be admitted into the new Jerusalem, and never shall any the least quarrel arise between the Inhabitants of that place.
and evil speaking, no unpeaceable Spirit shall be admitted into the new Jerusalem, and never shall any the least quarrel arise between the Inhabitants of that place.
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Here they are often wounding themselves, and that more deeply and sorely than any Man can do, I mean, they too often wound their consciences by their sins;
Here they Are often wounding themselves, and that more deeply and sorely than any Man can do, I mean, they too often wound their Consciences by their Sins;
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and if peace be attained by them, through faith in Christ's blood, this peace is often interrupted and broken by them through their renewed provocations;
and if peace be attained by them, through faith in Christ's blood, this peace is often interrupted and broken by them through their renewed provocations;
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and when they are exalted unto the highest Heavens, that region which is beyond the Stars, they shall be removed beyond all those storms of consciences within,
and when they Are exalted unto the highest Heavens, that region which is beyond the Stars, they shall be removed beyond all those storms of Consciences within,
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the Riches which they have in hand, or heart rather, are great, but the Riches which they have in their eye or hope are far greater, their Grace is beyond the worldling's Gold, their Peace is beyond the worldling's Jewels, the priviledges which they are here invested with, are far more excellent than the largest earthly Possessions, which any worldlings have or hope to have;
the Riches which they have in hand, or heart rather, Are great, but the Riches which they have in their eye or hope Are Far greater, their Grace is beyond the worldling's Gold, their Peace is beyond the worldling's Jewels, the privileges which they Are Here invested with, Are Far more excellent than the Largest earthly Possessions, which any worldlings have or hope to have;
here they have the Deeds of Conveyance which give them title, in Heaven they shall have possession of the uncorrupted and glorious Inheritance, 1 Pet. 1.4. They shall have treasures in Heaven, which neither Moth nor rust can corrupt, nor thieves break through to steal them away, Mat. 6.20. In Heaven every want will be supplied, every defect removed, every desire satisfied;
Here they have the deeds of Conveyance which give them title, in Heaven they shall have possession of the uncorrupted and glorious Inheritance, 1 Pet. 1.4. They shall have treasures in Heaven, which neither Moth nor rust can corrupt, nor thieves break through to steal them away, Mathew 6.20. In Heaven every want will be supplied, every defect removed, every desire satisfied;
when Death shall turn others out of their houses, rob them of their Estates, and bereave them of all that they have in the World, Death will befriend them,
when Death shall turn Others out of their houses, rob them of their Estates, and bereave them of all that they have in the World, Death will befriend them,
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but a high Seat above the earth, yea, above the Stars and visible Heavens, they shall sit with Christ on his Throne, Rev. 3.21. They shall have a Crown, not an Earthly Crown, but an Heavenly;
but a high Seat above the earth, yea, above the Stars and visible Heavens, they shall fit with christ on his Throne, Rev. 3.21. They shall have a Crown, not an Earthly Crown, but an Heavenly;
not a Crown of Gold, but a Crown of Glory, which fadeth not away, 1 Pet. 5.4. They shall have a Kingdom, in comparison of vvhich all the Kingdoms of the World are not vvorthy to be named, it is the Kingdom that is promised to them, Mat. 5.3.
not a Crown of Gold, but a Crown of Glory, which fades not away, 1 Pet. 5.4. They shall have a Kingdom, in comparison of which all the Kingdoms of the World Are not worthy to be nam, it is the Kingdom that is promised to them, Mathew 5.3.
and that vvith such heart-ravishing joy as is to us unconceivable, but to them vvill both be full and everlasting. Psal. 16.11. 2. In Heaven the Bodies of pardoned Persons vvill be glorified;
and that with such heart-ravishing joy as is to us unconceivable, but to them will both be full and everlasting. Psalm 16.11. 2. In Heaven the Bodies of pardoned Persons will be glorified;
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vvhat a rare mixture of colours, vvhat an exact Symetry of parts their Bodies shall have, vvhat lovely Proportion and feature in their Face, vvhat sparkling motions in the eye, vvhat graceful gestures in the vvhole Body there vvill be, it is not for us to describe,
what a rare mixture of colours, what an exact Symmetry of parts their Bodies shall have, what lovely Proportion and feature in their Face, what sparkling motions in the eye, what graceful gestures in the Whole Body there will be, it is not for us to describe,
for the beauty of glorified Bodies vvill be beyond all descriptions. And thus much concerning the future blessedness it self vvhich pardoned Persons shall have.
for the beauty of glorified Bodies will be beyond all descriptions. And thus much Concerning the future blessedness it self which pardoned Persons shall have.
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This Inheritance here spoken of can be no other than the Heavenly Inheritance, and the Apostle plainly asserteth that such who had obtained the forgiveness of sin, they had also obtained the Inheritance:
This Inheritance Here spoken of can be no other than the Heavenly Inheritance, and the Apostle plainly Asserteth that such who had obtained the forgiveness of since, they had also obtained the Inheritance:
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This is that Golden chain, so much spoken of by Divines, the links of which are so fast joyned together, that all the power of men or Devils can never be able to pluck them asunder.
This is that Golden chain, so much spoken of by Divines, the links of which Are so fast joined together, that all the power of men or Devils can never be able to pluck them asunder.
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and when time shall be no more. And the third Scripture to prove this is, Rom. 5.10. For if when we were sinners we were reconciled to God by the death of his Son;
and when time shall be no more. And the third Scripture to prove this is, Rom. 5.10. For if when we were Sinners we were reconciled to God by the death of his Son;
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That all such whom God hath predestinated or elected unto the blessedness of Heaven shall certainly attain it, is evident to any who impartially do read and weigh the Scriptures, which clearly do reveal the eternity of God's decree of particular predestination or election. Ephes. 1.4. According as he hath chosen us in him before the foundation of the World.
That all such whom God hath predestinated or elected unto the blessedness of Heaven shall Certainly attain it, is evident to any who impartially do read and weigh the Scriptures, which clearly do reveal the eternity of God's Decree of particular predestination or election. Ephesians 1.4. According as he hath chosen us in him before the Foundation of the World.
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and besides other imperfection, it vvould infer an imperfection in God's knowledg and vvisdom, that he did not foresee or consider those after-reasons, vvhich should incline him unto a change from his first determination,
and beside other imperfection, it would infer an imperfection in God's knowledge and Wisdom, that he did not foresee or Consider those after-reasons, which should incline him unto a change from his First determination,
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If he had fore-seen reason to have altered the thing, he vvould never have decreed or determined it. 2. Nothing vvithout God can hinder the accomplishment of his decree,
If he had foreseen reason to have altered the thing, he would never have decreed or determined it. 2. Nothing without God can hinder the accomplishment of his Decree,
the Elect vvhich the Apostle Peter vvriteth unto, 1 Pet. 1.2. As they are chosen to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven for them, V. 4. So they are sure to be kept by the power of God to Salvation, V. 5. And surely there can be no hindering of the Salvation and Blessedness of the Elect, vvho are kept for it or unto it by the Almighty power of God.
the Elect which the Apostle Peter writes unto, 1 Pet. 1.2. As they Are chosen to an inheritance incorruptible, undefiled, and that fades not away, reserved in Heaven for them, V. 4. So they Are sure to be kept by the power of God to Salvation, V. 5. And surely there can be no hindering of the Salvation and Blessedness of the Elect, who Are kept for it or unto it by the Almighty power of God.
Hence are the vvords of the Apostle, vvhich may put all out of doubt, Ephes. 1.11. In whom also we have obtained an Inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will.
Hence Are the words of the Apostle, which may put all out of doubt, Ephesians 1.11. In whom also we have obtained an Inheritance, being predestinated according to the purpose of him, who works all things After the counsel of his own will.
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Because pardon of Sin is the means, and a necessary means of obtaining the blessedness of Heaven, vvhich God doth elect some of the Children of Men unto;
Because pardon of since is the means, and a necessary means of obtaining the blessedness of Heaven, which God does elect Some of the Children of Men unto;
pardoned persons having therefore obtained the means of blessedness, vvhich is remission of sin, vvithout vvhich they could have no admission into Heaven, it is an evident sign that they are chosen to this blessedness of Heaven;
pardoned Persons having Therefore obtained the means of blessedness, which is remission of since, without which they could have no admission into Heaven, it is an evident Signen that they Are chosen to this blessedness of Heaven;
and moreover all pardoned persons are true believers, it being alone through Faith that any are justified and pardoned. Rom. 5.1. Being justified by Faith, we have peace with God through our Lord Jesus Christ. Acts 10.43. Whosoever believeth in him shall receive remission of sins.
and moreover all pardoned Persons Are true believers, it being alone through Faith that any Are justified and pardoned. Rom. 5.1. Being justified by Faith, we have peace with God through our Lord jesus christ. Acts 10.43. Whosoever Believeth in him shall receive remission of Sins.
because of God's truth and faithfulness. Heb. 10.23. He is faithful that hath promised. Numb. 23.19. God is not a Man that he should lye, nor the Son of Man that he should repent:
Because of God's truth and faithfulness. Hebrew 10.23. He is faithful that hath promised. Numb. 23.19. God is not a Man that he should lie, nor the Son of Man that he should Repent:
hath he said it, and will he not do it? hath he spoken it, and will he not make it good? Tit. 1.2. In hope of Eternal Life, which God that cannot lye, promised.
hath he said it, and will he not do it? hath he spoken it, and will he not make it good? Tit. 1.2. In hope of Eternal Life, which God that cannot lie, promised.
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Therefore God's Covenant is called an everlasting Covenant, and the mercies thereof, sure mercies. Because of his faithfulness; Isa. 55.3. I will make an everlasting Covenant with you, even the sure mercies of David.
Therefore God's Covenant is called an everlasting Covenant, and the Mercies thereof, sure Mercies. Because of his faithfulness; Isaiah 55.3. I will make an everlasting Covenant with you, even the sure Mercies of David.
but besides this God hath expresly promised Eternal happiness. 1 Joh. 2.25. This is the promise which God hath promised us, even Eternal Life. Joh. 3.16. Whosoever believeth in him shall not perish, but have Everlasting Life.
but beside this God hath expressly promised Eternal happiness. 1 John 2.25. This is the promise which God hath promised us, even Eternal Life. John 3.16. Whosoever Believeth in him shall not perish, but have Everlasting Life.
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1. They have a right of Justification, wherein they are not only acquitted from guilt, but accepted as perfectly Righteous in God's sight, through the imputation of Christ's perfect Righteousness;
1. They have a right of Justification, wherein they Are not only acquitted from guilt, but accepted as perfectly Righteous in God's sighed, through the imputation of Christ's perfect Righteousness;
and so they have received in the second Adam that right to Eternal Life, which they lost in the first Adam; and it is a Righteous thing with God to give them this Eternal Life and blessedness, which perfect Righteousness doth entitle unto.
and so they have received in the second Adam that right to Eternal Life, which they lost in the First Adam; and it is a Righteous thing with God to give them this Eternal Life and blessedness, which perfect Righteousness does entitle unto.
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All such as persevere in Grace unto the end, shall certainly obtain Eternal blessedness, Mat. 24.15. He that shall endure to the end, the same shall be saved, Rev. 2.10. Be thou faithful unto death, and I will give thee a Crown of Life.
All such as persevere in Grace unto the end, shall Certainly obtain Eternal blessedness, Mathew 24.15. He that shall endure to the end, the same shall be saved, Rev. 2.10. Be thou faithful unto death, and I will give thee a Crown of Life.
God will fulfil all the good pleasure of his goodness in believers, and the work of Faith with power. 2 Thes. 1.11. God will keep them in his hand, out of which none is able to pluck them. Joh. 10.29. He that hath begun a good work in them, will perform it until the day of Jesus Christ. Phil. 1.6. God hath promised them to enable them to persevere.
God will fulfil all the good pleasure of his Goodness in believers, and the work of Faith with power. 2 Thebes 1.11. God will keep them in his hand, out of which none is able to pluck them. John 10.29. He that hath begun a good work in them, will perform it until the day of jesus christ. Philip 1.6. God hath promised them to enable them to persevere.
but I will put my fear in their hearts, that they shall not depart from me, Jer. 32.40. The Scripture is very full and clear in the Doctrine of the true believer's perseverance:
but I will put my Fear in their hearts, that they shall not depart from me, Jer. 32.40. The Scripture is very full and clear in the Doctrine of the true believer's perseverance:
3. The third particular to be spoken unto is, to shew how this future Eternal blessedness of Heaven doth render pardoned persons blessed here upon the Earth;
3. The third particular to be spoken unto is, to show how this future Eternal blessedness of Heaven does render pardoned Persons blessed Here upon the Earth;
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1. Pardoned persons have a sight of their future blessedness, and the excellency of it. 1. They have a sight of the Eternal blessedness it self, 1 Tim. 1.10. Christ hath abolished death, and brought Life and Immortality to light through the Gospel.
1. Pardoned Persons have a sighed of their future blessedness, and the excellency of it. 1. They have a sighed of the Eternal blessedness it self, 1 Tim. 1.10. christ hath abolished death, and brought Life and Immortality to Light through the Gospel.
The Heathen Poets had foolish and groundless fancies of the Elisian pleasures and delights, which the Souls of the vertuous should enjoy in the other world;
The Heathen Poets had foolish and groundless fancies of the Elysian pleasures and delights, which the Souls of the virtuous should enjoy in the other world;
that it doth not consist in earthly riches, nor worldly honours, nor Epicurean pleasures, nor the Stoick's Apathy, nor the Platonist's dark contemplation of Idea's, nor the Peripatetick's exercise of Moral vertues;
that it does not consist in earthly riches, nor worldly honours, nor Epicurean pleasures, nor the Stoic's Apathy, nor the Platonist's dark contemplation of Idea's, nor the Peripatetick's exercise of Moral Virtues;
by the Eye of Faith Heaven is realized to them, and made evident to their view in its transcendent excellency, Faith being the substance of things hoped for,
by the Eye of Faith Heaven is realized to them, and made evident to their view in its transcendent excellency, Faith being the substance of things hoped for,
But this, as the Eye of Faith, is enlightned by the Spirit of Wisdom and revelation, whereby they perceive the Riches of the Glory of his Inheritance, Eph. 1.17, 18. When the Apostle speaking of those things which God hath prepared for them that love him, saith, That neither eye hath seen,
But this, as the Eye of Faith, is enlightened by the Spirit of Wisdom and Revelation, whereby they perceive the Riches of the Glory of his Inheritance, Ephesians 1.17, 18. When the Apostle speaking of those things which God hath prepared for them that love him, Says, That neither eye hath seen,
The hopes of worldlings make them ashamed, in that either they fall short of the thing which they hope for, God's providence oftentimes bringing upon them unthought of crosses and unexpected disappointments,
The hope's of worldlings make them ashamed, in that either they fallen short of the thing which they hope for, God's providence oftentimes bringing upon them unthought of Crosses and unexpected disappointments,
yea, that which is quite contrary to their hopes, disgrace instead of honour, poverty instead of riches, trouble instead of peace, pain instead of pleasure;
yea, that which is quite contrary to their hope's, disgrace instead of honour, poverty instead of riches, trouble instead of peace, pain instead of pleasure;
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the Creatures cannot give more than they have, and they which hope for contentment in any thing beneath the chief good, must needs meet with a disappointment;
the Creatures cannot give more than they have, and they which hope for contentment in any thing beneath the chief good, must needs meet with a disappointment;
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and withal they know that the happiness of Heaven will exceed all their expectations, even the highest, which ever they have had of satisfaction and contentment there, that they shall find more sweetness and joy there than ever hath entred into their hearts to conceive;
and withal they know that the happiness of Heaven will exceed all their Expectations, even the highest, which ever they have had of satisfaction and contentment there, that they shall find more sweetness and joy there than ever hath entered into their hearts to conceive;
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Grace is Glory in the bud, Glory is Grace in the flower, and when the work of Grace is carried on, the Scripture saith, that they proceed from Glory to Glory. 2 Cor. 3.18.
Grace is Glory in the bud, Glory is Grace in the flower, and when the work of Grace is carried on, the Scripture Says, that they proceed from Glory to Glory. 2 Cor. 3.18.
They are happy here, as they have some degrees of that Holiness and likeness unto God, in the perfection of which hereafter in Heaven their perfect happiness doth consist.
They Are happy Here, as they have Some Degrees of that Holiness and likeness unto God, in the perfection of which hereafter in Heaven their perfect happiness does consist.
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and lets out such beams of that Glorious Heavenly light, and drops into their hearts such taste of future joys, through the sudden elapses of the Spirit of Glory upon them, that they are rapt up into an extasie,
and lets out such beams of that Glorious Heavenly Light, and drops into their hearts such taste of future Joys, through the sudden elapses of the Spirit of Glory upon them, that they Are rapt up into an ecstasy,
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and sealeth them up by his Spirit to the day of Redemption, he doth commonly give the earnest also of the Spirit in some Soul-ravishing joys, in comparison of which the softest pleasures of the flesh,
and Sealeth them up by his Spirit to the day of Redemption, he does commonly give the earnest also of the Spirit in Some Soul ravishing Joys, in comparison of which the Softest pleasures of the Flesh,
And thus the Eternal blessedness which pardoned persons shall have, doth render them blessed here in this life beyond all others, whatever confluence of good things they be surrounded withal.
And thus the Eternal blessedness which pardoned Persons shall have, does render them blessed Here in this life beyond all Others, whatever confluence of good things they be surrounded withal.
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but especially they do sweeten their death, they knowing that death will be their friend, and prove an out-let to all earthly misery, and an in-let to their heavenly glory;
but especially they do sweeten their death, they knowing that death will be their friend, and prove an outlet to all earthly misery, and an inlet to their heavenly glory;
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and Enemies Countrey, unto the heavenly Countrey, where their glorious Jehovah, their heavenly Father, where the Lord Jesus Christ their elder Brother and dear Saviour,
and Enemies Country, unto the heavenly Country, where their glorious Jehovah, their heavenly Father, where the Lord jesus christ their elder Brother and dear Saviour,
they can as willingly put off their flesh and go into their graves, as they can put off their clothes at night to go into their beds, they can as willingly compose themselves to die,
they can as willingly put off their Flesh and go into their graves, as they can put off their clothes At night to go into their Beds, they can as willingly compose themselves to die,
Briefly, 1. That there is absolute need of satisfaction to God's justice for the sins of men, without which forgiveness of sins would be impossible and utterly unattainable, is evident both from the nature of God's justice, which doth oblige him to punish all sinners Eternally without it,
Briefly, 1. That there is absolute need of satisfaction to God's Justice for the Sins of men, without which forgiveness of Sins would be impossible and utterly unattainable, is evident both from the nature of God's Justice, which does oblige him to Punish all Sinners Eternally without it,
and from the truth of God's threatnings, wherein he hath revealed that he will thus punish them without it. 2. That there is need of the satisfaction of Christ is evident,
and from the truth of God's threatenings, wherein he hath revealed that he will thus Punish them without it. 2. That there is need of the satisfaction of christ is evident,
because sinners themselves being finite, cannot give that satisfaction unto God, which shall bear any proportion to the demands of his infinite justice,
Because Sinners themselves being finite, cannot give that satisfaction unto God, which shall bear any proportion to the demands of his infinite Justice,
as is both innocent, and so cannot suffer for his own faults, and whose person is of infinite dignity, that thence may arise an equivalency of merit in his sufferings,
as is both innocent, and so cannot suffer for his own Faults, and whose person is of infinite dignity, that thence may arise an equivalency of merit in his sufferings,
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and such a person was Jesus Christ. 3. That Jesus Christ hath done that which is sufficient to satisfie God's justice for the sins of men, is evident from his Death and other sufferings which we have upon record in the Gospel;
and such a person was jesus christ. 3. That jesus christ hath done that which is sufficient to satisfy God's Justice for the Sins of men, is evident from his Death and other sufferings which we have upon record in the Gospel;
and it would have argued injustice in God, had he permitted such sufferings to have been laid on his body, especially had he himself inflicted such dreadful inward sufferings on his Soul, were it not that he stood in the room of sinners,
and it would have argued injustice in God, had he permitted such sufferings to have been laid on his body, especially had he himself inflicted such dreadful inward sufferings on his Soul, were it not that he stood in the room of Sinners,
and endured all these sufferings for their sins, that he might give satisfaction to his justice hereby. 4. That Christ's sufferings have given to God satisfaction,
and endured all these sufferings for their Sins, that he might give satisfaction to his Justice hereby. 4. That Christ's sufferings have given to God satisfaction,
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and that he hath accepted of this satisfaction in the behalf of sinners, is evident from the Compact and Covenant which he made with Christ, that if he would offer up this sacrifice of himself, he would be well pleased,
and that he hath accepted of this satisfaction in the behalf of Sinners, is evident from the Compact and Covenant which he made with christ, that if he would offer up this sacrifice of himself, he would be well pleased,
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from his Covenant he hath through him made with man, and promises therein of remission of sins through his blood, which he would never have made, had not Christ's death given him satisfaction.
from his Covenant he hath through him made with man, and promises therein of remission of Sins through his blood, which he would never have made, had not Christ's death given him satisfaction.
as a punishment, which he endured that sinners might be, and whereby believers are, actually reconciled unto God, do clearly and abundantly prove that Christ hath given satisfaction to God's justice,
as a punishment, which he endured that Sinners might be, and whereby believers Are, actually reconciled unto God, do clearly and abundantly prove that christ hath given satisfaction to God's Justice,
and which God is well pleased withal. 5. That all sinners must know and believe this Doctrine of Christ's satisfaction, that they may attain remission of sins is evident,
and which God is well pleased withal. 5. That all Sinners must know and believe this Doctrine of Christ's satisfaction, that they may attain remission of Sins is evident,
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because God never did, never will forgive any sin without respect unto it; this way of remission is the chief thing which he hath revealed in the Scriptures;
Because God never did, never will forgive any since without respect unto it; this Way of remission is the chief thing which he hath revealed in the Scriptures;
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in the New Testament it is the end of the Revelation of Christ, this being the chief design of his sufferings and death, to give satisfaction to God's justice, in order to the forgiveness of man's sin.
in the New Testament it is the end of the Revelation of christ, this being the chief Design of his sufferings and death, to give satisfaction to God's Justice, in order to the forgiveness of Man's since.
2. Sinners must know and believe the doctrine of Justification by Christ's Righteousness, that they may attain remission of sins. 1. They must know the nature of Justification it self, that it doth consist in the remission of our sins,
2. Sinners must know and believe the Doctrine of Justification by Christ's Righteousness, that they may attain remission of Sins. 1. They must know the nature of Justification it self, that it does consist in the remission of our Sins,
and the acceptation of our Persons, as perfectly Righteous in God's sight; they must know that they have no Righteousness of their own to present God withal,
and the acceptation of our Persons, as perfectly Righteous in God's sighed; they must know that they have no Righteousness of their own to present God withal,
as some are, really Holy, yet that they could not be accepted as perfectly Righteous in God's sight, upon the account of a perfect Righteousness of their own, which none here do attain unto, much less when they are naturally void and empty of all good and real Holiness,
as Some Are, really Holy, yet that they could not be accepted as perfectly Righteous in God's sighed, upon the account of a perfect Righteousness of their own, which none Here do attain unto, much less when they Are naturally void and empty of all good and real Holiness,
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1. They must get conviction of sin. 2. They must make confession of sin. 3. They must by Faith make Application of Jesus Christ. 4. They must forsake sin. 5. They must make Supplication and earnest Prayer unto God for pardoning Mercy. 6. They must forgive others.
1. They must get conviction of since. 2. They must make Confessi of since. 3. They must by Faith make Application of jesus christ. 4. They must forsake since. 5. They must make Supplication and earnest Prayer unto God for pardoning Mercy. 6. They must forgive Others.
and make you cry out with those Sinners which were convinced by Peter 's Sermon, Acts 2.37. When they heard this they were pricked in their heart, and said unto Peter and the rest of the Apostles:
and make you cry out with those Sinners which were convinced by Peter is Sermon, Acts 2.37. When they herd this they were pricked in their heart, and said unto Peter and the rest of the Apostles:
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and let these considerations affect you with ingenuous grief for sin. Lastly, Get conviction of the defilement of sin, how your Souls are stained by it,
and let these considerations affect you with ingenuous grief for since. Lastly, Get conviction of the defilement of since, how your Souls Are stained by it,
In some cases it is requisite you should confess some sins unto man, but it is absolutely universally necessary in order to forgiveness, that you should confess your sins unto God;
In Some cases it is requisite you should confess Some Sins unto man, but it is absolutely universally necessary in order to forgiveness, that you should confess your Sins unto God;
the promise of pardoning mercy is made to confession. Prov. 28.13. He that covereth his sins shall not prosper, but he that confesseth and forsaketh them shall have mercy.
the promise of pardoning mercy is made to Confessi. Curae 28.13. He that Covereth his Sins shall not prosper, but he that Confesses and Forsaketh them shall have mercy.
it is a vain thing to seek and endeavour the hiding of any sin from him who is omniscient, God hath knowledg of all your Iniquities, do you therefore acknowledg all unto him.
it is a vain thing to seek and endeavour the hiding of any since from him who is omniscient, God hath knowledge of all your Iniquities, do you Therefore acknowledge all unto him.
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that such and such gross sins were your slips and failings; that you were overtaken, overperswaded, and drawn unto such wicked practices by your companions;
that such and such gross Sins were your slips and failings; that you were overtaken, overperswaded, and drawn unto such wicked practices by your Sodales;
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tell God that your heart is the worst part, and if there have been some abominations found in your lives, there are a thousand-fold more abominations in your hearts.
tell God that your heart is the worst part, and if there have been Some abominations found in your lives, there Are a thousandfold more abominations in your hearts.
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Confess your sins with humility and self-loathing; say with Agur, Prov. 30.2. Surely I am more brutish than any man, and have not the understanding of a man; with David, Psal. 73.22. So foolish was I and ignorant, I was as a Beast before thee; with Job, Chap. 42.6. I abhor my self, and repent in dust and ashes.
Confess your Sins with humility and Self-loathing; say with Agur, Curae 30.2. Surely I am more brutish than any man, and have not the understanding of a man; with David, Psalm 73.22. So foolish was I and ignorant, I was as a Beast before thee; with Job, Chap. 42.6. I abhor my self, and Repent in dust and Ashes.
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There is no other Name given under Heaven amongst men whereby you can be pardoned and saved: Acts 4.12. And he is able to save you, and procure a pardon for you in the uttermost extent of your most hainous guilt. Heb. 7.25.
There is no other Name given under Heaven among men whereby you can be pardoned and saved: Acts 4.12. And he is able to save you, and procure a pardon for you in the uttermost extent of your most heinous guilt. Hebrew 7.25.
it is his Office as High-Priest, wherein he is most merciful and faithful to make Reconciliation for the sins of the People: Heb. 2.17. Christ is near to the Father, being at his right hand in Heaven;
it is his Office as High-Priest, wherein he is most merciful and faithful to make Reconciliation for the Sins of the People: Hebrew 2.17. christ is near to the Father, being At his right hand in Heaven;
you have his promise that whosoever cometh unto him, he will in no wise cast out, Joh. 6.37. and if you apply your selves unto him, and apply unto your selves his merits and Righteousness by believing, you shall certainly attain the forgiveness of all your sins, however numerous and hainous they have been. Acts 10.43. To him give all the Prophets witness, that through his Name whosoever believeth in him shall receive remission of sins.
you have his promise that whosoever comes unto him, he will in no wise cast out, John 6.37. and if you apply your selves unto him, and apply unto your selves his merits and Righteousness by believing, you shall Certainly attain the forgiveness of all your Sins, however numerous and heinous they have been. Acts 10.43. To him give all the prophets witness, that through his Name whosoever Believeth in him shall receive remission of Sins.
And the Apostle doth discourse at large in the former part of his Epistle to the Romans concerning Justification, which he proveth by manifold Arguments, that it cannot be works, that it must be by Faith;
And the Apostle does discourse At large in the former part of his Epistle to the Romans Concerning Justification, which he Proves by manifold Arguments, that it cannot be works, that it must be by Faith;
therefore by Faith make Application of Christ and his imputed Righteousness, and rest therein only that you may be justified, that you may be pardoned and saved.
Therefore by Faith make Application of christ and his imputed Righteousness, and rest therein only that you may be justified, that you may be pardoned and saved.
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4. Forsake every sin, that you may attain the forgiveness of it. Prov. 28.13. He that confesseth and forsaketh his sins shall find mercy. Isa. 55.7.
4. Forsake every since, that you may attain the forgiveness of it. Curae 28.13. He that Confesses and Forsaketh his Sins shall find mercy. Isaiah 55.7.
Isa. 1.16, 17, 18. Wash ye, make ye clean, put away the evil of your doing from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, judg the fatherless, plead for the widow.
Isaiah 1.16, 17, 18. Wash you, make you clean, put away the evil of your doing from before mine eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.
Hence are David 's earnest cryes in Prayer for pardoning Mercy in so many of his Psalms, especially Psal. 51. in the first verse, Have Mercy upon me O God according to thy loving kindness, according to the multitude of thy tender Mercies blot out my transgressions.
Hence Are David is earnest cries in Prayer for pardoning Mercy in so many of his Psalms, especially Psalm 51. in the First verse, Have Mercy upon me Oh God according to thy loving kindness, according to the multitude of thy tender mercies blot out my transgressions.
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v. 14. Deliver me from Blood-guiltiness O God, thou God of my Salvation, &c. Be earnest in Prayer at the Throne of Grace for this blessedness of forgiveness, wrestle with God by importunate Supplications, fill your mouths with Arguments, plead the gracious disposition of God, the multitude of his tender Mercies,
v. 14. Deliver me from Bloodguiltiness Oh God, thou God of my Salvation, etc. Be earnest in Prayer At the Throne of Grace for this blessedness of forgiveness, wrestle with God by importunate Supplications, fill your mouths with Arguments, plead the gracious disposition of God, the multitude of his tender mercies,
humble, believing, fervent Prayer will prevail for forgiveness. 6. Forgive others, if you would that God should forgive you: Mat. 6.11. Forgive us our debts, as we forgive our debtors.
humble, believing, fervent Prayer will prevail for forgiveness. 6. Forgive Others, if you would that God should forgive you: Mathew 6.11. Forgive us our debts, as we forgive our debtors.
and imprisoned in Hell, and there tormented for the ten thousand Talents of hainous transgressions which you have committed against your Lord, Mat. 18. at the latter end of that Chap. If you bear hatred and malice and revenge in your hearts against others, whatever their offences, their wrongs or injuries have been, you put your selves out of capacity of obtaining pardoning Mercy;
and imprisoned in Hell, and there tormented for the ten thousand Talents of heinous transgressions which you have committed against your Lord, Mathew 18. At the latter end of that Chap. If you bear hatred and malice and revenge in your hearts against Others, whatever their offences, their wrongs or injuries have been, you put your selves out of capacity of obtaining pardoning Mercy;
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and therefore referring you thither I shall pass you by, and bend my speech only unto you that are unpardoned, too many of whom are to be found in every Assembly,
and Therefore referring you thither I shall pass you by, and bend my speech only unto you that Are unpardoned, too many of whom Are to be found in every Assembly,
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Is there such blessedness in forgiveness? Whence is it then that so many of you neglect this blessedness, in the neglect of your pardon? Are not all of you sinners? Have not all of you need of forgiveness? Will not your own Consciences tell you that forgiveness is a great priviledg? And have not Ministers often told you of this priviledg,
Is there such blessedness in forgiveness? Whence is it then that so many of you neglect this blessedness, in the neglect of your pardon? are not all of you Sinners? Have not all of you need of forgiveness? Will not your own Consciences tell you that forgiveness is a great privilege? And have not Ministers often told you of this privilege,
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and Murderers, and other notorious Malefactors, rise up in judgment against you that are without a pardon? When such Persons are apprehended, found guilty,
and Murderers, and other notorious Malefactors, rise up in judgement against you that Are without a pardon? When such Persons Are apprehended, found guilty,
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and condemned for it unto eternal death, and a pardon is purchased, proclaimed, and profered unto you, there are too many of you that slight and neglect it, that have no earnest desire after it,
and condemned for it unto Eternal death, and a pardon is purchased, proclaimed, and proffered unto you, there Are too many of you that slight and neglect it, that have no earnest desire After it,
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Who is there that to any purpose doth look after a pardon? Who do diligently hear for it, earnestly pray for it? Who do make full and free confession of sin, that you may attain remission of it? Who do prize Christ,
Who is there that to any purpose does look After a pardon? Who do diligently hear for it, earnestly pray for it? Who do make full and free Confessi of since, that you may attain remission of it? Who do prize christ,
and by Faith make application of him, that they may have a pardon by him? Who do forsake sin, which God absolutely requires of all to whom he doth forgive sin? Who do,
and by Faith make application of him, that they may have a pardon by him? Who do forsake since, which God absolutely requires of all to whom he does forgive since? Who do,
when injur'd, heartily forgive others, as they desire God would forgive them? Sinners, will not many of your consciences accuse you of unpardoned guilt,
when injured, heartily forgive Others, as they desire God would forgive them? Sinners, will not many of your Consciences accuse you of unpardoned guilt,
but will this ease and sleep always continue? Is there not a time coming when you shall be awakened? If you are not awakened under God's Word, may not God awaken you under his Rod? If you are not awakened under God's threatnings, will you not awake when he cometh to execution? If you are secure in the midst of outward peace and prosperity, can you be secure in the midst of trouble and adversity? Think what you will do when death doth approach:
but will this ease and sleep always continue? Is there not a time coming when you shall be awakened? If you Are not awakened under God's Word, may not God awaken you under his Rod? If you Are not awakened under God's threatenings, will you not awake when he comes to execution? If you Are secure in the midst of outward peace and Prosperity, can you be secure in the midst of trouble and adversity? Think what you will do when death does approach:
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To have the black guilt of drunkenness or swearing, of uncleanness or deceiving, or any other iniquity to stare you then in the face, O how dismal will it be and affrighting!
To have the black guilt of Drunkenness or swearing, of uncleanness or deceiving, or any other iniquity to stare you then in the face, Oh how dismal will it be and affrighting!
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especially your neglect of a pardon, then unattainable, and how tormenting will this be unto you? You may then cry out, Lord have mercy on us; Christ have mercy on us;
especially your neglect of a pardon, then unattainable, and how tormenting will this be unto you? You may then cry out, Lord have mercy on us; christ have mercy on us;
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yet a little while and the Angel will lift up his hand, and cry with a loud voice, and swear by him that liveth for ever and ever that time shall be no longer, Rev. 10.5, 6. Then the mystery will be finished, the prophesie accomplished, and the whole frame of this visible world dissolved;
yet a little while and the Angel will lift up his hand, and cry with a loud voice, and swear by him that lives for ever and ever that time shall be no longer, Rev. 10.5, 6. Then the mystery will be finished, the prophesy accomplished, and the Whole frame of this visible world dissolved;
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and crowned by him with honour and glory, and invited by him to take possession of those eternal habitations of rest and joy in his Kingdom prepared for them by his Father:
and crowned by him with honour and glory, and invited by him to take possession of those Eternal habitations of rest and joy in his Kingdom prepared for them by his Father:
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But O the tearings of spirit, and heart-vexing tormenting grief which you will have, that no place is found for you amongst them, that through your neglect of pardoning mercy you have forfeited and eternally lost a share in eternal glory;
But Oh the tearings of Spirit, and heart-vexing tormenting grief which you will have, that no place is found for you among them, that through your neglect of pardoning mercy you have forfeited and eternally lost a share in Eternal glory;
Think how dreadful the irreversible sentence of condemnation will be unto you, Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels. Alas! Alas!
Think how dreadful the irreversible sentence of condemnation will be unto you, Depart from me you cursed into everlasting fire prepared for the devil and his Angels. Alas! Alas!
and you shall be banished out of Christ's presence with a curse, Depart from me ye cursed, &c. Those tongues which have been so liberal of oaths and blasphemies, must be tormented in flames of fire without one drop of water to cool them.
and you shall be banished out of Christ's presence with a curse, Depart from me you cursed, etc. Those tongues which have been so liberal of Oaths and Blasphemies, must be tormented in flames of fire without one drop of water to cool them.
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God will enflame you with the wine of his vengeance, he will make you to drink the dregs of his wrath, which is at the bottom of the cup of his indignation.
God will inflame you with the wine of his vengeance, he will make you to drink the dregs of his wrath, which is At the bottom of the cup of his Indignation.
your unrighteous gains one day will prove your unspeakable loss, and God will be the avenger of all such upon you as have been wronged and defrauded by you.
your unrighteous gains one day will prove your unspeakable loss, and God will be the avenger of all such upon you as have been wronged and defrauded by you.
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Without a pardon, your neglect of Christ and Salvation will be your ruine, and if you persevere in this neglect, it is impossible that you should escape.
Without a pardon, your neglect of christ and Salvation will be your ruin, and if you persevere in this neglect, it is impossible that you should escape.
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Sinners, think seriously and think frequently of your unpardoned iniquities, and withal think of the dreadful punishment they will bring upon you, think of your eternal damnation unto the most exquisite torments of Hell;
Sinners, think seriously and think frequently of your unpardoned iniquities, and withal think of the dreadful punishment they will bring upon you, think of your Eternal damnation unto the most exquisite torments of Hell;
Ʋse 3. Therefore in the next place let me exhort all of you that lye under the guilt of sin, that you would labour after this blessedness of forgiveness.
Ʋse 3. Therefore in the next place let me exhort all of you that lie under the guilt of since, that you would labour After this blessedness of forgiveness.
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O that you would pity your own souls, think what provision you have made for them, think whither they are like to go upon their separation from your bodies,
O that you would pity your own Souls, think what provision you have made for them, think whither they Are like to go upon their separation from your bodies,
think how you will be able to dwell with devouring fire, to inhabit everlasting burnings. Methinks you should take up such thoughts as these, and argue thus with your selves;
think how you will be able to dwell with devouring fire, to inhabit everlasting burnings. Methinks you should take up such thoughts as these, and argue thus with your selves;
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What! Shall I undo my self for a filthy lust? Shall I lose my Soul to gain a little uncertain earthly riches? Shall I forfeit a Crown of Glory for the empty honour of this world? Shall I cast my self into everlasting horrour and pain for a little vain, fading, carnal delight and pleasure? Can I be contented to be tormented for ever in Hell to satisfie the desires of my flesh on earth,
What! Shall I undo my self for a filthy lust? Shall I loose my Soul to gain a little uncertain earthly riches? Shall I forfeit a Crown of Glory for the empty honour of this world? Shall I cast my self into everlasting horror and pain for a little vain, fading, carnal delight and pleasure? Can I be contented to be tormented for ever in Hell to satisfy the Desires of my Flesh on earth,
and that when they will never be satisfied? Shall I hugg a viper in my bosom that will kill me? Harbour lusts in my heart that will slay me? Shall I dishonour God,
and that when they will never be satisfied? Shall I hug a viper in my bosom that will kill me? Harbour Lustiest in my heart that will slay me? Shall I dishonour God,
farewel thou glozing flattering world, with all thy charmes and allurements, thy gold is but dross, thy wine mixt with water, thy honour but wind and vanity, thy delights are bitter-sweets, such as will end in death and ruine, I'le choose another portion,
farewell thou glozing flattering world, with all thy charms and allurements, thy gold is but dross, thy wine mixed with water, thy honour but wind and vanity, thy delights Are bitter-sweets, such as will end in death and ruin, I'll choose Another portion,
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the Corinthians, some of whom were Idolaters, Adulterers, effeminate, abusers of themselves with mankind, Theeves, Covetous, Extortioners, Drunkards, Revilers;
the Corinthians, Some of whom were Idolaters, Adulterers, effeminate, Abusers of themselves with mankind, Thieves, Covetous, Extortioners, Drunkards, Revilers;
Sinners, why should you be so hard to be perswaded, without any further delay, to be reconciled unto God? Why do I need to use so many intreaties? May I at length prevail with you that you would not be miserable, and prove your own Murderers;
Sinners, why should you be so hard to be persuaded, without any further Delay, to be reconciled unto God? Why do I need to use so many entreaties? May I At length prevail with you that you would not be miserable, and prove your own Murderers;
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and to declare to you the glad tidings of Salvation, yea, we have instructions, as Embassadors, in the Name of God and Christ to beseech you that you would be reconciled, that you would accept of forgiveness. 2 Cor. 5.20. Now then we are Embassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled unto God.
and to declare to you the glad tidings of Salvation, yea, we have instructions, as ambassadors, in the Name of God and christ to beseech you that you would be reconciled, that you would accept of forgiveness. 2 Cor. 5.20. Now then we Are ambassadors for christ, as though God did beseech you by us, we pray you in Christ's stead be you reconciled unto God.
Need we use intreaties with condemned Malefactors to accept of a pardon? if we had commission to preach pardoning Mercy unto Devils would they need intreaties to accept? would they be fooled out of such a gracious prosfer by any as you hitherto have been by them? Sinners I beseech you in the name of the great and glorious Jehovah, and the Lord Jesus Christ your gracious Redeemer that you would be reconciled,
Need we use entreaties with condemned Malefactors to accept of a pardon? if we had commission to preach pardoning Mercy unto Devils would they need entreaties to accept? would they be fooled out of such a gracious prosfer by any as you hitherto have been by them? Sinners I beseech you in the name of the great and glorious Jehovah, and the Lord jesus christ your gracious Redeemer that you would be reconciled,
and that you would befriend your selves and accept of the forgiveness of all your sins, I intreat you that you would not through neglect of pardon and perseverance in a sinful course irrecoverably ruine and damn your Souls;
and that you would befriend your selves and accept of the forgiveness of all your Sins, I entreat you that you would not through neglect of pardon and perseverance in a sinful course irrecoverably ruin and damn your Souls;
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methinks my heart doth yearn over you, and Bleed for you who are wounding your selves and rushing on inconsiderately towards the place of everlasting weeping and wo, from whence there is no coming back, no coming out for ever.
methinks my heart does yearn over you, and Bleed for you who Are wounding your selves and rushing on inconsiderately towards the place of everlasting weeping and woe, from whence there is no coming back, no coming out for ever.
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and to use intreaties with you in his name that you would become thus blessed? Must I complain? Lord, there are a company of obstinate sinners whom I have intreated to accept of pardon;
and to use entreaties with you in his name that you would become thus blessed? Must I complain? Lord, there Are a company of obstinate Sinners whom I have entreated to accept of pardon;
and be reconciled unto thee, that this would marvellously have affected them, and that they would readily have complied in a thing so necessary for them,
and be reconciled unto thee, that this would marvellously have affected them, and that they would readily have complied in a thing so necessary for them,
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if their ears were open, their hearts were shut up, and they would not receive my message, which from thee in faithfulness and tenderness I delivered unto them;
if their ears were open, their hearts were shut up, and they would not receive my message, which from thee in faithfulness and tenderness I Delivered unto them;
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even like the condemned Malefactor, when he hath first tidings of a pardon? I hope they are gone home to intreat that of thee, which thou hast by me been intreating of them to accept of;
even like the condemned Malefactor, when he hath First tidings of a pardon? I hope they Are gone home to entreat that of thee, which thou hast by me been entreating of them to accept of;
O Lord, grant them their desires; be reconciled to that Drunkard and unclean wretch; forgive the iniquities of that Swearer, Sabbath-breaker and profane Sinner.
Oh Lord, grant them their Desires; be reconciled to that Drunkard and unclean wretch; forgive the iniquities of that Swearer, Sabbath breaker and profane Sinner.
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yet if you so seek after this blessedness of forgiveness, as to obtain it, the issue will be joy to your selves, you will have the beginnings of joy here,
yet if you so seek After this blessedness of forgiveness, as to obtain it, the issue will be joy to your selves, you will have the beginnings of joy Here,
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But none of these things move me, neither count I my life dear to my self, that I may finish my course with joy, &c. THE Context tells us, that the Apostle was now at Miletus, v. 17. and from hence he sends to Ephesus, and calls for the Elders of the Church.
But none of these things move me, neither count I my life dear to my self, that I may finish my course with joy, etc. THE Context tells us, that the Apostle was now At Miletus, v. 17. and from hence he sends to Ephesus, and calls for the Elders of the Church.
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but rather those twelve men on whom he laid his hands, and bestowed the Holy Ghost, in order to their Ministry at Ephesus, Acts 19.1, 2, 6, 7. and the rest whom Timothy had ordained whilst he was there.
but rather those twelve men on whom he laid his hands, and bestowed the Holy Ghost, in order to their Ministry At Ephesus, Acts 19.1, 2, 6, 7. and the rest whom Timothy had ordained while he was there.
wherein he clears himself by close and smart addresses to their Consciences and Experiences, as to all charges and surmises of ministerial miscarriages among them, v. 18.27.
wherein he clears himself by close and smart Addresses to their Consciences and Experiences, as to all charges and surmises of ministerial miscarriages among them, v. 18.27.
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and works them all within the Conscience of their ministerial charge and trust from God, to imitate his Ministerial faithfulness, by urging such significant and cogent Arguments,
and works them all within the Conscience of their ministerial charge and trust from God, to imitate his Ministerial faithfulness, by urging such significant and cogent Arguments,
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and therefore the interest and worth of Souls, and their relation to them, and all those sad and dangerous exercises, underminings and obstructions which they were sure to meet with in their Pastoral work, did call aloud upon them for all possible circumspection, activity and resolution in and for their work;
and Therefore the Interest and worth of Souls, and their Relation to them, and all those sad and dangerous exercises, underminings and obstructions which they were sure to meet with in their Pastoral work, did call aloud upon them for all possible circumspection, activity and resolution in and for their work;
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My Text is the Generous Heroicism of an awakened and prepared heart, occasioned by the Tidings that were brought him by the Spirit, v. 23. Who told him there, that bonds and afflictions did abide him in every City.
My Text is the Generous Heroicism of an awakened and prepared heart, occasioned by the Tidings that were brought him by the Spirit, v. 23. Who told him there, that bonds and afflictions did abide him in every city.
and useful indifferency to the hopes and love of Life, and fears of Death and Danger, which might secure the spirit and prowess of a resolved and successful valour:
and useful indifferency to the hope's and love of Life, and fears of Death and Danger, which might secure the Spirit and prowess of a resolved and successful valour:
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NONLATINALPHABET, I make no reckoning of any thing, and he grows regardless of his life, and hath mortified the vigour of all the arguments and inducements that can be fetcht therefrom;
, I make no reckoning of any thing, and he grows regardless of his life, and hath mortified the vigour of all the Arguments and inducements that can be fetched therefrom;
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and therefore he that conquers and subdues the estimation of his Life, hath so far overcome all the disturbing and ensnaring influences of hopes and fears relating to it, and derived from it.
and Therefore he that conquers and subdues the estimation of his Life, hath so Far overcome all the disturbing and ensnaring influences of hope's and fears relating to it, and derived from it.
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an Heart to cleanse, and Sins to mortifie, unruly Passions and impetuous Affections to be curbed and managed by their proper Discipline, as well as others;
an Heart to cleanse, and Sins to mortify, unruly Passion and impetuous Affections to be curbed and managed by their proper Discipline, as well as Others;
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as forced him to repair to Prayer and Arguments to get support, so that he might not Oneri succumbere; and thus I understand that Thorn in the flesh, 2 Cor. 12.7, 10. And so the Sense seems facil, and it amounts to this;
as forced him to repair to Prayer and Arguments to get support, so that he might not Oneri succumbere; and thus I understand that Thorn in the Flesh, 2 Cor. 12.7, 10. And so the Sense seems Facil, and it amounts to this;
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but when the flesh (so weather-beaten by the storms) grew so desirous of some respite from the severity of Travel, Chains and Labours, the messenger Satan comes again threatning and acquainting him with designed and determined repetitions of former Buffetings,
but when the Flesh (so Weather-beaten by the storms) grew so desirous of Some respite from the severity of Travel, Chains and Labours, the Messenger Satan comes again threatening and acquainting him with designed and determined repetitions of former Buffetings,
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Which, when he understood, and apprehended that Christ and his Gospel were so concerned in them, he thought (and took them as) the matter of his Glory, in that they might be serviceable to the Interest of Christ,
Which, when he understood, and apprehended that christ and his Gospel were so concerned in them, he Thought (and took them as) the matter of his Glory, in that they might be serviceable to the Interest of christ,
but this pace aliorum. The truth is, Sirs, he had such Exercises and Temptations, as that (had not the expectations and perswasions of these joys above, which succeeded the Course well finished;
but this pace Aliorum. The truth is, Sirs, he had such Exercises and Temptations, as that (had not the Expectations and persuasions of these Joys above, which succeeded the Course well finished;
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nor Death so tamely entertained, nor Hopes and Fears so managed and subordinated as they were, 1 Cor. 15.19, 31, 32, 58. Now thus far he stands on equal grounds with other Christians,
nor Death so tamely entertained, nor Hope's and Fears so managed and subordinated as they were, 1 Cor. 15.19, 31, 32, 58. Now thus Far he Stands on equal grounds with other Christians,
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it is in so doing, that he must save himself as well as those that hear him, 1 Tim. 4.15, 16. 3. Our accommodations being made answerable to Trust and Work, our faithful management thereof is of equal necessity in much or little;
it is in so doing, that he must save himself as well as those that hear him, 1 Tim. 4.15, 16. 3. Our accommodations being made answerable to Trust and Work, our faithful management thereof is of equal necessity in much or little;
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For, 1. It is not imaginable that any man can be a faithful Minister, whose heart is alienated from the true powerful Principles, Sentiments and Impressions of Christianity.
For, 1. It is not imaginable that any man can be a faithful Minister, whose heart is alienated from the true powerful Principles, Sentiments and Impressions of Christianity.
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For how can any man be separated cordially to this most costly painful Calling, and regularly bear the heat and burden of his Place and Day, who hath not well concocted the Substance, Evidence and Importance of this great Mystery of Salvation (which is the indispensable and adequate exercise of his Function) into deep perswasions, warm affections,
For how can any man be separated cordially to this most costly painful Calling, and regularly bear the heat and burden of his Place and Day, who hath not well concocted the Substance, Evidence and Importance of this great Mystery of Salvation (which is the indispensable and adequate exercise of his Function) into deep persuasions, warm affections,
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and most unconquerable resolutions? Who can unweariedly pursue the Souls of others with close and pressing importunities to prize and prosecute that Element and State of Joys and Holiness, which is not credited, relished and valued by himself? And further, 2. Were it supposed also that the regular faithfulness of a Minister was separable from the spirit & faithfulness of a Christian either in themselves,
and most unconquerable resolutions? Who can unweariedly pursue the Souls of Others with close and pressing importunities to prize and prosecute that Element and State of Joys and Holiness, which is not credited, relished and valued by himself? And further, 2. Were it supposed also that the regular faithfulness of a Minister was separable from the Spirit & faithfulness of a Christian either in themselves,
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as shall prevail against all oppositions and discouragements and competitions from the frowns and flatteries, bribes and stroaks of Earth and Hell, to animate a Minister's brest,
as shall prevail against all oppositions and discouragements and competitions from the frowns and flatteries, Bribes and Strokes of Earth and Hell, to animate a Minister's breast,
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whil'st his own Work and Interest, as a Christian, is neglected, and those influences of this joy (entailed upon a course well finished) though they be powerful to make him faithful in the one, shall yet be found too languid to issue in the same diligence and success as to the other? And, 3. We must conclude, that this Eagle-eyed Apostle saw and reckoned on it, that a Christian Minister and an Apostle, must be a through-Christian,
whilst his own Work and Interest, as a Christian, is neglected, and those influences of this joy (entailed upon a course well finished) though they be powerful to make him faithful in the one, shall yet be found too languid to issue in the same diligence and success as to the other? And, 3. We must conclude, that this Eagle-eyed Apostle saw and reckoned on it, that a Christian Minister and an Apostle, must be a through-Christian,
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and something, yea, much more, or else he could not possibly conclude, his Course would bring him to his Joys, 1 Cor. 9.24, 27. Therefore the Sense and Errand of the Text amounts to this;
and something, yea, much more, or Else he could not possibly conclude, his Course would bring him to his Joys, 1 Cor. 9.24, 27. Therefore the Sense and Errand of the Text amounts to this;
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as that, 1. there is a state of future joys and retributions, for we have no reason to imagine that our Apostle was so blind as to be deceived himself:
as that, 1. there is a state of future Joys and retributions, for we have no reason to imagine that our Apostle was so blind as to be deceived himself:
or ruled and managed by mistakes and meer fallacious arguments and errours? or hath God afforded us the least intimation of his mind, in nature, providence or scriptures, that this is the way of conciliating that love and honour from his Subjects,
or ruled and managed by mistakes and mere fallacious Arguments and errors? or hath God afforded us the least intimation of his mind, in nature, providence or Scriptures, that this is the Way of conciliating that love and honour from his Subject's,
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or of implanting and maintaining those necessary fears in man, which government requires for the attainments of its ends, to make them live in expectation of what is no ways fit to reach its ends,
or of implanting and maintaining those necessary fears in man, which government requires for the attainments of its ends, to make them live in expectation of what is no ways fit to reach its ends,
and what so many incomparably better pens have proved before me. 2. this state hath sufficient force as to argument and motive to press us to do and suffer all that we can meet with or be called to in our whole Christian course.
and what so many incomparably better pens have proved before me. 2. this state hath sufficient force as to argument and motive to press us to do and suffer all that we can meet with or be called to in our Whole Christian course.
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All those severe perplexities which our religion calls us to, as to obedience in sufferings and duty, are not beyond the compensations of these approaching expected joys:
All those severe perplexities which our Religion calls us to, as to Obedience in sufferings and duty, Are not beyond the compensations of these approaching expected Joys:
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and if they obstruct the influences, and eclips the light and glory of what is proposed and promised as our great argument and encouragement, 'tis utterly & only our own fault that makes what is sufficient to be ineffectual. 3. The comforts of a course well finished cannot be had without the regular management & finishing of our course,
and if they obstruct the influences, and eclipse the Light and glory of what is proposed and promised as our great argument and encouragement, it's utterly & only our own fault that makes what is sufficient to be ineffectual. 3. The comforts of a course well finished cannot be had without the regular management & finishing of our course,
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& this can never be without resolution and preparation of the heart, by which it must be born and kept above immoderate love to life and fear of sufferings and death.
& this can never be without resolution and preparation of the heart, by which it must be born and kept above immoderate love to life and Fear of sufferings and death.
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Had faith its liberty, power and prospect in the heart of all professors, it would make them too sagacious & concerned to be imposed on by plausible delusions,
Had faith its liberty, power and prospect in the heart of all professors, it would make them too sagacious & concerned to be imposed on by plausible delusions,
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and bold pretences in all these sublunary trifles, to that substantial solid satisfaction and excellency, which are expected by ductile mortals to be experienced therein, or hoped for therefrom.
and bold pretences in all these sublunary trifles, to that substantial solid satisfaction and excellency, which Are expected by ductile mortals to be experienced therein, or hoped for therefrom.
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Did we but look beyond the grave and wilderness, and search and see that land of promise which is beyond them, we might be entertained and allured with such clusters from it,
Did we but look beyond the grave and Wilderness, and search and see that land of promise which is beyond them, we might be entertained and allured with such clusters from it,
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All our delights and pleasures in, and great sollicitudes about these lower things would be effectually mortified and conquered. 2 Cor. 4.17, 18. what breasts of consolation are evidence & substance? Heb. 11.1. sense and presence do strangely invigorate & strengthen the dangerous influences of this Worlds comforts and concernments in their addresses to the heart of man. 2 Tim. 4.10.
All our delights and pleasures in, and great solicitudes about these lower things would be effectually mortified and conquered. 2 Cor. 4.17, 18. what breasts of consolation Are evidence & substance? Hebrew 11.1. sense and presence do strangely invigorate & strengthen the dangerous influences of this World's comforts and concernments in their Addresses to the heart of man. 2 Tim. 4.10.
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And because the gain and comforts of true Religion are invisible and distant, therefore their certainty and transcendent excellency must be concocted into deep and sound Perswasions,
And Because the gain and comforts of true Religion Are invisible and distant, Therefore their certainty and transcendent excellency must be concocted into deep and found Persuasions,
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and all those Arguments and Motives which must prevail upon us to run and finish the course and race which is set before us, must be derived from and are to be reduced to this deep perswasion of these certain and transcendent comforts,
and all those Arguments and Motives which must prevail upon us to run and finish the course and raze which is Set before us, must be derived from and Are to be reduced to this deep persuasion of these certain and transcendent comforts,
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and ordinate substitution to this end, that government might flourish, and poor apostate man might be Encouraged to seek and s•rve and please his God again;
and ordinate substitution to this end, that government might flourish, and poor apostate man might be Encouraged to seek and s•rve and please his God again;
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nor is it possible that Religion should live or thrive but in the power of and true proportion to our apprehensions and perswasions of those fundamental truths and principles of God's existence and rewarding excellency, Heb. 16.6 Man must be ruled as God hath made him,
nor is it possible that Religion should live or thrive but in the power of and true proportion to our apprehensions and persuasions of those fundamental truths and principles of God's existence and rewarding excellency, Hebrew 16.6 Man must be ruled as God hath made him,
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and if transcendency, in what must influence, •oth be not credible and demonstrable, their influences must of necessity prove too languid to attain their end.
and if transcendency, in what must influence, •oth be not credible and demonstrable, their influences must of necessity prove too languid to attain their end.
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Equality spoils choice, as far as i• extends, and if the comforts of another state do not exceed what we can meet with here, sure powerful Godliness would lose its life and brests together,
Equality spoils choice, as Far as i• extends, and if the comforts of Another state do not exceed what we can meet with Here, sure powerful Godliness would loose its life and breasts together,
nor could it be existent in its practice without its arguments and motives, and (with submission to better judgments) I think, that impossibility of pleasing God without faith, spoken of Heb. 11.6.
nor could it be existent in its practice without its Arguments and motives, and (with submission to better Judgments) I think, that impossibility of pleasing God without faith, spoken of Hebrew 11.6.
The very difficulties, burthens and temptations of Religion, under the present circumstances of revolted man, would press too sore upon the frailty and concernments of flesh and blood, to suffer him to obtain of himself to submit to the discipline and severities of true and powerful Godliness.
The very difficulties, burdens and temptations of Religion, under the present Circumstances of revolted man, would press too soar upon the frailty and concernments of Flesh and blood, to suffer him to obtain of himself to submit to the discipline and severities of true and powerful Godliness.
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Nor can I see (if this be once denied) where the Apostles argument prevails and pinches, 1 Cor. 15.19, 29, 23, 58. Adam in Innocency was influenced by arguments,
Nor can I see (if this be once denied) where the Apostles argument prevails and pinches, 1 Cor. 15.19, 29, 23, 58. Adam in Innocency was influenced by Arguments,
but rather comes in by way of Medicinal Ordination to repair it, that so Religious government may revive again, by such energetical arguments and influences as are proper to the case.
but rather comes in by Way of Medicinal Ordination to repair it, that so Religious government may revive again, by such energetical Arguments and influences as Are proper to the case.
and were this well considered, I think that all our censorious malignant flames would dye, which have no other fewell but such confidences as are grounded on,
and were this well considered, I think that all our censorious malignant flames would die, which have no other fuel but such confidences as Are grounded on,
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and fomented by our rash mistakes, and we might peaceably Credere de verbis, but not de jure veritatis. And I confess I cannot see how the joys of Godliness can have the vim motivam of pressing arguments to quicken us to what activity, faithfulness and resolution and perseverance are enjoyned us and expected from us,
and fomented by our rash mistakes, and we might peaceably Believe de verbis, but not de jure veritatis. And I confess I cannot see how the Joys of Godliness can have the vim motivam of pressing Arguments to quicken us to what activity, faithfulness and resolution and perseverance Are enjoined us and expected from us,
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and therefore 'tis ignorance and inconsiderateness that strengthens our infidelity and consequent reluctances, to run the hazards of Religion, and entertain the work and cost of this our Christian course, to reach its compensations. One piercing glance and sober look within the Vail would strangely help us unto a right estimate of things,
and Therefore it's ignorance and inconsiderateness that strengthens our infidelity and consequent reluctances, to run the hazards of Religion, and entertain the work and cost of this our Christian course, to reach its compensations. One piercing glance and Sobrium look within the vail would strangely help us unto a right estimate of things,
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'Tis but a dotage to imagine that any thing short of Holiness and Heaven, or inconsistent with our present work, can be the true enrichment or content of Souls. What man can keep his heart below his work, that knows and credits the blessed resolutions wherewith the all-sufficient God is fixt to recompence all self-denying, regular and resolved Racers? see 1 Joh. 3.3.
It's but a dotage to imagine that any thing short of Holiness and Heaven, or inconsistent with our present work, can be the true enrichment or content of Souls. What man can keep his heart below his work, that knows and credits the blessed resolutions wherewith the All-sufficient God is fixed to recompense all self-denying, regular and resolved Racers? see 1 John 3.3.
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1. Joy is the priviledge and satisfaction of the Soul at rest in the possession and embraces of its both adequate and desired end and object, which is the sum of what is intended by the expression in the Text.
1. Joy is the privilege and satisfaction of the Soul At rest in the possession and embraces of its both adequate and desired end and Object, which is the sum of what is intended by the expression in the Text.
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1. I call it a Priviledge, as it importeth some considerable excellency in the object or gift, and thus 'tis God in Christ when he becomes the portion of once Apostate man (though now recovered by relative and real grace) when he appears in the perfection of his Image favour and presence, and that reciprocal intimacy which is consequent thereupon;
1. I call it a Privilege, as it imports Some considerable excellency in the Object or gift, and thus it's God in christ when he becomes the portion of once Apostate man (though now recovered by relative and real grace) when he appears in the perfection of his Image favour and presence, and that reciprocal intimacy which is consequent thereupon;
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And 4. I fixt it on the Soul at rest, as the result of all its aims and motions: for 'tis both the recompence and cessation of all its painful exercises and pursuits. 5. I make the matter of this joy to be the Soul's adequate End and Object, which none but God can be;
And 4. I fixed it on the Soul At rest, as the result of all its aims and motions: for it's both the recompense and cessation of all its painful exercises and pursuits. 5. I make the matter of this joy to be the Soul's adequate End and Object, which none but God can be;
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and terminated there, with unconceivable satisfaction, when God is all in all, and the poor painful Christian is, through tedious oppositions, difficulties and travels, safely conducted to its most proper Portion; Choice and Joy.
and terminated there, with unconceivable satisfaction, when God is all in all, and the poor painful Christian is, through tedious oppositions, difficulties and travels, safely conducted to its most proper Portion; Choice and Joy.
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In armis Cursorum fuere Galea, quam capite, Ocreae, quas tibiis, Aspis sive Clypeus, quem manibus ferrent qui eo certamine contenderent. Pet. Fab. Agonistic.
In armis Cursorum fuere Galeac, quam capite, Ocreae, quas tibiis, Aspis sive Clypeus, Whom manibus ferrent qui eo certamine contenderent. Pet. Fab. Agonistic.
as, The Helmet of Salvation, Eph. 6.17. Feet shod with the preparation of the Gospel of Peace, answering to the Ocreae; v. 15. And the Shield of Faith, v. 16. And therefore after the Apostle had shewed the Ephesians their Race and Course of Duties which they had to run in, Eph. 4.5, 6. & 1.9.
as, The Helmet of Salvation, Ephesians 6.17. Feet shod with the preparation of the Gospel of Peace, answering to the Ocreae; v. 15. And the Shield of Faith, v. 16. And Therefore After the Apostle had showed the Ephesians their Raze and Course of Duties which they had to run in, Ephesians 4.5, 6. & 1.9.
to make our matchless estimation of approaching Glory remarkable in all our strokes and steps. No man is crowned that strives not lawfully, 2 Tim. 2.5. Our Motions must be persevering, swift and even, and herein answerable to the great ends of God Christ, in calling us to our Trust and Care;
to make our matchless estimation of approaching Glory remarkable in all our Strokes and steps. No man is crowned that strives not lawfully, 2 Tim. 2.5. Our Motions must be persevering, swift and even, and herein answerable to the great ends of God christ, in calling us to our Trust and Care;
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and all our warrantable ends in our voluntary undertaking to be Combatants and Racers to hold Integrity so fast, to prize the Crown so much, to watch over Hearts so strictly,
and all our warrantable ends in our voluntary undertaking to be Combatants and Racers to hold Integrity so fast, to prize the Crown so much, to watch over Hearts so strictly,
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lest those Comforts should be lost that are before us, as the determined recompence of faithful Racers: For God resolves to render to every man as his work shall be, Rom. 2.6, 10. 2 Cor. 5.10. Jer. 17.10. We know the Apostle's Care and Counsel, 1 Cor. 9.24, 27. Phil. 2.12. He knew all running would not serve the turn;
lest those Comforts should be lost that Are before us, as the determined recompense of faithful Racers: For God resolves to render to every man as his work shall be, Rom. 2.6, 10. 2 Cor. 5.10. Jer. 17.10. We know the Apostle's Care and Counsel, 1 Cor. 9.24, 27. Philip 2.12. He knew all running would not serve the turn;
Nor will God prejudice the Interest of Religion, nor restrain and mortifie all those awakening Arguments, which are to be derived from this Principle and Topick, viz. That only faithful Racers must be Crowned with Life and Joys.
Nor will God prejudice the Interest of Religion, nor restrain and mortify all those awakening Arguments, which Are to be derived from this Principle and Topic, viz. That only faithful Racers must be Crowned with Life and Joys.
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for who can rationally fear the loss of what he cares not for? It is plain that Adam 's love to Life was the result of God's Creation, and therefore good;
for who can rationally Fear the loss of what he Cares not for? It is plain that Adam is love to Life was the result of God's Creation, and Therefore good;
And for all the Comforts of Life, they are desirable in themselves, and lovely: As, Relation, Eph. 5.25. Liberty, 1 Cor. 7.21. and Birth-priviledges Acts 22.28. Credit, Prov. 22.1. Outward Supplies, Prov. 30.8 Yea, Plenty of them, Eccl. 7.11. & 10.10.
And for all the Comforts of Life, they Are desirable in themselves, and lovely: As, Relation, Ephesians 5.25. Liberty, 1 Cor. 7.21. and Birth-privileges Acts 22.28. Credit, Curae 22.1. Outward Supplies, Curae 30.8 Yea, Plenty of them, Ecclesiastes 7.11. & 10.10.
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since it would only be demanding from him what he cared not for, Gen 22.1 2, 12. 2. Life and the Comforts of it have their subserviency to better things;
since it would only be demanding from him what he cared not for, Gen 22.1 2, 12. 2. Life and the Comforts of it have their subserviency to better things;
Relations may be mutually won and ripened for eternal Glory by each others Conversation, 1 Pet. 3.1. Credit is valuable because of usefulness to others, and our own necessary confidences and encouragements, 1 Tim. 3.7. Places of Honour and important Trust must not be disregarded.
Relations may be mutually wone and ripened for Eternal Glory by each Others Conversation, 1 Pet. 3.1. Credit is valuable Because of usefulness to Others, and our own necessary confidences and encouragements, 1 Tim. 3.7. Places of Honour and important Trust must not be disregarded.
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'Tis better to give than to receive, Acts 20.35. Innocence and Independence steel the Countenance. 'Tis comfortable to be the poor man's staff, and the rich man's pattern.
It's better to give than to receive, Acts 20.35. Innocence and Independence steel the Countenance. It's comfortable to be the poor Man's staff, and the rich Man's pattern.
The like I may say of Liberty, Gifts, Parts, &c. And when God throws these things upon us, to make us useful, it would be our misery, shame and sin to cast them from us with contempt;
The like I may say of Liberty, Gifts, Parts, etc. And when God throws these things upon us, to make us useful, it would be our misery, shame and since to cast them from us with contempt;
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they had never been so insignificant, as to our safety and delight, had we not torn them from that their Figure, God himself, to whom their true subordinate relation gave them their whole worth and value.
they had never been so insignificant, as to our safety and delight, had we not torn them from that their Figure, God himself, to whom their true subordinate Relation gave them their Whole worth and valve.
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Our snares and surfeits come from our own irregular appetites, 1 Tim. 6.9, 10. Luke 21.34. Life and its Consolations are God's, and good, Jam. 1.17. The Lust is ours, 1 John 2.16. 4. Life and all things must be disregarded, as they are separate from God, and set against him;
Our snares and Surfeits come from our own irregular appetites, 1 Tim. 6.9, 10. Lycia 21.34. Life and its Consolations Are God's, and good, Jam. 1.17. The Lust is ours, 1 John 2.16. 4. Life and all things must be disregarded, as they Are separate from God, and Set against him;
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Our lives must never be a course of lusts, Rom. 13.13. Nor must their Comforts and Continuance be entertained or indulged, as God's Opponents or Corrivals;
Our lives must never be a course of Lustiest, Rom. 13.13. Nor must their Comforts and Continuance be entertained or indulged, as God's Opponents or Corrivals;
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while they and better things may keep together, the elder must serve the younger. Our present Life and Comforts must minister to the great Concernments of another better state;
while they and better things may keep together, the elder must serve the younger. Our present Life and Comforts must minister to the great Concernments of Another better state;
We must secure obedience and submission to God's preceptive and disposing Will, and a true, constant, practical relation and subserviency unto God's Glory, and our own eternal Welfare, and the full credit of Religion, and its advancement in our selves and others:
We must secure Obedience and submission to God's preceptive and disposing Will, and a true, constant, practical Relation and subserviency unto God's Glory, and our own Eternal Welfare, and the full credit of Religion, and its advancement in our selves and Others:
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or makes us change our Lord, to serve our Lusts, or grow reluctant to that great Seal and Testimony, which we owe to the full Interest and Claims of Christianity,
or makes us change our Lord, to serve our Lustiest, or grow reluctant to that great Seal and Testimony, which we owe to the full Interest and Claims of Christianity,
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All that are gone to Heaven have reach'd this Frame. Oh what a Cloud of Witnesses is afforded us? Heb. 11.2, 39. & 10.32. The Apostle here himself stands like a Monument, with this Superscription, 'Tis possible to be a Conqueror of Life and Death, 2 Tim. 4.6.8. Acts 21.13. Phil. 1.20, 23. Nor doth he want his Seconds; as Barnabas; Acts 15.26. Epaphroditus; Phil. 2.30. Daniel also, and the Three Children long before, Dan. 3.16, 18. & 6.13, 22. and those in Rev. 12.11. and many others.
All that Are gone to Heaven have reached this Frame. O what a Cloud of Witnesses is afforded us? Hebrew 11.2, 39. & 10.32. The Apostle Here himself Stands like a Monument, with this Superscription, It's possible to be a Conqueror of Life and Death, 2 Tim. 4.6.8. Acts 21.13. Philip 1.20, 23. Nor does he want his Seconds; as Barnabas; Acts 15.26. Epaphroditus; Philip 2.30. daniel also, and the Three Children long before, Dan. 3.16, 18. & 6.13, 22. and those in Rev. 12.11. and many Others.
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2. From Scriptural Injunctions and Comminations, Luke 14.26. 1 Pet. 4.12, 16. It is no ways probable that such weighty Accents of Command, Concernedness,
2. From Scriptural Injunctions and Comminations, Lycia 14.26. 1 Pet. 4.12, 16. It is no ways probable that such weighty Accents of Command, Concernedness,
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and make both Heaven and Earth, yea, Hell and Conscience, minister to this Design of ripening and advancing him to such a p t•h of ex•ltation above all prejudicial love of Life, and fear of Death;
and make both Heaven and Earth, yea, Hell and Conscience, minister to this Design of ripening and advancing him to such a p t•h of ex•ltation above all prejudicial love of Life, and Fear of Death;
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Acts 24.14, 16. Rom. 8.32, 39. 4. From the Assistance which God is ready to afford us, 1 Cor. 10.13. 2 Cor. 1.3, 5. & 12.7, 10. John 14.18. Mat. 28.20. Jer. 1.8.
Acts 24.14, 16. Rom. 8.32, 39. 4. From the Assistance which God is ready to afford us, 1 Cor. 10.13. 2 Cor. 1.3, 5. & 12.7, 10. John 14.18. Mathew 28.20. Jer. 1.8.
What must we therefore do to (and how must we) overcome the inordinate Love of Life and Fear of Death? For no man can love or dare to dye, that loves this Life inordinately;
What must we Therefore do to (and how must we) overcome the inordinate Love of Life and fear of Death? For no man can love or Dare to die, that loves this Life inordinately;
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and because it ushers them thither where their doubt will be resolved, and that for ought they know (and they have great jealousies and suspicions of it in sober thoughts and cool blood) to their eternal sorrow, cost and shame.
and Because it ushers them thither where their doubt will be resolved, and that for ought they know (and they have great jealousies and suspicions of it in Sobrium thoughts and cool blood) to their Eternal sorrow, cost and shame.
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'Tis terrible to those that never valued the joys, and hopes and work of Godliness, and cannot then expect the recompences of that Godliness which they declined and hated.
It's terrible to those that never valued the Joys, and hope's and work of Godliness, and cannot then expect the recompenses of that Godliness which they declined and hated.
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and the fear of Bonds, Afflictions, Death. 2. The Argument imports, 1. A prospect of something better than what we are called to mortifie, feel or quit,
and the Fear of Bonds, Afflictions, Death. 2. The Argument imports, 1. A prospect of something better than what we Are called to mortify, feel or quit,
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and a state (if I may call it so) of meer non-existence cannot deserve or claim the name of Joy, 1 Cor. 15.17, 29, 32. And nothing but this prospect could necessitate his sufferings, or his disregard of Life;
and a state (if I may call it so) of mere nonexistence cannot deserve or claim the name of Joy, 1 Cor. 15.17, 29, 32. And nothing but this prospect could necessitate his sufferings, or his disregard of Life;
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nor could this do it, had he not sure foundations for his Confidence, Heb. 11.6. Tit. 1.2. 2 Tim 1.10. 2 Cor. 4.17, 18. And therefore the Prospect mortifies the inordinate fear of Death.
nor could this do it, had he not sure foundations for his Confidence, Hebrew 11.6. Tit. 1.2. 2 Tim 1.10. 2 Cor. 4.17, 18. And Therefore the Prospect Mortifies the inordinate Fear of Death.
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Direct. 2. Be throughly perswaded of, and heartily affected with a Life to come, 2 Cor. 4.17, 18. This is the poyse and pondus of Religion. Heb. 11.6. This is the heart and strength of Godliness.
Direct. 2. Be thoroughly persuaded of, and heartily affected with a Life to come, 2 Cor. 4.17, 18. This is the poise and pondus of Religion. Hebrew 11.6. This is the heart and strength of Godliness.
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This spoils his fatal Conquest, Gripe and Sting. 2 Tim. 4.6, 8. 2 Cor. 5.1, 10. and 1 Cor. 15.51, 58. It was this that did invigorate the confidence and courage of that Noble Army of Martyrs, Heb. 11. throughout.
This spoils his fatal Conquest, Gripe and Sting. 2 Tim. 4.6, 8. 2 Cor. 5.1, 10. and 1 Cor. 15.51, 58. It was this that did invigorate the confidence and courage of that Noble Army of Martyrs, Hebrew 11. throughout.
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& forceth such expressions of inward strength and fixedness, as shall amaze the world, and shame the daring stupid Infidel into strange Convictions of the transcendent joys & gain of godliness, and its approaching triumphs.
& forceth such expressions of inward strength and fixedness, as shall amaze the world, and shame the daring stupid Infidel into strange Convictions of the transcendent Joys & gain of godliness, and its approaching Triumphos.
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and need I furnish you with arguments to perswade you to believe another state? doth not the word of God, the soul of man, the course and consequence of moral government pass into arguments to prove this thing? would God create capacity in the soul of man to render him proper for another state,
and need I furnish you with Arguments to persuade you to believe Another state? does not the word of God, the soul of man, the course and consequence of moral government pass into Arguments to prove this thing? would God create capacity in the soul of man to render him proper for Another state,
and confidences in the Soul, and strip it of those proper ends and exercises, which God himself ordained, enjoined and started? Moreover, will not the state and element of everlasting retributions be more significant than a probationary state and theatre? and if so, no way more proper to conquer the inordinacy in our case,
and confidences in the Soul, and strip it of those proper ends and exercises, which God himself ordained, enjoined and started? Moreover, will not the state and element of everlasting retributions be more significant than a probationary state and theatre? and if so, no Way more proper to conquer the inordinacy in our case,
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if not judicial stupefaction and desertion by whom they were created) yet if he relish not the joys and exercises of another state hereafter, he cannot but be wanton and imposed upon by his ensnaring dreams and shadows,
if not judicial stupefaction and desertion by whom they were created) yet if he relish not the Joys and exercises of Another state hereafter, he cannot but be wanton and imposed upon by his ensnaring dreams and shadows,
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and parcel out his heart (till he have lost himself) amongst the incoherent transient vanities of sense and fancy. The world and present life are this mans all:
and parcel out his heart (till he have lost himself) among the incoherent Transient vanities of sense and fancy. The world and present life Are this men all:
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but oh when better things appear in chase and view, when things commensurate with his capacity and duration strike his concerned eye with close and smart appulses,
but o when better things appear in chase and view, when things commensurate with his capacity and duration strike his concerned eye with close and smart appulses,
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Direct. 2. Look upon life and comforts as they are, not as they seem to be, under their present circumstances; and make your choice and value sutable thereunto.
Direct. 2. Look upon life and comforts as they Are, not as they seem to be, under their present Circumstances; and make your choice and valve suitable thereunto.
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and all the glory of this World is easily winked into blackness and distaste, and all the lower comforts of our lives are but the crums we gather from the broken world.
and all the glory of this World is Easily winked into blackness and distaste, and all the lower comforts of our lives Are but the crumbs we gather from the broken world.
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The world it self is but an Element of Sin and Sorrow, and through that curse upon it, which was derived by our first apostacy, it is become a stormy and disturbed Region. There is nothing suitable to our better part therein when separate from God and set against him.
The world it self is but an Element of since and Sorrow, and through that curse upon it, which was derived by our First apostasy, it is become a stormy and disturbed Region. There is nothing suitable to our better part therein when separate from God and Set against him.
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A chain of Gold may pinch as hard as one of Iron. There is nothing here that can endure those warm affections and close embraces which our true happiness deserves;
A chain of Gold may pinch as hard as one of Iron. There is nothing Here that can endure those warm affections and close embraces which our true happiness deserves;
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then think which is noblest in its nature, most indisturbed in its possessions, most uniform in its constitution, most enduring in its excellence, most adequate in its proportions,
then think which is Noblest in its nature, most indisturbed in its possessions, most uniform in its constitution, most enduring in its excellence, most adequate in its proportions,
Where have you any thing in this world that can preponderate or equal the comforts of God's blessed Face and Favour? especially when all clouds and frowns are gone? what is this world more apt to do,
Where have you any thing in this world that can preponderate or equal the comforts of God's blessed Face and Favour? especially when all Clouds and frowns Are gone? what is this world more apt to do,
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and to foment our Jealousies and suspitions about his present interest in us, and his eternal kindness to us? O what a difference is there betwixt the mantle of our mortal life, which falls upon that dark and sluggish world where purblind man delights to be,
and to foment our Jealousies and suspicions about his present Interest in us, and his Eternal kindness to us? O what a difference is there betwixt the mantle of our Mortal life, which falls upon that dark and sluggish world where purblind man delights to be,
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and those more glorious and enduring Robes of Righteousness, Salvation, Praise and Immortality which our Redeemer hath provided for us, where by our death he calls and takes us? What therefore but our inconsiderateness can make us love our Prisons, Chains and Rags,
and those more glorious and enduring Robes of Righteousness, Salvation, Praise and Immortality which our Redeemer hath provided for us, where by our death he calls and Takes us? What Therefore but our inconsiderateness can make us love our Prisons, Chains and Rags,
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and after a few successive Acts, the Theatre must be taken down, and can we fancy shadows, representations and resemblances to be everlasting? What! hath God sent us hither to doat upon those Lives and Comforts which are built upon the weak, uncertain Sands,
and After a few successive Acts, the Theatre must be taken down, and can we fancy shadows, representations and resemblances to be everlasting? What! hath God sent us hither to dote upon those Lives and Comforts which Are built upon the weak, uncertain Sands,
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and spend themselves in triflings upon the hasty streams of short uncertain Time? Or is it not rather that we should be acting and ripening for eternal joys and exercises? This is our time of Discipline, Exercise and education for the Prince's Court, to fit us for our everlasting Ministrations before the great Jehovah. Now we are learning Principles,
and spend themselves in triflings upon the hasty streams of short uncertain Time? Or is it not rather that we should be acting and ripening for Eternal Joys and exercises? This is our time of Discipline, Exercise and education for the Prince's Court, to fit us for our everlasting Ministrations before the great Jehovah. Now we Are learning Principles,
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what to be ruled and taught, that so we might be saved by Christ, to thrive upon and under preparatory quicknings, counsels and consolations of the Spirit, what it is to receive, reflect, refract God's Holiness and Image in his instituted ways and methods;
what to be ruled and taught, that so we might be saved by christ, to thrive upon and under preparatory quickenings, Counsels and consolations of the Spirit, what it is to receive, reflect, refract God's Holiness and Image in his instituted ways and methods;
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and can we terminate our Affections, Pleasures and Desires upon these preliminary elements and prelusions to those more lofty Exercises and enjoyments that wait for us when we have regularly finished our probationary Course? Surely our dark discoveries, slender attainments, cold affections, frequent and great disturbances,
and can we terminate our Affections, Pleasures and Desires upon these preliminary elements and prelusions to those more lofty Exercises and enjoyments that wait for us when we have regularly finished our probationary Course? Surely our dark discoveries, slender attainments, cold affections, frequent and great disturbances,
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Have we but one thing needful to secure, and are we upon our tryal for it? and shall we turn our trust and helps to snares and hinderances, by doating on them;
Have we but one thing needful to secure, and Are we upon our trial for it? and shall we turn our trust and helps to snares and hindrances, by doting on them;
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and see that this be well improved, Psal. 49.6, 14. Why? should our hearts be where we must not stay? Had Eve but thought more upon Death, the forbidden Fruit had never been betwixt her teeth.
and see that this be well improved, Psalm 49.6, 14. Why? should our hearts be where we must not stay? Had Eve but Thought more upon Death, the forbidden Fruit had never been betwixt her teeth.
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and by fixing and abiding, where we should be in motion? Are not we called to labour in the Vineyard, in order to our reckoning and reward at night? and is it not to day that we must work? Heb. 3.12, 15. John 17.4.5, Will not our Crop and Harvest be answerable to our Seed? Gal. 6.7, 9. What wonder is it that the guilty Drone so much desires to live,
and by fixing and abiding, where we should be in motion? are not we called to labour in the Vineyard, in order to our reckoning and reward At night? and is it not to day that we must work? Hebrew 3.12, 15. John 17.4.5, Will not our Crop and Harvest be answerable to our Seed? Gal. 6.7, 9. What wonder is it that the guilty Drone so much Desires to live,
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and fears to die, or that he rages, frets and trembles to hear his Hour and the Judge is come? When men have trifled all the day, 'tis a most frightful sight to see the lengthned shadow and declining Sun. Stupefaction is no conquest of the fear of Death, or love of Life:
and fears to die, or that he rages, frets and trembles to hear his Hour and the Judge is come? When men have trifled all the day, it's a most frightful sighed to see thee lengthened shadow and declining Sun. Stupefaction is no conquest of the Fear of Death, or love of Life:
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when he hath neglected all, cannot be comfortably furnished to sacrifice or part with life for the Concernments of Eternity, with chearfulness, and out of choice;
when he hath neglected all, cannot be comfortably furnished to sacrifice or part with life for the Concernments of Eternity, with cheerfulness, and out of choice;
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and our incumbrances about many things and from them, when they are apprehended as prejudicial to the one thing needful, would be rejected by us, because distastful to us.
and our encumbrances about many things and from them, when they Are apprehended as prejudicial to the one thing needful, would be rejected by us, Because distasteful to us.
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yea, and surprizingly the King of Terrors (who receives not Bribes) may make dispatches of his sharp and hasty Arrows into our sides and hearts, the enamouring influences of this mortal Life vvould more effectually be mortified and obstructed.
yea, and surprisingly the King of Terrors (who receives not Bribes) may make Dispatches of his sharp and hasty Arrows into our sides and hearts, the enamouring influences of this Mortal Life would more effectually be mortified and obstructed.
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and calls upon us to prepare, Job 14.14. He that is sensible of his ovvn vanity here belovv, and capable of Immortality above, ought to be ready for his change and call.
and calls upon us to prepare, Job 14.14. He that is sensible of his own vanity Here below, and capable of Immortality above, ought to be ready for his change and call.
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and that amazing alteration of our comforts and employments which vvill ensue thereon, as should irresistibly prevail upon us to guard and fortifie our hearts against the inrodes and invasions of such addresses as the corrupting flatteries and pretences of Life and Comforts here below, are apt to make upon our hearts;
and that amazing alteration of our comforts and employments which will ensue thereon, as should irresistibly prevail upon us to guard and fortify our hearts against the inroads and invasions of such Addresses as the corrupting flatteries and pretences of Life and Comforts Here below, Are apt to make upon our hearts;
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And reserved in Heaven for such, 1 Pet. 1.4. We have all the imaginable proofs & demonstrations of it, that things invisible, and at a distance from us, can be capable of.
And reserved in Heaven for such, 1 Pet. 1.4. We have all the imaginable proofs & demonstrations of it, that things invisible, and At a distance from us, can be capable of.
though some, through sin, have rotted these desires at the roots. And further, on these desires, capacity, and inclinations, God hath grounded Laws for Moral Government,
though Some, through since, have rotted these Desires At the roots. And further, on these Desires, capacity, and inclinations, God hath grounded Laws for Moral Government,
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And further still, God hath sent his Son to tell us of these preparations, who in the humane nature publish'd such reports, which God attested by frequent apparent uncontroulable Miracles,
And further still, God hath sent his Son to tell us of these preparations, who in the humane nature published such reports, which God attested by frequent apparent uncontrollable Miracles,
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and after taught this Doctrine, and went to Heaven to take possession, and make necessary preparations for our conduct thither, and title and possession there;
and After taught this Doctrine, and went to Heaven to take possession, and make necessary preparations for our conduct thither, and title and possession there;
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It is a State and City, in respect whereof God is not ashamed to be called our God, Heb. 11.16. with Luke 20.34.38. Oh what a change of persons shall we meet with there!
It is a State and city, in respect whereof God is not ashamed to be called our God, Hebrew 11.16. with Lycia 20.34.38. O what a change of Persons shall we meet with there!
what purity, order, warmth and vigour shall there be in our affections? and what subserviency and due prostrations in our passions? yea, what comfort and constancy shall there be in full and grateful exercises in the whole man!
what purity, order, warmth and vigour shall there be in our affections? and what subserviency and due prostrations in our passion? yea, what Comfort and constancy shall there be in full and grateful exercises in the Whole man!
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no blots nor wounds are there contracted nor endured; no troubles in that Israel; there are no pauses of astonishment through surprisals of afflictions; death smites no corners there;
no blots nor wounds Are there contracted nor endured; no Troubles in that Israel; there Are no pauses of astonishment through surprisals of afflictions; death smites no corners there;
How sprightly are the Airs and descants of their Hallelujahs. No worm on Conscience or carkass there; there Charity knows no breach; no male-administrations in that Kingdom;
How sprightly Are the Airs and descants of their Hallelujahs. No worm on Conscience or carcase there; there Charity knows no breach; no Maladministrations in that Kingdom;
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nor one dejected look amongst those blessed Myriads of Saints and Angels; their Ark hath neither shake nor cover, nor any startling strokes to terrifie its attendants.
nor one dejected look among those blessed Myriads of Saints and Angels; their Ark hath neither shake nor cover, nor any startling Strokes to terrify its attendants.
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With what a torrent shall these clear and pleasant Rivers run? Should I attempt a full description of this joyful state, I might far sooner set Rhetorick upon the wrack,
With what a torrent shall these clear and pleasant rivers run? Should I attempt a full description of this joyful state, I might Far sooner Set Rhetoric upon the wrack,
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and contract the Character of being one that quaintly did attempt to play the fool, and was eloquently mad, than think to escape that censure, Job 38.2.
and contract the Character of being one that quaintly did attempt to play the fool, and was eloquently mad, than think to escape that censure, Job 38.2.
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like him, and dear and near unto him? What is this state and theatre of woes and sorrows, that we are so loth to quit it? Methinks I see the Angels overmatcht with strange astonishment at our reluctancies to be gone,
like him, and dear and near unto him? What is this state and theatre of woes and sorrows, that we Are so loath to quit it? Methinks I see the Angels overmatched with strange astonishment At our Reluctancies to be gone,
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It might in reason be expected from us, that no exercise of our patience should be so sore and pinching as this, that we must stay from Heaven so long;
It might in reason be expected from us, that no exercise of our patience should be so soar and pinching as this, that we must stay from Heaven so long;
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or the pains and terrors of our passage to the Land of Rest, are much beyond the Recompences and Reparations that we shall meet with there? View then the difference,
or the pains and terrors of our passage to the Land of Rest, Are much beyond the Recompenses and Reparations that we shall meet with there? View then the difference,
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but has no sting? the stab is deep, but the captivity short? for vve shall have our lives again, which are hid with Christ in God till Christ appear, Col. 3.3, 4. And Soul death is escaped;
but has no sting? the stab is deep, but the captivity short? for we shall have our lives again, which Are hid with christ in God till christ appear, Col. 3.3, 4. And Soul death is escaped;
And how triumphantly doth the Apostle speak when animated with this Meditation? Rom. 8.32, 39. What an allay is it amidst our pangs and fears of death, to think upon those Confidences, Encouragements and Consolations,
And how triumphantly does the Apostle speak when animated with this Meditation? Rom. 8.32, 39. What an allay is it amid our pangs and fears of death, to think upon those Confidences, Encouragements and Consolations,
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if God be served and sought and loved as our great end and happiness; Psal. 73.25.26. if we be freely for Christ, Joh. 6.37. faithful to him, Rev. 2.10.3.10. Heb. 5.9, and fruitful in him, Joh. 15.1.10. 2 Pet. 1.5.10. if vve live in the spirit and vvalk by it, Gal. 5.25. Rom. 8.9.17. and sovv to it, Gal. 6.8.
if God be served and sought and loved as our great end and happiness; Psalm 73.25.26. if we be freely for christ, John 6.37. faithful to him, Rev. 2.10.3.10. Hebrew 5.9, and fruitful in him, John 15.1.10. 2 Pet. 1.5.10. if we live in the Spirit and walk by it, Gal. 5.25. Rom. 8.9.17. and sow to it, Gal. 6.8.
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and if vve heartily and prevailingly ansvver the claims and ends of the Gospel of the grace of God, Tit. 2.11 15. What need vve perplex our selves vvith fears,
and if we heartily and prevailingly answer the claims and ends of the Gospel of the grace of God, Tit. 2.11 15. What need we perplex our selves with fears,
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or escape the dangers of a dying day? vvhat can support the confidence of that man vvho is dispirited by the deserved rebuke & buffettings of an exasperated,
or escape the dangers of a dying day? what can support the confidence of that man who is dispirited by the deserved rebuke & buffetings of an exasperated,
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because a guilty, conscience? for conscience is the mouth of God, and speaks his mind (and vvhat speaks othervvise in point of charge or censure is rather ignorance than conscience) and by his order and commission,
Because a guilty, conscience? for conscience is the Mouth of God, and speaks his mind (and what speaks otherwise in point of charge or censure is rather ignorance than conscience) and by his order and commission,
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and the more voluntary our negligence appears to be to our awakened consciences when startled by gripes and fears of death, the less cause will there be for help and pity.
and the more voluntary our negligence appears to be to our awakened Consciences when startled by gripes and fears of death, the less cause will there be for help and pity.
All fears arising from an unconverted state, have God to back and sharpen them, because they are truly grounded on God's professed resolution and legal comminations, to bring those fears on them by vvhom they are deserved.
All fears arising from an unconverted state, have God to back and sharpen them, Because they Are truly grounded on God's professed resolution and Legal comminations, to bring those fears on them by whom they Are deserved.
to knovv the Lord that bought us, and to serve him in righteousness, peace and joy in the holy Ghost, vvith confidence to commit our selves to his tendred conduct, government and protection;
to know the Lord that bought us, and to serve him in righteousness, peace and joy in the holy Ghost, with confidence to commit our selves to his tendered conduct, government and protection;
to ansvver all his kindnesses, cost and care with all such faithful, fruitful, chearful conversations as God & Christ determined and designed in man's Redemption, Eph. 1.4.
to answer all his Kindnesses, cost and care with all such faithful, fruitful, cheerful conversations as God & christ determined and designed in Man's Redemption, Ephesians 1.4.
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and special interest and delight in him, and not through ignorance, enmity and sloth, to let the Devil, Flesh or World mortifie your delight in God, your motions tovvards, affections to, and resolutions for God.
and special Interest and delight in him, and not through ignorance, enmity and sloth, to let the devil, Flesh or World mortify your delight in God, your motions towards, affections to, and resolutions for God.
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And hearken not to those discouraging thoughts and jealousies of God and Christ, vvhich your grand enemy the Prince of lies and darkness is ready to abuse you vvith.
And harken not to those discouraging thoughts and jealousies of God and christ, which your grand enemy the Prince of lies and darkness is ready to abuse you with.
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Where hath God told you that the vvilling, thoughtful, painful Soul, though much distemper'd and imperfect, shall be rejected by him? For vvhen the Son protests so solemnly against rejecting such as come, he speaks his Father's heart, Jo. 6.37, 40. And I profess,
Where hath God told you that the willing, thoughtful, painful Soul, though much distempered and imperfect, shall be rejected by him? For when the Son protests so solemnly against rejecting such as come, he speaks his Father's heart, John 6.37, 40. And I profess,
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vvhen I most seriously consider the terms & tenour of the covenant of Grace, I am much confirmed in this, that all grounded jealousies, suspitions & discouragements as to our hopes of everlasting happiness, can only fix upon our voluntary rejecting of God and Christ, and holiness and Heaven:
when I most seriously Consider the terms & tenor of the Covenant of Grace, I am much confirmed in this, that all grounded jealousies, suspicions & discouragements as to our hope's of everlasting happiness, can only fix upon our voluntary rejecting of God and christ, and holiness and Heaven:
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for vvhen vve knovv our vvay, as God hath shevved it us in Christ, and have our hearts inclined and fixt for God, vve are but to exert vvhat strength and povver vve have to serve and please our God,
for when we know our Way, as God hath showed it us in christ, and have our hearts inclined and fixed for God, we Are but to exert what strength and power we have to serve and please our God,
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and that the Decalogue is yet in force to bind and rule us, and never look to see its abrogation proved, till they that hold this abrogation, can demonstrate that the Father lost his Right & Throne of Government by the appearance of his Son;
and that the Decalogue is yet in force to bind and Rule us, and never look to see its abrogation proved, till they that hold this abrogation, can demonstrate that the Father lost his Right & Throne of Government by the appearance of his Son;
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and that Christ acted not as his Fathers Delegate, and for his Glory, and that Grace vvas not designed and directed to the reparation of declined Religion in the vvorld;
and that christ acted not as his Father's Delegate, and for his Glory, and that Grace was not designed and directed to the reparation of declined Religion in the world;
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And now our terms of Life are not so strict as those on vvhich God dealt vvith healthful, sound and innocent Adam; for novv sincere and prevalent Faith and Love and Holiness shall reach those Consolations after Death, vvhich once ( viz. antecedently to Christ's undertaking and compleating satisfaction) they could not do:
And now our terms of Life Are not so strict as those on which God dealt with healthful, found and innocent Adam; for now sincere and prevalent Faith and Love and Holiness shall reach those Consolations After Death, which once (viz. antecedently to Christ's undertaking and completing satisfaction) they could not do:
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and therefore if your insincerity and fundamental unpreparedness for your change, be that which starts and feeds your fears, labour, to be sincere and faithful in Covenant-making and Covenant-keeping,
and Therefore if your insincerity and fundamental unpreparedness for your change, be that which starts and feeds your fears, labour, to be sincere and faithful in Covenant-making and Covenant keeping,
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when Sin hath lost its Throne, and when God and Christ have got your hearts, and life-to come concernments influence and rule your purposes, projects and pursuits.
when since hath lost its Throne, and when God and christ have god your hearts, and life-to come concernments influence and Rule your Purposes, projects and pursuits.
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It is with relation to our manifold temptations, wants and weaknesses, and all despondencies and discouragements consequent thereupon, that Christ hath undertaken to be our great High Priest, Physitian, Advocate and Saviour.
It is with Relation to our manifold temptations, Wants and Weaknesses, and all Despondencies and discouragements consequent thereupon, that christ hath undertaken to be our great High Priest, physician, Advocate and Saviour.
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and when the heart is once resigned to Christ and God by him, Christ looks upon himself as much concerned to perfect in and for us every thing that can concern us in life and death, and after death.
and when the heart is once resigned to christ and God by him, christ looks upon himself as much concerned to perfect in and for us every thing that can concern us in life and death, and After death.
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for then our Arguments are driven and directed to a point: but when words and things are ambiguously used and rendred, there will be great contention, and but little satisfaction.
for then our Arguments Are driven and directed to a point: but when words and things Are ambiguously used and rendered, there will be great contention, and but little satisfaction.
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We are too often frighted with clouds and shadows at a distance, but when by near approaches and clear inspection we understand the matter, our fears become our shame;
We Are too often frighted with Clouds and shadows At a distance, but when by near Approaches and clear inspection we understand the matter, our fears become our shame;
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Is it not a state of blindness, enmity and active wickedness? a state of distance and distractions? Is it not a state wherein nothing is more sure and frequent than sin & sorrows? The mind and heart of man are sooner stupified and corrupted, than comfortably exercised and satisfied.
Is it not a state of blindness, enmity and active wickedness? a state of distance and distractions? Is it not a state wherein nothing is more sure and frequent than since & sorrows? The mind and heart of man Are sooner Stupified and corrupted, than comfortably exercised and satisfied.
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and when the impetuous cravings of Sense and Fancy have got their gluts and surfets, the Soul, that nobler and more capacious part, is furiously invaded, sadly imposed on,
and when the impetuous cravings of Sense and Fancy have god their gluts and Surfeits, the Soul, that Nobler and more capacious part, is furiously invaded, sadly imposed on,
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it is degraded by a base captivity, stript of its choicest Ornaments and Enrichments, and made to slight and quit its best concernments, that so the brutish part of man may rule and ruine all.
it is degraded by a base captivity, stripped of its Choicest Ornament and Enrichments, and made to slight and quit its best concernments, that so the brutish part of man may Rule and ruin all.
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The excellency of all things here lies in their ordinate usefulness and subserviency to better things, from which when you abstract them, you have no right, propriety nor proportion in them for you;
The excellency of all things Here lies in their ordinate usefulness and subserviency to better things, from which when you abstract them, you have no right, propriety nor proportion in them for you;
2. Is it your startling apprehension of what you must encounter and sustain in death, that makes you fear to die? It is true, the terrors, jealousies and pains, that commonly do attend a dying hour, together with that dissolution to which our Natures are averse, make Death appear an Enemy in the way ready to meet us,
2. Is it your startling apprehension of what you must encounter and sustain in death, that makes you Fear to die? It is true, the terrors, jealousies and pains, that commonly do attend a dying hour, together with that dissolution to which our Nature's Are averse, make Death appear an Enemy in the Way ready to meet us,
But yet the serious, painful and resolved Christian hath many things wherewith to scatter or correct the evil influences of all discouraging apprehensions of this amazing exercise and change. For,
But yet the serious, painful and resolved Christian hath many things wherewith to scatter or correct the evil influences of all discouraging apprehensions of this amazing exercise and change. For,
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and hath changed his Principles, end, and actions, hath that immortal seed of life and peace and joy, which will assuredly ripen into his everlasting life, security and triumphs, 1 Cor. 15.56, 58. Your former provocations lose their damning strength,
and hath changed his Principles, end, and actions, hath that immortal seed of life and peace and joy, which will assuredly ripen into his everlasting life, security and Triumphos, 1 Cor. 15.56, 58. Your former provocations loose their damning strength,
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And when he that hath the Keys of Death and Hell, hath told you this (as he hath, Luke 24.47.) what have you then to exercise your jealousies and sad suspitions,
And when he that hath the Keys of Death and Hell, hath told you this (as he hath, Lycia 24.47.) what have you then to exercise your jealousies and sad suspicions,
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but sinful and groundless infidelity, which gives the lie to all those testimonies and assurances of the ability and fidelity of God and Christ, who have engaged themselves by promise to save you from those dangers which you fear;
but sinful and groundless infidelity, which gives the lie to all those testimonies and assurances of the ability and Fidis of God and christ, who have engaged themselves by promise to save you from those dangers which you Fear;
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2. This being granted, what then hath the Devil to shake your confidences with, but lies and falshood? 'Tis your own fault to credit Satan when he invalidates the truth of God,
2. This being granted, what then hath the devil to shake your confidences with, but lies and falsehood? It's your own fault to credit Satan when he invalidates the truth of God,
Christ is not exalted above the exercise of pity, but went to heaven for the reception and possession of that capacity, throne and dignity at God's right hand, which he is resolved to improve for our security and relief when we are most afflicted and in danger. And
christ is not exalted above the exercise of pity, but went to heaven for the reception and possession of that capacity, throne and dignity At God's right hand, which he is resolved to improve for our security and relief when we Are most afflicted and in danger. And
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unto those gripes of Conscience and fears of vengeance, which are the inward, frequent exercises of Sinners when they live and when they die too? Nay it is a great allay unto the bitterness and fears of Death, that God hath such rich and mighty cordials and consolations proper for that hour.
unto those gripes of Conscience and fears of vengeance, which Are the inward, frequent exercises of Sinners when they live and when they die too? Nay it is a great allay unto the bitterness and fears of Death, that God hath such rich and mighty cordials and consolations proper for that hour.
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because our flesh decays and wasts through pains and rottenness, to which the bewitching dotages of time could make their easiest and most successful applications!
Because our Flesh decays and wasts through pains and rottenness, to which the bewitching dotages of time could make their Easiest and most successful applications!
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but when the stroke is given indeed, and the pains are gone, how easily and quickly do the first openings of our eternal morning even swallow up all the remembrances of our dying sorrows? Oh,
but when the stroke is given indeed, and the pains Are gone, how Easily and quickly do the First openings of our Eternal morning even swallow up all the remembrances of our dying sorrows? O,
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when the joys and visions of our God invade and exercise our departed Souls, then comes the great prelusion and welcome pledge of our eternal conquest of this last enemy;
when the Joys and visions of our God invade and exercise our departed Souls, then comes the great prelusion and welcome pledge of our Eternal conquest of this last enemy;
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reflect upon the first and second Propositions, and those more cogent useful Treatises which are written on this Subject, and wherewith the world abounds;
reflect upon the First and second Propositions, and those more cogent useful Treatises which Are written on this Subject, and wherewith the world abounds;
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and let not the bribes and flatteries of a vain world divert you, nor the malignant influences of a wanton Fancy corrupt and mortifie the Faculties which God hath given you for this end;
and let not the Bribes and flatteries of a vain world divert you, nor the malignant influences of a wanton Fancy corrupt and mortify the Faculties which God hath given you for this end;
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2. If you do not understand its excellence, and so have no value for it, compare both states together, that so your choice and value may result from wisdom,
2. If you do not understand its excellence, and so have no valve for it, compare both states together, that so your choice and valve may result from Wisdom,
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or to have your breath and spirits expended in dreadful groans and ecchoes to the Apostle's deep complaints and cries? in Rom 7.18, 21, 23, 24. Is there no melody like heart-reproaches for practical despising and displeasing God? Psal. 51.3, 4. Is there such harmony and advantage in the sluggish exercises & motions of diseased souls? Is there such pleasure in dark and difficult discoveries, which are but one remove from the thick darkness of damning Ignorance and Blindness,
or to have your breath and spirits expended in dreadful groans and echos to the Apostle's deep complaints and cries? in Rom 7.18, 21, 23, 24. Is there no melody like heart-reproaches for practical despising and displeasing God? Psalm 51.3, 4. Is there such harmony and advantage in the sluggish exercises & motions of diseased Souls? Is there such pleasure in dark and difficult discoveries, which Are but one remove from the thick darkness of damning Ignorance and Blindness,
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as that your aversation to be sent away unto that Element of clearer views and visions in the other world may well be fixed there? Can you delightfully be exposed to temptations, to injurious and unworthy thoughts of God,
as that your aversation to be sent away unto that Element of clearer views and visions in the other world may well be fixed there? Can you delightfully be exposed to temptations, to injurious and unworthy thoughts of God,
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and dwell where God is little discerned, prized and served? What! is an Hospital such a desirable habitation, that you are loth to quit it? Are the distractions, pains and vanities of a forsaken world such Charms and Loadstones to your hearts,
and dwell where God is little discerned, prized and served? What! is an Hospital such a desirable habitation, that you Are loath to quit it? are the distractions, pains and vanities of a forsaken world such Charms and Loadstones to your hearts,
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or to build his Palace on the sands or hasty Streams? and what is this state of Life but the true Theatre and Center of all these woes and miseries? But if you look above,
or to built his Palace on the sands or hasty Streams? and what is this state of Life but the true Theatre and Centre of all these woes and misery's? But if you look above,
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& alive to God through Christ? Is not another Life the exercise and object of your chief desire, pursuit and satisfaction? have you no prevalent inclinations, affections and resolutions to renounce the World, Flesh, Devil,
& alive to God through christ? Is not Another Life the exercise and Object of your chief desire, pursuit and satisfaction? have you no prevalent inclinations, affections and resolutions to renounce the World, Flesh, devil,
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and to discharge all your Duties to God, yourselves and others, with wisdom, holiness, activity and courage? And to do all this as in the sight of God,
and to discharge all your Duties to God, yourselves and Others, with Wisdom, holiness, activity and courage? And to do all this as in the sighed of God,
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And these 9 Distinctions well observed, rightly applied, and carefully improved, will go exceeding far towards answering all those Doubts which animate unwarrantable Fears of Death in those whose hearts are right;
And these 9 Distinctions well observed, rightly applied, and carefully improved, will go exceeding Far towards answering all those Doubts which animate unwarrantable Fears of Death in those whose hearts Are right;
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whilst their hopes are low, their jealousies great, their Spirits faint, and so their Lives uncomfortable, through their own ignorant and sad Mistakes.
while their hope's Are low, their jealousies great, their Spirits faint, and so their Lives uncomfortable, through their own ignorant and sad Mistakes.
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Inf. 5. To look and act for joys to come, and to make them quickning arguments to our obedience and preparations, is an essential part of our Religion, 2 John 8. Inf. 6. Immoderate love of Life and fear of Death is sinful and of dangerous consequence.
Infant 5. To look and act for Joys to come, and to make them quickening Arguments to our Obedience and preparations, is an essential part of our Religion, 2 John 8. Infant 6. Immoderate love of Life and Fear of Death is sinful and of dangerous consequence.
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Inf. 8. Infidelity in whole or in part, as far as it reaches, cannot but mortifie those noble dispositions and necessary preparations which Christianity calls us to;
Infant 8. Infidelity in Whole or in part, as Far as it reaches, cannot but mortify those noble dispositions and necessary preparations which Christianity calls us to;
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Inf. 9. The want or distance of pertinent and smart temptations is the only reason of perseverance in the formality of Godliness amongst Professors whose hearts and aims are not upon,
Infant 9. The want or distance of pertinent and smart temptations is the only reason of perseverance in the formality of Godliness among Professors whose hearts and aims Are not upon,
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Inf. 10. To have our Faith and Hope well fixt and exercised, is the best Method and Expedient for Chearfulness, Constancy and Courage in the whole frame of Christian sufferings and duty.
Infant 10. To have our Faith and Hope well fixed and exercised, is the best Method and Expedient for Cheerfulness, Constancy and Courage in the Whole frame of Christian sufferings and duty.
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Inf. 11. Then what considerable friends are God and Christ to Christianity and serious Christians, who have furnished us with hopes and arguments drawn from the certainty and transcendent excellence of joys to come.
Infant 11. Then what considerable Friends Are God and christ to Christianity and serious Christians, who have furnished us with hope's and Arguments drawn from the certainty and transcendent excellence of Joys to come.
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of which the present Chapter treateth, and part of the precedent. In the former Chapter we have Christ's Exhortation unto watchfulness against his second coming;
of which the present Chapter Treateth, and part of the precedent. In the former Chapter we have Christ's Exhortation unto watchfulness against his second coming;
The second, in that of the several Talents given by the Master to his Servants, to be employed and improved by them against his return, from the fourteenth to the thirty first Verse.
The second, in that of the several Talents given by the Master to his Servants, to be employed and improved by them against his return, from the fourteenth to the thirty First Verse.
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yet there is no communication of personal Graces to each other, and moreover, the just shall live by his own, and not by another's Faith. What therefore say the Wise? NONLATINALPHABET, Nequaquam; By no means, say they, lest there be not enough for us and you;
yet there is no communication of personal Graces to each other, and moreover, the just shall live by his own, and not by another's Faith. What Therefore say the Wise?, Nequaquam; By no means, say they, lest there be not enough for us and you;
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when we should have Oil to burn? Or is this Oil to be bought with money and price, which is most freely given in the day of Grace and Mercy? What therefore do the foolish do? As if they foolishly understood an Exprobration for an Exhortation, they are thinking now of buying;
when we should have Oil to burn? Or is this Oil to be bought with money and price, which is most freely given in the day of Grace and Mercy? What Therefore do the foolish do? As if they foolishly understood an Exprobration for an Exhortation, they Are thinking now of buying;
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In which words you have, 1. The going of the Foolish to buy. 2. The coming of the Bridegroom to the Marriage. 3. The preparedness of the Wise to enter with him. 4. The shutting of the Door after them.
In which words you have, 1. The going of the Foolish to buy. 2. The coming of the Bridegroom to the Marriage. 3. The preparedness of the Wise to enter with him. 4. The shutting of the Door After them.
For the everlasting Doors of Glory stand open unto saving, but never unto common Grace. 4. It must needs be then, that the state of the VVise is very blessed,
For the everlasting Doors of Glory stand open unto Saving, but never unto Common Grace. 4. It must needs be then, that the state of the Wise is very blessed,
1. Therefore, in opening of the other part, viz. The misery of such as profess to Jesus Christ, who have Grace to get and seek at the coming of the Bridegroom;
1. Therefore, in opening of the other part, viz. The misery of such as profess to jesus christ, who have Grace to get and seek At the coming of the Bridegroom;
let me shew you that there are such as profess at an high rate, and yet are no better than foolish Virgins; for such are these here in my Text, who rise very high in their Professions,
let me show you that there Are such as profess At an high rate, and yet Are no better than foolish Virgins; for such Are these Here in my Text, who rise very high in their Professions,
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and what is that? 1. They have renounced Antichristian Idolatry, and all the false worships of the Mother of Harlots, and they will in no wise conform to the Inventions of men,
and what is that? 1. They have renounced Antichristian Idolatry, and all the false worships of the Mother of Harlots, and they will in no wise conform to the Inventions of men,
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these are they that have not defiled themselves with women; for they are Virgins: Rev. 14.14. i.e. They have abandoned the spiritual Fornications of the great Whore, and kept their garments undefiled in that respect.
these Are they that have not defiled themselves with women; for they Are Virgins: Rev. 14.14. i.e. They have abandoned the spiritual Fornications of the great Whore, and kept their garments undefiled in that respect.
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2. They have also renounced the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ, 2 Pet 2.20. NONLATINALPHABET, the Puddles or Sloughs wherein the Swine of the world do wallow;
2. They have also renounced the pollutions of the world through the knowledge of the Lord and Saviour jesus christ, 2 Pet 2.20., the Puddles or Sloughs wherein the Swine of the world do wallow;
they flee from these as the word doth signifie: yea, they are not only NONLATINALPHABET, but also NONLATINALPHABET, not only such as flee from these Puddles,
they flee from these as the word does signify: yea, they Are not only, but also, not only such as flee from these Puddles,
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3. And more especially, they are Virgins, in professing Espousals to Christ the Bridegroom, who, as it was prefigured under the Law, marrieth a wife in her Virginity, Lev, 21.13. These Virgins therefore are visibly espoused unto Christ, and joyned in the same Communion with the wise;
3. And more especially, they Are Virgins, in professing Espousals to christ the Bridegroom, who, as it was prefigured under the Law, Marrieth a wife in her Virginity, Lev, 21.13. These Virgins Therefore Are visibly espoused unto christ, and joined in the same Communion with the wise;
Hence, saith the Apostle to the Church at Corinth, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you a chaste Virgin unto Christ.
Hence, Says the Apostle to the Church At Corinth, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you a chaste Virgae unto christ.
1. In that they are persons of light and understanding, guides to the blind, and lights to them that are in darkness, instructers of the foolish, and yet themselves but fools.
1. In that they Are Persons of Light and understanding, guides to the blind, and lights to them that Are in darkness, instructers of the foolish, and yet themselves but Fools.
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3. They profess not only their expectation of Christ's coming, but make also preparation for it, in that they go forth together with the wise to meet the Bridegroom.
3. They profess not only their expectation of Christ's coming, but make also preparation for it, in that they go forth together with the wise to meet the Bridegroom.
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viz. until the Midnight-cry. They held out to the last, and dye at Heaven's door; and, like the Levite 's Concubine, with their hands upon the Threshold, Jud. 19.27. Thus they professed far;
viz. until the Midnight-cry. They held out to the last, and die At Heaven's door; and, like the Levite is Concubine, with their hands upon the Threshold, Jud. 19.27. Thus they professed Far;
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the other, meer Hypocrites and foolish Builders, who laid their foundation on the Sand. And yet I do not say, That foolish Virgins have always saving Grace to seek at the coming of Christ;
the other, mere Hypocrites and foolish Builders, who laid their Foundation on the Sand. And yet I do not say, That foolish Virgins have always Saving Grace to seek At the coming of christ;
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and Christ may infuse the Oil of saving Grace into his heart before the Midnight-cry, whereby he becometh wise in the latter end, who was a fool in the beginning;
and christ may infuse the Oil of Saving Grace into his heart before the Midnight-cry, whereby he Becometh wise in the latter end, who was a fool in the beginning;
1. All the profession of these Virgins is lost, their prayers, praises, humblings, external reformations, communications both of their worldly substance,
1. All the profession of these Virgins is lost, their Prayers, praises, humblings, external reformations, communications both of their worldly substance,
and so are their sufferings and their witness-bearing to the Truth, &c. All these are excluded from God's acceptance of them, through want of an interest in the Bridegroom;
and so Are their sufferings and their Witnessbearing to the Truth, etc. All these Are excluded from God's acceptance of them, through want of an Interest in the Bridegroom;
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for none of these were offered up in Christ, and the greatest and most glorious services, without unfeigned Faith and Love, are nothing, Lev. 17.5, 6. Heb. 13.15.
for none of these were offered up in christ, and the greatest and most glorious services, without unfeigned Faith and Love, Are nothing, Lev. 17.5, 6. Hebrew 13.15.
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whereas now their hope is perished and hath given up the Ghost, for at best, it was but a fine-spun Spider's web, Job 8.14. but never a true lively hope.
whereas now their hope is perished and hath given up the Ghost, for At best, it was but a finespun Spider's web, Job 8.14. but never a true lively hope.
Christ stretched forth his hands to them all the day long, but now the accepted time and day of salvation is ended, and there is no further place for Grace and Mercy,
christ stretched forth his hands to them all the day long, but now the accepted time and day of salvation is ended, and there is no further place for Grace and Mercy,
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that whereas they separated from the world, to joyn in fellowship with Saints, they are now for ever separated from the Saints to take their portion with the world, Mat. 7.23.
that whereas they separated from the world, to join in fellowship with Saints, they Are now for ever separated from the Saints to take their portion with the world, Mathew 7.23.
6. These Virgins now have lost their Vails, and are discovered to the wise, who see not the Virgins their Companions brought to the King in fellowship with themselves in Glory;
6. These Virgins now have lost their Vails, and Are discovered to the wise, who see not the Virgins their Sodales brought to the King in fellowship with themselves in Glory;
That therefore now is taken from them which they seemed to have, even the shews and shadows of that Grace they never had, by him that brings to light the hidden things of darkness,
That Therefore now is taken from them which they seemed to have, even the shows and shadows of that Grace they never had, by him that brings to Light the hidden things of darkness,
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and maketh manifest the counsels of the heart. Their Lamps were going out when they awaked at the Midnight-cry, v. 8. and now they are quite extinguished, never to shine more;
and makes manifest the Counsels of the heart. Their Lamps were going out when they awaked At the Midnight-cry, v. 8. and now they Are quite extinguished, never to shine more;
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I need not spend further time to dilate upon the pain of loss, nor at all upon the pain of Sense, which followeth inevitably upon what you have already heard.
I need not spend further time to dilate upon the pain of loss, nor At all upon the pain of Sense, which follows inevitably upon what you have already herd.
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as the foolish do of the wise? And where shall the prophane and ignorant Sinner appear? O how many are there in a La•d of Light, who are far from this Virginity fore mentioned,
as the foolish doe of the wise? And where shall the profane and ignorant Sinner appear? O how many Are there in a La•d of Light, who Are Far from this Virginity before mentioned,
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and who never pretended to the Bridegroom, never waited for his Coming, never went sorth to meet him, never regarded a Lamp of Light without them in the Word,
and who never pretended to the Bridegroom, never waited for his Coming, never went forth to meet him, never regarded a Lamp of Light without them in the Word,
nor of the knowledge of Christ within them, and who are so fast asleep in sin, that no midnight-cry can awake them? Surely the door of Grace will be shut against these when they dye, who never cared to come near it whil'st they lived.
nor of the knowledge of christ within them, and who Are so fast asleep in since, that no Midnight-cry can awake them? Surely the door of Grace will be shut against these when they die, who never cared to come near it whilst they lived.
And if foolish Virgins per sh with their hands upon the gates of Glory, what will become of them who live & dye at so vast a distance from them? And if five of ten that go sorth to meet and marry the Bridegroom, are yet shut out of doors, what can they expect who go out to meet him in an hostile manner and professed opposition to him?
And if foolish Virgins per sh with their hands upon the gates of Glory, what will become of them who live & die At so vast a distance from them? And if five of ten that go forth to meet and marry the Bridegroom, Are yet shut out of doors, what can they expect who go out to meet him in an hostile manner and professed opposition to him?
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For except your righteousness exceed theirs, you shall in no wise enter into the Kingdom of heaven, Mat. 5.20. NONLATINALPHABET; there are two Negatives in the Original Text;
For except your righteousness exceed theirs, you shall in no wise enter into the Kingdom of heaven, Mathew 5.20.; there Are two Negatives in the Original Text;
yea, their joyning in Communion with sincere Believers, their light, their fellowship in all the Ordinances, their expectations of the Bride-grooms coming and preparation for it, their awaking and taking the Alarm of his Approach, the trimming of their Lamps,
yea, their joining in Communion with sincere Believers, their Light, their fellowship in all the Ordinances, their Expectations of the Bridegrooms coming and preparation for it, their awaking and taking the Alarm of his Approach, the trimming of their Lamps,
Surely our Lord Jesus did foresee the slumbring frame of all the Virgins both wise and foolish from age to age, especially against his coming, that he hath left behind him such a Parable as this to awaken them, which is sufficient to make one start in his midnight-sleep,
Surely our Lord jesus did foresee the slumbering frame of all the Virgins both wise and foolish from age to age, especially against his coming, that he hath left behind him such a Parable as this to awaken them, which is sufficient to make one start in his midnight-sleep,
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and powers of the world to come, and yet these things do not infalliby attend Salvation; but may at last determine in Apostasie. Here are three things;
and Powers of the world to come, and yet these things do not infallibly attend Salvation; but may At last determine in Apostasy. Here Are three things;
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and even Balaam had a taste for the time, of the world to come, when he desired to dye the death of the righteous; and these foolish Virgins lived to the last in hopes of entring into Glory.
and even balaam had a taste for the time, of the world to come, when he desired to die the death of the righteous; and these foolish Virgins lived to the last in hope's of entering into Glory.
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and therefore when the Apostle useth a similitude to illustrate what he had said of this kind of tasting, in distinction from eating and drinking, digesting and living upon the things thus tasted, saith he, The Earth that drinketh in the rain that cometh oft upon it,
and Therefore when the Apostle uses a similitude to illustrate what he had said of this kind of tasting, in distinction from eating and drinking, digesting and living upon the things thus tasted, Says he, The Earth that Drinketh in the rain that comes oft upon it,
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and the patience of hope in the sight of God and the Father, 1 Thess. 1.5. i.e. Such as are not spurious and adulterine, but germane and genuine, and will endure the Test as to their sincerity, in the presence of an heart-searching God.
and the patience of hope in the sighed of God and the Father, 1 Thess 1.5. i.e. Such as Are not spurious and adulterine, but germane and genuine, and will endure the Test as to their sincerity, in the presence of an heart-searching God.
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And by these infalible Notes we must take our measures. Illuminations, common gifts and operations, and light transient tasts and relishes are no evidences;
And by these infallible Notes we must take our measures. Illuminations, Common Gifts and operations, and Light Transient tastes and Relishes Are no evidences;
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would not have us to take up with the positive degree of good things; but to take our aims by the comparative of better. These good things are more light, ineffectual and superficial,
would not have us to take up with the positive degree of good things; but to take our aims by the comparative of better. These good things Are more Light, ineffectual and superficial,
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Nor doth his Apostle, in the foresaid place, despise the day of small things, but his real scope and purpose is, to excite Professors to look carefully to their foundations,
Nor does his Apostle, in the foresaid place, despise the day of small things, but his real scope and purpose is, to excite Professors to look carefully to their foundations,
And blessed for ever be the Lord for the second part of that sixth Chapter to the Hebrews; in the close whereof we may see the afflicted heart tossed with tempests,
And blessed for ever be the Lord for the second part of that sixth Chapter to the Hebrews; in the close whereof we may see the afflicted heart tossed with tempests,
and not comforted, yet hoping in Mercy, and fleeing to Jesus as his Refuge, and casting the Anchor of his floating Soul within the Vail, whither the Fore-runner is entred for us, who himself was once tossed in the Ship of the Militant Church, albeit without sin; but is now gone ashore to heaven as our fore-runner, both to look to our Anchor, which is fastned there,
and not comforted, yet hoping in Mercy, and fleeing to jesus as his Refuge, and casting the Anchor of his floating Soul within the vail, whither the Forerunner is entered for us, who himself was once tossed in the Ship of the Militant Church, albeit without since; but is now gone ashore to heaven as our forerunner, both to look to our Anchor, which is fastened there,
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Thirdly, You have heard the miserable condition of such (especially Professors of the Gospel and Pretenders to Christ) who have Grace to seek at his coming.
Thirdly, You have herd the miserable condition of such (especially Professors of the Gospel and Pretenders to christ) who have Grace to seek At his coming.
Now therefore in the remainder of this Exercise, it will be expected, as seasonable, that it be considered, What gifts of Grace are chiefly to be in exercise in order to an actual Preparation for the coming of Christ by Death and Judgment? For his coming is first by Death, and then by Judgment.
Now Therefore in the remainder of this Exercise, it will be expected, as seasonable, that it be considered, What Gifts of Grace Are chiefly to be in exercise in order to an actual Preparation for the coming of christ by Death and Judgement? For his coming is First by Death, and then by Judgement.
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for the tidings of his death at hand, was as much in effect, as if it had been said unto him by the Prophet, Behold the Bridegroom cometh, go forth Hezekiah to meet him. The nature of his distemper, which some by the remedy (a lump of Figs applied to the Bile) conceive to have been the Pestilence; and this, considered with the shortness and sharpness of the Message,
for the tidings of his death At hand, was as much in Effect, as if it had been said unto him by the Prophet, Behold the Bridegroom comes, go forth Hezekiah to meet him. The nature of his distemper, which Some by the remedy (a lump of Figs applied to the Boil) conceive to have been the Pestilence; and this, considered with the shortness and sharpness of the Message,
and his fear also what might become of his Kingdom, and of his former Reformation after the grand Apostasie of his Father Ahaz, I say, these considerations made him to apprehend that there was a rebuke of God in this present Dispensation,
and his Fear also what might become of his Kingdom, and of his former Reformation After the grand Apostasy of his Father Ahaz, I say, these considerations made him to apprehend that there was a rebuke of God in this present Dispensation,
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When David therefore was under God's rebukes for sin, and even almost consumed with the blow of his hand, he betakes himself (as Hezekiah did) to prayers and tears;
When David Therefore was under God's rebukes for since, and even almost consumed with the blow of his hand, he betakes himself (as Hezekiah did) to Prayers and tears;
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Thus you see that the dear Children of God, who have a general and habitual fitness to meet Jesus Christ when he is coming to them by Death and Judgment, may yet be to seek of a particular actual preparation.
Thus you see that the dear Children of God, who have a general and habitual fitness to meet jesus christ when he is coming to them by Death and Judgement, may yet be to seek of a particular actual preparation.
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You know that one that feareth God, and obeyeth the voice of his Servant Jesus Christ, may yet walk in darkness and see no light, Isa. 50.10. and he may say with Jonah, he is cast out of God's sight, and his soul is filled with troubles when his life draweth nigh unto the Grave;
You know that one that fears God, and Obeyeth the voice of his Servant jesus christ, may yet walk in darkness and see no Light, Isaiah 50.10. and he may say with Jonah, he is cast out of God's sighed, and his soul is filled with Troubles when his life draws High unto the Grave;
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and have had the witness in your self, yet the Comforter, which sometimes relieved your Soul, may (at the present) be far from you, and suspend his testimony;
and have had the witness in your self, yet the Comforter, which sometime relieved your Soul, may (At the present) be Far from you, and suspend his testimony;
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And this makes the Soul to drive heavily, which sometimes ran as pleasantly as the Chariots of Aminadib, but now the Wheels begin to skreek, through want of fresh anointings.
And this makes the Soul to drive heavily, which sometime ran as pleasantly as the Chariots of Aminadib, but now the Wheels begin to skreek, through want of fresh anointings.
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It being so, look to your Vessels and your Oil, and see how they are stored with it and how the Spirit shineth at any time upon his own Lines and Figures.
It being so, look to your Vessels and your Oil, and see how they Are stored with it and how the Spirit shines At any time upon his own Lines and Figures.
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This also I premise to the answer of the Question, because the soul never acteth Grace so vigorously as vvhen ones state is cleared. First therefore for resolution;
This also I premise to the answer of the Question, Because the soul never Acts Grace so vigorously as when ones state is cleared. First Therefore for resolution;
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And through the neglect of this daily coming the soul is often in the dark, and seemeth to have lost the Promise in which it was formerly drawn to Christ;
And through the neglect of this daily coming the soul is often in the dark, and seems to have lost the Promise in which it was formerly drawn to christ;
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By Faith, Abraham, when he was called, not only unto Canaan, but unto Christ, obeyed; for he looked more to the Promised Seed, than to the Promised Land, else, what had his Faith been? But now in tract of time ( viz. about ten years after) he begins to call the Promise into question, Gen. 15.2. and to make the Steward of his house his Heir, till God renewed the Promise, to revive thereby the actings of his sleeping Faith;
By Faith, Abraham, when he was called, not only unto Canaan, but unto christ, obeyed; for he looked more to the Promised Seed, than to the Promised Land, Else, what had his Faith been? But now in tract of time (viz. about ten Years After) he begins to call the Promise into question, Gen. 15.2. and to make the Steward of his house his Heir, till God renewed the Promise, to revive thereby the actings of his sleeping Faith;
You know that your Faith will determine with your Life, and therefore improve it daily for your Death, which draweth on by gradual steps, in which you are still making forwards towards the Bridegroom's coming, who keeps equal paces with you;
You know that your Faith will determine with your Life, and Therefore improve it daily for your Death, which draws on by gradual steps, in which you Are still making forward towards the Bridegroom's coming, who keeps equal paces with you;
For Death (in which the Bridegroom first cometh to us) is, in it self, the King of Terrors; other Afflictions (as Poverty, Reproach, Imprisonment, Debt, Exile, Sickness, &c. ) are inferiour fears, which possibly may be escaped,
For Death (in which the Bridegroom First comes to us) is, in it self, the King of Terrors; other Afflictions (as Poverty, Reproach, Imprisonment, Debt, Exile, Sickness, etc.) Are inferior fears, which possibly may be escaped,
What shall I say then, but, Awake Faith, and flee to him for refuge, who through death hath destroyed him that hath the power of Death, that is the Devil;
What shall I say then, but, Awake Faith, and flee to him for refuge, who through death hath destroyed him that hath the power of Death, that is the devil;
Believe therefore that you are Christ's, and believe it daily by frequent closings with him, and resignations of your selves unto him, and then you are not so much Death's,
Believe Therefore that you Are Christ's, and believe it daily by frequent closings with him, and resignations of your selves unto him, and then you Are not so much Death's,
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Make haste, my Beloved, saith the Bride, Cant. 8. ult. Why so? Because he is Beloved, and my Beloved. And the Spirit and the Bride say Come, Rev. 22.17. i. e. The Spirit in the Bride, or the Spirit of the Bride:
Make haste, my beloved, Says the Bride, Cant 8. ult. Why so? Because he is beloved, and my beloved. And the Spirit and the Bride say Come, Rev. 22.17. i. e. The Spirit in the Bride, or the Spirit of the Bride:
And this Faith that I have spoken of, is the principal Grace, preparing the Believer for the coming of Christ, provided that it be maintained in frequent exercise;
And this Faith that I have spoken of, is the principal Grace, preparing the Believer for the coming of christ, provided that it be maintained in frequent exercise;
for hereby the Person is justified, the Heart purified, the Conscience pacified, a sweet Correspondence continued between Christ and the believing Soul, Death conquered, and Heaven opened.
for hereby the Person is justified, the Heart purified, the Conscience pacified, a sweet Correspondence continued between christ and the believing Soul, Death conquered, and Heaven opened.
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No marvel also, that he was straightned between the choice of Life and Death, and that the balance seemed to incline mostly towards departure and being with Christ.
No marvel also, that he was straightened between the choice of Life and Death, and that the balance seemed to incline mostly towards departure and being with christ.
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And how came Peter to sleep so soundly and sweetly in his chains between the Souldiers, the night before his intended death, in which he was to go to Christ? Why, he could say, Lord, thou knowest all things, thou knowest that I love thee, John 21.17.
And how Come Peter to sleep so soundly and sweetly in his chains between the Soldiers, the night before his intended death, in which he was to go to christ? Why, he could say, Lord, thou Knowest all things, thou Knowest that I love thee, John 21.17.
But saith Stephen, When the time of the promise drew near, the people grew and multiplied in Egypt, so that God's promises have their stated times and seasons, during which, there is work for hope,
But Says Stephen, When the time of the promise drew near, the people grew and multiplied in Egypt, so that God's promises have their stated times and seasons, during which, there is work for hope,
During this interspace between the promise and the accomplishment, you may meet with many tribulations, thorow which you must enter into the Kingdom of heaven, fightings without,
During this interspace between the promise and the accomplishment, you may meet with many tribulations, thorough which you must enter into the Kingdom of heaven, fightings without,
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and riding it out till Sun and Stars appear again? O let the patience of hope have its perfect work, for you will have great need hereof, that when you have done the will of God, you may receive the Promise.
and riding it out till Sun and Stars appear again? O let the patience of hope have its perfect work, for you will have great need hereof, that when you have done thee will of God, you may receive the Promise.
For this (I conceive) was Jacob's case, who had sinned greatly in his fraudulent and surreptitious way of getting the Blessing from his Brother Esau, for which he was not thorowly awaked to see the evil of it,
For this (I conceive) was Jacob's case, who had sinned greatly in his fraudulent and surreptitious Way of getting the Blessing from his Brother Esau, for which he was not thoroughly awaked to see the evil of it,
let not the Sun go dovvn upon any guilt contracted, that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord, and exercise your self to have always a Conscience void of offence towards God and men;
let not the Sun go down upon any guilt contracted, that so your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord, and exercise your self to have always a Conscience void of offence towards God and men;
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Fifthly, Be much in the exercise of Goodness, Mercy, and works of Liberality towards Christ in his needy Members, according to your opportunity and power.
Fifthly, Be much in the exercise of goodness, Mercy, and works of Liberality towards christ in his needy Members, according to your opportunity and power.
For though you shall be saved by your Faith, yet you shall be judged according to your Works. And it greatly concerneth us, to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance, Mat. 25.35, 36. Call your self therefore to an account what you have done in this way for Christ,
For though you shall be saved by your Faith, yet you shall be judged according to your Works. And it greatly concerns us, to be laborious in that Service upon which the judgement shall pass At Christ's appearance, Mathew 25.35, 36. Call your self Therefore to an account what you have done in this Way for christ,
for rich anointings will make men agile and ready for every good work, inasmuch as the fruit of the Spirit is in all goodness, and they that hope for eternal Life when Christ shall come by Death and Judgment, must seek for Glory, Honour and Immortality, not only in well-doing, but in continuance in it.
for rich anointings will make men agile and ready for every good work, inasmuch as the fruit of the Spirit is in all Goodness, and they that hope for Eternal Life when christ shall come by Death and Judgement, must seek for Glory, Honour and Immortality, not only in welldoing, but in Continuance in it.
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The Judgment will reach unto all sins, and to omissions in a special manner, Mat. 25.37, 38. For which, that learned and holy Ʋsher was humbled upon his death-bed.
The Judgement will reach unto all Sins, and to omissions in a special manner, Mathew 25.37, 38. For which, that learned and holy Ʋsher was humbled upon his deathbed.
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But, He shall have judgment without mercy, who hath shewed no mercy, whereas mercy rejoyceth against judgment. A merciful man is so far from fearing judgment at Christ's coming, that he rather rejoyceth at the thoughts of it.
But, He shall have judgement without mercy, who hath showed no mercy, whereas mercy Rejoiceth against judgement. A merciful man is so Far from fearing judgement At Christ's coming, that he rather Rejoiceth At the thoughts of it.
What followeth? Who then is a faithful and wise servant, whom his Lord hath made Ruler over his houshold, to give them meat in due season? Blessed is that servant, whom his Lord when he cometh, shall find so doing, Mat. 24.44, 45, 46. When Christ was speaking to this Point, saith Peter, Lord, speakest thou this Parable to us,
What follows? Who then is a faithful and wise servant, whom his Lord hath made Ruler over his household, to give them meat in due season? Blessed is that servant, whom his Lord when he comes, shall find so doing, Mathew 24.44, 45, 46. When christ was speaking to this Point, Says Peter, Lord, Speakest thou this Parable to us,
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Truly Christ spake it unto all, though in a special manner to such as Peter; for Christ will have an account how every one of us have managed our particular Callings.
Truly christ spoke it unto all, though in a special manner to such as Peter; for christ will have an account how every one of us have managed our particular Callings.
that if a dispensation of the Gospel, and the care of souls were not committed to them, he that understandeth the weight of Stewardship, would dread to undertake it;
that if a Dispensation of the Gospel, and the care of Souls were not committed to them, he that understands the weight of Stewardship, would dread to undertake it;
It is said of Calvin, that when Nature began to decline in him, and the symptoms of a dying man appeared on him, he would be diligent at his Studies, from which his friends disswading him, saith he, Nunquid me Dominus inveniet otiosum? Shall my Master find me idle? Let such therefore,
It is said of calvin, that when Nature began to decline in him, and the symptoms of a dying man appeared on him, he would be diligent At his Studies, from which his Friends dissuading him, Says he, Whether me Dominus inveniet Idle? Shall my Master find me idle? Let such Therefore,
Such slothful servants shall be under the tribute of eternal pains, Prov. 12.24. when the good and faithful Servant shall be made ruler over many things, and enter into the joy of his Lord, Mat. 25.23.
Such slothful Servants shall be under the tribute of Eternal pains, Curae 12.24. when the good and faithful Servant shall be made ruler over many things, and enter into the joy of his Lord, Mathew 25.23.
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Paul was a great lover of Christ and his Appearance, and who more abundant in his Labours for him? For he had the Conscience of his indefatigable industry and fidelity in his work for his Master.
Paul was a great lover of christ and his Appearance, and who more abundant in his Labours for him? For he had the Conscience of his indefatigable industry and Fidis in his work for his Master.
Saith he, I have fought a good fight, I have finished my course, I have kept the Faith, 2 Tim 4.7, 8. He meaneth especially his military faith and oath in fighting a good fight for Christ.
Says he, I have fought a good fight, I have finished my course, I have kept the Faith, 2 Time 4.7, 8. He means especially his military faith and oath in fighting a good fight for christ.
And wherefore do we hear him groaning so earnestly, desiring to be cloathed upon with his house which is from Heaven? It was because he laboured ambitiously, that whether present or absent, he might be accepted of him;
And Wherefore do we hear him groaning so earnestly, desiring to be clothed upon with his house which is from Heaven? It was Because he laboured ambitiously, that whither present or absent, he might be accepted of him;
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For, saith he, We must all appear before the Judgment-Seat of Christ, that every one might receive the things done in his body, according to that he hath done,
For, Says he, We must all appear before the Judgment seat of christ, that every one might receive the things done in his body, according to that he hath done,
Sobriety, Watchfulness and Prayer. And therefore take heed to your selves, lest at any time your hearts be overcharged with surfetting and drunkenness,
Sobriety, Watchfulness and Prayer. And Therefore take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness,
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Gird up therefore the loins of your minds, be sober, and hope to the end for the Grace that is to be brought unto you at the revelation of Jesus Christ;
Gird up Therefore the loins of your minds, be Sobrium, and hope to the end for the Grace that is to be brought unto you At the Revelation of jesus christ;
but also all worldly lusts, and their secret operations, living soberly, righteously and godly in this present world, looking for that blessed hope and glorious appearance of the great God, and our Saviour Jesus Christ.
but also all worldly Lustiest, and their secret operations, living soberly, righteously and godly in this present world, looking for that blessed hope and glorious appearance of the great God, and our Saviour jesus christ.
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and for an Helmet, the hope of salvation, watching and praying always, that ye may be accounted worthy to escape those things which shall befall the foolish Virgins, and that ye may stand before the Son of man, who is coming with ten thousand of his Saints to execute Judgment upon all;
and for an Helmet, the hope of salvation, watching and praying always, that you may be accounted worthy to escape those things which shall befall the foolish Virgins, and that you may stand before the Son of man, who is coming with ten thousand of his Saints to execute Judgement upon all;
And set your Hearts and Houses, and all your civil secular Affairs in order, having your conversations in Heaven, whence you look for Christ the Saviour.
And Set your Hearts and Houses, and all your civil secular Affairs in order, having your conversations in Heaven, whence you look for christ the Saviour.
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For when Christ speaketh of his coming to Judgment, he so expresseth it, as if he were to come in their time to whom he spake it, Matth. 24 42. Mark 13.33.35, 36, 37. Luke 21.34, 35, 36. And so indeed he did;
For when christ speaks of his coming to Judgement, he so Expresses it, as if he were to come in their time to whom he spoke it, Matthew 24 42. Mark 13.33.35, 36, 37. Lycia 21.34, 35, 36. And so indeed he did;
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You have heard what those Graces are, which are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment.
You have herd what those Graces Are, which Are chiefly to be exercised in order to an actual preparation for the coming of christ by Death and Judgement.
God hath made you meet to be partakers of the inheritance with the Saints in light, Col. 1.12. and hath wrought you for the self same thing, 2 Cor. 5.5. You are a Vessel of Mercy prepared for Glory, Rom. 9.23. 2. You admitted Christ into the door of your hearts, when there he stood and knocked, Rev. 3.20. 3. You had your conversation in Heaven, whilst you lived here on earth.
God hath made you meet to be partakers of the inheritance with the Saints in Light, Col. 1.12. and hath wrought you for the self same thing, 2 Cor. 5.5. You Are a Vessel of Mercy prepared for Glory, Rom. 9.23. 2. You admitted christ into the door of your hearts, when there he stood and knocked, Rev. 3.20. 3. You had your Conversation in Heaven, while you lived Here on earth.
for the wise Virgins shall enter into the King's Palace, Psal. 45.14, 15. into Paradise, the third Heavens, your Father's House, a City that hath foundations, whose Builder and Maker is God, Heb. 11.10.
for the wise Virgins shall enter into the King's Palace, Psalm 45.14, 15. into Paradise, the third Heavens, your Father's House, a city that hath foundations, whose Builder and Maker is God, Hebrew 11.10.
Such a City it is, yea, a Kingdom prepared for you from the foundation of the world, Mat. 25 34. The first hansel of God's workmanship, Gen. 1.1. This is the place whither you shall enter.
Such a city it is, yea, a Kingdom prepared for you from the Foundation of the world, Mathew 25 34. The First handsel of God's workmanship, Gen. 1.1. This is the place whither you shall enter.
and this is heaven enough, viz. to be where Christ is, Luke 23.42, 43. John 14.3. & 17.24. Phil. 1.23. 1 Thess. 4.17. Heaven is described by being with Christ.
and this is heaven enough, viz. to be where christ is, Lycia 23.42, 43. John 14.3. & 17.24. Philip 1.23. 1 Thess 4.17. Heaven is described by being with christ.
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but any of them be left behind, what an alteration would they find in heaven? whereas all of them going with Christ, it is all one as if they were still in heaven with him.
but any of them be left behind, what an alteration would they find in heaven? whereas all of them going with christ, it is all one as if they were still in heaven with him.
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There is now a glorious door of partition between these and them, they are all excluded, viz. Sin, Sorrow, Afflictions, Reproaches, Necessities, Persecutions, Poverty, Sickness, Pain, Death, Curse, wicked men and Devils;
There is now a glorious door of partition between these and them, they Are all excluded, viz. since, Sorrow, Afflictions, Reproaches, Necessities, Persecutions, Poverty, Sickness, Pain, Death, Curse, wicked men and Devils;
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and be filled with the Holy Ghost from them both, and thereby with unspeakable consolations, and the fulness of God, and they shall live for ever in the immediate contemplation,
and be filled with the Holy Ghost from them both, and thereby with unspeakable consolations, and the fullness of God, and they shall live for ever in the immediate contemplation,
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4. You shall sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven, and enjoy communion with the Spirits of just men made perfect, Heb. 12.23. All this followeth from your entrance into Heaven with Christ.
4. You shall fit down with Abraham, Isaac and Jacob in the Kingdom of Heaven, and enjoy communion with the Spirits of just men made perfect, Hebrew 12.23. All this follows from your Entrance into Heaven with christ.
2. You shall be invested with unutterable Glory, seeing it is a Marriage-time, wherein the Bridegroom and Bride shall shine in the richest Attire and Embroidery that is in all the Wardrobe of Heaven.
2. You shall be invested with unutterable Glory, seeing it is a Marriage-time, wherein the Bridegroom and Bride shall shine in the Richest Attire and Embroidery that is in all the Wardrobe of Heaven.
Christ and the Saints shall wear the very same Glory, John 17.22. 3. There shall be unconceivable Love, Joy, Delight and Complacency between the Bridegrom and the Bride;
christ and the Saints shall wear the very same Glory, John 17.22. 3. There shall be unconceivable Love, Joy, Delight and Complacency between the Bridegroom and the Bride;
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Marriage-joy upon earth is usually great, what then will that be in heaven, when shall be fulfilled th•• which Christ spake at his last Supper? I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom, Mat. 26.29.
Marriage-joy upon earth is usually great, what then will that be in heaven, when shall be fulfilled th•• which christ spoke At his last Supper? I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom, Mathew 26.29.
and shadoweth out the Love of Christ, and Joys of Heaven to us; Cant. 1.2, 4. And by New, we understand other, Mark 16.17. with Acts 2.4. in the Original.
and shadoweth out the Love of christ, and Joys of Heaven to us; Cant 1.2, 4. And by New, we understand other, Mark 16.17. with Acts 2.4. in the Original.
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Be ye therefore much in the exercise of Faith, Hope, Love, Repentance, Goodness, Mercy, and works of Bounty, Diligence and Faithfulness in your Callings, Sobriety, Watchfulness and Prayer, that so at last you may have an entrance ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.
Be you Therefore much in the exercise of Faith, Hope, Love, Repentance, goodness, Mercy, and works of Bounty, Diligence and Faithfulness in your Callings, Sobriety, Watchfulness and Prayer, that so At last you may have an Entrance ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour jesus christ.
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And God himself and our Father, and our Lord Jesus Christ make you to encrease in all these Preparatory Graces, to the end that he may establish your hearts unblameable in Holiness before God,
And God himself and our Father, and our Lord jesus christ make you to increase in all these Preparatory Graces, to the end that he may establish your hearts unblameable in Holiness before God,
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Let not this be mistaken, as if I made no difference between good works and evil. The Apostle hath taught me better, Tit. 3.8. This is a faithful saying, and these things I will, that thou affirm constantly, that they that have believed in God might be careful to maintain good works: These things are good and profitable unto men, and ver. 14. Let us also learn to maintain good works, for necessary uses, that they be not unfruitful. Good works they are genuine fruits, though not meritorious causes of Justification.
Let not this be mistaken, as if I made no difference between good works and evil. The Apostle hath taught me better, Tit. 3.8. This is a faithful saying, and these things I will, that thou affirm constantly, that they that have believed in God might be careful to maintain good works: These things Are good and profitable unto men, and for. 14. Let us also Learn to maintain good works, for necessary uses, that they be not unfruitful. Good works they Are genuine fruits, though not meritorious Causes of Justification.
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Forsitan in populo tunc qui dicebant oportere dare tributum Caesari, vocabantur Herodiani, ab his qui hoc facere recusabant. Vide Drus. com. ad voces N. T. L. De Dieu.
Perhaps in populo tunc qui Said oportere Dare Tributum Caesari, vocabantur Herodiani, ab his qui hoc facere recusabant. Vide Drus come. ad voces N. T. L. De Dieu.
Hillel Senex. Lex nostra uno pede continetur; Diliges proximum tuum tanquam teipsum. Uno pede, hoc est, uno Capite, quod vocant universale magnum. Drus. Apophtheg. Ebrae. lib. 1. John 15.14. Phil. 4.8.
Hillel Senex. Lex nostra Uno pede continetur; Diligent Proximum tuum tanquam teipsum. Uno pede, hoc est, Uno Capite, quod Vocant universal magnum. Drus Apophtheg. Ebrae. lib. 1. John 15.14. Philip 4.8.
Decalogus continet doctrinam tam copiosam & sublimem, ut nunquam satis perspici, nunquam exhauri•i postit. Melancthon. Isa. 40.12. Eph. 3.18.19. Psal. 119.96.
Decalogus Continet Doctrinam tam copiosam & sublimem, ut Never satis perspici, Never exhauri•i postit. Melanchthon. Isaiah 40.12. Ephesians 3.18.19. Psalm 119.96.
Ipse enim est proximus, quem non solum conformis natura conjunxerit, sed etiam misericordia copulaverit. Amb•os. de poenit. lib 1. cap. 5. Levit. 19.33, and 34. Math. 5.43.
Ipse enim est Proximus, Whom non solum conformis Nature conjunxerit, sed etiam misericordia copulaverit. Amb•os. de Repent. lib 1. cap. 5. Levit. 19.33, and 34. Math. 5.43.
Nunquid est ullus hominum, qui non omnia quae facit, vel salutis suae vel certe militatis gratiā fac•at? Omnes enim ad affectum a que apperitum utilitatis suae, naturae ipsius magisterio atque impulsione ducuntur. S•lvi•nus contra Avar. lib. 2. Prov. 22.3. Heb. 11.7. Mar. 3.6.7. Joh. 8.59.
Whether est ullus hominum, qui non omnia Quae facit, vel Salutis suae vel certain militatis gratiam fac•at? Omnes enim ad affectum a que apperitum utilitatis suae, naturae Himself Magisterium atque impulsion ducuntur. S•lvi•nus contra Avar. lib. 2. Curae 22.3. Hebrew 11.7. Mar. 3.6.7. John 8.59.
Non tam Lex tibi ô homo, q•àm tu Legi ad•ersaris; ••ò 〈 ◊ 〉 p o 〈 ◊ 〉 est, tu con•ra illam, •ec contra illam tantùm, •ed e•iam cont a re. Salv. de Guber Dei lib. 4. Luk 18.19.
Non tam Lex tibi o homo, q•àm tu Legi ad•ersaris; ••ò 〈 ◊ 〉 p oh 〈 ◊ 〉 est, tu con•ra Illam, •ec contra Illam tantùm, •ed e•iam contentedly a re. Salvation de Guber Dei lib. 4. Luk 18.19.
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Amor Dei, quo pervenitur ad Deum, non est nisi à Deo Patre, per Jesum Christum, eum Spiritu Sancto. August. contr. Jul. lib. 4. Gal. 5.22. Eph. 6.23.
Amor Dei, quo pervenitur ad God, non est nisi à God Patre, per Jesus Christ, Eum Spiritu Sancto. August. Contr. Jul. lib. 4. Gal. 5.22. Ephesians 6.23.
De sactis mediis, quae possunt bono, vel malo animo fieri, temerati•m est judica•e, maximè ut condem•emus. August. 1 Cor. 13.5. Heb. 4.13. 1 Cor. 2.11.
De sanctis mediis, Quae possunt Bono, vel Malo animo fieri, temerati•m est judica•e, maximè ut condem•emus. August. 1 Cor. 13.5. Hebrew 4.13. 1 Cor. 2.11.
Qu s p•o ini•• ici suis ista quae Deu• jussi•, non dico vo•is, sed verbis saltem, agere dignetur? A•t etiam siqu•s se cogit ut facia•, facit tamen ore non mente. Salvian. de gub. dei lib. 3. Luke 23.31. Act. 7.60.
Queen s p•o ini•• ici suis ista Quae Deu• jussi•, non dico vo•is, sed verbis Saltem, agere dignetur? A•t etiam siqu•s se cogit ut facia•, facit tamen over non mente. Salvian. de gub. dei lib. 3. Luke 23.31. Act. 7.60.
In omni animo •m iud•gnantium mo•u. vo•s mali• pro a•mi utim•r; unde unu•quiq•e eviden••sli •è proba•, quicq od sie•i adversariis suis op tat, totum le sace•e velle, si possit. Salvian. de Guberna•. Dei li•. 3. Act. 26.29.
In omni animo •m iud•gnantium mo•u. vo•s mali• Pro a•mi utim•r; unde unu•quiq•e eviden••sli •è proba•, quicq od sie•i adversariis suis open tat, totum le sace•e velle, si possit. Salvian. de Guberna•. Dei li•. 3. Act. 26.29.
Quomodo in quotidiana prece unquii diximus: dimitte nobis debita nostra, sicut & nos dimittimus debitoribus nostris: animo discrepante cum verbis, o•atione dissiden•e cum sactis? Hieron. ad Castorinam.
Quomodo in Quotidian prece unquii Diximus: Dimity nobis Debita nostra, sicut & nos dimittimus debitoribus nostris: animo discrepante cum verbis, o•atione dissiden•e cum sanctis? Hieron. and Castorinam.
Multum detrahit beneficio, qui nolentem tribuisse se ipsa Cunctatione testatus est; ac non tam dedisse quam non retinuiste. Sen. de Ben. 1 Tim. 6.18. Psal. 5.6.
Multum detrahit Benefit, qui nolentem tribuisse se ipsa Cunctatione testatus est; ac non tam dedisse quam non retinuiste. Sen. de Ben. 1 Tim. 6.18. Psalm 5.6.
Priùs & intensius unusquisque Dei fruitionem sibi oprat quam alteri; ita ut si non possit pluribus dari, malit unus quisque sibi quam quilibet alii, illam à deo communicari. Davenantius.
Priùs & intensius unusquisque Dei fruitionem sibi oprat quam Alteri; ita ut si non possit Pluribus dari, malit Unus Quisque sibi quam Quilibet alii, Illam à God Communication. Davenant.
Ordo Charitatis postulat ut primùm necessitati propriae, deinde, de non necessariis, etiam necessitati provideatur alienae. Estius. lib. 3. dist. 29. Sect. 2. Luke 3.11.
Ordo Charitatis postulat ut primùm Necessitati propriae, Deinde, de non necessariis, etiam Necessitati provideatur Alien. Estius. lib. 3. Dist. 29. Sect. 2. Luke 3.11.
Consulet aurem pro se quisque utilitati communiter omnium. Justin Martyr. de vita Christ. Omnis Praesidentiae ille debet esse finis, ubique prae aliorum utilitate commodum suum despicere, Greg. 2 Sam. 18.3. 2 Cor. 11.28. Rom. 16.4. Rom. 5.7.
Consulet Ear Pro se Quisque utilitati Communiter omnium. Justin Martyr. de vita christ. Omnis Praesidentiae Isle debet esse finis, ubique Prae Aliorum utilitate commodum suum despicere, Greg. 2 Sam. 18.3. 2 Cor. 11.28. Rom. 16.4. Rom. 5.7.
Diligit Christianus inimicum, ut hoc ei velit perverire quod sibi; hoc est, ut ad regnum coelorum correctus renovatusque perveniat Aug. lib. 1. de Serm. Dom. in monte.
Diligit Christian Inimicum, ut hoc ei velit perverire quod sibi; hoc est, ut ad Kingdom Coelorum correctus renovatusque perveniat Aug. lib. 1. de Sermon Dom. in monte.
Ego dico me neque esse Zuinglianum, ne { que } Lutheranum, ne { que } Calvinianum, neque Bucerianum; sed Christianum: Lutherum quidem atque Zuinglium, Bucerum & Calvinum, Bullingerum, & Martyrem, tanquam egregia Spiritûs Sancti organa veneror, at { que } suspicio, &c. Zanchius. Tom. 7. pag. (mihi) 262.
Ego dico me neque esse Zuinglianum, ne { que } Lutheran, ne { que } Calvinianum, neque Bucerianum; said Christian: Luther quidem atque Zuinglium, Bucerum & Calvinum, Bullingerum, & Martyr, tanquam egregia Spiritûs Sancti Organs veneror, At { que } Suspicion, etc. Zanchius. Tom. 7. page. (mihi) 262.
Per panem & aquam intellige omne victûs genus, ut alias inscriptura, & omne beneficii genus quo eum juvare poteris. Mercerus. in locum. 1 John. 2.3. 1 John 3.14. 1 John 4.20. Isa. 58.3, 4, 5. Mar. 12.33. Hos. 11.4.
Per Bread & aquam Understand omne victûs genus, ut alias inscriptura, & omne Beneficii genus quo Eum Juvare poteris. Mercerus. in locum. 1 John. 2.3. 1 John 3.14. 1 John 4.20. Isaiah 58.3, 4, 5. Mar. 12.33. Hos. 11.4.
Vincit malos pertinax bonitas, nec quisquam tam duri infesti { que } adversus diligenda animi est, ut etiam vi tractus bonos non amet. Sen. de Benef. lib 7. Eph. 4.16. Col. 2.2.
Vincit Malos Pertinax bonitas, nec quisquam tam Duri infesti { que } Adversus diligenda animi est, ut etiam vi tractus bonos non amet. Sen. de Beneficence lib 7. Ephesians 4.16. Col. 2.2.
Aristoteles Rhet. l. 2. describeth NONLATINALPHABET When any boast what they have, and rashly promise great things of themselves, arrogating to themselves the deeds of others.
Aristoteles Rhetoric l. 2. Describeth When any boast what they have, and rashly promise great things of themselves, arrogating to themselves the Deeds of Others.
Nihil igitur certius est quàm alterū Angelicae cognitionis genus, quo post Deum, & quae in Deo sunt, reliqua intelligunt, non ita perfectum esse, quin in hoc cognitionis genere quotidie proficere possint, novi Semper aliquid discendo ac novo modo cognoscendo. Zanch. de dei ope. ib.
Nihil igitur certius est quàm alterū Angelicae cognitionis genus, quo post God, & Quae in God sunt, Rest Intelligunt, non ita perfectum esse, quin in hoc cognitionis genere quotidie proficere possint, novi Semper Aliquid discendo ac novo modo cognoscendo. Zanchius de dei open. ib.
Homo Sapiens est quamdiu quaerit sapientiam, ubi autem se putat ad ejus culmen pervenisse, desipit, Sap. Arab. apud Drusium. NONLATINALPHABET. Theodor. de curand. Graec. affest. NONLATINALPHABET Theod•ret. NONLATINALPHABET Just. Mart. in Exp. sid. Tu disputa, ego credo. Job 22. 2•.
Homo Sapiens est Quamdiu Query sapientiam, ubi autem se putat ad His culmen pervenisse, desipit, Sap. Arab. apud Drusium.. Theodorus. de curand. Greek affest. Theod•ret. Just. Mart. in Exp sid. Tu disputa, ego credo. Job 22. 2•.
Qui legem discit in puerit â similis est ei qui scribit in char•à novâ, qui in senecture, similis est ei qui scribit in charta vetere. R. Eliaz. apud Dr••.
Qui legem discit in puerit â Similis est ei qui Scribit in char•à novâ, qui in senecture, Similis est ei qui Scribit in charta vetere. R. Eliaz. apud Dr••.
Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
You Adulterers, and Adulteresses, know you not that the friendship of the world is enmity with God? whosoever Therefore will be a friend of the world is the enemy of God.
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Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire, ye have heaped treasure together for the last daies.
Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your Flesh as it were fire, you have heaped treasure together for the last days.
po22 n1 cc n1 vbz vvn, cc dt n1 pp-f pno32 vmb vbi dt n1 p-acp pn22, cc vmb vvi po22 n1 c-acp pn31 vbdr n1, pn22 vhb vvn n1 av p-acp dt ord n2.
Behold, the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, cryeth; and the cries of them which have reaped are entred into the ears of the Lord of Sabbath.
Behold, the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, Cries; and the cries of them which have reaped Are entered into the ears of the Lord of Sabbath.
From whence come wars and fightings among you? come they not even from your lusts that war in your members? ye lust and have not ▪ ye kill and desire to have & cannot obtain.
From whence come wars and fightings among you? come they not even from your Lustiest that war in your members? you lust and have not ▪ you kill and desire to have & cannot obtain.
p-acp q-crq vvb n2 cc n2-vvg p-acp pn22? vvb pns32 xx av p-acp po22 n2 cst vvb p-acp po22 n2? pn22 n1 cc vhb xx ▪ pn22 vvb cc vvb pc-acp vhi cc vmbx vvi.
If there come into your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile rayment. And ye have respect to him that weareth the gay clothing.
If there come into your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment. And you have respect to him that weareth the gay clothing.
He found the place where it was written, the Spirit of the Lord is upon me, &c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears.
He found the place where it was written, the Spirit of the Lord is upon me, etc. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears.
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There came many to his Lodging, to whom be expounded, and testified the kingdom of God, perswading them concerning Jesus, both out of the Law of Moses and the Prophets, from morning till evening.
There Come many to his Lodging, to whom be expounded, and testified the Kingdom of God, persuading them Concerning jesus, both out of the Law of Moses and the prophets, from morning till evening.
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And after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, ye men and brethren, if you have any word of exhortation for the people, say on.
And After the reading of the Law and the prophets, the Rulers of the Synagogue sent unto them, saying, you men and brothers, if you have any word of exhortation for the people, say on.
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Now it came to pass when Jeremiah had made an end of speaking all that the Lord had commanded him, he sp•ke unto all the people, that the Priests and the Prophets and all the people took him, saying thou shalt surely dye.
Now it Come to pass when Jeremiah had made an end of speaking all that the Lord had commanded him, he sp•ke unto all the people, that the Priests and the prophets and all the people took him, saying thou shalt surely die.
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Wherefore the anger of the Lord was kindled against Azariah, and he sent unto him a Prophet, which said unto him, why hast thou sought after the Gods of the people which could not deliver their own people out of thine hand? And the King said unto him, art thou made of the Kings Council? forbear, why shouldest thou be smitten.
Wherefore the anger of the Lord was kindled against Azariah, and he sent unto him a Prophet, which said unto him, why hast thou sought After the God's of the people which could not deliver their own people out of thine hand? And the King said unto him, art thou made of the Kings Council? forbear, why Shouldst thou be smitten.
Si Alexander Homerum ita amplexus est, & Scipio Afric. Zenophontis NONLATINALPHABET vix è manibus d posuit, quid nes in sicro codic• agere oportet? Quistorp. vide Chytraei praelect in Jos. & Mornaeum.
Si Alexander Homerum ita Amplexus est, & Scipio Afric. Zenophontis vix è manibus worser He placed, quid nes in sicro codic• agere oportet? Quistorp. vide Chytraei praelect in Jos. & Mornaeum.
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Cantio sacra est vel NONLATINALPHABET, vel NONLATINALPHABET, vel NONLATINALPHABET, vel NONLATINALPHABET, vel NONLATINALPHABET. Bod. Psalmi propriè ad locum Ethicum pertinent: In Hymnis Dei beneficia & facta miramur. Qui vero concordiam & consensum mundi contemplatur, ille spirituali •anticum canit. Hier.
Cantio sacra est vel, vel, vel, vel, vel. Bod. Psalms propriè ad locum Ethicum pertinent: In Hymnis Dei Benefices & facta Miramur. Qui vero concordiam & consensum mundi contemplatur, Isle Spiritual •anticum canit. Hier.
Et prodess• veliat & d•lect•re. Dav. Cantemus cum gratia à Spiri•u S•ncto donata. Chrysost. Hoc quod praecinitur sine gratià D•i impleri non potest. Oec•m. Sine corde nulla est modalatio. Bod.
Et prodess• veliat & d•lect•re. David Cantemus cum Gratia à Spiri•u S•ncto donata. Chrysostom Hoc quod praecinitur sine gratià D•i Impleri non potest. Oec•m. Sine cord nulla est modalatio. Bod.
Quemadmodum est emnium Deus, olim uterque Sexus ad•ibebatur ad laudes Dei canendas. Rivet. Importunas in Ecclesia l•quacitates Apostoli Domini in Ecclesiis & Magistri med stiae & gravitatis reprimore studentes, ut mulieres in ipsis Ca•erent sepien in co•cilio permiserunt. Isid. Pelus.
Quemadmodum est emnium Deus, Once Uterque Sex ad•ibebatur ad laudes Dei canendas. Rivet. Importunas in Ecclesia l•quacitates Apostles Domini in Ecclesiis & Magistri med stiae & gravitatis reprimore Students, ut mulieres in Ipse Ca•erent sepien in co•cilio permiserunt. Isidore Pelus.
In Psalmis canendis praecipua Christianorum cura esse debet ut cor ritè afficiatur. Dav. Quatuor sunt conditiones rectè canendi. 1. Vocis abieritas. 2. Operis conformitas. 3. Cordis attentio. 4. Pia rectitudo. Gor. Cantas ut placeas populo, non Deo; francis vocem, &c. Bern.
In Psalms canendis Principal Christians Cure esse debet ut cor ritè afficiatur. David Quatuor sunt conditions rectè canendi. 1. Vocis abieritas. 2. Operis Conformity. 3. Cordis attentio. 4. Pia rectitudo. Gor. Cantas ut placeas populo, non God; Francis vocem, etc. Bern.
Ne sit hora gratiae immunis gaudio; Conventus nostri sonent Psalmos. Cypr - Hoc genus delectationis est animae nostrae valdè cognatum; Deus Psalmos institui•, ut ab iis simul caperetu utilitas & Voluptas. Chrysost.
Ne fit hora Gratiae Immunis gaudio; Conventus Our sonent Psalmos. Cyprus - Hoc genus delectationis est Spirits Nostrae valdè cognatum; Deus Psalmos institui•, ut ab iis simul caperetu utilitas & Voluptas. Chrysostom
NONLATINALPHABET a NONLATINALPHABET initia, primum imbue institue, instrue, dedica. Buxtorf. NONLATINALPHABET instructos, expeditos, incipientes suos pueros, fidos, initiatos, quos domi nu•riverat & quos arte bellied & lege Divina instruxerat. Whether by way of Question and Answer. Vid pag. 7.
a Initia, primum imbue institue, Instruct, Dedica. Buxtorf. instructos, Expeditos, Incipientes suos pueros, fidos, initiatos, quos At Home nu•riverat & quos arte bellied & lege Divine instruxerat. Whither by Way of Question and Answer. Vid page. 7.
NONLATINALPHABET a NONLATINALPHABET Excussit: puerum, puerulum, infantem ex utero nuperrimè excussum. NONLATINALPHABET. Ità hodiè Rabbini puerum 5. annotum ad Biblia, 10 ad mischna seu Textum Talmudium 13. ad Praecept. 15. ad Talmud. Jer. 1.6. 2 Chr. 13.7. Isa. 5.3.
a Excussit: puerum, puerulum, infantem ex utero nuperrimè excussum.. Ità hodiè Rabbi puerum 5. annotum ad Bible, 10 ad mischna seu Textum Talmudium 13. ad Precept. 15. and Talmud. Jer. 1.6. 2 Christ 13.7. Isaiah 5.3.
NONLATINALPHABET. 1 Pet. 3.15 A•lusio fact• ad mor•m veterem Catechistarum ir•e rogantium Catec•umenos, a daltos ante B•ptis•um, 〈 ◊ 〉 qui ad Christianismum, vel gentilitate vocati, Credis? Credo. Abrenuntias? Abrenuntio. Cujus origo in exemplo Eunuchi. Ac. 8.37 Spant. dub. Evang. Pars 3. p. 97. Trap. in Mat. 13.51. Bowles Pastor Evaag. l. 2. c. 5.
. 1 Pet. 3.15 A•lusio fact• ad mor•m veterem Catechistarum ir•e rogantium Catec•umenos, a daltos ante B•ptis•um, 〈 ◊ 〉 qui ad Christianismum, vel gentilitate vocati, Credis? Credo. Abrenuntias? Abrenuntio. Cujus origo in exemplo Eunuchi. Ac. 8.37 Spant. dub. Evangelist Pars 3. p. 97. Trap. in Mathew 13.51. Bowles Pastor Evaag. l. 2. c. 5.
And if some cannot hear a total abstinence, some courser food may be used, as in Tertullian 's time they had their Xerophagiae, so called from a dry kind of food used by them. Tertullian de jejun. adv Psithicos.
And if Some cannot hear a total abstinence, Some courser food may be used, as in Tertullian is time they had their Xerophagiae, so called from a dry kind of food used by them. Tertullian the jejune. Advantage Psithicos.
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Josh. 8.35. Joel 2.15, 16. Jon. 3.5. Omnes sine ullo discrimine, ne infantibus exceptis. Drusius. Mark 10.13. Luk. 18.15. Ʋt Patres, & majores natu in illis perspicerent quid essent meriti, & magis exhorrerent scolerasua pr•pter quae nou sibi solum, sed et liberis suis imminebat interitus. Calv. Deut 66. NONLATINALPHABET Et exacues ea, accuratè & commodissimè m••lcabis. ••no NONLATINALPHABET Proverbium, quod in ore sit, & inculcetur. Act. 17.11, 12. NONLATINALPHABET, of better descent. Non per civilem dignitatem, sed per spiritualem dignationem. Trap.
Josh. 8.35. Joel 2.15, 16. Jon. 3.5. Omnes sine ullo Discrimine, ne infantibus exceptis. Drusius. Mark 10.13. Luk. 18.15. Ʋt Patres, & Majores Natu in illis perspicerent quid essent Merit, & magis exhorrerent scolerasua pr•pter Quae now sibi solum, sed et Liberis suis imminebat Ruin. Calvin Deuteronomy 66. Et exacues ea, accuratè & commodissimè m••lcabis. ••no Proverb, quod in over fit, & inculcetur. Act. 17.11, 12., of better descent. Non per civilem dignitatem, sed per spiritualem dignationem. Trap.
The accustomed Ceremony used in Blessing. Beza in Mat. 19. Impositio manuum Symbolum fuit apud Judaeos familiare, quoties sol•nnis erat precatio, vel benedict•. Mat. 15.22.
The accustomed Ceremony used in Blessing. Beza in Mathew 19. Impositio manuum Symbol fuit apud Judeans familiar, How often sol•nnis erat precatio, vel benedict•. Mathew 15.22.
Aquin. 22. Q. 147. Art. 1. They forbid Carnes, ova & lacticinia, but all sorts of fish and other vi•nds and junkets are allowed. Aquin. 22. Q. 148. Art. 8.
Aquinas 22. Q. 147. Art. 1. They forbid Carnes, ova & lacticinia, but all sorts of Fish and other vi•nds and junkets Are allowed. Aquinas 22. Q. 148. Art. 8.
np1 crd sy crd n1 crd pns32 vvb np1, fw-la cc fw-la, cc-acp d n2 pp-f n1 cc j-jn n2 cc n2 vbr vvn. np1 crd np1 crd n1 crd
3. Superstitio est, quà Deo cultus indebitus exhibetur. Ames. Med. Cultus ab hominibus extra Dei revelationem, pro arbitrio confictus, uno nomine appellatur NONLATINALPHABET, qua non honoratur Deus, ne { que } obedientiae habet rationem, quae esse non potest, ubi mandatum non est. Wind. Theolog. lib. 2.
3. Superstition est, quà God cultus indebitus exhibetur. Ames. Med. Cultus ab hominibus extra Dei revelationem, Pro arbitrio confictus, Uno nomine Appellatur, qua non honoratur Deus, ne { que } obedientiae habet rationem, Quae esse non potest, ubi mandatum non est. Wind. Theolog. lib. 2.
A capite bona vale•udo, inde omnia v•geta sunt, atque erecta, aut languore demissa; prout animus eorum viget, aut marcet. Et erunt Cives, erunt Socii digni hac bonitate: & in totum orbem rectimores revertentur. Se•ec. de Clement. lib 2. cap. 2. NONLATINALPHABET & ego & domus mea. NONLATINALPHABET & NONLATINALPHABET usurpantur. 1. Pro domicilio.
A capite Bona vale•udo, inde omnia v•geta sunt, atque Erected, Or languor demissa; prout animus Their Viget, Or Marcet. Et erunt Cives, erunt Society Worthy hac bonitate: & in totum orbem rectimores revertentur. Se•ec. de Clement. lib 2. cap. 2. & ego & domus mea. & usurpantur. 1. Pro domicilio.
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5. Pro sede seu statu beatorum. Reliquorum sententiae spem afferunt; si te fortè hoc d lectat, posse animos, cum è co•poribus excesserint, in coelum, qu si in domicilium suum pervenire. Cicero Tusc. Quest.
5. Pro sede seu Statu beatorum. Reliquorum sententiae spem afferunt; si te fortè hoc d lectat, posse Animos, cum è co•poribus excesserint, in coelum, queen si in Domicilium suum pervenire. Cicero Tuscany Quest.
1. NONLATINALPHABET in Instrumento veteri non simpliciter pro aedificio capitur, sed pro ipsa familia, NONLATINALPHABET, continens pro contento. Pro quaque familia, nempe mi ore, & in una domo degente. Pisc. t. in loc. Domus patris pro domo in qua est p•terfamilias. Oleaster. Mariana.
1. in Instrumento Veteri non simpliciter Pro aedificio capitur, sed Pro ipsa familia,, Continens Pro contento. Pro quaque familia, nempe mi over, & in una domo degente. Pisc tO. in loc. Domus patris Pro domo in qua est p•terfamilias. Oleaster. Mariana.
Joseph. de bell. Jud. l. 7. c. 17. Prout numerosa fuerit familia ita sibi magnam v l parvam familiam ad. junget. Vatab. in loc. Eodem modo NONLATINALPHABET & NONLATINALPHABET Instrumento novo.
Joseph. de bell. Jud. l. 7. c. 17. Prout numerosa fuerit familia ita sibi magnam v l parvam familiam ad. junget. Vatable in loc. Eodem modo & Instrumento novo.
Precatio omnium fermè bonorùm operum Complexu• quidam est, & compendium; nam• in ea se exerit cordis fides, agnitio, timor amor & fidu cia in deum — omnium hominis virium quies & cessatio ab omni alia occupa•tione — Sic & Legitima dile ctis nostrae & proximi salutis per omnes ferè virtutum classes piis precibus exercetur — imò totius doctrinae theologicae in oratione praxis est. Croc. Syntag. de precat.
Precatio omnium fermè bonorùm Operum Complexu• quidam est, & compendium; nam• in ea se exerit Cordis fides, agnitio, timor amor & fidu cia in God — omnium hominis virium quies & cessatio ab omni Alias occupa•tione — Sic & Legitimate dile ctis Nostrae & proximi Salutis per omnes ferè Virtues classes piis precibus exercetur — imò totius Doctrine theologicae in oration praxis est. Croc. Syntag de precat.
4. Suo & familiae suae exemplo ad perseverantiam in vero cultu hortatur. Par in loc. Interea ut puderem ipsis ineutiat se in Dei cultu cum domo sua perseveraturum testatur. Calv. in loc. Efficacissimunt argumentum erat exemplum Imperatoris, praesertim p•udentissimi, sanctissimi, & foelic•ssimis exemplum hic proponitur gubernandae familiae nostrae. Masius in loc.
4. Sue & Familiae suae exemplo ad perseverantiam in vero cultu hortatur. Par in loc. Interea ut puderem Ipse ineutiat se in Dei cultu cum domo sua perseveraturum testatur. Calvin in loc. Efficacissimunt argumentum erat exemplum Imperatoris, Especially p•udentissimi, sanctissimi, & foelic•ssimis exemplum hic proponitur gubernandae Familiae Nostrae. Masius in loc.
A Lare incipe, i. e. à domesticis ac familiaribus initium sumito, rectè dicitur in magistratus & alienae vi•ae censores: quorum o••icium est ut in primis suos suorúmque vitam corrigant. Erasm. Adag.
A Lare incipe, i. e. à domesticis ac familiaribus Initium sumito, rectè dicitur in Magistratus & Alien vi•ae censores: quorum o••icium est ut in Primis suos suorúmque vitam corrigant. Erasmus Adag.
Beneficioru•• praedictorum commemorationis scopus est, ut osten lat extrenae ingratitudinis esse pro tot tantís { que } heneficiis non vicissim Deum colere & s qui. Par. in loc.
Beneficioru•• praedictorum commemorationis Scope est, ut osten lat extrenae ingratitudinis esse Pro tot tantís { que } heneficiis non Vicissim God colere & s qui. Par. in loc.
Quod si homines ab injuria poena, non natura arcere debet, quaenam solicitude vexaret impios, sublato supplici•rum metu? Quod si poena, si metus supplicii, non ipsa turpitudo deterres ab injuriosa facinero aque vita, nemo est injustus, ac inc•u•i potiùs hubendi sunt improbi: tum autem qui non ipso honesto movesimus, •e•oni viri aliquâ at { que } fructu, callidi sumus non boni. Nam quid faciet is homo in tenebris, qui nihil timet nisi testem & judicem? quid in deserto loco, nactus quem multo auro spoliare possit imbecillum at { que } solum? — Si negabit se illi vitam erepturum, & aurum ablaturum, nunquam ob eam causam negabit, quòd id natura turpe judicet, sed quod meinat, ne emanet, id est, ne malum habeat. O rem dignam! in qua non modò docti, vetùm etiam agrestes crubescant. Cicero de Leg. lib. 1.
Quod si homines ab injuria poena, non Nature arcere debet, quaenam solicitude vexaret Impious, Sublato supplici•rum metu? Quod si poena, si metus Supplicii, non ipsa turpitudo deterres ab injuriosa facinero aque vita, nemo est Unjust, ac inc•u•i potiùs hubendi sunt Improbi: tum autem qui non ipso honesto movesimus, •e•oni viri aliquâ At { que } fructu, callidi sumus non boni. Nam quid faciet is homo in tenebris, qui nihil timet nisi Testimony & Judicem? quid in Deserto loco, nactus Whom Much auro spoliare possit imbecillum At { que } solum? — Si negabit se illi vitam erepturum, & aurum ablaturum, Never ob eam Causam negabit, quòd id Nature Turpe judicet, sed quod meinat, ne emanet, id est, ne malum habeat. O remembering dignam! in qua non modò Learned, vetùm etiam agrestes crubescant. Cicero de Leg. lib. 1.
Lex est ratio summa insita in natura, quae jubet ea quae fucienda sunt, prohibet contraria: seu, regula & mensura actuum agendorum, vel omittendorum: seu, neque hominum ingeniis excogitata, nec sanctum aliquod populorum, sed eternum quiddam, quod universum mundum regeret, imperandi, prohibendique sapientia. Altenst. Lex. Theolog. Si natura confirmatum jus non erit, virtutes omnes tolluntur — neque silum in homines obsequia, sed etiam in Deos ceremoniae religionésque tolluntur — jus esset latrocinari, jus adulterare, jus testamenta falsa supponere, si haec suffragiis, aut scitis multitudinis probarentur: quae si tanta est potentia siultorum sententiis atque jussis, ut eorum suff•agiis rerum natura vertatur, cur non sanciunt ut quae mala perniciosáque sunt, habeantur pro bonis & salutaribus, &c. Cicero de leg. lib. 1.
Lex est ratio summa Insita in Nature, Quae jubet ea Quae fucienda sunt, Prohibet contraria: seu, regula & Mensura Acts agendorum, vel omittendorum: seu, neque hominum ingeniis excogitata, nec sanctum aliquod populorum, sed eternum Quiddam, quod universum Mundum regeret, Commanding, prohibendique sapientia. Absent. Lex. Theolog. Si Nature confirmatum jus non erit, Virtues omnes tolluntur — neque silum in homines obsequia, sed etiam in Gods Ceremonies religionésque tolluntur — jus esset latrocinari, jus adulterare, jus Testament Falsa supponere, si haec suffragiis, Or Know multitudinis probarentur: Quae si tanta est potentia siultorum Sententiis atque jussis, ut Their suff•agiis rerum Nature vertatur, cur non sanciunt ut Quae mala perniciosáque sunt, habeantur Pro bonis & salutaribus, etc. Cicero de leg. lib. 1.
Est quaedam non scripta, sed nata Lex; quam non didicimus, accepimus, legimus, v••ùm ex natura ipsa art ipuimus, h••simus, expressimus; ad quam non d•cti, sed f•cti, non instituti, sed imbuti sumus. Cicero. Orat. pro Milo.
Est quaedam non Scripta, sed Nata Lex; quam non didicimus, accepimus, Legimus, v••ùm ex Nature ipsa art ipuimus, h••simus, expressimus; ad quam non d•cti, sed f•cti, non instituti, sed imbuti sumus. Cicero. Orat Pro Milo.
NONLATINALPHABET, Aristot. Moral. — Nunc adhibe puro Pectore verba puer, nunc te melioribus affer: Quo semel est imbuta recens• servabit odorem Testa diu — Horat. Ep. l. 12. — adeo in teneris consuescere mul•um est. Virg Geor. l. 2.
, Aristotle Moral. — Nunc adhibe puro Pectore verba puer, nunc te melioribus affer: Quo semel est imbuta recens• servabit odorem Testa Diu — Horatio Epistle l. 12. — adeo in teneris consuescere mul•um est. Virg George l. 2.
Quae lex est ipsa ratio imperandi & prohib•ndi, qu•m qui ignorat, is est injustus, sive est illa scripta uspiam, sive nusquam. Cicero. de leg. l••. Promulgatio Legis na•u•ae est ex hoc ipso, quod Deus eam mentibus hominum inseruit naturaliter cognoscendam. Aquin. prim. secundae Q. 90. Jus naturale est dictamen rectae rationis, indicans actui alicui, ex ejus convenientia aut disc•nvenientia cum ipsa natura rationali, inesse moralem tu• pitudinem •ut necessitatem moralem, ac consequenter ab auctore na urae Deo, talem actum aut vetari, aut praecipi. Grot. de jur. bell. p. 3. Lex natu ae est lumen & d ctamen rationis, divinitus inditum in intellectu, hominem communibus notionibus ad justi & injusti, honesti & turpis discretionem informans, ut quid faciendum sit vel fugiendum intelligat, Croc. Syntag.
Quae lex est ipsa ratio Commanding & prohib•ndi, qu•m qui Ignorant, is est Unjust, sive est illa Scripta uspiam, sive nusquam. Cicero. de leg. l••. Promulgatio Legis na•u•ae est ex hoc ipso, quod Deus eam mentibus hominum inseruit naturaliter cognoscendam. Aquinas prim. secundae Q. 90. Jus natural est dictamen rectae rationis, indicans actui alicui, ex His convenientia Or disc•nvenientia cum ipsa Nature rationali, inesse moralem tu• pitudinem •ut necessitatem moralem, ac Consequently ab auctore na urae God, talem Acts Or vetari, Or praecipi. Grot. de jur. bell. p. 3. Lex Natu ae est lumen & d ctamen rationis, Divinely inditum in intellectu, hominem communibus notionibus ad Justi & Unjust, honesti & Shameful discretionem informans, ut quid faciendum sit vel fugiendum Intelligat, Croc. Syntag
Quae est enim gens, aut quod genus hominum, quod non habeat, sine doctrina, anticipationem quandam Decrum? cum enim non instituto aliquo, aut more aut leg• sit opi•io constituta, man• atque ad unum omnium firma consensio, intelligi necesse est, esse Deos, quoniam insitas corum val pollù Innetas cognitiones habemus; de quo autem omnium natura consentit, id verum esse necesse est, esse igitur Deos confitendum est: quod quoniam ferè constat inter omnes, non Philosophos s lùm sed etiam Indect s. fateamur constare illud etiam, hanc nos habere, sive anticipationem ut an e dixi, sive praenotionem D•e•um. Cicero de nat. deorum. lib. 1.
Quae est enim gens, Or quod genus hominum, quod non habeat, sine Doctrina, anticipationem quandam Decrum? cum enim non instituto Aliquo, Or more Or leg• sit opi•io Constituted, man• atque ad Unum omnium Firm consensio, intelligi Necessary est, esse Gods, quoniam insitas corum val pollù Innetas cognitiones habemus; de quo autem omnium Nature consentit, id verum esse Necessary est, esse igitur Gods confitendum est: quod quoniam ferè constat inter omnes, non Philosophers s lùm sed etiam Indect s. fateamur constare illud etiam, hanc nos habere, sive anticipationem ut an e I have said, sive praenotionem D•e•um. Cicero de nat. Gods. lib. 1.
Maximum verò argumentum est, naturam ipsam de Immortalitate animorum tacitam judicare, quòd omnibus curae sunt & maximae quidem, quae post mortem futura sunt. Cicero. Tusc. Quest. Nihil animis admixtum, nihil concretum, nihil copulatum, nihil duplex; quod cùm ità sit, certè nec secerni, n•c dividi, nec discerpi, nec distrahi potest, nec in•erire igitur: est enim interitus quasi discessus & secretio ac diremptus earum partium, quae ante interitum junctione aliqua teneban•ur. Cicero. Tuscul. Quest. Sed nescio quo modo inhaeret in mentibus quasi seculorum quoddam augurium fu•urorum: idèmque in maximis ingenii, altissimisque unimis & existit maximè, & apparet facillimè Cicero, Tusc, Q. lib. 1.
Maximum verò argumentum est, naturam ipsam de Immortalitate animorum tacitam judicare, quòd omnibus Curae sunt & maximae quidem, Quae post mortem futura sunt. Cicero. Tuscany Quest. Nihil animis admixtum, nihil concretum, nihil copulatum, nihil duplex; quod cùm ità sit, certè nec secerni, n•c dividi, nec discerpi, nec distrahi potest, nec in•erire igitur: est enim Ruin quasi discessus & secretio ac diremptus earum partium, Quae ante Interitum junctione Any teneban•ur. Cicero. Tuscul Quest. said nescio quo modo inhaeret in mentibus quasi seculorum Quoddam augury fu•urorum: idèmque in maximis Ingeny, altissimisque unimis & existit maximè, & Appears facillimè Cicero, Tuscany, Q. lib. 1.
Socrates, supremo vitae die de hoc ipso multa disseruit, & cum penè in manuj•m mortiferum illud peculum teneret, locutus est ità, ut non in mortem trudi, verùm in calu•n videretur ascendere, ita enim censebat; itaque disseruit duas esse vias, duplicésque cursus animorum è corpore excedentium: nam qui se humanis vitiis contaminassent, & se totos libidinibus, dedidissent, quibus caecati velut domesticis vitiis atque flagitiis se inquinassent — iis devium quoddam iter esse seclusum à concilio Deorum; qui autem se integ•os castós { que } servassent; quibús { que } fuisset minima cum corporibus contagio, seséque ab his semper se vocassent, esséntque in corporibus humanis vitam imitati Deorum, his ad illos, à quibus essent profecti, reditum facilem patere. In Cicerone, Tusc. Quaest. lib. 1.
Socrates, supremo vitae die de hoc ipso Multa disseruit, & cum penè in manuj•m Deadly illud peculum teneret, Spoken est ità, ut non in mortem trudi, verùm in calu•n videretur ascendere, ita enim censebat; itaque disseruit Duas esse Ways, duplicésque cursus animorum è corpore excedentium: nam qui se humanis Vitiis contaminassent, & se totos libidinibus, dedidissent, quibus caecati velut domesticis Vitiis atque flagitiis se inquinassent — iis devium Quoddam iter esse seclusum à Concilio Gods; qui autem se integ•os castós { que } servassent; quibús { que } fuisset minima cum corporibus contagio, seséque ab his semper se vocassent, esséntque in corporibus humanis vitam imitati Gods, his ad Illos, à quibus essent profecti, reditum facilem Patere. In Cicerone, Tuscany Question lib. 1.
(3.) Ad eandem plerisque tum cerporaelium, tum spiritualium bonorum indigentiis premimur. NONLATINALPHABET quia NONLATINALPHABET. Indiget vir viro, sed omnes Deo, etiam Hercules. NONLATINALPHABET. Homer. Od. lib. 8. Omne bonum Dei donum.
(3.) Ad eandem plerisque tum cerporaelium, tum Spiritual Bonorum indigentiis premimur. quia. Indiget vir viro, sed omnes God, etiam Hercules.. Homer. Od. lib. 8. Omne bonum Dei Donum.
Nemo sibi nascitur. Non nobis solùm nati sumus, sed ortus nostri partem patria, pa•tem parentes vindicant, partem amici: at { que } quae in terris gignuntur, ad usum hominum omnia creantur, homines autem hominum causa generantur, ut ipsi inter se alii aliis prodesse possent; In hoc naturam debemus ducem sequi, & communes utili•ates in medium afferre, mutatione officiorum, dando, accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem. Cicero de Offio. lib. 1. Quae est melior in hominum genere natura quam eorum, qui se natos ad homines juvandos, tutandos, conservandos arbitrantur? Cicero Tuscul. Quaest. lib. 1.
Nemo sibi nascitur. Non nobis solùm Nati sumus, sed ortus Our partem patria, pa•tem Parents vindicant, partem Friends: At { que } Quae in terris gignuntur, ad usum hominum omnia creantur, homines autem hominum causa generantur, ut ipsi inter se alii Others Profits possent; In hoc naturam debemus ducem sequi, & communes utili•ates in medium afferre, mutation Officiorum, Dando, accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem. Cicero de Offio. lib. 1. Quae est melior in hominum genere Nature quam Their, qui se natos ad homines juvandos, tutandos, conservandos arbitrantur? Cicero Tuscul Question lib. 1.
NONLATINALPHABET. Lores, Penates, Dii domestici, qui domi coluntur. Ego Deos Penates hinc salutatum domum devortar. Ter. Phorm. Vestae vis ad aras & focos pertinet, ita { que } in ea dea, quae est rerum Custos intimarum, omnis & precatio & sacrificatio extrema est; nec longè absunt ab hac vi d•i penates, sive à penu ducto nomine, sive ab eo quod penitùs insident. Cic. de nat. Deor. l. 2.
. Lores, Penates, Gods Domestici, qui At Home coluntur. Ego Gods Penates hinc salutatum domum devortar. Ter. Form. Vestae vis ad aras & focos pertinet, ita { que } in ea dea, Quae est rerum Custos intimarum, omnis & precatio & sacrificatio extrema est; nec long absunt ab hac vi d•i penates, sive à penu ducto nomine, sive ab eo quod penitùs insident. Cic de nat. Deor. l. 2.
Seeing Societies as such are totally dependent upon God and mens gifts are communicative and solemnities are operative, nature teacheth us that God ought to be solemnly acknowledg'd, worship'd and honour'd both in families and in more solemn appointed assemblies. Mr. Baxter, Reasons of Christ, Rel. part 1. p. 74.
Seeing Societies as such Are totally dependent upon God and men's Gifts Are communicative and solemnities Are operative, nature Teaches us that God ought to be solemnly acknowledged, worshipped and honoured both in families and in more solemn appointed assemblies. Mr. Baxter, Reasons of christ, Religious part 1. p. 74.
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1. Familia est inter plures pirsonas quae sunt sub unius potestate, & vel naturâ, vel jure subjectae; vel societas constituta secundùm naturam, quotidiani usus gratia: Estque conjugalis, patria, & Herilis. Liebent. Col. Polit.
1. Familia est inter plures pirsonas Quae sunt sub unius potestate, & vel naturâ, vel jure subjectae; vel Societas Constituted secundùm naturam, quotidiani usus Gratia: Estque conjugalis, patria, & Herilis. Liebent. Col. Politic
Patres secundum haec temporalia bona, filiorum sortem à servorum conditione distinguerent; ad Deum autem colendum omnibus domus suae membris pari dilectione consulerent; qued naturalis ordo ita praescripsit, ut nomen patrum-familias hinc exortum sit — Qui autem veri patres-familias sunt, omnibus in f milia sua tanquam filiis ad colendum & promerendum Deum consulant. Aug. de Civit. Dei. lib. 9. cap. 16.
Patres secundum haec Temporal Bona, Filiorum sortem à Servorum condition distinguerent; ad God autem colendum omnibus domus suae membris Pair dilectione consulerent; qued Naturalis ordo ita praescripsit, ut Nome patrum-familias hinc exortum sit — Qui autem very Patres-familias sunt, omnibus in f milia sua tanquam filiis ad colendum & promerendum God consulant. Aug. de Civit Dei. lib. 9. cap. 16.
Mercies do engage to duties. We should have him for our God for ever, and serve him that always doth us good. So the Poet. O Melibaec, Deuo. nobis haec otia fecit Namque erit ille mihi semper Deus, illius aram Saepe tener nostris ab ovilibus imbuet agnus. Virg. Eclog. 1. Officia etiam saerae sentiunt, nec ullum tam immansuetum animal est, quod non cura mitiget, & in amorem sui. vertat. Leonum ora à magistris impunè tractantur. Eliphantorum feritatem usque in servile obsequium demeretur cibus; adeo etiam quae extra intellectum atque aestimationem bemeficii sunt posita, assiduitas tamen meriti pertinacis evincit. Ingratus est adversus unum beneficium? adversus alterum non erit. Duorum obliru est? tertium etiam corum quae excideru•t, memoriam reducet — Qui instat & onerat priora sequentibus, etiam ex duto & Immemori pectore gratiam extundat. N•o audebit adversus multa ocu•c• allollere, Senec. de benef. c. 3.
mercies do engage to duties. We should have him for our God for ever, and serve him that always does us good. So the Poet. O Melibaec, Devo. nobis haec Leisure fecit Namque erit Isle mihi semper Deus, Illius aram Saepe tener nostris ab ovilibus imbuet agnus. Virg Eclogue 1. Offices etiam saerae sentiunt, nec ullum tam immansuetum animal est, quod non Cure mitiget, & in amorem sui. vertat. Leonum ora à magistris impunè tractantur. Eliphantorum feritatem usque in servile obsequium demeretur cibus; adeo etiam Quae extra Intellectum atque aestimationem bemeficii sunt Posita, assiduitas tamen Merit pertinacis evincit. Ingrateful est Adversus Unum beneficium? Adversus alterum non erit. Duorum obliru est? Tertium etiam corum Quae excideru•t, memoriam reducet — Qui Instant & Onerat priora sequentibus, etiam ex duto & Immemori pectore gratiam extundat. N•o audebit Adversus Multa ocu•c• allollere, Seneca de Beneficence. c. 3.
Crebris admonitionum quasi ictibus haec mea praecepta infiges & optabis, sicut repetitis mallei ictibus f•rram aptatur. Lud. de Dieu. Et dentabis ea; i. e. inter dentes versabis, assidue lo queris, vel dentibus mandes, praemansa in os ingeres filiis tuis Malvend.
Crebris admonitionum quasi ictibus haec mea praecepta infiges & optabis, sicut repetitis mallei ictibus f•rram aptatur. Lud. de Dieu. Et dentabis ea; i. e. inter dentes versabis, assidue lo queris, vel dentibus mands, praemansa in os ingeres filiis tuis Malvend.
NONLATINALPHABET. Justin. dialog. cum Tryph 173. Scriptura sacra est (1) DEI cathedra, ex qua ad nos loquitur. (2) Dei Schola, in qua nos erudit & informat. (3) Dei NONLATINALPHABET & spiritualis rerum medicarum officina. (4) Dei NONLATINALPHABET & armamentarium, in quo •unit & armat nos contra omnis generis hostes. (5) Dei manus, qua nos per semitas fidei & justitiae ducit ad vitam aeternam. Gerhar. loc. com. Tom. 1. p. 141.
. Justin dialogue. cum Tryph 173. Scripture sacra est (1) DEI cathedra, ex qua ad nos loquitur. (2) Dei School, in qua nos erudit & Informant. (3) Dei & spiritualis rerum medicarum officina. (4) Dei & armamentarium, in quo •unit & Armat nos contra omnis Generis hosts. (5) Dei manus, qua nos per semitas fidei & justitiae Ducit ad vitam aeternam. Gerhar. loc. come. Tom. 1. p. 141.
Scripturis sacris incumbat Christianus fidelis, ibi inveniet condigna fidei spectacula — spectabit mundum in delictis suis, Piocum praemia, Impiorum supplicia, religione superatas feras & in mansuetudinem c•nversas intu•bitur & animas ab ipsa morte revocatas — & in his omnibus jam majus videbit spectaculum, diabolum illum, qui totum triumpharet mundum, sub pedibus Christi jacentem: quàm hoc decorum spectaculum fratres! quam jucundum! quam necessarium! — Cyprian. 416.
Scriptures sacris incumbat Christian Fidelis, There inveniet condigna fidei spectacles — spectabit Mundum in delictis suis, Piocum praemia, Impious supplicia, Religion superatas feras & in mansuetudinem c•nversas intu•bitur & animas ab ipsa morte revocatas — & in his omnibus jam Majus videbit spectaculum, Diabolum Ilum, qui totum triumpharet Mundum, sub pedibus Christ jacentem: quàm hoc decorum spectaculum Brothers! quam jucundum! quam Necessary! — Cyprian. 416.
Petit se doceri divinitus, ut doctrinam rectè intelligat — ex antithesi verò monet, omnium hominum mentes esse coecas, nec intelligere doctrinam quamdiu non illuminantur à Spiritu sancto — monet igi•ur quasi velamen esse obductum oculis nostrae mentis, vel volumen legis seu doctrinae clausum & convolutum esse, ut legi & intelligi non possit, nisi spiritu detrahente velamen oculis nostris, & evolvente volumen, ut oculis nostris subjiciatur — ideóque assiduè petendum esse significat, ut hic d•ctor mittatur in corda nostra, qui ea illuminet & sapientia coelesti imbuat. Moller. in Psal. 119.18.
Petit se doceri Divinely, ut Doctrinam rectè Intelligat — ex Antithesis verò monet, omnium hominum mentes esse coecas, nec intelligere Doctrinam Quamdiu non illuminantur à Spiritu sancto — monet igi•ur quasi velamen esse obductum oculis Nostrae mentis, vel volumen Legis seu Doctrine Clausum & convolutum esse, ut Legi & intelligi non possit, nisi spiritu detrahente velamen oculis nostris, & evolvente volumen, ut oculis nostris subjiciatur — The reason why assiduè petendum esse significat, ut hic d•ctor mittatur in Corda nostra, qui ea illuminet & sapientia Coelesti imbuat. Moller. in Psalm 119.18.
Magnificum elogium, quum u•i familiae nomen Ecclesiae tribuitur; & tamen sic institutas esse convenit singulas piorum familias, ut totidem sint Ecclesiolae: quod autem Erasmo congregationis nomen magis placuit, alienum est à mente Pauli — honorificè de Christiana oeconomia voluit loqui. Calv. 1 Cor. 16.19. Erasmus in Annotationibus vertendum potius dicit, congregatione, qua in re ab eo dissentio, apparet enim Apostolorum commendare Aquilae & Priscillae familiam quasi sit Ecclesiola quaedam, alioquin dixisset NONLATINALPHABET. Beza. — Privatam familiam Ecclesiam vocat — Estius. Vel de Ecclesiae membris, vel de domesticis tantum ipsius Nymphae ad dominum conversis — Laudans hunc virum — quod oeconomiam suam — Christianè admodum rexerit & instituerit. Pareus. Erat igitur tota familia pia & bene & Christianè instituta, sicut solent esse Ecclesiae, quia ibi legebatur verbum Dei — & preces habebantur, & canebantur Psalmi — discamus ità regere familias ut sint verae Ecclesiae. Piscator. Adjungit etiam familiam ejus, quam honorifico nomine vocat Ecclesiam: quod ipsum quoque ad Philemonis laudem pertinet ut qui in familia educanda fidelis patris famili•, efficio fungatur, Piscator. in Phil. 2.
Magnificum elogium, Whom u•i Familiae Nome Ecclesiae tribuitur; & tamen sic institutas esse convenit singulas Piorum familias, ut totidem sint Ecclesiolae: quod autem Erasmo congregationis Nome magis Placuit, Alienum est à mente Pauli — honorificè de Christian Economy voluit loqui. Calvin 1 Cor. 16.19. Erasmus in Annotationibus vertendum potius dicit, congregation, qua in re ab eo dissentio, Appears enim Apostolorum Commend Aquilae & Priscillae familiam quasi sit Ecclesiola quaedam, Alioquin dixisset. Beza. — Privatam familiam Church vocat — Estius. Vel de Ecclesiae membris, vel de domesticis Tantum Himself Nymphae ad dominum conversis — Laudans hunc virum — quod oeconomiam suam — Christianè admodum rexerit & instituerit. Pareus. Erat igitur tota familia pia & bene & Christianè Instituta, sicut solent esse Ecclesiae, quia There legebatur verbum Dei — & preces habebantur, & canebantur Psalms — Discamus ità Regere familias ut sint Verae Ecclesiae. Piscator. Adjungit etiam familiam His, quam Honorifico nomine vocat Church: quod ipsum quoque ad Philemonis Laudem pertinet ut qui in familia educanda Fidelis patris famili•, efficio fungatur, Piscator. in Philip 2.
Panis multis laboribus, cu•ísque conquisitus. Geierus. Panis plenus aerumnarum, & maximis molestiis par•u. Vatablus. Nec ita fidendum industriae, ut divinam opem negligamus; nec ita rursum pendendum ab illa, ut nostrum praetermittam•• officium. Erasmus. NONLATINALPHABET. Hierocles in aureo comment. in aurea Pythagor. carmina, p. 233. &c.
Panis multis laboribus, cu•ísque conquisitus. Geierus. Panis plenus Aerumnarum, & maximis molestiis par•u. Vatablus. Nec ita fidendum industriae, ut divinam opem negligamus; nec ita Once again pendendum ab illa, ut nostrum praetermittam•• officium. Erasmus.. Hierocles in Aureo comment. in Aurea Pythagoras. carmina, p. 233. etc.
1. NONLATINALPHABET Deo tributum, significat respicere cum gratia & favore. Par. Q.d. placuit Domino Fag requievit in Abel. Oleast. Igne de coelo consumpsit, & sic grata esse probavit. Lyra. Pisc. Ainsworth. Cultus modum & mensuram homines ex se ignorant, quem à revelatione divina expectare debent, neque corde se tantopere praesumere oportet, ut modum quo Deus religiosè coli debet, ipsi sibi pro libitu & arbitrio praescribant; non enim Deus hominum NONLATINALPHABET delectatur: aequum est, non quo nos volumus ipsi, sed quo ipse vult modo eum colamus & veneremur. Thes. Salmur.
1. God Tributum, significat respicere cum Gratia & favore. Par. Q.d Placuit Domino Fag Requievit in Abel. Oldest. Ignite de coelo consumpsit, & sic Grata esse probavit. Lyra. Pisc Ainsworth. Cultus modum & mensuram homines ex se ignorant, Whom à Revelation Divine expectare debent, neque cord se tantopere Presume oportet, ut modum quo Deus religiosè coli debet, ipsi sibi Pro libitu & arbitrio praescribant; non enim Deus hominum delectatur: Aequum est, non quo nos volumus ipsi, sed quo ipse vult modo Eum colamus & veneremur. Thebes Salmur.
2. Fide oblata fuerunt sacrificiis ab initio, sunt autem NONLATINALPHABET in religione fides & NONLATINALPHABET. Haec enim habet NONLATINALPHABET, illa autem nititur divinae revelatione voluntatis, ut qui cultus Deo ex fide praestatur sit obedientia. Cloppenburgh. Sacrific. Schol.
2. Fide oblata fuerunt Sacrifices ab initio, sunt autem in Religion fides &. Haec enim habet, illa autem Nititur Divinae Revelation voluntatis, ut qui cultus God ex fide praestatur sit obedientia. Cloppenburgh. Sacrific. Schol.
2. A non scripto ad non factum non valet consequentia. Inter primam promissionem de ventura semine mulieris & primum sacrificium, non relinquimus ullum temporis intervallum — Munit hanc sententiam nostram Apostolus docens vetus foedus absque sanguine dedicatum non fuisse, & absque sanguinis effusione non fieri remissionem, Heb. 9.18, 22. Hinc enim consequens est, vel cum promissione illa de venturo semine mulieris nullam factam esse foederis Dei cum bomine spiritualis instaurationem, qua peccato um remissionem speraret & crederet, vel non esse factum NONLATINALPHABET qui est sacrificiorum character. Cloppenburgh. Sacrif. Schol.
2. A non Scripto ad non factum non valet consequentia. Inter primam promissionem de Ventura Seed Mulieris & primum Sacrificium, non relinquimus ullum Temporis intervallum — Munit hanc sententiam nostram Apostles Teaching Vetus Foedus absque sanguine dedicatum non Fuisse, & absque Blood effusion non fieri remissionem, Hebrew 9.18, 22. Hinc enim Consequent est, vel cum promission illa de venturo Seed Mulieris Nullam factam esse Fœderis Dei cum bomine spiritualis instaurationem, qua Peccato um remissionem speraret & crederet, vel non esse factum qui est Sacrifices character. Cloppenburgh. Sacrifice. Schol.
Adamus cum totius generis humani esset pater familias & promissionem seminis victricis posteris omnibus praedicandam acceperit, illius officii nexu, & naturae & positivi praecepti juris virtute tenebatur. Officio isti cum non de fuisse, plurima sunt quae suadent. Munere enim mandato ut sedulò fungeretur, effecerunt sine dubio beneficum à Deo maximum recèns acceptum, sui generis amor & misericordia, a•que in quem sta•um per peccatum redegisset miseres posteros sensu•• tenerrimus. Tota itaque illius familia, ipso curante & regente, hoc est totum in universum humanum genus, nemine excepto, dei erat ecclesia, in qua fides observantia, & cultus religiosus viguerunt. Doct. Owen de nat. ortu, &c. Theol. lib. 2. cap. 2.
Adamus cum totius Generis Humani esset pater familias & promissionem seminis victricis Posteris omnibus praedicandam acceperit, Illius Officii nexu, & naturae & positivi Precepts Juris virtute tenebatur. Officio Isti cum non de Fuisse, Many sunt Quae suadent. Munere enim Commandment ut sedulò fungeretur, effecerunt sine dubio beneficum à God maximum recèns acceptum, sui Generis amor & misericordia, a•que in Whom sta•um per peccatum redegisset miseres posteros sensu•• tenerrimus. Tota itaque Illius familia, ipso curante & regent, hoc est totum in universum humanum genus, Nemine excepto, dei erat Church, in qua fides observantia, & cultus Religious viguerunt. Doct. Owen the nat. ortu, etc. Theology lib. 2. cap. 2.
Ʋnde ha•uerunt Cain & Abel quod sacrificiis Deum honorarent? à patre suo qui eos instituit. Fag. Lyra. Ex Dei instinctu aut verbo primi parentes obtulerunt. Oleast. Constat cultum aliquem externum Majestati divinae fuisse institutum, & à patre Adamo de eo fuisse instructos Cainem & Ab•lem. Rivet. Cain obtulit non fide, sed pro consuetudine paternae institutionis. Musculus. Deus d cuit Adam cultum divinum, quo ejus benevolentiam recuperaret, quam per peccatum amiserat, ipsumque docuisse filios suos dare Deo decimas & primitias.
Ʋnde ha•uerunt Cain & Abel quod Sacrifices God honorarent? à patre Sue qui eos Instituit. Fag. Lyra. Ex Dei instinctu Or verbo Primi Parents obtulerunt. Oldest. Constat cultum aliquem externum Majesty Divinae Fuisse institutum, & à patre Adam de eo Fuisse instructos Cainem & Ab•lem. Rivet. Cain obtulit non fide, sed Pro Consuetudine paternae institutionis. Musculus. Deus d cuit Adam cultum Divinum, quo His benevolentiam recuperaret, quam per peccatum amiserat, ipsumque docuisse Sons suos Dare God Tithes & primitias.
Poné•que manum, &c. quo protestebatur se dignum qui pro peccato, jugularetur. Oleast. in loc. Quae lex instituit oblationem sacrificiorum, eadem praecipit quoque orationes Deo fieri, quia absque orationibus illa peragi nequeunt. Hoornbeck. Socin. confu. tom. 2. p 431. The offerer laid his two hands between the horns of the Sacrifice, and confessed his sin over a sin-Offering — in this wise, I have sinned, I have done Perversly I have rebelled, and done thus and thus; but I return by repentance before thee, and let this be my expiation. Lightfoot. Temp. Service, c. 8.
Poné•que manum, etc. quo protestebatur se dignum qui Pro Peccato, jugularetur. Oldest. in loc. Quae lex Instituit oblationem Sacrifices, Same praecipit quoque orationes God fieri, quia absque orationibus illa peragi nequeunt. Hoornbeck. Socinian. confu. tom. 2. p 431. The offerer laid his two hands between the horns of the Sacrifice, and confessed his since over a sin-Offering — in this wise, I have sinned, I have done Perversely I have rebelled, and done thus and thus; but I return by Repentance before thee, and let this be my expiation. Lightfoot. Temp. Service, c. 8.
Ea praesente & unà cum illa. Junius. Simul cum uxore, cum qua communicabat preces. Fagi. NONLATINALPHABET orare quidem significat, sed non simpliciter, quia assiduitatem & importunitatem simul connotat, & precum multiplicationem — Res convenit, non enim dubium est, tam longo tempore, Isaacum saepi••s interpellasse Deum, fretum spe promissionum. Rivet. in loc.
Ea present & unà cum illa. Junius. Simul cum uxore, cum qua communicabat preces. Fagi. orare quidem significat, sed non simpliciter, quia assiduitatem & importunitatem simul connotat, & precum multiplicationem — Rest convenit, non enim Dubium est, tam longo tempore, Isaacum saepi••s interpellasse God, fretum See promissionum. Rivet. in loc.
Pareus Deorum cultor & infrequem, Insanientis dum sapientiae Consultus erro, nunc retrorsum vela dare, atque iterare cursus cogor relictos. Horat. lib. 1. Od. 34.
Pareus Gods cultor & infrequem, Insanientis dum sapientiae Consultus erro, nunc retrorsum vela Dare, atque iterare cursus Cogor relictos. Horatio lib. 1. Od. 34.
Praceptum est generale, ut serviamus Deo cunctis vi•e nostr•e diebus. Luk. 1.75. Ille igitur cultus, qui commodè possit quotidie frequenta•i, non debet ullo die omitti. Sed oratio [ etiam cum domesii. is ] est talis: Ergò. Ames. Cas. Consc.
Praceptum est generale, ut serviamus God cunctis vi•e nostr•e diebus. Luk. 1.75. Isle igitur cultus, qui commodè possit quotidie frequenta•i, non debet ullo die omitti. Said oratio [ etiam cum domesii. is ] est Talis: Ergò. Ames. Case. Conscience
Quoad dispesitionem & preparationem cordis ad orandum, debemus perpetuò illam retinere: quoad actum orationis, debemus occasionem omnem capere & captare illius exercendi. Similis phraesis 2 Sam. 9.13. Mephibosheth semper comedebat in mensa regis. Ames Cas. Cons. Cum fenestras suas aperiret versus Jerusalem, hoc symbolo & sibi & domesticis suis ostendere voluit, se perseverare in sp. & fiducia promissae redemptionis. Calv. in loc.
Quoad dispesitionem & preparationem Cordis ad Orandum, debemus perpetuò Illam retinere: quoad Acts orationis, debemus occasionem omnem capere & Capture Illius exercendi. Similis phraesis 2 Sam. 9.13. Mephibosheth semper Comedebat in mensa regis. Ames Case. Cons. Cum fenestras suas aperiret versus Jerusalem, hoc symbolo & sibi & domesticis suis ostendere voluit, se perseverare in Spa. & Fiducia promissae redemptionis. Calvin in loc.
1. (1) Alorationem statam quotidi: hibendam à Deo viriis beneficiis invitamur. Commoda, quibus utimur, Lucé•que qua fruimur, spiritú nque quem ducimus, ab co [ Deo ] nobis dari at { que } impertiri vidimus. Cicero. pro Ros. Ameri. Ante omnes actus seculi debemus actus habere pictatis, qui nos quiescentes & dormientes in l•ctulis custodivit: quis enim nisi Deus dormientem custodit hominem? qui ita resolutus in s•mnum, & oblitus sui vigoris humani, à se alienus efficitur, ut ne sciat quid ipse sit, ubinam demoretur, adesse sibi ipsi certè non p•ssit. Necessarius igitur Deus adest dormientibus, quia do mientes sibi adess• non possunt; & à nectu•nis insidiis genus hominum ipse custodit; quia id temporis ad custodiendum alter nemo pervigilat: debeo ergo illi gratiam ▪ quia, ut ego securus dormiam, lie pe•vigilat — Sed & cum vespera diem claudit, ipsi debemus per Psalteriam laudem dicere, & gloriam ejus modulata voce concinere. Ambros. lib. Serm. Serm. 23.
1. (1) Alorationem statam Quotidi: hibendam à God viriis Benefits invitamur. Commoda, quibus utimur, Lucé•que qua fruimur, spiritú nque Whom ducimus, ab counterfeit [ God ] nobis dari At { que } impertiri vidimus. Cicero. Pro Ros. Ameri. Ante omnes actus Seculi debemus actus habere pictatis, qui nos quiescentes & Dormientes in l•ctulis custodivit: quis enim nisi Deus dormientem Custodit hominem? qui ita resolutus in s•mnum, & Forgetful sui vigoris Humani, à se alienus efficitur, ut ne sciat quid ipse sit, ubinam demoretur, Adesse sibi ipsi certè non p•ssit. Necessary igitur Deus adest dormientibus, quia doe mientes sibi adess• non possunt; & à nectu•nis insidiis genus hominum ipse Custodit; quia id Temporis ad custodiendum alter nemo pervigilat: Debow ergo illi gratiam ▪ quia, ut ego Secure dormiam, lie pe•vigilat — Said & cum vespera diem Claudit, ipsi debemus per Psalteriam Laudem dicere, & gloriam His modulata voce concinere. Ambos lib. Sermon Sermon 23.
This Text speaks of conjunct Prayer. Allequitur quidem Petrus ma•num & uxorem, dum jubet concordes esse, ut simul Deum uno animo precentur — Haec ratio domesticas omnes turbas & jurgia debet componere, ut in singulis familiis invocetur Deus. Calvin in 1 Pet. 3.7. Rex est pater-familias (pater patriae) in suo regno, & pater-familias est rex in sua domo.
This Text speaks of conjunct Prayer. Allequitur quidem Peter ma•num & uxorem, dum jubet concords esse, ut simul God Uno animo precentur — Haec ratio domesticas omnes turbas & jurgia debet componere, ut in Singulis familiis invocetur Deus. calvin in 1 Pet. 3.7. Rex est paterfamilias (pater patriae) in Sue regno, & paterfamilias est rex in sua domo.
NONLATINALPHABET. Viri similite• unà versentur ut scientes decet. Beza. Piscat. Quid est stultius, quam, quia diu non didiceri•, non discere? Omnis aetatis homines schola admittit. Tamdu• d•scendum est, quamdiu nescias, Sen. Epist. 76.
. Viri similite• unà versentur ut Knowing Deceit. Beza. Physical. Quid est stultius, quam, quia Diu non didiceri•, non discere? Omnis aetatis homines School admittit. Tamdu• d•scendum est, Quamdiu Nescias, Sen. Epistle 76.
Quod enim minister Ecclesiae est in templo, id pius pater-familias esi indomo; ille publico docendi munere fungitur, hic privatim suam instituit familiam, & ad pietatem ac ho••statem d•mesticos suos format. Gerhard. lo. com. de Conjug.
Quod enim minister Ecclesiae est in templo, id Pius paterfamilias esi indomo; Isle Publico docendi munere fungitur, hic Privately suam Instituit familiam, & ad pietatem ac ho••statem d•mesticos suos format. Gerhard. lo. come. de Conjugate.
Cui aliis in precando praecunáum, sedulò perquirat, quae apud suos obtinent peccata; quibus maximè indigent, gratiae; quibus exercentur, tentationes; quae illos cujuscu que generis premunt, gr•vamina; quae illis imminent judicia, quae in illos indies confert Deus beneficia hand aliter suis se inter orandum accomodabit qui non haec omnia in numerato habet. Bowl. past. Evan.
Cui Others in precando praecunáum, sedulò perquirat, Quae apud suos obtinent Peccata; quibus maximè indigent, Gratiae; quibus exercentur, temptations; Quae Illos cujuscu que Generis premunt, gr•vamina; Quae illis imminent Judicia, Quae in Illos indies confert Deus Benefices hand aliter suis se inter Orandum accomodabit qui non haec omnia in numerato habet. Bowl. past. Evan
NONLATINALPHABET Qui rectè orare cupit, debet necessario in se esse collectus, von distractus, aut sensibus dissipatus, aut vagus. Ames. Cas. Cons. NONLATINALPHABET est vox musica, significat concentum (concentus autem à cantu eo differt, quod cantus unius sit, concentus non nisi plurium) hic vero concentum animorum significat. Camer. prael. Verbo Graeco elegans subest metaphora: NONLATINALPHABET de musico vocum concentu, harmonicóque sono dicitur, tanquam si diceretur, non minùs gratam esse Deo concordem pluriu• erationem, quàm concentus musicus hominum curibus sit gratus. Novar. in loc. ex Crit. Sac.
Qui rectè orare Cupit, debet Necessarily in se esse Collectus, von distractus, Or sensibus dissipatus, Or vagus. Ames. Case. Cons. est vox musica, significat concentum (concentus autem à Cantu eo Differt, quod cantus unius sit, concentus non nisi Plurium) hic vero concentum animorum significat. Camer. Prael. Verbo Graeco Elegans Subset Metaphor: de musico vocum concentu, harmonicóque sono dicitur, tanquam si diceretur, non minùs gratam esse God concordem pluriu• erationem, quàm concentus musicus hominum curibus sit Gratus. Novar. in loc. ex Crit. Sac.
Sciamus non alios ritè probèque se accingere ad orandum, nisi quos afficit Dei Majestas. Calv. Inst. Speculator adstat desuper, Qui n•s diebus omnibus, Actú•que nostros prospicit, A luce prima in vesperam, Hic testis, hic est arbit r, Hic intuetur quicquid est Humana quod mens concipit: Hunc nemo fallit Judicem. Aur. Prud. Cathemer. Hym. 2. For further direction in this point, how you should do all in the Name of Christ, see the Serm. on Col. 3.17.
Sciamus non Alioth ritè probèque se accingere ad Orandum, nisi quos afficit Dei Majestas. Calvin Inst. Speculator adstat Desuper, Qui n•s diebus omnibus, Actú•que nostros prospicit, A luce prima in vesperam, Hic testis, hic est Arbitrate r, Hic intuetur quicquid est Humana quod Mens concipit: Hunc nemo Falls Judicem. Aur Prud. Cathemer. Hym. 2. For further direction in this point, how you should do all in the Name of christ, see the Sermon on Col. 3.17.
Quid odiosius aut etiam Deo magis execrandum putamus hac fictione, ubi quis veniam peccatorum postulat, interim aut se peccatorem non esse cogitans, aut certè peccatorem esse non cogitans? quia Deus ludibrio habetur — rogando semper inopiam nostram verè sentiamus, ac seriò cogitantes, omnibus, que petimus, nos indigere — Generalis quidem & confusus necessitatis suae affectus illuc eos ducit: sed non cos sollicitat, quasi in re praesenti ut egestatis suae le vamen petant. Calv. Inst.
Quid odiosius Or etiam God magis execrandum putamus hac fiction, ubi quis veniam peccatorum postulat, interim Or se peccatorem non esse Cogitans, Or certè peccatorem esse non Cogitans? quia Deus ludibrio habetur — rogando semper inopiam nostram verè sentiamus, ac seriò cogitantes, omnibus, que Petimus, nos indigere — Generalis quidem & confusus necessitatis suae affectus Illuc eos Ducit: sed non cos sollicitat, quasi in re praesenti ut egestatis suae le vamen petant. Calvin Inst.
In scipsos furenter exordescent damnati, & assiduè sibi ipsis iugubrem hanc ca•tilenam occinent: O tempus rerum omnium preci•sissimum! O dici! O horae plusquam aurcae! quò evanuistis, aeterium non redi•urae! nos coeci & excordes, obstructis oculis & auribus, libidine furebamus, & mutuis nosmet exemplis trahebamus ad enteritum — post longissima annorum spatia, nihil de poenis nostris accisum erit, sed iterum quasi ab initio pati tormenta incipiemus, a• { que } ilà sine interruptione, sine fine, sine m•do, volvetur assiduè nostrorum torment•rum rota — ibi erit calor ignis, & rigor frigoris: erunt ibi perpetuae t•nebrae, e•it ibi fumus & perpetuae lachrymae, erit ibi aspectus terrificus daemonum, erit clamor in perpetuum — O aeternitas interminabilis! O aeternitas nullis temporum spatiis mensurablìs! — Quam grave est in mollissimo lectu per triginta annos immobilem ••cere? quid erit in sulphureo isto lacu triginta millia millium annorum ardere? O aeternitas, aeternitas! tu sola ultra omnem modum supplicia damnatorum exaggeras. — Mor, erit sine morte, finis erit sine fine, defectus sine defectu, quia mors semper vivit, finis semper incipit, & defectus deficere nescit. Quid gravius quam semper velle quod nunquam erit, & semper n•llo quod nunquam non erit? In aeternum damnati non assequen•ur quod volunt: & quod nolunt in aeternum pati cogentur. Gerhard. Meditat. [ sparsim. ]
In scipsos furenter exordescent Condemned, & assiduè sibi Ipse iugubrem hanc ca•tilenam occinent: Oh Tempus rerum omnium preci•sissimum! O dici! O horae plusquam aurcae! quò evanuistis, aeterium non redi•urae! nos coeci & excordes, obstructis oculis & auribus, libidine furebamus, & Mutuis nosmet exemplis trahebamus ad enteritum — post longissima Annorum Spatia, nihil de Phoenicians nostris accisum erit, sed iterum quasi ab initio pati tormenta incipiemus, a• { que } ilà sine interruption, sine fine, sine m•do, volvetur assiduè nostrorum torment•rum rota — There erit calor ignis, & rigor frigoris: erunt There perpetuae t•nebrae, e•it There Fumes & perpetuae lachrymae, erit There Aspect terrificus Daemonum, erit clamor in perpetuum — Oh aeternitas interminabilis! O aeternitas nullis Temporum spatiis mensurablìs! — Quam grave est in mollissimo lectu per Triginta annos immobilem ••cere? quid erit in sulphureo isto lacu Triginta millia millium Annorum ardere? O aeternitas, aeternitas! tu sola ultra omnem modum supplicia damnatorum exaggeras. — Mor, erit sine morte, finis erit sine fine, defectus sine defectu, quia mors semper vivit, finis semper incipit, & defectus deficere nescit. Quid Gravius quam semper velle quod Never erit, & semper n•llo quod Never non erit? In aeternum Condemned non assequen•ur quod volunt: & quod Nolunt in aeternum pati cogentur. Gerhard. Meditat [ sparsim. ]
Quemadmodum •ovem mensibus no• tenet maternus uterus, & praepara•, non sibi, sed illi loco, in quem videmur emuti, jam idonei Spiritum trahere & in ap•rto durare; sic per hoc spotium, quod ab infantia patet in s•n•ctutem, in alium naturae sumimur partum; alia erigo nos expectat, alius rerum status — detrahetur tibi haec circumjecta, novissimum vehimentum tui, cu•is: detrahetur care, & suffusus sanguis, discurrensque per totum: detrahentur essa, nervique sirmamenta flu•dorum & labentium: dies iste, quem tanquam extremum reformidas aeterni natalis est. Senec. Epist. p. 816, 817. Vigilandum est, nisi preperamus, relinquimur; agit nos, agitur velex dies. Inscii rapimur: omnia in futurum disponimus, & inter praecipitia lenti sumus, — fugit des, fugere currendi genus concitatissimum est — quid ergo c•ssamus nos ipsi concitare, ut velocitatem rapid ssurae rei possia •s aequare? Idem. Epist. p. 834.
Quemadmodum •ovem mensibus no• tenet maternus uterus, & praepara•, non sibi, sed illi loco, in Whom videmur emuti, jam idonei Spiritum trahere & in ap•rto durare; sic per hoc spotium, quod ab infancy patet in s•n•ctutem, in Alium naturae sumimur partum; Alias erigo nos Expects, alius rerum status — detrahetur tibi haec circumjecta, novissimum vehimentum tui, cu•is: detrahetur care, & suffusus sanguis, discurrensque per totum: detrahentur essa, nervique sirmamenta flu•dorum & labentium: dies iste, Whom tanquam extremum reformidas aeterni Natalis est. Seneca Epistle p. 816, 817. Vigilandum est, nisi preperamus, relinquimur; agit nos, agitur velex dies. Inscii rapimur: omnia in Future disponimus, & inter praecipitia lenti sumus, — Fugitive des, Fugere currendi genus concitatissimum est — quid ergo c•ssamus nos ipsi concitare, ut velocitatem rapid ssurae rei possia •s aequare? Idem. Epistle p. 834.
Id ago, ut mihi instar totius vitae sit dies, nec mehercule tanquam ultimum rapie, sed sic illum aspici• tanquam esse vel ultimus possit: hoc animo tibi hanc Epistolam scribo, tanquam cum maxime scribentem mor• ea o•atura sit. Son. Epist. p. 634, 6, 5.
Id ago, ut mihi instar totius vitae sit dies, nec mehercule tanquam ultimum rapie, sed sic Ilum aspici• tanquam esse vel Ultimus possit: hoc animo tibi hanc Epistolam scribo, tanquam cum maxim scribentem mor• ea o•atura sit. Son. Epistle p. 634, 6, 5.
Plus valet humanis viribus ira Dei. Ovid. Trist. Anno 1584 terra motu mons quidam in ditione Bernatum ultra alios montes violenter latus. pagum qu•ndam nonaginta familias habentem contexit totum, dimidia domo excepta, in qua pater-familias cum uxore & liberis in genua provolutus Deum invocabat. Polan. Syntagm. de terrae mot.
Plus valet humanis viribus ira Dei. Ovid. Trist. Anno 1584 terra motu mons quidam in ditione Bernatum ultra Alioth montes violenter latus. pagum qu•ndam Nonaginta familias habentem contexit totum, dimidia domo excepta, in qua paterfamilias cum uxore & Liberis in genua provolutus God invocabat. Polan. Syntagm. de terrae mot.
NONLATINALPHABET Anton. lib. 2. §. 5. NONLATINALPHABET. Vehementer & assiduè incumbere rei alicui difficili & labori•sae, donec eum ad oplatum finem perduxeris & quasi victoriam obtinueris [ significat ] NONLATINALPHABET igitur haec duo involvit, & vehementem quandam animi intentionem, & quasi pugnam, dum ve•satur in actu orandi, & assiduam frequentationem orationis. Davenant. in loc.
Anton lib. 2. §. 5.. Forcefully & assiduè encumber rei alicui difficili & labori•sae, donec Eum ad oplatum finem perduxeris & quasi victoriam obtinueris [ significat ] igitur haec duo involvit, & vehementem quandam animi intentionem, & quasi pugnam, dum ve•satur in Acts Orandi, & assiduam frequentationem orationis. Davenant. in loc.
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Defunctiorè multi preces ex formula recitant, ac si pensum Deo solverent — apparet hoc officio ipsos defungi ex more, quia interim frigent animi, neque expendant, quid postulent. Galv. Inst. NONLATINALPHABET. Ignat. ad Magnes.
Defunctiorè multi preces ex formula recitant, ac si pensum God solverent — Appears hoc Officio ipsos defungi ex more, quia interim frigent animi, neque expendant, quid postulent. Galv. Inst.. Ignatius and Magnes.
— fecimus & nos Haec juvenes, esto, desisti, nempe nec ulira Fovisti errorem; breve sit quod turpiter cud•s. Quaedam cum prima resecen ur crimina barba. Juven. Sat. 8.
— We have done & nos Haec Juvenes, esto, desisti, nempe nec ulira Fovisti errorem; breve fit quod Turpiter cud•s. Quaedam cum prima resecen ur Crimes Barba. Juvenal. Sat. 8.
Quomodo ed nos pertinet in Ecclesia loqui vobis, s•c ad vos pertinet in d•mibus v•stris agere, ut bonam rationem reddatis de his, qui vebis sunt subditi. Aug. in Psal. 50. Cum diserta mentio fiat librorum, servorum — ex eo c•lligitur à parentibus patribus-familias — exigi, ut non ipsi solùm sabbatum sanctificent, sed etiam à filiis, servis — curae ac fides su e commissis illud sanctificari curent. Gerhar. loc. com. de decalog. Damnati seipsos, omnésque sceleris socios assiduis execrationibus devovebunt, parentem filius, matrem filia execrabitur.
Quomodo ed nos pertinet in Ecclesia loqui vobis, s•c ad vos pertinet in d•mibus v•stris agere, ut Good rationem reddatis de his, qui vebis sunt Subditi. Aug. in Psalm 50. Cum diserta Mentio fiat librorum, Servorum — ex eo c•lligitur à parentibus patribus-familias — exigi, ut non ipsi solùm sabbatum sanctificent, sed etiam à filiis, servis — Curae ac fides sum e commissis illud sanctificari curent. Gerhar. loc. come. the decalogue. Condemned seipsos, omnésque sceleris socios assiduis execrationibus devovebunt, parentem filius, matrem filia execrabitur.
Diligatur Proles, non ut nascatur tantum, verum-etiam ut renascatur: nascitur enim ad paenam, nisi renascatur ad vitam. Aug. de nupt. & conc. l. 1. cap. 17 Ipsae ferae, saevae & immanes bestiae prolem nutrire solent — at non tantùm curare debent parentes ut liberi sui vivant, sed etiam ut Deo benè vivant. Ames. Cas. Cons.
Diligatur Proles, non ut nascatur Tantum, verum-etiam ut renascatur: nascitur enim ad paenam, nisi renascatur ad vitam. Aug. the Wedding. & Conc. l. 1. cap. 17 Ipsae ferae, saevae & immanes Bestiae Prolem nutrire solent — At non tantùm curare debent Parents ut Liberi sui vivant, sed etiam ut God benè vivant. Ames. Case. Cons.
Oeconomia est veluti paradisus, in quo plantantur arbores, quarum fructus odore & dulcore suo imbuunt omnes vitae ordines. Alsted. Qualis est enjús. quo domus, talis est universa civitas.
Economy est Veluti Paradise, in quo plantantur Arbores, Whom fructus odore & dulcore Sue imbuunt omnes vitae ordines. Alsted. Qualis est enjús. quo domus, Talis est universa Civitas.
N n est quare cuiquam, quem dignum poena putaveris, optes, ut infestos habeat Deos; habet, inquam, etiamsi videtur eorum favore produci. Senec. Epist.
N n est quare cuiquam, Whom dignum poena putaveris, optes, ut infestos habeat Gods; habet, inquam, Even if videtur Their favore produci. Seneca Epistle
Dum scripturam dicimus perf ctam, non intelligimus, ac si ad literam omnia quae ad salutem sunt necessaria, continerentur; sed quod quaedam per certam consequentiam, ex illis quae clarè dicta sunt, deduci debeant. Maccov. distin. p. 9. Quicquid per bonam consequentiam ex scriptura deducitur, illud ipsum est scriptura — Quod elicitur ex Mose & Davide, dicuntur Moses & David dixisse. idem p 21. Scripturae •im consistere non in verbis sed in sensu communiter dicitur — sunt autem conclusiones in scriptura, vel totidem verbis & NONLATINALPHABET, vel habent praemissas suas in scriptura expressas, ex quibus evidenter deducuntur; vel una tantùm posita praemissa in scriptura, addita alia ex rationis principiis, aut ex evidentia sensus, conclusio etiam eruitur necessaria, quae vim eandem habet cum propositionibus, quae totidem verbis leguntur. — juxta regulam, Quaedam in Scripturis sunt, & dicuntur; quaedam in iisdem sunt, etsi non dicuntur (nempe totidem verbis.) Rivet. Isag. ad Scrip. cap. 17.
Dum scripturam dicimus perf ctam, non intelligimus, ac si ad Literam omnia Quae ad salutem sunt necessaria, continerentur; sed quod quaedam per certam consequentiam, ex illis Quae clarè dicta sunt, deduci debeant. Maccabees. Distin. p. 9. Quicquid per Good consequentiam ex Scripture deducitur, illud ipsum est Scripture — Quod elicitur ex Mose & David, dicuntur Moses & David dixisse. idem p 21. Scriptures •im consistere non in verbis sed in sensu Communiter dicitur — sunt autem Conclusions in Scripture, vel totidem verbis &, vel habent praemissas suas in Scripture expressas, ex quibus Evidently deducuntur; vel una tantùm Posita Praemissa in Scripture, addita Alias ex rationis principiis, Or ex evidentia sensus, Conclusion etiam eruitur necessaria, Quae vim eandem habet cum propositionibus, Quae totidem verbis leguntur. — juxta regulam, Quaedam in Scriptures sunt, & dicuntur; quaedam in iisdem sunt, Though non dicuntur (nempe totidem verbis.) Rivet. Isagoge and Scrip. cap. 17.
Infaelix & Iniqua lex amoris rerum, nolle ut ament alii, nolle ut ament alios; non ità miserum & pressum eligas amorem: superest Deo amor dilatatus; superest bonitas, ut amot & ametur; cum abest à felle ut rivales optet, Zelotypia gaudet. Hoc interest inter Zelum humani amoris & divini: Zelus amantis Deum, optat ut alii ament; Zelus a mantis hominem, ne alius amet: ille socios quaerit, iste fugit, pro qualitate nimirum amatorum. Socios ille quaerit, quia superest bonitas amato, cui amorem suum aequalem non putat; coadjutores exoptat, ut suppleat votis alienis proprium defectum; iste non admittit collegas, exiguum bonum timet, ne desit sibi, distributum etiam aliis: perinde ac qui splendidum epulum paravit, cui ipse non est satis, convivas quaerit, invitat plures, gavisus consortio epulantium: At misellus & famelicus rusticus frustulum Hordeacei panis, quia sibi non sufficit, non distribuit aliis, non palam comest, ne alius, qui appetat petat. O laetissimum affectum! O securissimum amorem Dei! quem Zelus non excruciat, quem rivalis delectat, sine absynthio, sine aloe, sine felle, totus dulcis & consentaneus cordi. Nieremb. de art. vol. p. 336, 337.
Infaelix & Iniqua lex amoris rerum, nolle ut ament alii, nolle ut ament Alioth; non ità miserum & pressum eligas amorem: superest God amor dilatatus; superest bonitas, ut amot & ametur; cum abest à fell ut rivales optet, Zelotypia Gadet. Hoc Interest inter Zelum Humani amoris & Divine: Zeal Amantis God, Optat ut alii ament; Zeal a mantis hominem, ne alius amet: Isle socios Query, iste Fugitive, Pro qualitate Nimirum amatorum. Socios Isle Query, quia superest bonitas amato, cui amorem suum aequalem non putat; coadjutores exoptat, ut suppleat Votis alienis proprium defectum; iste non admittit Colleagues, exiguum bonum timet, ne desit sibi, distributum etiam Others: Perinde ac qui Splendidum Epulum paravit, cui ipse non est satis, convivas Query, invitat plures, gavisus consortio epulantium: At misellus & famelicus Rusticus frustulum Hordeacei Paris, quia sibi non sufficit, non distribuit Others, non Palam Comest, ne alius, qui appetat petat. O laetissimum affectum! O securissimum amorem Dei! Whom Zeal non excruciate, Whom rivalis delectat, sine absynthio, sine aloe, sine fell, totus dulcis & consentaneus Cordii. Nuremberg. the art. vol. p. 336, 337.
Alium insatiabilis tenet avaritia; al um in supervacuis laboribus ope•osa sedulitas; al•us vino madet; inerti• torpet; alium mercandi praeceps cupiditas circa omnes terras, omnia maria, spe lucri ducit: nemo invenitu•, qui pecuniam suam dividere velit; vitam unusquisque quam multis distribuit: astricti sunt in continendo patrimonio; simul ad temporis j•ct•ram v•n um est, profus•ssi•i in eo cujus unius honesta avaritia est. Senec. de brev•vit.
Alium insatiabilis tenet avaritia; all um in supervacuis laboribus ope•osa sedulitas; al•us vino madet; inerti• torpet; Alium mercandi praeceps Cupiditas circa omnes terras, omnia maria, See lucri Ducit: nemo invenitu•, qui pecuniam suam dividere velit; vitam unusquisque quam multis distribuit: astricti sunt in continendo patrimonio; simul ad Temporis j•ct•ram v•n um est, profus•ssi•i in eo cujus unius Honesta avaritia est. Seneca de brev•vit.
— NONLATINALPHABET Phocyl. Transeundum est: excutit redeuntem natura, sicut intrantem; non licet plus efferre quam intuleris; imo eti•as ex eo quod •o vitam attulistipars magna ponenda est. Sen. Epist.
— Phocyl. Transeundum est: excutit redeuntem Nature, sicut intrantem; non licet plus efferre quam intuleris; imo eti•as ex eo quod •o vitam attulistipars Magna ponenda est. Sen. Epistle
Non exiguum temporis habemus, sed multum perdi•us: s•tis longa vita & in maximarum rerum consummationem largè data est, si tota bene collocaretur; sed ubi per luxum & negligentiam defluit, ubi nulli rei bonae impenditur, ultima demum necessitate cogente, quam ire non intelleximus, transisse sentimus: ità est, non accepimus brevem vitam, sed fecimus; nec inopes ejus, sed prodigi sumus. Senec de brev. vita
Non exiguum Temporis habemus, sed multum perdi•us: s•tis Longam vita & in maximarum rerum consummationem largè data est, si tota bene collocaretur; sed ubi per luxum & negligentiam defluit, ubi None rei bonae impenditur, ultima demum necessitate cogente, quam ire non intelleximus, Transisse Sentimus: ità est, non accepimus brevem vitam, sed We have done; nec Inopes His, sed prodigi sumus. Seneca de Breviary. vita
Ab! quid respondere velit Ch•isto venturo de coelis, Cum à te poscet rationem Ob boni remissionem, Et mali commissionem? Dies illa dies irae, Quam conemur praevenire Obviá• { que } deo ire.
Ab! quid respondere velit Ch•isto venturo de Coelis, Cum à te poscet rationem Ob boni remissionem, Et mali commissionem? Die illa dies irae, Quam conemur praevenire Obviá• { que } God ire.
Nolo tollas cupiditatem, sed mutes; nolo perdas, sed lucreris: avarum cupiditas argentei nummi incitat ad cupiendum aureum; pro quo relinquit argenteum: namque ipse valor argentei est in aureo, ideo plures aereos atque argenteos pro uno commutat aureo: O locupletissimum qui ita suas cupiditates contrahit•! — Commutanda omnia pro Deo sunt, & totum gaudium nostrum latissimum in uno colligendum: Nolo aliquid nimis severum; nolo ut consumas cupiditates omnes: sed ut resumas omnes, & in una sumas. Nieremb. de art. volunt. p. 369.
Nolo tollas cupiditatem, said mutes; nolo Perdas, sed lucreris: avarum Cupiditas argentei nummi incitat ad cupiendum Aureum; Pro quo relinquit argenteum: namque ipse valour argentei est in Aureo, ideo plures aereos atque argenteos Pro Uno commutat Aureo: O locupletissimum qui ita suas cupiditates contrahit•! — Commutanda omnia Pro God sunt, & totum gaudium nostrum latissimum in Uno colligendum: Nolo Aliquid nimis severum; nolo ut consumas cupiditates omnes: sed ut resumas omnes, & in una sumas. Nuremberg. the art. volunt. p. 369.
Such Parents are like the Ostrich. You, negligent Parents, read Job. 39.13. to 19. and Lam 4.3. Look your faces in that Glass: Do you not blush, Look, that you are so like to such a foolish bird? Struthio-camelus der•linquit ova sua in terra — crudelis in prolem: nihil praestupiditate, oblivione & crudelitate filiis suis timet. Vales. Phil. Sac. Sicut haec avis non curat sua ova, ita insipientes non curant instrui liberos in pietate. Franzius. The Ostrich, if it thrust her neck or head into any shrub or bush, and get that hidden, thinks her self safe, and that no man seeth her. Plin. Nat. Hist. Such fools are these ungodly Parents, that, if they get their heads under their roofs, remember not that God seeth their great neglect there.
Such Parents Are like the Ostrich. You, negligent Parents, read Job. 39.13. to 19. and Lamb 4.3. Look your faces in that Glass: Do you not blush, Look, that you Are so like to such a foolish bird? Struthio-camelus der•linquit ova sua in terra — crudelis in Prolem: nihil praestupiditate, oblivion & crudelitate filiis suis timet. Vales. Philip Sac. Sicut haec avis non curate sua ova, ita insipientes non Curant instrui Liberos in Piate. Franzius. The Ostrich, if it thrust her neck or head into any shrub or bush, and get that hidden, thinks her self safe, and that no man sees her. Pliny Nat. Hist. Such Fools Are these ungodly Parents, that, if they get their Heads under their roofs, Remember not that God sees their great neglect there.
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NONLATINALPHABET doctrina de reverentiae cultu, quo is qui inferior est, superiorem colit. Beza in loc. Fear; i. e with respect and awe be subject to him. Dutch. Nusquam erit volunta•ia subj•ctio nisi praecedat reverentia. Calv. in loc.
Doctrina de reverentiae cultu, quo is qui inferior est, superiorem colit. Beza in loc. fear; i. e with respect and awe be Subject to him. Dutch. Nusquam erit volunta•ia subj•ctio nisi praecedat Reverence. Calvin in loc.
The wife of Galeac. Caracciola denying this debt (upon the direction of her Confessor on pain of Excommunication) was judg'd a sufficient Reason of Divorce. In vita.
The wife of Galeac. Caracciola denying this debt (upon the direction of her Confessor on pain of Excommunication) was judged a sufficient Reason of Divorce. In vita.
Thus Albu• us lived with his Terentiana 25 years; and P. Rubrius Celer with his Ennia 44 years without a quarrel. So Mr. Smith in his Sermons tels of a cholerick couple that kept the peace by each keeping silence, when the other was angry.
Thus Albu• us lived with his Terentiana 25 Years; and P. Rubrius Celer with his Ennia 44 Years without a quarrel. So Mr. Smith in his Sermons tells of a choleric couple that kept the peace by each keeping silence, when the other was angry.
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Observanda sunt •orro admonendi tempora. Officium extra tempus molestia est: Quum pectus illius nulla pertu•batione •gitur, se••sum & s•motis arbitri•, cum dexteritate & suavitate sermonis. L. Viv p. 717.
Observanda sunt •orro admonendi tempora. Officium extra Tempus molestia est: Whom pectus Illius nulla pertu•batione •gitur, se••sum & s•motis arbitri•, cum dexteritate & suavitate Sermon. L. Viv p. 717.
Flavius Cl mens kinsman to Domitia, by his Wife Domitia: Clodoverus King of France by Clotilda: H•r •ogillus King of the Goths by his Wife Jugula, &c.
Flavius Cl men's kinsman to Domitia, by his Wife Domitia: Clodoverus King of France by Clotilda: H•r •ogillus King of the Gothis by his Wife Jugula, etc.
Ne { que } alibi magis quam apud uxorem maritus vereundiam adhibere debet, sentiens ci thalamum scholam esse aut modestiae aut impudicitiae. Plutarch. praec. conjug.
Ne { que } alibi magis quam apud uxorem Maritus vereundiam adhibere debet, sentiens ci thalamum Scholam esse Or Modestiae Or impudicitiae. Plutarch. praec. conjugate.
Qu•d si unus estis homo. non du•: aegrotare ille non potest, quin tu aeg•otes: nec illa esse pauper, te divite: quodque inter amicos contingere non potest, quomodo in tanta amoris & animorum copula continge•? Lud. Vives de off. mar.
Qu•d si Unus Ye are homo. non du•: aegrotare Isle non potest, quin tu aeg•otes: nec illa esse pauper, te Divine: quodque inter amicos contingere non potest, quomodo in tanta amoris & animorum copula continge•? Lud. Vives de off. mar.
Circa ejus lectum sunt sacra omnia, ibi arae, ibi Deus, ubi pax & concordia & charitas. Deum facilè tibi amicum reddes, si hominem reddideris. Lud. Viv. de Christ. foem. p. 710.
Circa His lectum sunt sacra omnia, There Arae, There Deus, ubi pax & Concord & charitas. God facilè tibi Amicum reddes, si hominem reddideris. Lud. Viv de christ. Foem. p. 710.
Cum vero non amor procreandae sobolis, sed volu•tas dominatur in opere commixtionis, habeant conjuges etiam de commixione sua, quod defleant. Lombard. l. 4. d. 31.
Cum vero non amor procreandae sobolis, sed volu•tas dominatur in Opere commixtionis, habeant Conjuges etiam de commixione sua, quod defleant. Lombard. l. 4. d. 31.
Ʋbi uxo •m magis fueris expertus, teneriùs est amauda — Illud verò, ubi uxore ad satietatem fueris potitu, refrigescere amorem, quem arder (ut videtur) libidiuis accenderat, hominum est spurcorum & abj•ctissimorum, imò verò non hominum sed belluarum. Lud. Vives de off mar.
Ʋbi uxo •m magis fueris Expertus, teneriùs est amauda — Illud verò, ubi uxore ad satietatem fueris potitu, refrigescere amorem, Whom arder (ut videtur) libidiuis accenderat, hominum est spurcorum & abj•ctissimorum, imò verò non hominum sed belluarum. Lud. Vives de off mar.
Quae molestia per singulos menses, cùm velut sentina uteri purgatur? quae praegnantium fastidia? quam praesentia enitentium discrimina? quanta enixarum jam & puerperarum? quàm illinc discedunt fractae? quot casibus & periculis obnoxiae? ut mirandum sit, sanam ullam illarum unquam vivere. Ʋniversa autem vita quid aliud, quam serviunt nobis, sive virgines parentibu, sive nuptae mari•is, sive liberis matres? Lud. Viv. de off. mar.
Quae molestia per singulos menses, cùm velut Sentina uteri purgatur? Quae praegnantium fastidia? quam Presence enitentium discrimina? quanta enixarum jam & puerperarum? quàm Illinc discedunt fractae? quot casibus & Periculis obnoxiae? ut Mirandum sit, sanam ullam Illarum unquam vivere. Ʋniversa autem vita quid Aliud, quam serviunt nobis, sive Virgins parentibu, sive nuptae mari•is, sive Liberis matres? Lud. Viv de off. mar.
Innumera eveniunt cu• { que } nostrum à corpore suo incommoda, nemo tamen corpus suum odit aut non diligit, non indulget, quantum potest: & si aliquando illi irascitur, continuo post tamen redit cum illo in gratiam. Lud. Vives de off. mar.
Innumera eveniunt cu• { que } nostrum à corpore Sue Incommoda, nemo tamen corpus suum odit Or non diligit, non indulget, quantum potest: & si aliquando illi irascitur, continuo post tamen Redeem cum illo in gratiam. Lud. Vives de off. mar.
Est etiam meticulosa, quandequidem calor animosos facu; ava•a, •nctu ne d sit; & tacito naturae admoni•s infirmam & invalidam se esse, cui multa sint oput. Suspicax ex metu, querula, invida — I qu•ei as illis partim ex varieta e cogitationum affectionumque proficiscitur, partim ex suspitione, & m•tu. Id. ib.
Est etiam meticulosa, quandequidem calor animosos facu; ava•a, •nctu ne worser fit; & tacito naturae admoni•s infirmam & invalidam se esse, cui Multa sint oput. Suspicax ex metu, querula, invida — I qu•ei as illis Partim ex varieta e cogitationum affectionumque proficiscitur, Partim ex suspicion, & m•tu. Id. ib.
NONLATINALPHABET. i. e. NONLATINALPHABET Arist. de cura rei fam. l. 1. Imperare maritus mulieri debet, non ut Dominus rei quam possidet, sed ut animus corpori. Lud. Viv. de off. mar. Non es Dominus, sed maritus: non ancillam forti•us es, sed uxorem. Redde studio vicem, redde amori gratiam. Ambros. tom. 4. p. 55.
. i. e. Arist. de Cure rei fam. l. 1. Imperare Maritus mulieri debet, non ut Dominus rei quam possidet, sed ut animus corpori. Lud. Viv de off. mar. Non es Dominus, sed Maritus: non ancillam forti•us es, sed uxorem. Red study vicem, red amori gratiam. Ambos tom. 4. p. 55.
N•n modo mores majorum & institu•a, sed leg•s omnes humanae ac divinae, ipsa etiam natura clamat, mulierem debere esse subditam viro, ac es pa ere. L. Vives. de Chr. foem p. 704.
N•n modo mores majorum & institu•a, sed leg•s omnes humanae ac Divinae, ipsa etiam Nature Proclaim, mulierem Debere esse subditam viro, ac es Paul ere. L. Vives. de Christ Foem p. 704.
Sed horridus, & incultus est. Semel placuit. Nunquid vir fr•quenter cligendus? comparem suam & bos el•git & equus diligit, & si mutetur alius, trahere jugum nescit compar alterius, & se non totum putat. Ambr. tom. 4. p. 55.
said horridus, & incultus est. Semel Placuit. Whether vir fr•quenter cligendus? comparem suam & bos el•git & equus diligit, & si mutetur alius, trahere jugum nescit Compare alterius, & se non totum putat. Ambrose tom. 4. p. 55.
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Timet virum suum & adultera, verùm non ideò quod illum amet, sed quod sibi ipsi conscia est admissi delicti: timet verum uxor virum suum fidelis & honesta, non ex mala conscientia sed ex conjugali d•lectione Musc. in loc.
Timet virum suum & adultera, verùm non ideò quod Ilum amet, sed quod sibi ipsi conscia est admissi Delicti: timet verum uxor virum suum Fidelis & Honesta, non ex mala conscientia sed ex conjugali d•lectione Music in loc.
Subjecti• ista consistit in hoc, ut mulier tanquam inferior virum tanquam caput revereatur, observet, caveat ne off•ndat, sed ejus mandata laeto animo praestet. Zanch. in loc.
Subjecti• ista consistit in hoc, ut mulier tanquam inferior virum tanquam caput revereatur, observet, caveat ne off•ndat, sed His Commandments laeto animo praestet. Zanchius in loc.
Nam quae ita vivit, ut se ac maritum rem prorsus unam esse arbitretur, haec absolvit numeros omnes sanctae uxoris. Lu. Vives de Chr. foem. pag. 678.
Nam Quae ita vivit, ut se ac maritum remembering prorsus unam esse arbitretur, haec absolvit numeros omnes sanctae uxoris. Lu. Vives de Christ Foem. page. 678.
Nam & vir uxoris majestatem amere & benevolentia tuetur, & wulier viri cultu & obedientia, — Nihil genus, nihil opes, nihil fortuna proderunt; honore carebis si caruerit vir. Lu. Vives ubi sup•a.
Nam & vir uxoris majestatem amere & Benevolence tuetur, & wulier viri cultu & obedientia, — Nihil genus, nihil opes, nihil fortuna proderunt; honore carebis si caruerit vir. Lu. Vives ubi sup•a.
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as the Captains of Cyrus commanded their Souldiers to receive their shouting enemy with silence, and when they had ended, then to set up a shout: so husband and wife must agree not to shout together. Plutarch. Col. 3.18.
as the Captains of Cyrus commanded their Soldiers to receive their shouting enemy with silence, and when they had ended, then to Set up a shout: so husband and wife must agree not to shout together. Plutarch. Col. 3.18.
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Ante tabernaculum Vir hospitum explorat adventus, intra talernaculum Sara tuetur foeminae verecundiam & opera muliebria tuto exercet pudore. Foris maritus invitat, intus Sara convivium adornat. Ambros. tom. 4. p. 180.
Ante tabernaculum Vir hospitum explorate Adventus, intra talernaculum Sarah tuetur foeminae verecundiam & opera muliebria Tutor Exercet Pudore. Foris Maritus invitat, intus Sarah Convivium adornat. Ambos tom. 4. p. 180.
Omnes illius vultus sumet, ridenti arrid•bit• moesto se praebebit m•stam; servata semper authoritate matronalis integritatis & virtutis: ut magis illa ex amico proveniant animo quam adulterino. L. Vives ubi supra.
Omnes Illius vultus sumet, ridenti arrid•bit• moesto se praebebit m•stam; servata semper authoritate matronalis integritatis & virtue: ut magis illa ex Friend proveniant animo quam adulterino. L. Vives ubi supra.
Nec aliquid est, quod ita alienet virum ab uxore. ut crebra rixa & uxoris lingua omarule•a Compar'd to a continual dropping, which drives a man out of his house. Prov. 27.15. Lu. Vives ubi supra.
Nec Aliquid est, quod ita alienet virum ab uxore. ut Crebra rixa & uxoris lingua omarule•a Compared to a continual dropping, which drives a man out of his house. Curae 27.15. Lu. Vives ubi supra.
Quae malunt fatuis imperare viris quam obtemperare prudentibus, eorum sunt similes, qui in via coecos ducere malunt, quam videntes & itineris peritos sequi. Plutarch. praec. conj.
Quae Malunt fatuis Imperare Viris quam obtemperare prudentibus, Their sunt similes, qui in via coecos ducere Malunt, quam Videntes & itineris peritos sequi. Plutarch. praec. conj.
La•aena quaedam marita juveni rem foedam roganti, Darem (inquit) si meum peteres: nam quod petis, patris erat, dum essem virgo: nunc mariti, postquam nups•. Lu. Viv. de Cr foem. p. 699.
La•aena quaedam marita juveni remembering foedam roganti, Darem (inquit) si meum peteres: nam quod petis, patris erat, dum essem virgo: nunc Mariti, Postquam nups•. Lu. Viv de Cr Foem. p. 699.
If thou wert to take an house, thou wouldst enquire what commodities or inconveniences, what neighbours, &c. and yet that thou maist sell upon a dislike; how much more, &c. Chrysost. tom. 8. de uxore ducenda.
If thou Wertenberg to take an house, thou Wouldst inquire what commodities or inconveniences, what neighbours, etc. and yet that thou Mayest fell upon a dislike; how much more, etc. Chrysostom tom. 8. de uxore ducenda.
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Hoc etiam sciendum est, quod pueri ante 13 annos & puellae ante 12. annos secundum leges matrimonium inire nequeunt. Quod si ante predicta tempora copulam inierint, separari possunt, quam vis assensu parentum juncti fuerunt. Lombard. lib. 4. dest. 36.
Hoc etiam Sciendum est, quod pueri ante 13 annos & Girls ante 12. annos secundum leges matrimonium Inire nequeunt. Quod si ante predicta tempora copulam inierint, separari possunt, quam vis assensu Parents juncti fuerunt. Lombard. lib. 4. dest. 36.
Liberiores sunt viri, quam foeminae, vitae totius rationis, Viris curanda esse mutla, foeminis solam pudicitiam. Claudendae, aures iis, qui sinistrum quid de marito volunt deferre. Lu. Vives de Chr. foem. p. 720.
Liberiores sunt viri, quam foeminae, vitae totius rationis, Viris curanda esse mutla, foeminis Solam pudicitiam. Claudendae, aures iis, qui sinistrum quid de marito volunt defer. Lu. Vives de Christ Foem. p. 720.
Cum dixisset Mater indecens esse non recta via incedere, sed obliquos intorquere gressus: faciam (inquit ille) mea Mater, si te idem f•cientem prius videro.
Cum dixisset Mater indecens esse non Recta via incedere, sed obliquos intorquere gressus: faciam (inquit Isle) mea Mater, si te idem f•cientem prius videro.
Si quis in eligendo filii praeceptore manifesta flagitia non vitet: jam hinc sciat caetera quoque, quae ad utilitatem juventutis componere conamur, esse sibi, hac parte omissa, supervacua. l. 2. Inst. c. 2.
Si quis in eligendo Sons praeceptore Manifesta Flagitia non vitet: jam hinc sciat caetera quoque, Quae ad utilitatem juventutis componere conamur, esse sibi, hac parte omissa, Supervacua. l. 2. Inst. c. 2.
Kimchi in 66 Psal. as quoted by Grotius in Mat 5.20. Ʋt jam servaris bene corpus; adultera mens est: Nec custodiri, ni velit, illa p test. Nec mentem servare potes, licet omnia claudas: Omnibus occlusis intus adulter erit. Ovid. Anor. l. 3. Eleg. 3. v. 5. &c.
Kimchi in 66 Psalm as quoted by Grotius in Mathew 5.20. Ʋt jam servaris bene corpus; adultera Mens est: Nec custodiri, ni velit, illa p test. Nec mentem servare potes, licet omnia claudas: Omnibus occlusis intus adulter erit. Ovid. Anor. l. 3. Eleg 3. v. 5. etc.
Gen. 18.12, 15. Therefore Sarah laughed within h r self, saying NONLATINALPHABET in visceribus suis, Targum. Rom 7.7. I had not known lust, except the Law had said, Thou shalt not covet,
Gen. 18.12, 15. Therefore Sarah laughed within h r self, saying in visceribus suis, Targum. Rom 7.7. I had not known lust, except the Law had said, Thou shalt not covet,
Acts 8.22. If perhaps the thought of thy heart may be forgiven thee. Prov. 12.2. NONLATINALPHABET A man of thoughts i. e. evil thoughts: the word being usually taken in an ill sense
Acts 8.22. If perhaps the Thought of thy heart may be forgiven thee. Curae 12.2. A man of thoughts i. e. evil thoughts: the word being usually taken in an ill sense
Prov. 21.27. NONLATINALPHABET with a wicked thought. Ezek. 23.3.19. Yet she multiplied he• whoredoms, in calling to remembrance the days of her youth &c. v. 21. the lewdness of her youth.
Curae 21.27. with a wicked Thought. Ezekiel 23.3.19. Yet she multiplied he• whoredoms, in calling to remembrance the days of her youth etc. v. 21. the Lewdness of her youth.
Psal. 119.97, 113. Oh how I love thy Law! It is my meditation all the day, v. 113. I hate vain thoughts, but thy Law do I love. Aeneas oculis semper vigilantis inhaeret: Aeneam animo nóxque diésque refert. Ovid. Ep. 7. NONLATINALPHABET. Lucian Dialog. NONLATINALPHABET. Chrysost.
Psalm 119.97, 113. O how I love thy Law! It is my meditation all the day, v. 113. I hate vain thoughts, but thy Law do I love. Aeneas oculis semper vigilantis inhaeret: Aeneam animo nóxque diésque refert. Ovid. Epistle 7.. Lucian Dialogue.. Chrysostom
NONLATINALPHABET In quibus sum, i. e. qualiscun { que } sit meâ conditio, &c. Calvin. 'Tis more than if he had sa•d. In iis quae habeo. Vide Muscul. in loc.
In quibus sum, i. e. qualiscun { que } fit meâ Condition, etc. calvin. It's more than if he had sa•d. In iis Quae habeo. Vide Muscul. in loc.
NONLATINALPHABET. Chrysost. Homil. 15. in C. 4. ad Philip. 41. NONLATINALPHABET. Oecum. NONLATINALPHABET, &c. Phot. Dicens didici significat hanc rem esse disciplinae & exercitationis: atque hujus rei habitum longo usu se assecutum, Estius.
. Chrysostom Homily 15. in C. 4. and Philip. 41.. Oecum., etc. Phot. Dicens didici significat hanc remembering esse Discipline & exercitationis: atque hujus rei habitum longo usu se assecutum, Estius.
Initiatus sum Beza Utitur verbo quod rebus Sacris convenit, ut significet pio esse ad haec omnia à spiritu sancto sanctificatos & consecratos: NONLATINALPHABET enim est sacris initiari. Est igitur Sacra institutio Zanch. I am consecrated to this knowledg of Contentment in all estates, Dr. Sibbs Saints-Cordial, p. 4. Est propriè initiari mysteriis, Erosm. Dicit institutus sum, ut in sinuet hanc ratio nem vitae velut sacrum mysterium se divinitus edoctum esse. Est enim in Graeco verbum à quo mysteria dicuntur, Estius. Initiatus sum i. e. institutus: Non formidavit Apostolus vocem Graecae superstionis ad meliores usus transferre; Nam & NONLATINALPHABET vox hinc venit. In Glossario NONLATINALPHABET, initio, imbuo. Diod. Siculus, NONLATINALPHABET Grot. Usurpavit hoc verbum omnium pertinentissimé. Nam omnino sacra est haec disciplinae Christianae Scientia, &c. Et institutio illius non est simpliciter NONLATINALPHABET, sed sacra NONLATINALPHABET Muscul Innuens Apostolus hanc vitae rationem velut grande sacrumque mysterium à Deo divinitus accepisse, Velasquez.
Initiatus sum Beza Utitur verbo quod rebus Sacris convenit, ut significet Pious esse ad haec omnia à spiritu sancto sanctificatos & consecratos: enim est sacris initiari. Est igitur Sacra Institution Zanchius I am consecrated to this knowledge of Contentment in all estates, Dr. Sibbs Saints-Cordial, p. 4. Est propriè initiari mysteriis, Erosm. Dicit institutus sum, ut in sinuet hanc ratio nem vitae velut sacrum mysterium se Divinely Instruction esse. Est enim in Graeco verbum à quo Mysteries dicuntur, Estius. Initiatus sum i. e. institutus: Non formidavit Apostles vocem Graecae superstionis ad meliores usus transfer; Nam & vox hinc venit. In Glossary, initio, imbuo. Diodorus Siculus, Grot. Usurpavit hoc verbum omnium pertinentissimé. Nam Omnino sacra est haec Discipline Christian Scientia, etc. Et Institution Illius non est simpliciter, sed sacra Muscul Innuens Apostles hanc vitae rationem velut Grande sacrumque mysterium à God Divinely accepisse, Velasquez.
Plutarch. NONLATINALPHABET. Seneca de tranquil. animi. As Austin speake of Seneca upon another account. Libertas, quae Scribenti affuir, viventi defuit. See this opened in M. Burroughs of Contentment. P. 17. &c.
Plutarch.. Senecca the tranquil. animi. As Austin speak of Senecca upon Another account. Libertas, Quae Scribenti affuir, viventi defuite. See this opened in M. Burroughs of Contentment. P. 17. etc.
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Aug. Conf. L 1. c. 1. & de Civit Dei. L. 12. c. 1. Non nisi beatitudine animae indigentia expletur, nec eidem explendae nisi Deus sufficit. Solil. c. 13. Omnis copia, quae non est Deus meus, mihi est egestas. How, as it lies in the b unding of the desires after earthly things.
Aug. Confutation L 1. c. 1. & de Civit Dei. L. 12. c. 1. Non nisi Beatitude Spirits Poverty expletur, nec Eidem explendae nisi Deus sufficit. Solil. c. 13. Omnis copia, Quae non est Deus meus, mihi est egestas. How, as it lies in the b unding of the Desires After earthly things.
Magnus est animus qui se Deo tradidit, pusillus & degener qui ob. lectatur, & de ordine murdi malè existimat, & Deos mavult emendare quàm se. Ep. 107.
Magnus est animus qui se God tradidit, Pusillus & degener qui ob. lectatur, & the Order murdi malè existimate, & Gods Mavult emendare quàm se. Epistle 107.
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Acquiescendum conditioni suae, & quam minimè de illa querendum; & quicquid habet circa se commodi apprehenden dum est. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Sen. de Tranq. Anim. & ad Helvid: c. 10.
Acquiescendum conditioni suae, & quam minimè de illa querendum; & quicquid habet circa se Convenient apprehenden dum est. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Sen. de Tranq. Anim. & ad Helvid: c. 10.
Intus dives, foris Pauper; Pauper in cella, dives in conscientia; arcam respicis au•o inanem, conscientiam respice Deo plenam. Aug. in Psal. 36. In animo divitiae sunt, non in patrimonio. Senec.
Intus dives, Foris Pauper; Pauper in cella, dives in conscientia; Ark respicis au•o inanem, conscientiam respice God plenam. Aug. in Psalm 36. In animo divitiae sunt, non in patrimonio. Seneca
Semper est dives Christiana paupertas, quia plus est quod habet quà•• quod non habet; nec pavet injusto mundo indigentiâ laborare, cui donatum est in omnium rerum Don ino omnia possidere. Leo. Serm. 4. de Quadrag. Su•h who have better Estates, what are they to consider in order to contentment?
Semper est dives Christian paupertas, quia plus est quod habet quà•• quod non habet; nec pavet injusto mundo indigentiâ laborare, cui donatum est in omnium rerum DONE Into omnia possidere. Leo. Sermon 4. the Quadrag. Su•h who have better Estates, what Are they to Consider in order to contentment?
NONLATINALPHABET Isidor. Nihil habet dives de divitiis nisi quod ab illo postulat pauper, victum & vestitum: caetera omnia superflua sunt. August. de Verb. Dom. Cibus & potus sunt divitiae Christianorum. Hieron.
Isidore. Nihil habet dives de divitiis nisi quod ab illo postulat pauper, victum & vestitum: caetera omnia superflua sunt. August. de Verb. Dom. Cibus & Potus sunt divitiae Christians. Hieron.
Satis est populis fluviusque Ceresque Lucan. Cito expletur naturae necessitas; frigus & fames simplici vestitu & cibo expelli potest. Hieron. in Jovin. Ad manum est quod sat est; Senec. Parabile & expositum quod natura desiderat. Id. Quod naturae satis est, homini non est Id. Ep. 119. Discite quàm parvo liceat producere vitam. Lucan.
Satis est populis fluviusque Ceresque Lucan. Quick expletur naturae Necessity; Frigus & Fames Simple vestitu & Cibo expelli potest. Hieron. in Jovin. Ad manum est quod sat est; Seneca Parabile & expositum quod Nature Desiderate. Id. Quod naturae satis est, Homini non est Id. Epistle 119. Discite quàm parvo liceat producere vitam. Lucan.
Cui cum paupertate bene convenit dives est. Sen. Non qui parū habet, sed qui pl•s cupit, pauper est. Idem. Ep. 2. Nihil interest utrum non desideres an habes, Ep. 119. Desunt inopiae multa, avaritiae omnia. Ep 108, Nunquam parum est quod satis est, nunquam multum est quod satis non est. Ep. 119. — Semper inops quicun { que } cupit — Claud. Multa petentibus desunt multa; bene est cui Deus obtulit parcâ quod satis est manu, Horat. — &c. NONLATINALPHABET — Plato.
Cui cum paupertate bene convenit dives est. Sen. Non qui parū habet, sed qui pl•s Cupit, pauper est. Idem. Epistle 2. Nihil Interest utrum non desideres an habes, Epistle 119. Desunt inopiae Multa, avaritiae omnia. Epistle 108, Never Parum est quod satis est, Never multum est quod satis non est. Epistle 119. — Semper Inops quicun { que } Cupit — Claud. Multa petentibus desunt Multa; bene est cui Deus obtulit parcâ quod satis est manu, Horatio — etc. — Plato.
Auri na { que } fames parto fit major ab auro. Prudent. Crescentem sequitur cura pecuniam, Majorum { que } fames Horat. Inflammatur lucro avaritia, non restinguitur. Ambros.
Auri na { que } Fames parto fit Major ab auro. Prudent. Crescentem sequitur Cure pecuniam, Majorum { que } Fames Horatio Inflammatur lucro avaritia, non restinguitur. Ambos
Cogita•dum est quanto levior dolor sit non habere quam perdere, & intelligemus paupertati eo minorem tormentorum quo minorem damnorum esse materiam: Senec. de Tr-An. Tolerabilius est facilius { que } non acquirere, quam amittere; ideo { que } laetiores videbis quos nunquam fortuna respexit, quam quos deseruit, idem ibid.
Cogita•dum est quanto Levior dolour fit non habere quam Perdere, & intelligemus paupertati eo Minor tormentorum quo Minor damnorum esse Materiam: Seneca the Tr-An. Tolerably est Facilius { que } non acquirere, quam amittere; ideo { que } laetiores You will see quos Never fortuna respexit, quam quos deseruit, idem Ibid.
Sustulisti liberos quos ipse dederas: non contri. stor quod recepisti ago gratias quod dedisti. Hier•n. ad Julian. Non moeremus quod talem amisimus, sed gratias agimus quod habuimus. Idem.
Sustulisti Liberos quos ipse dederas: non contri. stor quod Recepisti ago gratias quod dedisti. Hier•n. and Julian. Non moeremus quod talem amisimus, sed gratias agimus quod habuimus. Idem.
NONLATINALPHABET Theophyl. Quia de maximis •e•us gloriatus f er•t, •e superbiae id tribueretur, vel nè aliis jactantia• occasionem daret, su•jicit, hâ• fortitudine se à Christo instrui Calvin. in loc.
Theophylact. Quia de maximis •e•us gloriatus f er•t, •e superbiae id tribueretur, vel nè Others jactantia• occasionem dart, su•jicit, hâ• fortitudine se à Christ instrui calvin. in loc.
Nemo facile cum fortunae suae conditione concordat. Boeth. de Co•sol Phil. l. 2. prosâ 4. Quis est tam compositae foelicitatis, ut non aliqua ex Parte cum statús sui qualitate rixetur? Idem ibid.
Nemo facile cum Fortunae suae condition concordat. Both. de Co•sol Philip l. 2. prosâ 4. Quis est tam compositae foelicitatis, ut non Any ex Parte cum statús sui qualitate rixetur? Idem Ibid.
Vir ille est multis modis beatus, nempe in hoc mundo, & in altero est beatissimu•, & faelicissimus, ut propriae videantur beatitudines & ad eum singulariter pertinere. Genebrardus. Quia multa bona debent concurrere ad beatitudinem; vel ut ostenderet t•lem cumulatè beatum esse. Pol. Synop. Alii NONLATINALPHABET est interjectio sive adverbium, & sic Rhetorica exclamatio ex abrupte, vel laeta exclamatio, de faelicitate ejus. O beate illum! Sic Schindler. NONLATINALPHABET Quibus remissa est iniquitas. Calvin. Condonati praevaricationis cui demittitur praevaricatio. Pagnin. Qui levetus à defectione. Jun. Trem. Vel qui exoneratus à transgressione; a quo ablata transgressio. Pisca. absolutus à crimine. Pol. ex Gei.
Vir Isle est multis modis beatus, nempe in hoc mundo, & in altero est beatissimu•, & faelicissimus, ut propriae videantur beatitudines & ad Eum singulariter pertinere. Genebrard. Quia Multa Bona debent concurrere ad beatitudinem; vel ut ostenderet t•lem cumulatè Beatum esse. Pol. Synopsis Alii est interjectio sive Adverb, & sic Rhetoric exclamatio ex abrupt, vel Laeta exclamatio, de faelicitate His. O beat Ilum! Sic Schindler. Quibus Remission est iniquitas. calvin. Condonati praevaricationis cui demittitur Praevaricatio. Pagnin. Qui levetus à defection. Jun. Tremor Vel qui exoneratus à Transgression; a quo ablata transgressio. Pisca. Absolutus à crimine. Pol. ex Gei.
Tectum ab irae vel ultionis Dei fa•te. Pol. ex Gei. Peccatum comparatur serdibus, quae tegi solent, ne oculos offendant. Piscator. Ʋt operculo illo lex tegehatur per quam cognitio pec•ati: Sic Christus peccata tegit, remittit & expiat, ne lex ultra accuset & condemnet, placatum Dei Patris irae per Filium, tectum est (seu opertum) peccatum per Christum scilicet prepitiatorium nostrum. Merc. in Pasco.
Tectum ab irae vel ultionis Dei fa•te. Pol. ex Gei. Peccatum comparatur serdibus, Quae tegi solent, ne Eyes offendant. Piscator. Ʋt operculo illo lex tegehatur per quam cognitio pec•ati: Sic Christus Peccata tegit, remittit & expiate, ne lex ultra accuset & condemnet, placatum Dei Patris irae per Son, tectum est (seu opertum) peccatum per Christ scilicet prepitiatorium nostrum. Mercy in Pasco.
By the Law of the Nature I • ean God's revealed will, as Ruler, objectively signified in the nature of things within us and without us; concerning our Duty and Rewards, or Punishments; and this Law is written upon, and discovered by our own capacity & constitution, our relations to God and others, and our f•rniture and advantages from what we are encomp•ssed and intrusted with in the whole firme of Nature.
By the Law of the Nature I • ean God's revealed will, as Ruler, objectively signified in the nature of things within us and without us; Concerning our Duty and Rewards, or Punishments; and this Law is written upon, and discovered by our own capacity & constitution, our relations to God and Others, and our f•rniture and advantages from what we Are encomp•ssed and Entrusted with in the Whole firm of Nature.
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