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A POSING QUESTION. Eccles. 6. 12. For, who knoweth what is Good for Man in this Life?
A POSING QUESTION. Eccles. 6. 12. For, who Knoweth what is Good for Man in this Life?
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CHAPTER I. THis Book of Ecclesiastes, is a book full of Discoveries.
CHAPTER I THis Book of Ecclesiastes, is a book full of Discoveries.
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The great discovery Solomon makes in it, is this, Viz. What it is upon which the desires of Man ought to fix,
The great discovery Solomon makes in it, is this, Viz. What it is upon which the Desires of Man ought to fix,
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as their utmost End and Rest. Thereupon, Solomon makes this great Enquiry, Wherein Man's chiefest Good and Happinesse consists?
as their utmost End and Rest. Thereupon, Solomon makes this great Enquiry, Wherein Man's chiefest Good and Happiness consists?
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In it he proceeds 1. Negatively, 2. Affirmatively. 1. Negatively; and so, shews wherein true Happinesse is not to be found:
In it he proceeds 1. Negatively, 2. Affirmatively. 1. Negatively; and so, shows wherein true Happiness is not to be found:
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And there you have Solomon discovering the false and counterfeit Felicities of mans dark heart, and the wofull mistakes of men about their chiefest Good.
And there you have Solomon discovering the false and counterfeit Felicities of men dark heart, and the woeful mistakes of men about their chiefest Good.
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This he doth more Generally, Particularly. 1. More Generally, in this Proposition, Cap. 1. 2. Vanity of vanities, All is vanity. 2. More Particularly;
This he does more Generally, Particularly. 1. More Generally, in this Proposition, Cap. 1. 2. Vanity of vanities, All is vanity. 2. More Particularly;
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In recounting severall things, whereon men fix their Eyes and Hearts, as though happinesse were to be found in them. 1. Knowledg, both Naturall and Morall. 2. Pleasure,
In recounting several things, whereon men fix their Eyes and Hearts, as though happiness were to be found in them. 1. Knowledge, both Natural and Moral. 2. Pleasure,
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and all the sweetest earthly Delights. 3. Honour, and greatnesse of Authority. 4. Riches, and earthly Possessions.
and all the Sweetest earthly Delights. 3. Honour, and greatness of authority. 4. Riches, and earthly Possessions.
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The three first of these, Solomon discourseth of in the four sirst Chapters. And in the fifth Chapter he comes to examine,
The three First of these, Solomon discourseth of in the four sirst Chapters. And in the fifth Chapter he comes to examine,
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and consider of that of Riches. And having, in the former Chapter, by many Arguments, proved the Vanity of Riches;
and Consider of that of Riches. And having, in the former Chapter, by many Arguments, proved the Vanity of Riches;
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he comes in this Chapter to adde four Arguments more. 1. A man may have the Possession of them, and yet want the right Use, and comfortable Enjoyment of them.
he comes in this Chapter to add four Arguments more. 1. A man may have the Possession of them, and yet want the right Use, and comfortable Enjoyment of them.
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This you have, in the six first Verses. 2. They are not able to give satisfaction to the Desires of men.
This you have, in the six First Verses. 2. They Are not able to give satisfaction to the Desires of men.
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This he proves, Ver. 7. All the labour of a man is for his Mouth, i. e.
This he Proves, Ver. 7. All the labour of a man is for his Mouth, i. e.
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for the Body, and the services of It; But the Appetite is not filled.
for the Body, and the services of It; But the Appetite is not filled.
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And further confirmes it, Ver. 8. by comparing the Wise and Foolish, Rich and Poor, together.
And further confirms it, Ver. 8. by comparing the Wise and Foolish, Rich and Poor, together.
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If there were such contentment, and satisfaction to be found in Riches, why then Wise men and Rich men should, of all others, enjoy the happinesse of it.
If there were such contentment, and satisfaction to be found in Riches, why then Wise men and Rich men should, of all Others, enjoy the happiness of it.
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But, saith Solomon, What hath the Wise more than the Foolish? What hath the Poor, that knoweth to walk before the Living? q. d.
But, Says Solomon, What hath the Wise more than the Foolish? What hath the Poor, that Knoweth to walk before the Living? q. worser.
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What hath a painfull and laborious Poor man lesse of Contentment than the Rich?
What hath a painful and laborious Poor man less of Contentment than the Rich?
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3. Riches are unable to preserve from, or protect against, those Evils to which Man is subject, viz. Sickness, Pain, Grief,
3. Riches Are unable to preserve from, or Pact against, those Evils to which Man is Subject, viz. Sickness, Pain, Grief,
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Sin, Wrath. Ver. 10. That which hath been is named already, and it is known that it is Man. i. e. Call him what you will; Wise, Honourable, Rich;
since, Wrath. Ver. 10. That which hath been is nam already, and it is known that it is Man. i. e. Call him what you will; Wise, Honourable, Rich;
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why yet he is still but Man, Weak, Earthy, Frail, Mortal; and so, subject to those Miseries that attend Man.
why yet he is still but Man, Weak, Earthy, Frail, Mortal; and so, Subject to those Misery's that attend Man.
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4. Abundance of Riches hath abundance of Cares, Troubles, Distractions, Disquietments, Ver. 11. Seeing there are many things that increase Vanity, what is Man the better? q. d.
4. Abundance of Riches hath abundance of Cares, Troubles, Distractions, Disquietments, Ver. 11. Seeing there Are many things that increase Vanity, what is Man the better? q. worser.
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Many, by encreasing Riches, think to encrease Happiness; yet they do but encrease Vanity:
Many, by increasing Riches, think to increase Happiness; yet they do but increase Vanity:
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And if so, then Man is so far from being the better, that he is the worse for them.
And if so, then Man is so Far from being the better, that he is the Worse for them.
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Thus, Solomon shewes how men are mistaken in thinking Happinesse to lye in Riches; And the ground of this mistake is laid down in the words of the Text, and that is;
Thus, Solomon shows how men Are mistaken in thinking Happiness to lie in Riches; And the ground of this mistake is laid down in the words of the Text, and that is;
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Mans ignorance of what is good for him in this life; He thinks that good, which is evil.
men ignorance of what is good for him in this life; He thinks that good, which is evil.
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For, who knoweth what is good for man in this life? The words are a Questionary Proposal.For, who Knoweth what is good for man in this life? The words Are a Questionary Proposal.
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Who knoweth what is good for man in this Life? The Interrogation implies a Negation,Who Knoweth what is good for man in this Life? The Interrogation Implies a Negation,
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and so resolves it self into this universal negative Proposition;
and so resolves it self into this universal negative Proposition;
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No man knowes what is good for man in this life. One great thing, about which the ignorance of man discovers it self, is this, What is good,
No man knows what is good for man in this life. One great thing, about which the ignorance of man discovers it self, is this, What is good,
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and what is evil, for a man in this life. The Conclusion deducible from the words, is this:
and what is evil, for a man in this life. The Conclusion deducible from the words, is this:
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Doct. No man infallibly knowes what is good, and ( so on the contrary ) what is evill,Doct. No man infallibly knows what is good, and (so on the contrary) what is evil,
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for a man in this Life. In the handling of this Proposition, I shall proceed By way of Explication. Confirmation. Application. 1. For Explication.
for a man in this Life. In the handling of this Proposition, I shall proceed By Way of Explication. Confirmation. Application. 1. For Explication.
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So we are to make two Enquiries. 1. Of what Good, this is to be understood. 2. Of what Men, this is to be understood:
So we Are to make two Enquiries. 1. Of what Good, this is to be understood. 2. Of what Men, this is to be understood:
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And whether every man is concluded under the Ignorance of what is good for a man in this Life.
And whither every man is concluded under the Ignorance of what is good for a man in this Life.
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1. Consider of what Good this Proposition is to be understood.
1. Consider of what Good this Proposition is to be understood.
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So the Question is, Whether no man knoweth what is good for himself in any particular.
So the Question is, Whither no man Knoweth what is good for himself in any particular.
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For the better understanding of this, consider, What it is that we call good? That is Good that all desire.
For the better understanding of this, Consider, What it is that we call good? That is Good that all desire.
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Goodness is, Congruentia rei cum appetitu, It is the suitableness and agreement of the thing to and with the desire; goodness is, Congruentia rei cum appetitu, It is the suitableness and agreement of the thing to and with the desire;
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And hence it is, that bonum & appetibile; what is good, and what is desirable, are the same.
And hence it is, that bonum & appetibile; what is good, and what is desirable, Are the same.
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Now here is the Question, when every one desires what is good, that, for all that, no man knows What is good for a man;
Now Here is the Question, when every one Desires what is good, that, for all that, no man knows What is good for a man;
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since every man knows what it is that suites with his desires. For the Answering of this Question, we must give-in some Distinctions. 1. Distinction is this; There is Bonum Reale Apparens
since every man knows what it is that suits with his Desires. For the Answering of this Question, we must give-in Some Distinctions. 1. Distinction is this; There is Bonum Real Apparens
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There is Good real, and, Good in appearance. There is that that is truly good, and that that seemeth good but is truly evil;
There is Good real, and, Good in appearance. There is that that is truly good, and that that seems good but is truly evil;
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There is that that is good, and that that only seems good.
There is that that is good, and that that only seems good.
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Now when we tell you, No man knoweth what is good for a man in this life;
Now when we tell you, No man Knoweth what is good for a man in this life;
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It is to be understood of the former, not of the latter. No man knows what is really good for him;
It is to be understood of the former, not of the latter. No man knows what is really good for him;
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He knows indeed what is seemingly good for him, what pleaseth his carnal appetite and corrupt desires;
He knows indeed what is seemingly good for him, what Pleases his carnal appetite and corrupt Desires;
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but what is really good for him, Man knoweth not. 2. Distinction; There is Bonum Jucundum, good pleasing. Vtile, good profitable.
but what is really good for him, Man Knoweth not. 2. Distinction; There is Bonum Jucundum, good pleasing. Utile, good profitable.
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1. There is a Pleasing good, that pleaseth our Natures, and delights our Senses.
1. There is a Pleasing good, that Pleases our Nature's, and delights our Senses.
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2. There is a Profitable good; And we must know this, that things may be pleasingly good, that are not profitably good.
2. There is a Profitable good; And we must know this, that things may be pleasingly good, that Are not profitably good.
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Things may be toothsome, that are not wholesome.
Things may be toothsome, that Are not wholesome.
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A man in the Fit of an Ague, knows, Drinking much would be a pleasing good to him,
A man in the Fit of an Ague, knows, Drinking much would be a pleasing good to him,
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when the Physitian knows, it would not be a profitable good and so denyeth it. Now the proposition is to be understood of the latter, not of the former.
when the physician knows, it would not be a profitable good and so denyeth it. Now the proposition is to be understood of the latter, not of the former.
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Every man knoweth what is a pleasing good.
Every man Knoweth what is a pleasing good.
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He knoweth, (as it is said of Issachar ) Rest is good, and Health is good;
He Knoweth, (as it is said of Issachar) Rest is good, and Health is good;
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but he knows not what is a profitable good for man. 3. Distinction; There is Good that is so Simpliciter Secundum Quid.
but he knows not what is a profitable good for man. 3. Distinction; There is Good that is so Simpliciter Secundum Quid.
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1. There is that which is, in it self, and of it self, good;
1. There is that which is, in it self, and of it self, good;
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So Riches, and Health, and Honour, are in themselves good, being Blessings of God, and Streams that Issue from that Fountain of Goodness that is in him.
So Riches, and Health, and Honour, Are in themselves good, being Blessings of God, and Streams that Issue from that Fountain of goodness that is in him.
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And so, on the contrary, that are in themselves Evill; as Poverty, Sickness, Crosses, Afflictions, being brought in by Sin.
And so, on the contrary, that Are in themselves Evil; as Poverty, Sickness, Crosses, Afflictions, being brought in by Sin.
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2. There is that that is good in some respects, et quoad nos, in respect of us.
2. There is that that is good in Some respects, et quoad nos, in respect of us.
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There is Bonum commodum, a convenient good. That may be good in it self, that is not good for us; I mean, a convenient good.
There is Bonum commodum, a convenient good. That may be good in it self, that is not good for us; I mean, a convenient good.
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So the Proposition is to be understood of the latter, not of the former.
So the Proposition is to be understood of the latter, not of the former.
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A man may know what is good in it self, when he may not know what is good for him.
A man may know what is good in it self, when he may not know what is good for him.
dt n1 vmb vvi r-crq vbz j p-acp pn31 n1, c-crq pns31 vmb xx vvi r-crq vbz j p-acp pno31.
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A man may know, Riches are good, when yet they may not be a convenient good for him.
A man may know, Riches Are good, when yet they may not be a convenient good for him.
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Agur 's Prayer, Prov. 30. 8. was Give me neither Poverty nor Riches, feed me with food Convenient. Agur is Prayer, Curae 30. 8. was Give me neither Poverty nor Riches, feed me with food Convenient.
vvb vbz n1, np1 crd crd vbds vvb pno11 dx n1 ccx n2, vvb pno11 p-acp n1 j.
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Though he saw, Riches were in themselves good, yet he question'd whether they were a Convenient good for him;
Though he saw, Riches were in themselves good, yet he questioned whither they were a Convenient good for him;
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and thereupon desires a middle Estate, between Poverty and Riches.
and thereupon Desires a middle Estate, between Poverty and Riches.
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So that, when we tell you, No man knowes what is good for man in this life, it is to be understood of a Convenient good. 4. Distinction.
So that, when we tell you, No man knows what is good for man in this life, it is to be understood of a Convenient good. 4. Distinction.
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There is good in Respect 1. Of our Apprehensions and Imaginations. 2. Of Gods Intention. 1. There is good in respect of our apprehensions.
There is good in Respect 1. Of our Apprehensions and Imaginations. 2. Of God's Intention. 1. There is good in respect of our apprehensions.
pc-acp vbz j p-acp n1 crd pp-f po12 n2 cc n2. crd pp-f npg1 n1. crd pc-acp vbz j p-acp n1 pp-f po12 n2.
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So men, have their several apprehensions of what is good, and what is evil. One man apprehends Honour good for him, and Riches good for him;
So men, have their several apprehensions of what is good, and what is evil. One man apprehends Honour good for him, and Riches good for him;
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And apprehends Disgrace evil, and Poverty evil. A man apprehends Health good, and Sickness evil, for him.
And apprehends Disgrace evil, and Poverty evil. A man apprehends Health good, and Sickness evil, for him.
cc vvz n1 j-jn, cc n1 j-jn. dt n1 vvz n1 j, cc n1 j-jn, p-acp pno31.
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2. There is good in Gods Intention. And so the Proposition is to be understood of the latter, not of the former.
2. There is good in God's Intention. And so the Proposition is to be understood of the latter, not of the former.
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Though a man may know what is good for himself in his own apprehension, yet he knows not what is good for him in Gods Intention. What a man apprehends to be good to him, may be intended for evil;
Though a man may know what is good for himself in his own apprehension, yet he knows not what is good for him in God's Intention. What a man apprehends to be good to him, may be intended for evil;
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and what he apprehends as evil, may be intended to him for good, Eccles. 9. 1. No man knowes Love or Hatred by any thing that is before him.
and what he apprehends as evil, may be intended to him for good, Eccles. 9. 1. No man knows Love or Hatred by any thing that is before him.
cc r-crq pns31 vvz c-acp n-jn, vmb vbi vvn p-acp pno31 p-acp j, np1 crd crd dx n1 vvz n1 cc n1 p-acp d n1 cst vbz p-acp pno31.
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The meaning is, That no man from outward blessings, which are good in our apprehension, can conclude that God loves him, and intends good to him;
The meaning is, That no man from outward blessings, which Are good in our apprehension, can conclude that God loves him, and intends good to him;
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And no man from outward Afflictions, which are evil in a mans apprehension, can conclude hatred,
And no man from outward Afflictions, which Are evil in a men apprehension, can conclude hatred,
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or that He intends evil to him.
or that He intends evil to him.
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So that though a man knoweth what is good and evil for him in his own Apprehension,
So that though a man Knoweth what is good and evil for him in his own Apprehension,
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yet he knoweth not what is good or evil in God's Intention. 5. Distinction: There is Good, that is good in a General Notion and Consideration;
yet he Knoweth not what is good or evil in God's Intention. 5. Distinction: There is Good, that is good in a General Notion and Consideration;
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And Good, that is good in relation to particular Cases, and to particular Times. So the Proposition is to be understood of the latter, not of the former.
And Good, that is good in Relation to particular Cases, and to particular Times. So the Proposition is to be understood of the latter, not of the former.
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This is granted, that a man may know what is good and what is evil for him in General;
This is granted, that a man may know what is good and what is evil for him in General;
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but a man knoweth not what is good for him in such a particular Case, and at such a particular Time.
but a man Knoweth not what is good for him in such a particular Case, and At such a particular Time.
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As Hushai said of Achitophel 's Counsell, It is not good at this time;
As Hushai said of Ahithophel is Counsel, It is not good At this time;
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Why so what a man looks upon as good for him, may not be good for him at such a time.
Why so what a man looks upon as good for him, may not be good for him At such a time.
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Riches that seem to be Good for a man, yet at some times may be Evil to a man.
Riches that seem to be Good for a man, yet At Some times may be Evil to a man.
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As in Plundring times, it was a mans unhappinesse either to be, or to be thought, Rich. Thus for the first thing, Of what Good this is to be understood.
As in Plundering times, it was a men unhappiness either to be, or to be Thought, Rich. Thus for the First thing, Of what Good this is to be understood.
p-acp p-acp vvg n2, pn31 vbds dt ng1 n1 av-d pc-acp vbi, cc pc-acp vbi vvn, np1 av p-acp dt ord n1, pp-f r-crq j d vbz pc-acp vbi vvn.
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2. The second thing to be Enquired after, is, Of what Men, this is to be understood? So the Question is,
2. The second thing to be Inquired After, is, Of what Men, this is to be understood? So the Question is,
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Whether the Proposition concludes all men, without Exception, under this ignorance;
Whither the Proposition concludes all men, without Exception, under this ignorance;
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and excludes all from the knowledge of what is good for them in this Life?
and excludes all from the knowledge of what is good for them in this Life?
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So the Question is concerning Godly men that are sanctified, and enlightned by the Spirit of God,
So the Question is Concerning Godly men that Are sanctified, and enlightened by the Spirit of God,
av dt n1 vbz vvg j n2 cst vbr vvn, cc vvd p-acp dt n1 pp-f np1,
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Whether are they as Ignorant in this particular, as others?
Whither Are they as Ignorant in this particular, as Others?
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Answ. There is a great difference to be put between the Spiritual and the Natural man, in respect of their knowledge of what is good or evil for a man in this Life. Answer There is a great difference to be put between the Spiritual and the Natural man, in respect of their knowledge of what is good or evil for a man in this Life.
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A Godly man, not only knows what is good for a man, in relation to the Life to come;
A Godly man, not only knows what is good for a man, in Relation to the Life to come;
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as Pardon of Sin, an Interest in Christ, &c. but also he knows more than others do what is good for a man in this Life.
as Pardon of since, an Interest in christ, etc. but also he knows more than Others do what is good for a man in this Life.
c-acp n1 pp-f n1, dt n1 p-acp np1, av p-acp av pns31 vvz av-dc cs n2-jn vdb r-crq vbz j p-acp dt n1 p-acp d n1.
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He knows, that many things are good for a man, that are apprehended to be evil; and he knows, there are many things evil for a man that are look'd on as good. Thus David said, It was good for him that he had been afflicted;
He knows, that many things Are good for a man, that Are apprehended to be evil; and he knows, there Are many things evil for a man that Are looked on as good. Thus David said, It was good for him that he had been afflicted;
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when others looked upon Afflictions as evil, he looked on them as good for him.
when Others looked upon Afflictions as evil, he looked on them as good for him.
c-crq n2-jn vvd p-acp n2 c-acp j-jn, pns31 vvd p-acp pno32 c-acp j p-acp pno31.
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Agur prayed against Riches; why, he knew they were evil for him, when others look upon abundance as good. So, consider;Agur prayed against Riches; why, he knew they were evil for him, when Others look upon abundance as good. So, Consider;
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a Godly man hath Four things to help him in the knowledg of this, that others have not.
a Godly man hath Four things to help him in the knowledge of this, that Others have not.
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1. He hath the Spirit of God to instruct and teach him what is good and evil for a man in this life.
1. He hath the Spirit of God to instruct and teach him what is good and evil for a man in this life.
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When others are only led by Sense, & Opinion, the Godly man is taught, and led by the Spirit of God.
When Others Are only led by Sense, & Opinion, the Godly man is taught, and led by the Spirit of God.
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2. He hath the Sanctuary to go into, where he may learn what is Good and Evil for a man in this Life.
2. He hath the Sanctuary to go into, where he may Learn what is Good and Evil for a man in this Life.
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There David tells you, that he attain'd to this knowledg;
There David tells you, that he attained to this knowledge;
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and, till he went into the Sanctuary he was ignorant of it, Psal. 73. 17. — till I went into the Sanctuary.
and, till he went into the Sanctuary he was ignorant of it, Psalm 73. 17. — till I went into the Sanctuary.
cc, c-acp pns31 vvd p-acp dt n1 pns31 vbds j pp-f pn31, np1 crd crd — p-acp pns11 vvd p-acp dt n1.
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Till then, he thought it was ill for good men, that they were afflicted; and that it was good for wicked men, that they were in prosperity: But when he came into the Sanctuary, he was informed otherwise.
Till then, he Thought it was ill for good men, that they were afflicted; and that it was good for wicked men, that they were in Prosperity: But when he Come into the Sanctuary, he was informed otherwise.
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3. The Godly man hath convincing Experience, by which he comes to know what is good and evil for a man in this life.
3. The Godly man hath convincing Experience, by which he comes to know what is good and evil for a man in this life.
crd dt j n1 vhz j-vvg vvb, p-acp r-crq pns31 vvz pc-acp vvi r-crq vbz j cc j-jn p-acp dt n1 p-acp d n1.
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So that by experience, he knows that to be good for him, that others think evil, Psal. 119. 71. It is good for me that I have been Afflicted. David speaks it from experience.
So that by experience, he knows that to be good for him, that Others think evil, Psalm 119. 71. It is good for me that I have been Afflicted. David speaks it from experience.
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4. The Godly man hath the Promise to help him too, Rom. 8. 28. All things work together for good to them that Love God.
4. The Godly man hath the Promise to help him too, Rom. 8. 28. All things work together for good to them that Love God.
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So that, being such as Love God, they know all shall be for Good to them, be it what it will.
So that, being such as Love God, they know all shall be for Good to them, be it what it will.
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Though it seem Evil, yet it shall work for Good.
Though it seem Evil, yet it shall work for Good.
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These things Godly men have above others, whereby they are enabled above others to know what is Good for them this in Life.
These things Godly men have above Others, whereby they Are enabled above Others to know what is Good for them this in Life.
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And yet, for all this, the Proposition includes them too, as well as others.
And yet, for all this, the Proposition includes them too, as well as Others.
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It is true, Solomon (it is probable) means it chiefly of the Natural and Unregenerate man;
It is true, Solomon (it is probable) means it chiefly of the Natural and Unregenerate man;
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yet it takes in the Godly man too, as one that knows not what is Good for a man in this Life.
yet it Takes in the Godly man too, as one that knows not what is Good for a man in this Life.
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And that especially in two Cases: 1. A Godly man knows not what is good for a man, in all things. 2. He knows not what is good for a man, at all times.
And that especially in two Cases: 1. A Godly man knows not what is good for a man, in all things. 2. He knows not what is good for a man, At all times.
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1. A Godly man knows not what is good for a man in all things. In this (as the Apostle speaks) they know but in part. And it appears thus;
1. A Godly man knows not what is good for a man in all things. In this (as the Apostle speaks) they know but in part. And it appears thus;
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that they have been denyed in their Requests, Praying for that that God saw not Good for them.
that they have been denied in their Requests, Praying for that that God saw not Good for them.
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Thus Abraham for Ishmael. Thus Moses requested to have gone into the Land of Canaan. And Gods denying them these Requests, must be interpreted Gods not seeing that particular thing Good for them;
Thus Abraham for Ishmael. Thus Moses requested to have gone into the Land of Canaan. And God's denying them these Requests, must be interpreted God's not seeing that particular thing Good for them;
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and that indeed it was not good for them: The Will of God being the highest Rule of Goodness.
and that indeed it was not good for them: The Will of God being the highest Rule of goodness.
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So we find some of the Servants of God have been blinded with passion in some of their requests; as Elijah and Jonah; and God did not see it good to grant them what they desired.
So we find Some of the Servants of God have been blinded with passion in Some of their requests; as Elijah and Jonah; and God did not see it good to grant them what they desired.
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They Asked they knew not what. They Asked they knew not what.
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2. A Godly man may not know what is good for him, at all times. Of that they have been ignorant till they have gone into the Sanctuary, and till experience hath afterward taught it them.
2. A Godly man may not know what is good for him, At all times. Of that they have been ignorant till they have gone into the Sanctuary, and till experience hath afterwards taught it them.
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Time was, when David, a Godly man, was mistaken about the Afflictions of Godly men, and the Prosperity of Wicked men;
Time was, when David, a Godly man, was mistaken about the Afflictions of Godly men, and the Prosperity of Wicked men;
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till he went into the Sanctuary. Till then, he was as Ignorant as other men.
till he went into the Sanctuary. Till then, he was as Ignorant as other men.
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So that till then, a Godly man may be Ignorant of, What is good for man in this life.
So that till then, a Godly man may be Ignorant of, What is good for man in this life.
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CHAP. II. NOw for the Confirmation of the Proposition. I shall confirm it by 1. Scripture. 2. Reason 1. By Scripture.
CHAP. II NOw for the Confirmation of the Proposition. I shall confirm it by 1. Scripture. 2. Reason 1. By Scripture.
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So we may gather, from Scripture, two things, that may serve to assert the truth of this Proposition.
So we may gather, from Scripture, two things, that may serve to assert the truth of this Proposition.
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1. Scripture acquaints us with what Disappointments men have met with in those wayes, wherein they have dreamt of nothing but good, and benefit, and advantage to themselves.
1. Scripture acquaints us with what Disappointments men have met with in those ways, wherein they have dreamed of nothing but good, and benefit, and advantage to themselves.
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How, many have Ruin'd themselves, by that by which they thought to have Rais'd themselves.
How, many have Ruined themselves, by that by which they Thought to have Raised themselves.
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Scripture gives us many Instances in this kind, of those whose Table hath been their Snare;
Scripture gives us many Instances in this kind, of those whose Table hath been their Snare;
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and what they thought should have been for their Welfare, hath become their Trap, Psal. 69. 22. And this shews how men have been mistaken in what is good for them.
and what they Thought should have been for their Welfare, hath become their Trap, Psalm 69. 22. And this shows how men have been mistaken in what is good for them.
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The Scripture furnisheth us with many Instances; as those of Ahab, in compassing Naboths Vineyard.
The Scripture furnisheth us with many Instances; as those of Ahab, in compassing Naboth's Vineyard.
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Gehezi, in getting the Talents of Silver from Naaman. Achan, in stealing the Wedge of Gold, and the Babylonish Garment.Gehazi, in getting the Talents of Silver from Naaman. achan, in stealing the Wedge of Gold, and the Babylonish Garment.
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Haman, in screwing himself into the Favour and Affection of his Prince. Israel, in asking a King; and in asking Quails.Haman, in screwing himself into the Favour and Affection of his Prince. Israel, in asking a King; and in asking Quails.
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Scripture shews us how these were mistaken about what was good for them.
Scripture shows us how these were mistaken about what was good for them.
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We may say of them, this, That, had they known what had been good for them, they would not have done what they did.
We may say of them, this, That, had they known what had been good for them, they would not have done what they did.
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Solomon, in Eccles. 5. 13. speaks of an Evil that he had seen under the Sun, viz. Riches kept for the owners thereof to their hurt. Solomon, in Eccles. 5. 13. speaks of an Evil that he had seen under the Sun, viz. Riches kept for the owners thereof to their hurt.
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Surely, if the owners had not thought they had been for their good, they would not have laid them up.
Surely, if the owners had not Thought they had been for their good, they would not have laid them up.
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2. Scripture acquaints us with this;
2. Scripture acquaints us with this;
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That there have been many, that, contrary to expectation, have found those things good for them that they thought evil, and looked on them as Evils. As it tells us of many, that found that to be evil to them, that they thought to be good for them;
That there have been many, that, contrary to expectation, have found those things good for them that they Thought evil, and looked on them as Evils. As it tells us of many, that found that to be evil to them, that they Thought to be good for them;
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so of many, that have found that to be good for them, that they thought to have been evil. Scripture furnisheth us with Instances in this particular.
so of many, that have found that to be good for them, that they Thought to have been evil. Scripture furnisheth us with Instances in this particular.
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And here time would fail me to tell you 1. Of Job, who looked upon himself,
And Here time would fail me to tell you 1. Of Job, who looked upon himself,
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as the most Miserable man in the World; That God had set him as a Mark to shoot at;
as the most Miserable man in the World; That God had Set him as a Mark to shoot At;
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as if God would make sport with him. He tells you how God wrote bitter things against him;
as if God would make sport with him. He tells you how God wrote bitter things against him;
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Yet we see, all was for his good. And so we see Jam. 5. 15. what end God made with him:
Yet we see, all was for his good. And so we see Jam. 5. 15. what end God made with him:
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so that we see by that, that Job was mistaken about his Afflictions. 2. David, Psal. 119. 71. confesseth, It is good for me that I have been Afflicted.
so that we see by that, that Job was mistaken about his Afflictions. 2. David, Psalm 119. 71. Confesses, It is good for me that I have been Afflicted.
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Consider, time was, when David did not think so. Time was when David complained of them.
Consider, time was, when David did not think so. Time was when David complained of them.
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But see, he was afterwards of another mind, and tells us, It was good for him that he was afflicted. In Psal. 73. (if he were the Penman of it) you find there was a time when he was envious at the prosperity of the Wicked,
But see, he was afterwards of Another mind, and tells us, It was good for him that he was afflicted. In Psalm 73. (if he were the Penman of it) you find there was a time when he was envious At the Prosperity of the Wicked,
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and thought them the happiest men;
and Thought them the Happiest men;
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and he was troubled at the adversity of the Godly, and thought them the most miserable men;
and he was troubled At the adversity of the Godly, and Thought them the most miserable men;
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but afterwards he confesseth his ignorance and mistake in that particular. To close up this:
but afterwards he Confesses his ignorance and mistake in that particular. To close up this:
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If you look upon Heb. 12. you shall find the Apostle speaking to Christians under Affliction;
If you look upon Hebrew 12. you shall find the Apostle speaking to Christians under Affliction;
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and endeavours to convince them of their mistake about Afflictions, and that they looked upon that as evil which was for their good.
and endeavours to convince them of their mistake about Afflictions, and that they looked upon that as evil which was for their good.
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You shall find, this is the scope of the Apostle in the beginning of that Chapter.
You shall find, this is the scope of the Apostle in the beginning of that Chapter.
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And then, vers. 7. 8. 9. He tells them they are Chastisements, and that they bring forth the quiet fruit of Righteousness; q. d.
And then, vers. 7. 8. 9. He tells them they Are Chastisements, and that they bring forth the quiet fruit of Righteousness; q. worser.
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When you come to taste the fruit of these Afflictions, you will be of another minde: You will find, contrary to your expectation, that good for you that you thought evil. You must judge of the Tree by the Fruit;
When you come to taste the fruit of these Afflictions, you will be of Another mind: You will find, contrary to your expectation, that good for you that you Thought evil. You must judge of the Tree by the Fruit;
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and when you come to taste the Fruit of Afflictions, you will say, You were mistaken in the Tree.
and when you come to taste the Fruit of Afflictions, you will say, You were mistaken in the Tree.
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Thus for the Confirmation by Scripture.
Thus for the Confirmation by Scripture.
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2. We come to shew the Grounds and Reasons of the Proposition, Why no man infallibly knows what is good for man in this life.
2. We come to show the Grounds and Reasons of the Proposition, Why no man infallibly knows what is good for man in this life.
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So there is 1. Some Reason of it, in Respect of God. 2. Some reasons of it, in respect of Man.
So there is 1. some Reason of it, in Respect of God. 2. some Reasons of it, in respect of Man.
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1. The Reason of it in Respect of God is this:
1. The Reason of it in Respect of God is this:
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Because God hath hid this knowledge from man, and therefore, no man knoweth what is good for man in this life.
Because God hath hid this knowledge from man, and Therefore, no man Knoweth what is good for man in this life.
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And if any ask, For what reason God hath hid this knowledg from man? I Answer.
And if any ask, For what reason God hath hid this knowledge from man? I Answer.
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1. God hath done it to maintain his own Prerogative.
1. God hath done it to maintain his own Prerogative.
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It onely belongs to him who made the creature to know what is good for the creature.
It only belongs to him who made the creature to know what is good for the creature.
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It belongs only to him who hath given life to man, to know what is good for a man in this life.
It belongs only to him who hath given life to man, to know what is good for a man in this life.
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He knows man best, and knows best what is good for man, whether Riches or Poverty; Quietness or Trouble; Health or Sickness; Life or Death. This knowledg is too high and excellent for man.
He knows man best, and knows best what is good for man, whither Riches or Poverty; Quietness or Trouble; Health or Sickness; Life or Death. This knowledge is too high and excellent for man.
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It is not for man to know this, which God hath put in his own Power.
It is not for man to know this, which God hath put in his own Power.
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2. God doth it to keep man in a state of Dependance on him, and Submission to him;
2. God does it to keep man in a state of Dependence on him, and Submission to him;
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That man may know at whose finding he is, and at whose disposing, ( viz. ) of that God, who onely knows what is good for man.
That man may know At whose finding he is, and At whose disposing, (viz.) of that God, who only knows what is good for man.
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God doth it, to take the creature off from being his own Carver.
God does it, to take the creature off from being his own Carver.
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He will have man look to Him, and seek to Him, for what is good for him.
He will have man look to Him, and seek to Him, for what is good for him.
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God hath hid this knowledge from man, that man may pray both for the good things,
God hath hid this knowledge from man, that man may pray both for the good things,
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and against the evills, of this life, with submission to the will of God.
and against the evils, of this life, with submission to the will of God.
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Lord, I know not what is good, or what is evill for me in this life; Lord, I know not what is good, or what is evil for me in this life;
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and therefore I leave my self to thee; and in those things submit my self to thee:
and Therefore I leave my self to thee; and in those things submit my self to thee:
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Thou shalt Dispose of me, Thou shalt Carve for me, Thou shalt Guide me by thy Counsel, who onely knowest what is good or evill for me in this life;
Thou shalt Dispose of me, Thou shalt Carve for me, Thou shalt Guide me by thy Counsel, who only Knowest what is good or evil for me in this life;
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Thou shalt chuse my condition for me. Thou shalt choose my condition for me.
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3. God hides this knowledge from man, to magnify and make the Glory of his Wisdom and Power known, in working contrary to the apprehensions, hopes, and expectations of man.
3. God hides this knowledge from man, to magnify and make the Glory of his Wisdom and Power known, in working contrary to the apprehensions, hope's, and Expectations of man.
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So the Wisdom and Power of God shewes it self. 1. In a way of Justice, turning good into evill. 2. In a way of Mercy, turning evill into good.
So the Wisdom and Power of God shows it self. 1. In a Way of justice, turning good into evil. 2. In a Way of Mercy, turning evil into good.
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1. He shewes his Wisdom and Power in a way of Justice, causing what was apprehended by men as good for them, to become evil to them, contrary to their hopes and expectations.
1. He shows his Wisdom and Power in a Way of justice, causing what was apprehended by men as good for them, to become evil to them, contrary to their hope's and Expectations.
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Thus the Lord causeth some mens Tables to become their Snare;
Thus the Lord Causes Some men's Tables to become their Snare;
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and what they thought to have bin for their welfare, to be their Trap. Thus the Lord lets some men lay up Riches for their hurt,
and what they Thought to have been for their welfare, to be their Trap. Thus the Lord lets Some men lay up Riches for their hurt,
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and suffers them to get Honour to their shame. There is an expression in Mal. 2. 2. I will curse your Blessings.
and suffers them to get Honour to their shame. There is an expression in Malachi 2. 2. I will curse your Blessings.
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God can make seeming blessings to become Curses. And in this his Wisdom and Power are Gloriously seen.
God can make seeming blessings to become Curses. And in this his Wisdom and Power Are Gloriously seen.
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God can let a man think he hath a good thing in his hand, and turn it into an evill.
God can let a man think he hath a good thing in his hand, and turn it into an evil.
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And hence it is, some have cursed their Riches, and Honour, and worldly Greatness, as Charles the fift,
And hence it is, Some have cursed their Riches, and Honour, and worldly Greatness, as Charles the fift,
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and Philip the Second of Spain did.
and Philip the Second of Spain did.
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2. He shewes his Wisdom and Power in a way of Mercy, in turning seeming evills into good. That when a man thinks it to be an evill, God turns it to good, contrary to a mans apprehension, hope, and expectation.
2. He shows his Wisdom and Power in a Way of Mercy, in turning seeming evils into good. That when a man thinks it to be an evil, God turns it to good, contrary to a men apprehension, hope, and expectation.
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Thus, as he can turn the Rod into a Serpent, so he can turn the Serpent into a Rod:
Thus, as he can turn the Rod into a Serpent, so he can turn the Serpent into a Rod:
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He can bring good out of evill, and light out of darknesse. As he can turn a seeming blessing into a curse, so he can turn a seeming curse into a blessing. When Balack would have cursed Israel, Moses tells them, Deut. 23. 5. God turned it into a Blessing.
He can bring good out of evil, and Light out of darkness. As he can turn a seeming blessing into a curse, so he can turn a seeming curse into a blessing. When Balak would have cursed Israel, Moses tells them, Deuteronomy 23. 5. God turned it into a Blessing.
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Josephs brethren intended evil against him, but God turned it into good, Gen. 50. 20. And upon this account it is, that God hides the knowledg of what is good for a man in this life from man, that he may have a freedom and liberty of declaring his Wisdom and Power when he please, both in turning evill into good, and good into evill, contrary to mans apprehensions, hopes, and expectations.Josephs brothers intended evil against him, but God turned it into good, Gen. 50. 20. And upon this account it is, that God hides the knowledge of what is good for a man in this life from man, that he may have a freedom and liberty of declaring his Wisdom and Power when he please, both in turning evil into good, and good into evil, contrary to men apprehensions, hope's, and Expectations.
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4. God hath hid this knowledg from man, to keep man humble in the midst of his greatest outward enjoyments.
4. God hath hid this knowledge from man, to keep man humble in the midst of his greatest outward enjoyments.
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That the great man may not glory in his greatness, and that the rich man may not glory in his riches;
That the great man may not glory in his greatness, and that the rich man may not glory in his riches;
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since he knows not whether they are good for him.
since he knows not whither they Are good for him.
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When a man considers this with himself, I have Honour, but I know not whether it be for my good; I have Riches,
When a man considers this with himself, I have Honour, but I know not whither it be for my good; I have Riches,
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but I know not whether it be for my good: how humble should the consideration of this make a man in the midst of these enjoyments? When he considers, Honour hath been many a mans Snare;
but I know not whither it be for my good: how humble should the consideration of this make a man in the midst of these enjoyments? When he considers, Honour hath been many a men Snare;
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Riches, and outward prosperity have been many a mans Trap, and I know not but they may be so to me:
Riches, and outward Prosperity have been many a men Trap, and I know not but they may be so to me:
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how humble should this keep a man, when he knoweth not whether they are for his good? God doth it to keep man from boasting of his enjoyments, Prov. 27. 1. Boast not thy self of to Morrow (saith Solomon:) for thou knowest not what a day may bring forth.
how humble should this keep a man, when he Knoweth not whither they Are for his good? God does it to keep man from boasting of his enjoyments, Curae 27. 1. Boast not thy self of to Morrow (Says Solomon:) for thou Knowest not what a day may bring forth.
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So men must not boast of their Wealth or Honour, since they know not what they may bring forth.
So men must not boast of their Wealth or Honour, since they know not what they may bring forth.
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Thus a man should reason with himself;
Thus a man should reason with himself;
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Why should I be proud of those things which have proved evill to some, and I know not but they may be so to me?
Why should I be proud of those things which have proved evil to Some, and I know not but they may be so to me?
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5. God hath hid this knowledge from man, To make man patient in affliction, and to make him hope in the worst condition:
5. God hath hid this knowledge from man, To make man patient in affliction, and to make him hope in the worst condition:
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when a man considers thus with himself, Alas I know not what is good for me in this life:
when a man considers thus with himself, Alas I know not what is good for me in this life:
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For ought I know, these afflictions are good for me;
For ought I know, these afflictions Are good for me;
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and what reason have I then to be impatient under them? why should I fret and murmur at these dispensations? Do I know what these Crosses and Afflictions may bring forth? Do I know,
and what reason have I then to be impatient under them? why should I fret and murmur At these dispensations? Do I know what these Crosses and Afflictions may bring forth? Do I know,
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but that good may lie in the womb of them? The Tree may seem bitter,
but that good may lie in the womb of them? The Tree may seem bitter,
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yet the Fruit may be Sweet. The Rose is Sweet, yet the Tree that bears it, is Thorny.
yet the Fruit may be Sweet. The Rose is Sweet, yet the Tree that bears it, is Thorny.
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I know not, what Grapes may grow upon these Thorns, and what Figs upon these Thistles.
I know not, what Grapes may grow upon these Thorns, and what Figs upon these Thistles.
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When Shimei cursed David, what said David? 2 Sam. 16. 12. It may be the Lord will do me good for this.
When Shimei cursed David, what said David? 2 Sam. 16. 12. It may be the Lord will do me good for this.
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God not onely knows how to do his people good, but how to do them good by seeming evills. It is good for me (saith David) that I have been Afflicted. Psal. 119. 6. God hath hid this knowledge from man, To keep men from judging and censuring one another.
God not only knows how to do his people good, but how to do them good by seeming evils. It is good for me (Says David) that I have been Afflicted. Psalm 119. 6. God hath hid this knowledge from man, To keep men from judging and censuring one Another.
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To keep the Rich from despising the poor, and to keep the poor from envying the Rich. If a man knew, that Riches were good for a man in this life,
To keep the Rich from despising the poor, and to keep the poor from envying the Rich. If a man knew, that Riches were good for a man in this life,
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and that Poverty were evill for a man;
and that Poverty were evil for a man;
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then would Rich men look upon themselves as the onely blessed men, and judge of the poor as the only miserable men.
then would Rich men look upon themselves as the only blessed men, and judge of the poor as the only miserable men.
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So that, as the Apostle saith of eating, Rom. 14. 3. Let not him that eateth not, judge him that eateth;
So that, as the Apostle Says of eating, Rom. 14. 3. Let not him that Eateth not, judge him that Eateth;
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and let not him that eateth, despise him that eateth not; So will the Lord have it to be among men, in this case:and let not him that Eateth, despise him that Eateth not; So will the Lord have it to be among men, in this case:
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He will not have the Rich and Great Ones of the world to despise the poor;
He will not have the Rich and Great Ones of the world to despise the poor;
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neither will he have the poor, and such as are in a low condition, to envy the Rich. And, to prevent this, the Lord hath hid this knowledg from man, of what is good or evill for him in this life.
neither will he have the poor, and such as Are in a low condition, to envy the Rich. And, to prevent this, the Lord hath hid this knowledge from man, of what is good or evil for him in this life.
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Thou, o Rich man, knowest not but that thy riches may be for thy hurt, Why shouldst thou then despise the poor? And what knowest thou, O poor man,
Thou, oh Rich man, Knowest not but that thy riches may be for thy hurt, Why Shouldst thou then despise the poor? And what Knowest thou, Oh poor man,
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but thy poverty may be for thy good; and why then shouldst thou envy the Rich? This is the disease to which Rich and Poor are subject;
but thy poverty may be for thy good; and why then Shouldst thou envy the Rich? This is the disease to which Rich and Poor Are Subject;
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The Rich are apt to despise the poor, Jam. 2. 6. And the poor are apt to envy the Rich, Psal. 37. 1. And the Lord,
The Rich Are apt to despise the poor, Jam. 2. 6. And the poor Are apt to envy the Rich, Psalm 37. 1. And the Lord,
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for the curing of this disease in both, hath hid this knowledge from man.
for the curing of this disease in both, hath hid this knowledge from man.
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7. God hath hid this knowledg from man, To let man see that the things of this life are not the things ( viz. ) the only things and the main things, that a man should look after.
7. God hath hid this knowledge from man, To let man see that the things of this life Are not the things (viz.) the only things and the main things, that a man should look After.
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He doth it to let man know, that outward evils are not evils to be feared,
He does it to let man know, that outward evils Are not evils to be feared,
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for they may be for good: And that outward good things, are not the onely good things to be sought after;
for they may be for good: And that outward good things, Are not the only good things to be sought After;
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for they may be for a mans hurt.
for they may be for a men hurt.
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And so the reason why God hides this knowledg from man of knowing what is good or evill for man in this life, is, That he may especially seek after those things that are good, and fly from those evils that have relation to another life.
And so the reason why God hides this knowledge from man of knowing what is good or evil for man in this life, is, That he may especially seek After those things that Are good, and fly from those evils that have Relation to Another life.
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Those things that we call good, viz. things of this life, are but things changeably good; they are things may become evil to a man, and therefore not the only good things to be sought after; And those things, that we call evil, are but changeably evil, such evils as may be for good; and therefore not the only evils to be fled from. There are good things that are unchangeably good, which are good for a man in relation to another life,
Those things that we call good, viz. things of this life, Are but things changeably good; they Are things may become evil to a man, and Therefore not the only good things to be sought After; And those things, that we call evil, Are but changeably evil, such evils as may be for good; and Therefore not the only evils to be fled from. There Are good things that Are unchangeably good, which Are good for a man in Relation to Another life,
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and these are the things mainly to be sought after.
and these Are the things mainly to be sought After.
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And there are evils that are unchangeably evil, which are evil for a man in relation to another life;
And there Are evils that Are unchangeably evil, which Are evil for a man in Relation to Another life;
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and those are the evils that are most to be feared and fled from.
and those Are the evils that Are most to be feared and fled from.
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8. God hath hid this knowledg from man, To keep man in a preparation for all conditions:
8. God hath hid this knowledge from man, To keep man in a preparation for all conditions:
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That since he knows not what is good for man in this life, he may be prepared for what God seeth good for him;
That since he knows not what is good for man in this life, he may be prepared for what God sees good for him;
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that he may be fitted for all the dispensations and purposes of God concerning him. Solomon sayeth Prov. 27. 1. Thou knowest not what a day may bring forth.
that he may be fitted for all the dispensations and Purposes of God Concerning him. Solomon Saith Curae 27. 1. Thou Knowest not what a day may bring forth.
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And why hath God hidden that knowledg from man, but that a man may be prepared for what ever a day shall bring forth,
And why hath God hidden that knowledge from man, but that a man may be prepared for what ever a day shall bring forth,
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whether good or evil, mercies or miseries, life or death. Solomon in Eccles. 7. 14. speaking of prosperity and adversity, saith, God hath set them, the one over against the other, that Man may find out nothing after him.
whither good or evil, Mercies or misery's, life or death. Solomon in Eccles. 7. 14. speaking of Prosperity and adversity, Says, God hath Set them, the one over against the other, that Man may find out nothing After him.
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There is Chequer-work in the Dispensations of God toward man in this life. There is Black and White;
There is Chequer-work in the Dispensations of God towards man in this life. There is Black and White;
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There are Fair and Foul, Sunshine and Rainy days Intermingled; There is Prosperity and Adversity, changes of Conditions.
There Are Fair and Foul, Sunshine and Rainy days Intermingled; There is Prosperity and Adversity, changes of Conditions.
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And mark, God hath set the one over against the other, there is Adversity, opposite to Prosperity;
And mark, God hath Set the one over against the other, there is Adversity, opposite to Prosperity;
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there is a Vally, over against a Hill. And see for what end? That Man may find out nothing after him.
there is a Valley, over against a Hill. And see for what end? That Man may find out nothing After him.
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What is the meaning of that? why this, That man should not know what shall come afterwards,
What is the meaning of that? why this, That man should not know what shall come afterwards,
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or what shall come next, whether Prosperity or Adversity, that so he may be prepared for both.
or what shall come next, whither Prosperity or Adversity, that so he may be prepared for both.
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When God hath set a man upon a Mountain of Prosperity, he cannot assure himself he shall alwayes stand there;
When God hath Set a man upon a Mountain of Prosperity, he cannot assure himself he shall always stand there;
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for there is the Valley of Adversity set over against that Mountain, and he knoweth not how soon he may be in it.
for there is the Valley of Adversity Set over against that Mountain, and he Knoweth not how soon he may be in it.
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And so, since he knows not what may be next, God will have him keep himself in a preparation for all conditions.
And so, since he knows not what may be next, God will have him keep himself in a preparation for all conditions.
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Phil. 4. 11. The Apostle saith, I have learned to be full, and to be hungry; to abound, and to want. Philip 4. 11. The Apostle Says, I have learned to be full, and to be hungry; to abound, and to want.
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As if he should say, I am prepared for what God sees good for me;
As if he should say, I am prepared for what God sees good for me;
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if he see it good for me to be in a low condition, to be hungry and to want, I am prepared for it, I am prepared for all conditions.
if he see it good for me to be in a low condition, to be hungry and to want, I am prepared for it, I am prepared for all conditions.
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And this is one reason, why God hath hid this Knowledg from man, that man may be prepared for all Conditions. There is an expression in Eccles. 8. 7. Man knoweth not, what shall be.
And this is one reason, why God hath hid this Knowledge from man, that man may be prepared for all Conditions. There is an expression in Eccles. 8. 7. Man Knoweth not, what shall be.
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And what is the reason that man knows not what shall be? why this, That man may be prepared for what ever shall be.
And what is the reason that man knows not what shall be? why this, That man may be prepared for what ever shall be.
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9. God hath hid this knowledg from man, To shew man the vanity of his thoughts,
9. God hath hid this knowledge from man, To show man the vanity of his thoughts,
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and to let man see how his thoughts differ from the thoughts of God.
and to let man see how his thoughts differ from the thoughts of God.
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As the Lord saith in another case, Esa. 55. 8. My Thoughts are not as your thoughts.
As the Lord Says in Another case, Isaiah 55. 8. My Thoughts Are not as your thoughts.
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So the Lord will have men know, that his thoughts and mans thoughts, are not the same in respect of what is good or evill for a man in this life.
So the Lord will have men know, that his thoughts and men thoughts, Are not the same in respect of what is good or evil for a man in this life.
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God doth it to shew man his thoughts and the vanity of them.
God does it to show man his thoughts and the vanity of them.
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Man thinks that Riches and Honour are good for him in this life, and God lets him see how he is mistaken in his thoughts, by their becoming evil to him;
Man thinks that Riches and Honour Are good for him in this life, and God lets him see how he is mistaken in his thoughts, by their becoming evil to him;
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And man thinks Afflictions are evil for him in this life, and God lets man see how he is mistaken in his thoughts, by turning them to good. Thus God shews man the mistake and vanity of his thoughts, in respect of what is good or evil for man in this life.
And man thinks Afflictions Are evil for him in this life, and God lets man see how he is mistaken in his thoughts, by turning them to good. Thus God shows man the mistake and vanity of his thoughts, in respect of what is good or evil for man in this life.
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And so the Lord discovers to man the vanity of his thoughts in this particular, in three things.
And so the Lord discovers to man the vanity of his thoughts in this particular, in three things.
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1. In thinking those happy, that enjoy the good things of this life; when alas, poor man knoweth not but these things are evil for him.
1. In thinking those happy, that enjoy the good things of this life; when alas, poor man Knoweth not but these things Are evil for him.
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Thus the Lord in turning mens Tables into Snares, shewes His Thoughts are not as man's.
Thus the Lord in turning men's Tables into Snares, shows His Thoughts Are not as Man's.
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We read of some, Mal. 3. 15. that call'd the Proud, Happy: They thought wicked men were the happiest men;
We read of Some, Malachi 3. 15. that called the Proud, Happy: They Thought wicked men were the Happiest men;
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But God tells them he would have a time to shew them the vanity of their thoughts, v. last.
But God tells them he would have a time to show them the vanity of their thoughts, v. last.
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Then shall ye return, and discern between the Righteous and the Wicked. As if he should say, You shall see, My Thoughts were not as your thoughts.Then shall you return, and discern between the Righteous and the Wicked. As if he should say, You shall see, My Thoughts were not as your thoughts.
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Men are ready to think, the Rich man the happy man, and the Great man the happy man.
Men Are ready to think, the Rich man the happy man, and the Great man the happy man.
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And thus he discovers to man the vanity of his thoughts, and to let them know, that they know not the thoughts of the Lord.
And thus he discovers to man the vanity of his thoughts, and to let them know, that they know not the thoughts of the Lord.
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As the expression is, Micah 4. 12. But they know not the Thoughts of the Lord.
As the expression is, micah 4. 12. But they know not the Thoughts of the Lord.
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2. In his thinking them the only miserable men that are afflicted; it is usual with men to do so:
2. In his thinking them the only miserable men that Are afflicted; it is usual with men to do so:
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And God by hiding from man what is good for man in this life, discovers to man the vanity of those thoughts.
And God by hiding from man what is good for man in this life, discovers to man the vanity of those thoughts.
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Thus, by making afflictions good for a man, they come to see they were mistaken in their thoughts,
Thus, by making afflictions good for a man, they come to see they were mistaken in their thoughts,
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and find that Gods thoughts were not as their thoughts.
and find that God's thoughts were not as their thoughts.
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God in this, gives man to see his folly in giving a judgment of those things he knows not.
God in this, gives man to see his folly in giving a judgement of those things he knows not.
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And to let man see, that while he professeth himself wise, he becomes a fool, Rom. 1. 22 That he is mistaken about the intentions of God,
And to let man see, that while he Professes himself wise, he becomes a fool, Rom. 1. 22 That he is mistaken about the intentions of God,
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since what he apprehended evil, was by God intended for good. God by this lets men see how much their apprehensions and His intentions differ.
since what he apprehended evil, was by God intended for good. God by this lets men see how much their apprehensions and His intentions differ.
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How hath the Lord brought men to acknowledg their folly in this particular.
How hath the Lord brought men to acknowledge their folly in this particular.
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Thus he that was the Penman of Psal. 73. tells you at vers. 22. So foolish was I and Ignorant!
Thus he that was the Penman of Psalm 73. tells you At vers. 22. So foolish was I and Ignorant!
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3. In his judging of the intentions of Gods heart, by the dispensations and operations of His hand;
3. In his judging of the intentions of God's heart, by the dispensations and operations of His hand;
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And for this reason God hath hid this knowledge from man, to shew man the vanity of his thoughts,
And for this reason God hath hid this knowledge from man, to show man the vanity of his thoughts,
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and his judgings, in that particular. Though Gods heart and hand go together, yet not alwayes so as men imagine.
and his judgings, in that particular. Though God's heart and hand go together, yet not always so as men imagine.
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Men think, where there is a loving heart, there should be a blessing hand; and where there is an afflicting hand, there should be an hating heart.
Men think, where there is a loving heart, there should be a blessing hand; and where there is an afflicting hand, there should be an hating heart.
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God carryeth things in a mystery; But God will give man to know, he understands not that mystery.
God Carrieth things in a mystery; But God will give man to know, he understands not that mystery.
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Man is ready to think, God intendeth good to that man to whom he dispenseth good things, (I mean) things temporally good; and that he intendeth evil to that man, to whom he dispenseth things temporally Evil. Now the Lord by hiding this knowledg from man, will let man see how he is mistaken in these thoughts,
Man is ready to think, God intends good to that man to whom he dispenseth good things, (I mean) things temporally good; and that he intends evil to that man, to whom he dispenseth things temporally Evil. Now the Lord by hiding this knowledge from man, will let man see how he is mistaken in these thoughts,
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and will let him know, that, with a loving heart, there may go an afflicting hand;
and will let him know, that, with a loving heart, there may go an afflicting hand;
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and with an hating heart, an hand that is seemingly a blessing hand;
and with an hating heart, an hand that is seemingly a blessing hand;
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That there may be good in his intention, when there may be seeming evil in his Dispensation.
That there may be good in his intention, when there may be seeming evil in his Dispensation.
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When God Afflicts, and Chastiseth, and Corrects, Who would think there were good in His Intention? and yet, Heb. 12. 10. He chasteneth us for our profit. Rev. 3. 19. As many as I love, I Rebuke and Chasten.
When God Afflicts, and Chastiseth, and Corrects, Who would think there were good in His Intention? and yet, Hebrew 12. 10. He Chasteneth us for our profit. Rev. 3. 19. As many as I love, I Rebuke and Chasten.
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Remember that, Eccles. 9. 1. No man knowes love or hatred by what is before him;
remember that, Eccles. 9. 1. No man knows love or hatred by what is before him;
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he knoweth not the Intentions of God by his Dispensations; he knoweth not Gods Heart by Gods Hand.
he Knoweth not the Intentions of God by his Dispensations; he Knoweth not God's Heart by God's Hand.
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And thus for the Ground in General, Why God hath hid the Knowledg of what is Good or Evil for a man in this life.
And thus for the Ground in General, Why God hath hid the Knowledge of what is Good or Evil for a man in this life.
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CHAP. III.
CHAP. III.
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I Now come to give you the Particular Reasons, why no man knoweth what is good for a man in this life.
I Now come to give you the Particular Reasons, why no man Knoweth what is good for a man in this life.
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So the Ground of it is this.
So the Ground of it is this.
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Reason. Mans inability to know what is good for a man in this life. So consider;Reason. men inability to know what is good for a man in this life. So Consider;
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Man is utterly unable to make a judgement of Conditions, and infallibly to say, what is good or evil for a man in this life.
Man is utterly unable to make a judgement of Conditions, and infallibly to say, what is good or evil for a man in this life.
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The ignorance of man is great in this particular, and I shall shew you it to be such, that it is not possible for a man,
The ignorance of man is great in this particular, and I shall show you it to be such, that it is not possible for a man,
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as man, to give a judgement of what is good for a man in this life. And that in these Particulars.
as man, to give a judgement of what is good for a man in this life. And that in these Particulars.
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I. A man knoweth not what the spirits and dispositions of men are, and therefore he cannot know what is a fit and convenient good for them in this life. We know not, what will fit a mans spirit and disposition,
I. A man Knoweth not what the spirits and dispositions of men Are, and Therefore he cannot know what is a fit and convenient good for them in this life. We know not, what will fit a men Spirit and disposition,
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unless we know his spirit and disposition. He knoweth not the foot, and therefore knoweth not what shooe will fit him.
unless we know his Spirit and disposition. He Knoweth not the foot, and Therefore Knoweth not what shoe will fit him.
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No man (saith the Apostle) knows the things of a man, and so he knowes not the spirits and dispositions of men.No man (Says the Apostle) knows the things of a man, and so he knows not the spirits and dispositions of men.
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Nay let me tell you more, Man knoweth not his own spirit and disposition, and how a condition will suit with it.
Nay let me tell you more, Man Knoweth not his own Spirit and disposition, and how a condition will suit with it.
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Christ told his Disciples, Luk. 9. 55. They knew not of what spirit they were. And then, man knoweth not, what is a fit and convenient good for himself.
christ told his Disciples, Luk. 9. 55. They knew not of what Spirit they were. And then, man Knoweth not, what is a fit and convenient good for himself.
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It is with men in this case, as with some that drink Wine, who find it pleasant,
It is with men in this case, as with Some that drink Wine, who find it pleasant,
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but know not the strength of it, nor the strength of their own heads to bear it,
but know not the strength of it, nor the strength of their own Heads to bear it,
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and so come to be distemper'd by it before they are aware.
and so come to be distempered by it before they Are aware.
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Every man thinks prosperity good for him, when as all men can no more bear a prosperous condition,
Every man thinks Prosperity good for him, when as all men can no more bear a prosperous condition,
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then all heads can bear Wine or strong Drink. Man knowes not how a condition will suit with his disposition, till they meet.
then all Heads can bear Wine or strong Drink. Man knows not how a condition will suit with his disposition, till they meet.
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We have a Famous Instance in Hazael, 2 King. 8. 13. when he heard what was prophesied of him, he thought the doing of such things did better suit with the nature of a Dog then of a Man;
We have a Famous Instance in hazael, 2 King. 8. 13. when he herd what was prophesied of him, he Thought the doing of such things did better suit with the nature of a Dog then of a Man;
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and therefore answers, Is thy Servant a Dog, that he should do so? But what is the Prophets reply? The Lord hath shewed me, that thou shalt be King over Syria, q. d.
and Therefore answers, Is thy Servant a Dog, that he should do so? But what is the prophets reply? The Lord hath showed me, that thou shalt be King over Syria, q. worser.
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The change of thy condition will presently discover that disposition to be in thee, that now thou wilt not believe is in thee.
The change of thy condition will presently discover that disposition to be in thee, that now thou wilt not believe is in thee.
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All men know not what Lyons and Wolves lie sleeping in their bosoms, till they are awakened.
All men know not what Lyons and Wolves lie sleeping in their bosoms, till they Are awakened.
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Like the Snake in the Snow, that doth not stir and hisse, till it feel the warmth of the fire of prosperity.
Like the Snake in the Snow, that does not stir and hiss, till it feel the warmth of the fire of Prosperity.
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Every man is apt to think his head can bear the Wine of Prosperity till he drink of it.
Every man is apt to think his head can bear the Wine of Prosperity till he drink of it.
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As the Sons of Zebedee answered Christ, when he asked them, Can ye Drink of the Cup that I must Drink of,
As the Sons of Zebedee answered christ, when he asked them, Can you Drink of the Cup that I must Drink of,
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and be Baptised with the Baptism I must be Baptised with, and they answered, We are able. So ask a man,
and be Baptised with the Baptism I must be Baptised with, and they answered, We Are able. So ask a man,
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whether he be fit and able to bear a prosperous condition? whether he be fit for Honour and Riches? why, he is ready to answer, that he is able;
whither he be fit and able to bear a prosperous condition? whither he be fit for Honour and Riches? why, he is ready to answer, that he is able;
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when alas, he knoweth not his own spirit and disposition.
when alas, he Knoweth not his own Spirit and disposition.
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And therefore, through a suspition of this, Agur prayed, Prov. 30. 8. That God would give him neither Poverty nor Riches;
And Therefore, through a suspicion of this, Agur prayed, Curae 30. 8. That God would give him neither Poverty nor Riches;
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And why he prayed against riches, he gives the reason, lest I be full and forget Thee.
And why he prayed against riches, he gives the reason, lest I be full and forget Thee.
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Why, he did not know under what Temptations Riches might bring him: They might be such strong drink that his head would not bear.
Why, he did not know under what Temptations Riches might bring him: They might be such strong drink that his head would not bear.
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And in this he shew'd he was Ignorant of his own spirit it and disposition; he was afraid that Riches would not suit with it.
And in this he showed he was Ignorant of his own Spirit it and disposition; he was afraid that Riches would not suit with it.
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II. Man is ignorant of this, how Men will manage their conditions, and thereupon is unable to give,
II Man is ignorant of this, how Men will manage their conditions, and thereupon is unable to give,
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and make a Judgement of them. Man knoweth not, how a man will use, and improve his condition.
and make a Judgement of them. Man Knoweth not, how a man will use, and improve his condition.
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Things prove good or evil to men according to their management of them. There is an Art of managing conditions, which most men are ignorant of;
Things prove good or evil to men according to their management of them. There is an Art of managing conditions, which most men Are ignorant of;
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a condition that might be for a mans good, through the ill-managing of it, becomes evil. It is the saying of one, that, Every thing hath two handles.
a condition that might be for a men good, through the ill-managing of it, becomes evil. It is the saying of one, that, Every thing hath two handles.
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And so it is in respect of Conditions, they have two handles.
And so it is in respect of Conditions, they have two handles.
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And here is the thing, to take Prosperity and Adversity, to take every condition by the right handle.
And Here is the thing, to take Prosperity and Adversity, to take every condition by the right handle.
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Now in this the Ignorance of man is seen. In his taking of things by the wrong handle;
Now in this the Ignorance of man is seen. In his taking of things by the wrong handle;
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and so taking of conditions by wrong handles, they become evil;
and so taking of conditions by wrong handles, they become evil;
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whereas if they would take them by the right handle, that condition might be for good to them that otherwise is not.
whereas if they would take them by the right handle, that condition might be for good to them that otherwise is not.
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So man knoweth not by what handle men will tak hold of Conditions. Solomon hath an expression, Eccles. 8. 6. To every purpose there is time and judgment;
So man Knoweth not by what handle men will taken hold of Conditions. Solomon hath an expression, Eccles. 8. 6. To every purpose there is time and judgement;
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therefore the misery of man is great on him. Therefore the misery of man is great on him.
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The meaning is this, That, God having put handles to things, and men not laying hold on the right handle, his not knowing how to do things,
The meaning is this, That, God having put handles to things, and men not laying hold on the right handle, his not knowing how to do things,
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and when to do things, makes the miseries of man great upon him. So it is in respect of conditions;
and when to do things, makes the misery's of man great upon him. So it is in respect of conditions;
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seeming mercies become miseries, because men know not how to use them; and seeming miseries would become mercies, if men did but know how to use them.
seeming Mercies become misery's, Because men know not how to use them; and seeming misery's would become Mercies, if men did but know how to use them.
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It is in this case with us as with children, who, if you give them a knife, know not to make any other use of it then to cut and wound themselves;
It is in this case with us as with children, who, if you give them a knife, know not to make any other use of it then to Cut and wound themselves;
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and so, most men know not how to make any other use of their conditions, then to hurt themselves.
and so, most men know not how to make any other use of their conditions, then to hurt themselves.
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And hence it is that no man knowes what is good for man in this life, what condition is good for him,
And hence it is that no man knows what is good for man in this life, what condition is good for him,
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whether a prosperous or an adverse condition, because he knowes not how he will manage his condition.
whither a prosperous or an adverse condition, Because he knows not how he will manage his condition.
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The wrong Use man makes of Conditions, makes it impossible to man to give a judgment of conditions.
The wrong Use man makes of Conditions, makes it impossible to man to give a judgement of conditions.
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And through this ignorance it comes to passe, that things prove to be evil for a man, that might have been for good. Upon this account many a mans Table becomes his Snare,
And through this ignorance it comes to pass, that things prove to be evil for a man, that might have been for good. Upon this account many a men Table becomes his Snare,
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and what might have been for his Welfare becomes his Trap. Thus by his abusing things, he makes Blessings become Curses; and so those things become Evil that might have been for Good. Thus it is in respect of Prosperity. Adversity. 1. For Prosperity;
and what might have been for his Welfare becomes his Trap. Thus by his abusing things, he makes Blessings become Curses; and so those things become Evil that might have been for Good. Thus it is in respect of Prosperity. Adversity. 1. For Prosperity;
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How do many abuse it to the feeding of their lusts, whereby that becomes evil to them that might have been for good? and so by their ill managing of a condition, make that condition to become evil to them that might have bin for good. Why thus they draw evil out of good; as when a Spider draws Poyson out of a Flower, it is not from the Flower but the Nature of the Spider; that, turns it into Poyson. 2. For Adversity;
How do many abuse it to the feeding of their Lustiest, whereby that becomes evil to them that might have been for good? and so by their ill managing of a condition, make that condition to become evil to them that might have been for good. Why thus they draw evil out of good; as when a Spider draws Poison out of a Flower, it is not from the Flower but the Nature of the Spider; that, turns it into Poison. 2. For Adversity;
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Why there are many that do want the Art of making good out of evil; and so that becomes evill to them, that through their wise managing of it might have been for good. Men have learned the Art of making Wind and Water serviceable to them.
Why there Are many that do want the Art of making good out of evil; and so that becomes evil to them, that through their wise managing of it might have been for good. Men have learned the Art of making Wind and Water serviceable to them.
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We have a Saying of making a vertue of Necessity, and so there is an Art to make good out of evil: but man knowes it not.
We have a Saying of making a virtue of Necessity, and so there is an Art to make good out of evil: but man knows it not.
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That man will never be a good Bowler that knoweth not how to set the Byasse of his Bowle. Conditions have their Byasses:
That man will never be a good Bowler that Knoweth not how to Set the Bias of his Bowl. Conditions have their Byasses:
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and here is the Art and Skill, to set the Byasse of a Condition right. III. Man knoweth not to what Dangers, Evils, and Temptations, mens conditions may Expose them;
and Here is the Art and Skill, to Set the Bias of a Condition right. III. Man Knoweth not to what Dangers, Evils, and Temptations, men's conditions may Expose them;
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and therefore they are not able to give a judgment of conditions, and to say what is good for a man in this life.
and Therefore they Are not able to give a judgement of conditions, and to say what is good for a man in this life.
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We may look upon those things as good for a man which may expose him to such temptations and dangers that may be for his hurt and ruine.
We may look upon those things as good for a man which may expose him to such temptations and dangers that may be for his hurt and ruin.
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Remember, there are no outward or worldly good things, but do expose men to many Evils, Dangers,
remember, there Are no outward or worldly good things, but do expose men to many Evils, Dangers,
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and Temptations, and so become evil to a man in this life. Thus we find, Honour, Riches, outward Prosperity, do expose a man to Envy.
and Temptations, and so become evil to a man in this life. Thus we find, Honour, Riches, outward Prosperity, do expose a man to Envy.
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As one saith of Naboth, It had been better for him he had not had a Vineyard, it cost him his life.
As one Says of Naboth, It had been better for him he had not had a Vineyard, it cost him his life.
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These things have cost a man his sweetest things, ( viz. ) his Liberty and Life.
These things have cost a man his Sweetest things, (viz.) his Liberty and Life.
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How many men had lived longer, had they not had such and such things, wherein they seemed to excel and to be more happy then other men.
How many men had lived longer, had they not had such and such things, wherein they seemed to excel and to be more happy then other men.
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And so the Historian saith of the Romane Emperours, That they got nothing by their Honour, nisi ut citius interficerentur, but to be kill'd the sooner.
And so the Historian Says of the Roman emperors, That they god nothing by their Honour, nisi ut Quickly interficerentur, but to be killed the sooner.
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We read of Esius Proculus, that he was Slain by Caligula, for being the handsomest Man in Rome. Beauty and Handsomness was for his hurt.
We read of Esius Proculus, that he was Slave by Caligula, for being the handsomest Man in Room. Beauty and Handsomeness was for his hurt.
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And Seneca was condemned for being too Eloquent, though, at the Intercession of one of the Emperour's Lemans his life was spared.
And Senecca was condemned for being too Eloquent, though, At the Intercession of one of the Emperor's Leman's his life was spared.
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And hence it is, a man is not able to give a judgment of things,
And hence it is, a man is not able to give a judgement of things,
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because he knows not what their issue may be, and what dangers they may bring a man under;
Because he knows not what their issue may be, and what dangers they may bring a man under;
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because experience shews, that it had been good for some men to have bin without those things, that, in the eyes of some, seemed to be good for them.
Because experience shows, that it had been good for Some men to have been without those things, that, in the eyes of Some, seemed to be good for them.
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That, as our Saviour said of Judas, It had bin good for that man, if he had not bin born;
That, as our Saviour said of Judas, It had been good for that man, if he had not been born;
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So we may say of some, it had been good for them, if they never had had Honour, Riches, Beauty,
So we may say of Some, it had been good for them, if they never had had Honour, Riches, Beauty,
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and other things that most men look upon, as good for a man in this life.
and other things that most men look upon, as good for a man in this life.
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IV. Man knoweth not what Snares Satan hath laid in a Condition, to catch and entrap a man in;
IV. Man Knoweth not what Snares Satan hath laid in a Condition, to catch and entrap a man in;
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and therefore is not able to give or make a judgment of outward conditions. Through his devices, that condition may become evil that seemed to be for good.
and Therefore is not able to give or make a judgement of outward conditions. Through his devices, that condition may become evil that seemed to be for good.
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Satan is a subtil Adversary, and he seeks to get an advantage against us by the conditions we are in.
Satan is a subtle Adversary, and he seeks to get an advantage against us by the conditions we Are in.
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He endeavours to make every condition, a Snare and a Trap to us. He strives to make Temptations out of our Conditions.
He endeavours to make every condition, a Snare and a Trap to us. He strives to make Temptations out of our Conditions.
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He knows how to make use of our Conditions to advantage himself, and to hurt us.
He knows how to make use of our Conditions to advantage himself, and to hurt us.
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And man knows not what Snares Satan may lay for a man in a condition,
And man knows not what Snares Satan may lay for a man in a condition,
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and what advantage he may make of it to hurt a man, and therefore no certain Judgment can be made of it.
and what advantage he may make of it to hurt a man, and Therefore no certain Judgement can be made of it.
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Satan is a careful and diligent Observer, as of our Constitutions, so of our Conditions, and will be sure to suit his Temptations to them.
Satan is a careful and diligent Observer, as of our Constitutions, so of our Conditions, and will be sure to suit his Temptations to them.
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He hath his Temptations for all Conditions, whether High or Low, whether Prosperous or Adverse.
He hath his Temptations for all Conditions, whither High or Low, whither Prosperous or Adverse.
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1. If a man be in a Prosperous Condition, why there are Evils he Tempts a man to, in that Estate. And those, both Moral. Spiritual.
1. If a man be in a Prosperous Condition, why there Are Evils he Tempts a man to, in that Estate. And those, both Moral. Spiritual.
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I. Moral. So consider these: 1. Pride and High-mindedness.
I Moral. So Consider these: 1. Pride and High-mindedness.
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Prosperity inclines a man to it, and here Satan sayles with Wind and Tide, 1 Tim. 6. 17. Charge them that be Rich in this world that they be not High-minded.
Prosperity inclines a man to it, and Here Satan sails with Wind and Tide, 1 Tim. 6. 17. Charge them that be Rich in this world that they be not High-minded.
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2. Boasting and Glorying in their Prosperity, with a Contemning of those whose Condition is meaner, Jerem. 9. 23. Let not the Rich man Glory in his Riches.
2. Boasting and Glorying in their Prosperity, with a Contemning of those whose Condition is meaner, Jeremiah 9. 23. Let not the Rich man Glory in his Riches.
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3. Injustice and Oppression, Prov. 22. 7. The Rich Man Ruleth over the Poor. Or, as it may be read, Domineereth. 4. Luxury, and Profuseness, and Wantonness.
3. Injustice and Oppression, Curae 22. 7. The Rich Man Ruleth over the Poor. Or, as it may be read, Domineereth. 4. Luxury, and Profuseness, and Wantonness.
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As the Sodomites. And Dives that fared Deliciously every day.
As the Sodomites. And Dives that fared Deliciously every day.
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II. Spiritual Evils there are, to which a Prosperous Condition Inclines a man, and to which Satan will be ready to Tempt a man:
II Spiritual Evils there Are, to which a Prosperous Condition Inclines a man, and to which Satan will be ready to Tempt a man:
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and these are Three: 1. Forgetting God and forgetting Duty.
and these Are Three: 1. Forgetting God and forgetting Duty.
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And upon this Account it was, Agur prayed against Riches, Prov. 30. 9. Lest I be full, and forget Thee. 2. Creature-Confidence.
And upon this Account it was, Agur prayed against Riches, Curae 30. 9. Lest I be full, and forget Thee. 2. Creature confidence.
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We find the Scripture frequent in giving Cautions concerning that, 1 Tim. 6. 17. That men should not trust in uncertain Riches.
We find the Scripture frequent in giving Cautions Concerning that, 1 Tim. 6. 17. That men should not trust in uncertain Riches.
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3. Security, We read of the Rich man in the Gospel, Luke 12 19. who bid his Soul take its ease, it had goods laid up for many years.
3. Security, We read of the Rich man in the Gospel, Lycia 12 19. who bid his Soul take its ease, it had goods laid up for many Years.
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Why thus you see a Prosperous Condition hath its Temptations;
Why thus you see a Prosperous Condition hath its Temptations;
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and all these ways, Satan is ready to get an advantage of a man that is in that condition?
and all these ways, Satan is ready to get an advantage of a man that is in that condition?
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Now who can give a Judgement of a mans Condition when it is Prosperous, when he knoweth not but it may cast him into some of these Evills.
Now who can give a Judgement of a men Condition when it is Prosperous, when he Knoweth not but it may cast him into Some of these Evils.
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2. If a man be in an Adverse Condition, why that hath its Temptations too.
2. If a man be in an Adverse Condition, why that hath its Temptations too.
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When a mans Condition is low, then Satan Tempts him to Murmuring, Discontent, Impatiency, Envy, use of Unlawful means.
When a men Condition is low, then Satan Tempts him to Murmuring, Discontent, Impatiency, Envy, use of Unlawful means.
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And, upon this Account, Agur prayed against Poverty, Prov. 30. Lest I be Poor and Steal.
And, upon this Account, Agur prayed against Poverty, Curae 30. Lest I be Poor and Steal.
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He saw, that condition had its Temptations. Why thus you see, every Condition hath its Temptations:
He saw, that condition had its Temptations. Why thus you see, every Condition hath its Temptations:
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and, How shall man be able to make a Judgment of Conditions, when he knows not what Temptations he may fall under, by reason of his Condition;
and, How shall man be able to make a Judgement of Conditions, when he knows not what Temptations he may fallen under, by reason of his Condition;
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when we know not, but Satan, through his Wiles and Devices, may make a condition evil for a man, that else might have been for his good; how he may make that Condition his Snare, that might have been for his Welfare?
when we know not, but Satan, through his Wiles and Devices, may make a condition evil for a man, that Else might have been for his good; how he may make that Condition his Snare, that might have been for his Welfare?
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V. Man cannot make a Judgment of what is good or evil for a man in this life,
V. Man cannot make a Judgement of what is good or evil for a man in this life,
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because he knoweth not, what the wheel is that is within the Wheel. We read Ezek. 1. Of the wheel in the wheel.
Because he Knoweth not, what the wheel is that is within the Wheel. We read Ezekiel 1. Of the wheel in the wheel.
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Consider, there is the outward wheel of Dispensation that is visible to us, and there is a secret wheel of Providence within that wheel.
Consider, there is the outward wheel of Dispensation that is visible to us, and there is a secret wheel of Providence within that wheel.
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So that when we look upon the outward wheel of Prosperity, or Adversity, we know not what Wheel moves within those wheels.
So that when we look upon the outward wheel of Prosperity, or Adversity, we know not what Wheel moves within those wheels.
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We see how the outward wheel moves, but we know not what the motions are of the Wheel within;
We see how the outward wheel moves, but we know not what the motions Are of the Wheel within;
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Its motions may be cross to the wheel without. 1. Consider how it is in respect of Prosperity.
Its motions may be cross to the wheel without. 1. Consider how it is in respect of Prosperity.
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There is an outward wheel that is visible, and seems to move to a mans Honour, Exaltation, and Advancement in the world;
There is an outward wheel that is visible, and seems to move to a men Honour, Exaltation, and Advancement in the world;
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and yet we know not what cross motions the secret wheel of Providence may have to the External wheel of Dispensation:
and yet we know not what cross motions the secret wheel of Providence may have to the External wheel of Dispensation:
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While the outward wheel seems to move to a mans Good, and Honour, and Advantage;
While the outward wheel seems to move to a men Good, and Honour, and Advantage;
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the inward wheel (for ought we know) may be moving to a mans Hurt and Ruine.
the inward wheel (for ought we know) may be moving to a men Hurt and Ruin.
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According to the saying of the Poet, — Tolluntur in altum Vt lapsu graviore ruant — Their lifting up, may tend to their casting down.
According to the saying of the Poet, — Tolluntur in altum Vt lapsu graviore ruant — Their lifting up, may tend to their casting down.
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While the outward wheel may seem to raise them, and mount them; The wheel within, may move to the undoing and Destruction of them.
While the outward wheel may seem to raise them, and mount them; The wheel within, may move to the undoing and Destruction of them.
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We have a notable Instance of this in Haman: There was an outward wheel moving to his Raising and Advancement, to the setting of him High in the favour of his Prince,
We have a notable Instance of this in Haman: There was an outward wheel moving to his Raising and Advancement, to the setting of him High in the favour of his Prince,
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and who (that had lookt upon that) would not have thought, this had been for Hamans good? But see, there was a Wheel within the wheel, a Cross-wheel that was then moving to Hamans downfall, and Hamans ruine.
and who (that had looked upon that) would not have Thought, this had been for Hamans good? But see, there was a Wheel within the wheel, a Cross-wheel that was then moving to Hamans downfall, and Hamans ruin.
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II. For Adversity, why you shall find sometimes the outward Wheel seemingly moving to a mans Hurt,
II For Adversity, why you shall find sometime the outward Wheel seemingly moving to a men Hurt,
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and Ruine, and Disadvantage, when yet we know not the motions of the Wheel, that are within the wheel.
and Ruin, and Disadvantage, when yet we know not the motions of the Wheel, that Are within the wheel.
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There may be within that wheel, a Wheel of Providence moving to a mans good and advantage. Thus it was in the case of Joseph, when he was cast into a Pit,
There may be within that wheel, a Wheel of Providence moving to a men good and advantage. Thus it was in the case of Joseph, when he was cast into a Pit,
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when he was sold into Egypt, when he was cast into Prison by his Master;
when he was sold into Egypt, when he was cast into Prison by his Master;
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Who would have thought but that this outward wheel of Dispensation had moved to Joseph 's ruine;
Who would have Thought but that this outward wheel of Dispensation had moved to Joseph is ruin;
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and yet, at the same time, there was a Wheel within this wheel moving to the Advancement of Joseph, and to the making him Ruler over all the Land of Egypt ▪ So in the case of Job: When he was stript of all to a Shoo-latchet,
and yet, At the same time, there was a Wheel within this wheel moving to the Advancement of Joseph, and to the making him Ruler over all the Land of Egypt ▪ So in the case of Job: When he was stripped of all to a Shoolatchet,
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when he was bereaved of his Goods, Cattel, Children, Health, Who would have thought but this wheel of Dispensation had moved to the Ruine and utter undoing of Job? And yet, at the same time, there was a wheel moving within this wheel to his good and advantage,
when he was bereft of his Goods, Cattle, Children, Health, Who would have Thought but this wheel of Dispensation had moved to the Ruin and utter undoing of Job? And yet, At the same time, there was a wheel moving within this wheel to his good and advantage,
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as you may read in his Story.
as you may read in his Story.
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So the Apostle tells us, Jam. 5. 11. You have heard of the Patience of Job,
So the Apostle tells us, Jam. 5. 11. You have herd of the Patience of Job,
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and have seen the end of the Lord. and have seen the end of the Lord.
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God's end in all was Jobs good, though the outward Wheel of Dispensation spake it not.
God's end in all was Jobs good, though the outward Wheel of Dispensation spoke it not.
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So this is one reason, why a man knoweth not what is good or evil for a man in this life;
So this is one reason, why a man Knoweth not what is good or evil for a man in this life;
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because no man knows the motions of the Wheel of secret Providence, within the wheel of outward Dispensation.
Because no man knows the motions of the Wheel of secret Providence, within the wheel of outward Dispensation.
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We know not what is the end of the Lord in a mans Prosperity or Adversity;
We know not what is the end of the Lord in a men Prosperity or Adversity;
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our sight is not clear and peircing enough to discern the wheel within, and what Its motions are:
our sighed is not clear and piercing enough to discern the wheel within, and what Its motions Are:
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When we see a man Great, and Rich, and Honourable, we cannot say, He is an happy man,
When we see a man Great, and Rich, and Honourable, we cannot say, He is an happy man,
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and that it is good for him to be such; because we know not the end of the Lord.
and that it is good for him to be such; Because we know not the end of the Lord.
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And so, when we see a man poor, and low, and in an afflicted condition, we cannot say, That man is miserable,
And so, when we see a man poor, and low, and in an afflicted condition, we cannot say, That man is miserable,
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or, that it is evil for him; because in this Dispensation we know not the end of the Lord;
or, that it is evil for him; Because in this Dispensation we know not the end of the Lord;
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we know not how the wheel within moves.
we know not how the wheel within moves.
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Reas 6. Man knoweth not what is good or evil for a man in this life,Reas 6. Man Knoweth not what is good or evil for a man in this life,
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because of that sudden and unexpected changeableness that there is in all Conditions. Man's ignorance of this, disables him to make a judgment of outward Conditions.
Because of that sudden and unexpected changeableness that there is in all Conditions. Man's ignorance of this, disables him to make a judgement of outward Conditions.
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If a man could make the things of this life certain, why then he might make a judgment of them;
If a man could make the things of this life certain, why then he might make a judgement of them;
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but, the comfort in them and the enjoyment of them being uncertain, Who can make a true and perfect judgment of them? The things themselves are uncertain,
but, the Comfort in them and the enjoyment of them being uncertain, Who can make a true and perfect judgement of them? The things themselves Are uncertain,
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and the good in them changeable;
and the good in them changeable;
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and, Who is the man then that can say, That things, that are so full of uncertainty and so changeable, are good for a man in this life? Solomon, in Eccles. 7. 14. speaking of Conditions, saith, God hath set Prosperity and Adversity one over against the other, as a Vally over against a Mountain:
and, Who is the man then that can say, That things, that Are so full of uncertainty and so changeable, Are good for a man in this life? Solomon, in Eccles. 7. 14. speaking of Conditions, Says, God hath Set Prosperity and Adversity one over against the other, as a Valley over against a Mountain:
cc, r-crq vbz dt n1 av cst vmb vvi, cst n2, cst vbr av j pp-f n1 cc av j, vbr j p-acp dt n1 p-acp d n1? np1, p-acp np1 crd crd vvg pp-f n2, vvz, np1 vhz vvn n1 cc n1 crd p-acp p-acp dt n-jn, p-acp dt n1 a-acp p-acp dt n1:
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So that, when a man lookes upon himself as set upon the Mountain of Prosperity, he seeth a Valley of Adversity over against him:
So that, when a man looks upon himself as Set upon the Mountain of Prosperity, he sees a Valley of Adversity over against him:
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why, he seeth a change of his condition before him;
why, he sees a change of his condition before him;
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and though he stand at present upon the Mountain of Prosperity, yet he sees below him a Valley of Adversity, which he knoweth not how soon he may descend into.
and though he stand At present upon the Mountain of Prosperity, yet he sees below him a Valley of Adversity, which he Knoweth not how soon he may descend into.
cc cs pns31 vvb p-acp j p-acp dt n1 pp-f n1, av pns31 vvz p-acp pno31 dt n1 pp-f n1, r-crq pns31 vvz xx c-crq av pns31 vmb vvi p-acp.
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And, who can say, Prosperity is good for him, when he seeth Adversity over against him? So consider:
And, who can say, Prosperity is good for him, when he sees Adversity over against him? So Consider:
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upon this account, it is impssioble that a man should make a perfect judgment of Conditions.
upon this account, it is impssioble that a man should make a perfect judgement of Conditions.
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Since 1. Conditions are Changeable. 2. The Good and Comfort in a Condition is Changeable. 1. The Condition is changeable.
Since 1. Conditions Are Changeable. 2. The Good and Comfort in a Condition is Changeable. 1. The Condition is changeable.
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An Honourable, Rich, & Prosperous Condition is changeable:
an Honourable, Rich, & Prosperous Condition is changeable:
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and then, what is man the better for being in such a condition? Psal. 49. 20. Man being in Honour continueth not.
and then, what is man the better for being in such a condition? Psalm 49. 20. Man being in Honour Continueth not.
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And yet see, Men had other thoughts vers. 11. Their inward thoughts was, that their houses should continue for ever.
And yet see, Men had other thoughts vers. 11. Their inward thoughts was, that their houses should continue for ever.
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They thought, It was good for a man to have Houses and Possessions, because they looked upon these things as constant, and enduring, and lasting;
They Thought, It was good for a man to have Houses and Possessions, Because they looked upon these things as constant, and enduring, and lasting;
pns32 vvd, pn31 vbds j p-acp dt n1 pc-acp vhi n2 cc n2, c-acp pns32 vvd p-acp d n2 c-acp j, cc vvg, cc j-vvg;
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They thought their Inheritances lasting, and that they should leave them to those that would continue their memory for ever, that is, to their Children;
They Thought their Inheritances lasting, and that they should leave them to those that would continue their memory for ever, that is, to their Children;
pns32 vvd po32 n2 vvg, cc cst pns32 vmd vvi pno32 p-acp d cst vmd vvi po32 n1 p-acp av, cst vbz, p-acp po32 n2;
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which are, but the Parents multiplied and continued. Which, as one saith, is but Nodosa Aeternitas, a knotty Eternity;
which Are, but the Parents multiplied and continued. Which, as one Says, is but Nodosa Aeternitas, a knotty Eternity;
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as when one thread is spun and broken, then another thread is knit to it: Thus men dream of a continued Succession.
as when one thread is spun and broken, then Another thread is knit to it: Thus men dream of a continued Succession.
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But what saith the Psalmist? This their way, is their folly; for man being in honour continueth not.
But what Says the Psalmist? This their Way, is their folly; for man being in honour Continueth not.
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Consider, there is a changeableness in all outward conditions; there may be a sudden turn of Providence.
Consider, there is a changeableness in all outward conditions; there may be a sudden turn of Providence.
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Job the Richest man in the East, lost all (as it were) in an instant.Job the Richest man in the East, lost all (as it were) in an instant.
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All the wit, and care, and industry, and providence of man, cannot hinder the Providence of God from making conditions changable.
All the wit, and care, and industry, and providence of man, cannot hinder the Providence of God from making conditions changeable.
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And considering this, Who can say, This or that condition is good or evil for a man,
And considering this, Who can say, This or that condition is good or evil for a man,
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when he knoweth not how that condition may change? What if a prosperous condition should change? why then, it had been better a man had not known it;
when he Knoweth not how that condition may change? What if a prosperous condition should change? why then, it had been better a man had not known it;
c-crq pns31 vvz xx c-crq d n1 vmb vvi? q-crq cs dt j n1 vmd vvi? uh-crq av, pn31 vhd vbn j dt n1 vhd xx vvn pn31;
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It making a man but more miserable to have been happy, and then to be miserable.
It making a man but more miserable to have been happy, and then to be miserable.
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2. Though the Condition it self should continue, yet the comfort in the condition is changeable:
2. Though the Condition it self should continue, yet the Comfort in the condition is changeable:
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why, the things of a condition, that seems good and comfortable and desirable, are changeable. The things of such a condition may become a Cross, and Burden, and Vexation;
why, the things of a condition, that seems good and comfortable and desirable, Are changeable. The things of such a condition may become a Cross, and Burden, and Vexation;
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such a changeableness there is in the comforts of a condition that seemeth good for a man.
such a changeableness there is in the comforts of a condition that seems good for a man.
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Augustus had three Daughters, and all of them very lew'd; and he was used to call them his Tria Carcinωmata his three Ulcers or Botches;Augustus had three Daughters, and all of them very lewd; and he was used to call them his Tria Carcinωmata his three Ulcers or Botches;
npg1 vhd crd n2, cc d pp-f pno32 av j; cc pns31 vbds vvn pc-acp vvi pno32 po31 fw-la fw-la po31 crd n2 cc n2;
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And was used to say, Vtinam aut caelebs vixissem, aut orbus periissem, I would I had lived unmarried, or died without Children.
And was used to say, Vtinam Or caelebs vixissem, Or orbus periissem, I would I had lived unmarried, or died without Children.
cc vbds vvn pc-acp vvi, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, pns11 vmd pns11 vhd vvn j, cc vvd p-acp n2.
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Life and Light are two of the sweetest things, and yet a man may out-live the comfort of them;
Life and Light Are two of the Sweetest things, and yet a man may outlive the Comfort of them;
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they may prove a burden to a man as to Job (Job 3. 20) Why is life given to the Afflicted,
they may prove a burden to a man as to Job (Job 3. 20) Why is life given to the Afflicted,
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and light to the bitter in Soul? Let me tell you;and Light to the bitter in Soul? Let me tell you;
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Those things, that are looked on as the greatest earthly comforts, may become a mans Burthens and Afflictions.
Those things, that Are looked on as the greatest earthly comforts, may become a men Burdens and Afflictions.
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Reas. 7. Man cannot make a perfect judgment of what is good for him, and so on the contrary what is evil for him in this life;Reas. 7. Man cannot make a perfect judgement of what is good for him, and so on the contrary what is evil for him in this life;
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because there are but few that have the right Art and way of judging of Conditions;
Because there Are but few that have the right Art and Way of judging of Conditions;
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and so are apt to call good evil, and evil good; and so are disabled from knowing what is good for a man in this life.
and so Are apt to call good evil, and evil good; and so Are disabled from knowing what is good for a man in this life.
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I shall name some of those ways, by which most judge of the good or evil of a Condition. 1. Opinion. 2. Sense. 3. Affection. I.
I shall name Some of those ways, by which most judge of the good or evil of a Condition. 1. Opinion. 2. Sense. 3. Affection. I.
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Most judge of Conditions by Opinion; they take things to be as they account them.
Most judge of Conditions by Opinion; they take things to be as they account them.
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It is Opinion that makes things to be good and evil, to some, that, if rightly considered, are not so.
It is Opinion that makes things to be good and evil, to Some, that, if rightly considered, Are not so.
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Thus Conditions are looked upon as good or evil, according as they are in our Opinion.
Thus Conditions Are looked upon as good or evil, according as they Are in our Opinion.
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It was the saying of Seneca, Levis est Dolor, si nil Opinio adjecerit, The misery would be little,
It was the saying of Senecca, Levis est Dolour, si nil Opinio adjecerit, The misery would be little,
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if our Opinion did not adde to it. Opinion is a leight judgment of things, by which things are good in the imagination,
if our Opinion did not add to it. Opinion is a Light judgement of things, by which things Are good in the imagination,
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but never arrive at the understanding to be made Reason. It is an ill Guide, and therefore some call it the Guide of Fools, when Reason is the Guide of the Wise. Most men judg of Conditions by Opinion,
but never arrive At the understanding to be made Reason. It is an ill Guide, and Therefore Some call it the Guide of Fools, when Reason is the Guide of the Wise. Most men judge of Conditions by Opinion,
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and so it is impossible they should make a right Judgment of Conditions, of what is good or evil for a man in this life. And therefore, we find the Scripture setting it self to oppose and cross the Opinions of Men, in relation to what is good and evil for a man in this life.
and so it is impossible they should make a right Judgement of Conditions, of what is good or evil for a man in this life. And Therefore, we find the Scripture setting it self to oppose and cross the Opinions of Men, in Relation to what is good and evil for a man in this life.
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Jam. 5. 1. Howl ye Rich Men, &c. Now it is the Opinion of most, that Rich men have cause to Rejoyce.Jam. 5. 1. Howl you Rich Men, etc. Now it is the Opinion of most, that Rich men have cause to Rejoice.
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Prov. 15. 16. Better is a little with the Fear of the Lord, then great Treasures with Trouble. Curae 15. 16. Better is a little with the fear of the Lord, then great Treasures with Trouble.
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This crosseth the general Opinion of men.
This Crosseth the general Opinion of men.
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Psal. 37. 16. A little that a Righteous man hath, is better then the Riches of many Wicked. Psalm 37. 16. A little that a Righteous man hath, is better then the Riches of many Wicked.
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Now the Opinion of the World is, That much, is alwayes better then little. One place more, Eccles. 7. 2, 3. Vers. 2. It is better to go to the House of Mourning, then to go to the house of Feasting.
Now the Opinion of the World is, That much, is always better then little. One place more, Eccles. 7. 2, 3. Vers. 2. It is better to go to the House of Mourning, then to go to the house of Feasting.
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But most men think not so. Vers. 3. Sorrow is better then laughter. But this crosseth the general Opinion of men. But most men think not so. Vers. 3. Sorrow is better then laughter. But this Crosseth the general Opinion of men.
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II. Another way by which men Judg of the Good or Evil of Conditions, is by Sense. They judg of the good & evil of things, according as they are pleasing or displeasing to their Senses.
II another Way by which men Judge of the Good or Evil of Conditions, is by Sense. They judge of the good & evil of things, according as they Are pleasing or displeasing to their Senses.
crd j-jn n1 p-acp r-crq n2 vvb pp-f dt j cc j-jn pp-f n2, vbz p-acp n1. pns32 vvb pp-f dt j cc j-jn pp-f n2, vvg c-acp pns32 vbr vvg cc vvg p-acp po32 n2.
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They judg of Conditions as many do of Meats, who judg of them by the taste,
They judge of Conditions as many do of Meats, who judge of them by the taste,
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and so take them to be Wholsome that are Toothsome: And so, on the contrary, those meats Unwholsome that are Unpleasant.
and so take them to be Wholesome that Are Toothsome: And so, on the contrary, those Meats Unwholesome that Are Unpleasant.
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And therefore, the Apostle tells those, Heb. 12. 11. how they were mistaken about their Condition, which was then a Suffering Condition;
And Therefore, the Apostle tells those, Hebrew 12. 11. how they were mistaken about their Condition, which was then a Suffering Condition;
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No Affliction (saith he) for the present seemeth Joyous but Grievous. No Affliction (Says he) for the present seems Joyous but Grievous.
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Why, Sense at the present can feel no good in it, But afterwards it bringeth forth the quiet Fruit of Righteousness.
Why, Sense At the present can feel no good in it, But afterwards it brings forth the quiet Fruit of Righteousness.
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This way of judging deceived Eve: She saw the Fruit was desirable, it looked fair to the Eye.
This Way of judging deceived Eve: She saw the Fruit was desirable, it looked fair to the Eye.
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Thus many are deceived about their Conditions.
Thus many Are deceived about their Conditions.
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They are like the Book St. John eatt, As Hony in the Mouth, but in the Belly, as bitter as Gall.
They Are like the Book Saint John eatt, As Honey in the Mouth, but in the Belly, as bitter as Gall.
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Thus men look upon Conditions, whether they are Hony in the Mouth; they look no further, whether they may not prove Gall in the Belly.
Thus men look upon Conditions, whither they Are Honey in the Mouth; they look no further, whither they may not prove Gall in the Belly.
av n2 vvb p-acp n2, cs pns32 vbr n1 p-acp dt n1; pns32 vvb av-dx av-jc, cs pns32 vmb xx vvi n1 p-acp dt n1.
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Why, thus most judg of Conditions by Sense;
Why, thus most judge of Conditions by Sense;
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and while they judg so, it is impossible for them to know, what is good or evil for them in this life. III. Some make a judgment of Conditions, by their sinfully-sensual Affections, and so account that good for them in this life, that suits with their Lusts and Inordinate Desires.
and while they judge so, it is impossible for them to know, what is good or evil for them in this life. III. some make a judgement of Conditions, by their sinfully-sensual Affections, and so account that good for them in this life, that suits with their Lustiest and Inordinate Desires.
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Thus men come to be beguiled with the appearance of Good, instead of Real Good. Most men take the word of their Lusts,
Thus men come to be beguiled with the appearance of Good, instead of Real Good. Most men take the word of their Lustiest,
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and corrupt and sinful Desires, concerning what is good for them. As Sampson said, Give her me, for she pleaseth me well.
and corrupt and sinful Desires, Concerning what is good for them. As Sampson said, Give her me, for she Pleases me well.
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Since the Fall, man rather consults with his own Corrupt desires then any thing else, and makes them his Oracle;
Since the Fallen, man rather consults with his own Corrupt Desires then any thing Else, and makes them his Oracle;
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at which, he enquires about the good and evil of things:
At which, he enquires about the good and evil of things:
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and while they seek to that Oracle, it must needs follow, that Good must be rejected under the Notion of Evil, and evil lookt upon as desirable under the Notion of good. Affections sensually-sinful, are wofully blinded in judging of Conditions.
and while they seek to that Oracle, it must needs follow, that Good must be rejected under the Notion of Evil, and evil looked upon as desirable under the Notion of good. Affections sensually-sinful, Are woefully blinded in judging of Conditions.
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CHAP. IV. HAving Explained and Confirmed the Point, I come now to Resolve some Questions, that may be put, in Relation to the Truth delivered.
CHAP. IV. HAving Explained and Confirmed the Point, I come now to Resolve Some Questions, that may be put, in Relation to the Truth Delivered.
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1. Question, Whether it be lawful to Pray against Afflictions, Since no man knoweth what is good for a man in this life;
1. Question, Whither it be lawful to Pray against Afflictions, Since no man Knoweth what is good for a man in this life;
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and so in praying against them, we may Pray against, and Deprecate that, that (for ought we know) may be for out Good?
and so in praying against them, we may Pray against, and Deprecate that, that (for ought we know) may be for out Good?
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2. Quest. Whether it be lawful to Pray for outward and worldly good things, as Riches, &c. Since we know not,
2. Quest. Whither it be lawful to Pray for outward and worldly good things, as Riches, etc. Since we know not,
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but we may pray for what is evil for us?
but we may pray for what is evil for us?
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3. Quest. Whether our being ignorant of what is good for us in this life, doth not warrant us, to undertake things,
3. Quest. Whither our being ignorant of what is good for us in this life, does not warrant us, to undertake things,
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and adventure on them hand over head, or at hap-hazard (as we say) or at adventure, without any Circumspection, Consideration, Prudential Foresight or Providential Care,
and adventure on them hand over head, or At haphazard (as we say) or At adventure, without any Circumspection, Consideration, Prudential Foresight or Providential Care,
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as in Marriage, &c. Why, some may say;
as in Marriage, etc. Why, Some may say;
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I know not what is good for me in this life, and therefore, Let it happen how it will.
I know not what is good for me in this life, and Therefore, Let it happen how it will.
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So the Question is, Whether this Truth, do not deny and destroy all Care of Providence?
So the Question is, Whither this Truth, do not deny and destroy all Care of Providence?
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I shall Answer to these in order.
I shall Answer to these in order.
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1. Quest. Whether, according to the Truth delivered, it be lawful for a man to Pray against Afflictions, Since he knoweth not but that he may Pray against his own good. Since, some by Experience have found, It was good for them that they were Afflicted.
1. Quest. Whither, according to the Truth Delivered, it be lawful for a man to Pray against Afflictions, Since he Knoweth not but that he may Pray against his own good. Since, Some by Experience have found, It was good for them that they were Afflicted.
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Answ. Some have bin of this Opinion, that, It is unlawful to Pray against Afflictions; and that it was not the Errour of Tertullian, to say, Afflictions were to be sought for, and desired;Answer some have been of this Opinion, that, It is unlawful to Pray against Afflictions; and that it was not the Error of Tertullian, to say, Afflictions were to be sought for, and desired;
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and said, That men ought to be so far from praying against them, that they ought to pray for them and desire them.
and said, That men ought to be so Far from praying against them, that they ought to pray for them and desire them.
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But this I look upon, as one of his Errours. I shall give an Answer to the Question. 1. General. 2. Particular. I. General. So I Answer;
But this I look upon, as one of his Errors. I shall give an Answer to the Question. 1. General. 2. Particular. I General. So I Answer;
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That, notwithstanding it so falls out that Afflictions are good for a man, yet they may be lawfully prayed against.
That, notwithstanding it so falls out that Afflictions Are good for a man, yet they may be lawfully prayed against.
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And this Truth I shall clear up to you, by four things.
And this Truth I shall clear up to you, by four things.
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1. Afflictions are, in their own Nature, Fruits and Effects of Sin, and such as Nature abhors;
1. Afflictions Are, in their own Nature, Fruits and Effects of since, and such as Nature abhors;
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such are Sickness, Poverty, all sorts of Losses and Crosses;
such Are Sickness, Poverty, all sorts of Losses and Crosses;
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they were brought in by Sin. The Apostle saith, Rom. 5. 12. Sin entred into the world,
they were brought in by Sin. The Apostle Says, Rom. 5. 12. since entered into the world,
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and Death by Sin. Death is there put for, All Miseries. As Life in Scripture is put for all Good;and Death by Sin. Death is there put for, All Misery's. As Life in Scripture is put for all Good;
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so Death is the Topick for all Miseries, being called the King of Fears; and so the King of Evils, being the King of whatsoever is fearful to man, and what Nature abhoreth.
so Death is the Topic for all Misery's, being called the King of Fears; and so the King of Evils, being the King of whatsoever is fearful to man, and what Nature abhorreth.
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As Death, so all Evils (as Death's attendants) came into the world by Sin. Sin was the Mother,
As Death, so all Evils (as Death's attendants) Come into the world by Sin. since was the Mother,
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and Afflictions of all sorts are the Daughters.
and Afflictions of all sorts Are the Daughters.
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So then, looking upon them under this Notion, as the Effects of Sin, they may be prayed against.
So then, looking upon them under this Notion, as the Effects of since, they may be prayed against.
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When Sin came into the world, these Evils crowded in with It;
When since Come into the world, these Evils crowded in with It;
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and when Sin shall be no more, these Miseries and Evils shall be no more, Rev. 21. 4. There shall be no more Death, &c. The Thred followeth the Needle.
and when since shall be no more, these Misery's and Evils shall be no more, Rev. 21. 4. There shall be no more Death, etc. The Thread follows the Needle.
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Sin was the Needle, that drew in with it the Thred of Miseries and Afflictions.
since was the Needle, that drew in with it the Thread of Misery's and Afflictions.
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Man had never known what Losses, and Crosses, and Miseries, and Afflictions had bin, had it not been for Sin.
Man had never known what Losses, and Crosses, and Misery's, and Afflictions had been, had it not been for Sin.
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2. Afflictions of themselves, do us no good; of themselves, they do not make a man better.
2. Afflictions of themselves, do us no good; of themselves, they do not make a man better.
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The Good by Afflictions comes from a Superiour Work, from those admirable Influences and Concurrences of the Spirit of God, on,
The Good by Afflictions comes from a Superior Work, from those admirable Influences and Concurrences of the Spirit of God, on,
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and with, the Afflictions. As our Saviour said, Man lives not by Bread only: So, man is not amended by Afflictions only.
and with, the Afflictions. As our Saviour said, Man lives not by Bred only: So, man is not amended by Afflictions only.
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Put a Stone into the Fire, it cometh out a Stone still. No water, either hot or cold, will make a Blackmore White.
Put a Stone into the Fire, it comes out a Stone still. No water, either hight or cold, will make a Blackmore White.
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Empty Vinegar from Vessel to Vessel, it will be Vinegar still. So, let a man be emplyed, from Condition to Condition, he is still the same.
Empty Vinegar from Vessel to Vessel, it will be Vinegar still. So, let a man be implying, from Condition to Condition, he is still the same.
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We know, the Plough breaks up the Earth, but of it self doth not better it;
We know, the Plough breaks up the Earth, but of it self does not better it;
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it leaveth it as it was, there is nothing put in by the Plough:
it Leaveth it as it was, there is nothing put in by the Plough:
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If the Husbandman Dung it, and cast in good Seed, when he hath broken it up with his Plough,
If the Husbandman Dung it, and cast in good Seed, when he hath broken it up with his Plough,
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then there is like to be a Harvest, else there is nothing but Weeds and Nettles.
then there is like to be a Harvest, Else there is nothing but Weeds and Nettles.
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The Plough of Afflictions may break our Bodies, and Estates, and Spirits; but there will be no Harvest without something more, without an Heavenly Influence;
The Plough of Afflictions may break our Bodies, and Estates, and Spirits; but there will be no Harvest without something more, without an Heavenly Influence;
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Afflictions will bring forth only Briars and Thorns.
Afflictions will bring forth only Briers and Thorns.
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The Expression of the Psalmist, is, Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest out of thy Law.
The Expression of the Psalmist, is, Psalm 94. 12. Blessed is the Man whom thou chastenest and Teachest out of thy Law.
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It is then happy, when Correction and Instruction go together. 3. As Afflictions are fruits of Sin, and of themselves do no good;
It is then happy, when Correction and Instruction go together. 3. As Afflictions Are fruits of since, and of themselves do no good;
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so oftentimes, through Mans Corruption, they prove occasions of Sin. They are so far from making men Better, that they often make men Worse.
so oftentimes, through men Corruption, they prove occasions of Sin. They Are so Far from making men Better, that they often make men Worse.
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I have shewed before, what Evils are incident, both to a state of Prosperity and Adversity.
I have showed before, what Evils Are incident, both to a state of Prosperity and Adversity.
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Satan knoweth, how to make Afflictions to become Temptations:
Satan Knoweth, how to make Afflictions to become Temptations:
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And therefore we find this to be the Reason, why Agur prayed against Poverty, Prov. 30. 9. lest I be Poor and Steal,
And Therefore we find this to be the Reason, why Agur prayed against Poverty, Curae 30. 9. lest I be Poor and Steal,
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and the Name of God be taken in Vain; q. d.and the Name of God be taken in Vain; q. worser.
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Poverty may put me under a Temptation of using Unlawful means, to the Dishonour of God.
Poverty may put me under a Temptation of using Unlawful means, to the Dishonour of God.
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Thus, Afflictions prove somtimes occasions of Sin; and we are taught to Pray, That we may not be led into Temptation.
Thus, Afflictions prove sometimes occasions of since; and we Are taught to Pray, That we may not be led into Temptation.
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4. Consider again this, That the Saints and Servants of God have prayed against Afflictions:
4. Consider again this, That the Saints and Servants of God have prayed against Afflictions:
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So, they have prayed for 1. The Preventing of them, and Keeping them off. 2. The Removing them, and Taking them off.
So, they have prayed for 1. The Preventing of them, and Keeping them off. 2. The Removing them, and Taking them off.
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1. For the Preventing them, and keeping them Off. Thus did Agur, Prov. 30. 8, 9. where you have his Prayer;
1. For the Preventing them, and keeping them Off. Thus did Agur, Curae 30. 8, 9. where you have his Prayer;
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First, Against the Evils of Sin, Ver. 7. Take from me Vanity and Lying. Next, Against the Evils of Affliction, Ver. 8. Give me not Poverty.
First, Against the Evils of since, Ver. 7. Take from me Vanity and Lying. Next, Against the Evils of Affliction, Ver. 8. Give me not Poverty.
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2. They have prayed for the Removing them, and taking them off.
2. They have prayed for the Removing them, and taking them off.
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And those have done it, who got as much good by their Afflictions, as any under Heaven. Thus David, Psal. 39. 10. Take away thy Stroak from me.
And those have done it, who god as much good by their Afflictions, as any under Heaven. Thus David, Psalm 39. 10. Take away thy Stroke from me.
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Psal. 119. 22. Turn away Shame and Reproach from me. Thus did Job, Job 9. 34. Let him take away his Rod from me.
Psalm 119. 22. Turn away Shame and Reproach from me. Thus did Job, Job 9. 34. Let him take away his Rod from me.
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Job 13. 20, 21. Withdraw thine Hand from me, &c. Where, he Prayeth for Gods taking away his Afflicting Rod,Job 13. 20, 21. Withdraw thine Hand from me, etc. Where, he Prayeth for God's taking away his Afflicting Rod,
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and for his with-drawing his Afflicting Hand.
and for his withdrawing his Afflicting Hand.
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And these Two men, got as much good by their being Afflicted, as ever any did.
And these Two men, god as much good by their being Afflicted, as ever any did.
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Thus, in General, You see what we Answer to the Question, Whether Evils of Affliction may be Prayed against?
Thus, in General, You see what we Answer to the Question, Whither Evils of Affliction may be Prayed against?
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II. We come to give a more particular Answer to the Question; And tell you, That though we say, It is Lawful to pray against Afflictions;
II We come to give a more particular Answer to the Question; And tell you, That though we say, It is Lawful to pray against Afflictions;
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yet it must be with the Observation of some Rules, and Cautions, and Directions. That, as our Saviour said in another case concerning Hearing; Take heed, how ye Hear;
yet it must be with the Observation of Some Rules, and Cautions, and Directions. That, as our Saviour said in Another case Concerning Hearing; Take heed, how you Hear;
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So in this case of praying against Afflictions, we say, Take heed how ye Pray. So consider;
So in this case of praying against Afflictions, we say, Take heed how you Pray. So Consider;
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There is a double praying against Afflictions, as I told you before: 1. For the Keeping them off. 2. For the Taking them off.
There is a double praying against Afflictions, as I told you before: 1. For the Keeping them off. 2. For the Taking them off.
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1. For the Keeping them off. So, there is a Twofold praying for the Keeping off Afflictions. 1. Absolute. 2. Conditional, and with Submission.
1. For the Keeping them off. So, there is a Twofold praying for the Keeping off Afflictions. 1. Absolute. 2. Conditional, and with Submission.
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1. Absolute. When men Pray, that, in no Case, the Evil may happen to them; so making their Will a Law to God's.
1. Absolute. When men Pray, that, in no Case, the Evil may happen to them; so making their Will a Law to God's.
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This praying against Afflictions, is Unwarrantable and Unlawful. We must know;
This praying against Afflictions, is Unwarrantable and Unlawful. We must know;
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for Moral Evils of Sin, we may pray absolutely against, but not so against the Evils of Affliction.
for Moral Evils of since, we may pray absolutely against, but not so against the Evils of Affliction.
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2. There is a Praying against them, that is Conditional, & with Submission to the Will of God; This is Lawful.
2. There is a Praying against them, that is Conditional, & with Submission to the Will of God; This is Lawful.
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Our Saviour himself prayed that the Cup might pass from Him, but adds this, Not my Will, but Thine be done.
Our Saviour himself prayed that the Cup might pass from Him, but adds this, Not my Will, but Thine be done.
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Our praying against Afflictions is then right, when there is a sweet Submission of our wills, to the Will of God:
Our praying against Afflictions is then right, when there is a sweet Submission of our wills, to the Will of God:
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So, that though we know that Afflictions are grievous to our Natures; yet, because we know not, what the Decrees and Purposes of God are concerning us;
So, that though we know that Afflictions Are grievous to our Nature's; yet, Because we know not, what the Decrees and Purposes of God Are Concerning us;
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and not knowing, but that He may see them good for us, and make them good to us:
and not knowing, but that He may see them good for us, and make them good to us:
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we do sweetly submit our wills, to the Will of God, and Proclaim Liberty to Him, to deal with us as He please.
we do sweetly submit our wills, to the Will of God, and Proclaim Liberty to Him, to deal with us as He please.
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And herein is the Work of Grace seen, that, though Nature desireth wholly to be freed from them, (they being such things as are bitter to It;) yet a Christian leavs himself wholly to the Will of God,
And herein is the Work of Grace seen, that, though Nature Desires wholly to be freed from them, (they being such things as Are bitter to It;) yet a Christian leaves himself wholly to the Will of God,
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and saith, Not my Will, but Thine be done.
and Says, Not my Will, but Thine be done.
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When Christians see the Cup of Affliction preparing for them, or coming towards them, they must pray against it, only as our Saviour did.
When Christians see the Cup of Affliction preparing for them, or coming towards them, they must pray against it, only as our Saviour did.
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It is then right, when in praying against Afflictions, we pray absolutely that God may be Glorified;
It is then right, when in praying against Afflictions, we pray absolutely that God may be Glorified;
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but for the things that concern our selves, we pray with Submission to His Will.
but for the things that concern our selves, we pray with Submission to His Will.
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Thus Christ did, John 12. 27, 28. Save me from this Hour, but for this cause came I to this Hour. Father, Glorify thy Self.
Thus christ did, John 12. 27, 28. Save me from this Hour, but for this cause Come I to this Hour. Father, glorify thy Self.
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Our Saviour is absolute in that request of his, That His Father would Glorify his Name, and received an Answer;
Our Saviour is absolute in that request of his, That His Father would glorify his Name, and received an Answer;
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But for the other Request, he sweetly submitted to His Father's Will.
But for the other Request, he sweetly submitted to His Father's Will.
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Thus doth a Gracious Heart pray absolutely, that God may be Glorified, (let it be in Relation to himself) which way the Lord please.
Thus does a Gracious Heart pray absolutely, that God may be Glorified, (let it be in Relation to himself) which Way the Lord please.
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Thus in desiring freedom from Affliction, though a Gracious Heart looks upon it as desirable to Nature, to be freed from Losses,
Thus in desiring freedom from Affliction, though a Gracious Heart looks upon it as desirable to Nature, to be freed from Losses,
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and Crosses, Sickness, and Poverty, &c:
and Crosses, Sickness, and Poverty, etc.:
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Yet he looks upon Gods Glory as, That, that is to preferred before its own worldly Welfare, Ease, Quiet, Contentment, and Comfort.
Yet he looks upon God's Glory as, That, that is to preferred before its own worldly Welfare, Ease, Quiet, Contentment, and Comfort.
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Whereas some may say, that Agur prayed absolutely against Poverty, Prov. 30. 8, 9. Give me not Poverty, &c. We Answer, that though it looketh like an absolute Request, yet it is not:
Whereas Some may say, that Agur prayed absolutely against Poverty, Curae 30. 8, 9. Give me not Poverty, etc. We Answer, that though it looks like an absolute Request, yet it is not:
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If we look upon the Reason of the Request, Vers. 9. we shall find that he prayed absolutely, only in relation to Gods Glory.
If we look upon the Reason of the Request, Vers. 9. we shall find that he prayed absolutely, only in Relation to God's Glory.
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For, the Reason why he prayes against poverty, is this, lest I be Poor and Steal,
For, the Reason why he prays against poverty, is this, lest I be Poor and Steal,
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and the Name of God be taken in Vain. and the Name of God be taken in Vain.
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Where see, that he only prayeth against Poverty upon this account, lest it might occasion him to Sin, and Dishonour God.
Where see, that he only Prayeth against Poverty upon this account, lest it might occasion him to since, and Dishonour God.
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Agur doth not say, lest I be poor and Steal, and be Whipt, and Stockt, or Hanged;Agur does not say, lest I be poor and Steal, and be Whipped, and Stocked, or Hanged;
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but, lest the Name of God be taken in Vain. 2. Concerning the keeping off, of Afflictions.
but, lest the Name of God be taken in Vain. 2. Concerning the keeping off, of Afflictions.
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There is a praying either against, 1. The Things themselves. 2. The Evil of the things. 1. Against the Things themselves.
There is a praying either against, 1. The Things themselves. 2. The Evil of the things. 1. Against the Things themselves.
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For that, we say, as formerly, We ought not to pray Absolutely, but with Submission. 2. There is a praying against the Evil of the things.
For that, we say, as formerly, We ought not to pray Absolutely, but with Submission. 2. There is a praying against the Evil of the things.
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So we may pray absolutely against the Evil of the Evils, though we may may not pray absolutely against the Afflictions,
So we may pray absolutely against the Evil of the Evils, though we may may not pray absolutely against the Afflictions,
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yet against the Sting of the Affliction. The Apostle Paul, calleth Sin, the Sting of Death;
yet against the Sting of the Affliction. The Apostle Paul, calls since, the Sting of Death;
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and it is the Sting of every Affliction: and against the Sting, we may pray absolutely.
and it is the Sting of every Affliction: and against the Sting, we may pray absolutely.
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Thus for the first, concerning praying for the keeping off of Afflictions. 2. Concerning praying for the taking off Afflictions.
Thus for the First, Concerning praying for the keeping off of Afflictions. 2. Concerning praying for the taking off Afflictions.
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So, these Rules are to be observed. 1. We must not put our wills, as a Law to God's.
So, these Rules Are to be observed. 1. We must not put our wills, as a Law to God's.
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Then it is right, when, while we desire God to remove the Affliction, we get our hearts willing to bear the Affliction,
Then it is right, when, while we desire God to remove the Affliction, we get our hearts willing to bear the Affliction,
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if God will have it so. 2. In praying for the removal of them, there must be a Submission to the Will of God, in relation to all Circumstances;
if God will have it so. 2. In praying for the removal of them, there must be a Submission to the Will of God, in Relation to all circumstances;
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to wit, the time and manner of removing.
to wit, the time and manner of removing.
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We must submit to his Wisdom for the means, and be content to wait his Leasure,
We must submit to his Wisdom for the means, and be content to wait his Leisure,
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for the time of taking them off. 3. We must choose rather Affliction, than Sin; and pray more for the taking away of Sin, then the taking off Affliction.
for the time of taking them off. 3. We must choose rather Affliction, than since; and pray more for the taking away of since, then the taking off Affliction.
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It was a Pharoah that prayed only for the taking off of Affliction, Exod. 10. 17. Pray to the Lord your God, that He may take away from me, this Death only.
It was a Pharaoh that prayed only for the taking off of Affliction, Exod 10. 17. prey to the Lord your God, that He may take away from me, this Death only.
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He was only, for having his Judgment taken away, not his Sin. 4. We must pray more,
He was only, for having his Judgement taken away, not his Sin. 4. We must pray more,
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for God's Sanctifying Afflictions to us, then for his Removing them from us.
for God's Sanctifying Afflictions to us, then for his Removing them from us.
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That the Rod may do its work for which it is sent, before it be taken off;
That the Rod may do its work for which it is sent, before it be taken off;
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that we may be better'd by the Affliction, before we are freed from the Affliction. Thus in Answer to the First Question.
that we may be bettered by the Affliction, before we Are freed from the Affliction. Thus in Answer to the First Question.
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CHAP. V. The Second Question. IF a Man know not, What is good for a man in this Life;
CHAP. V. The Second Question. IF a Man know not, What is good for a man in this Life;
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Is it then Lawfull for a man to pray for the things of this Life, viz. Riches,
Is it then Lawful for a man to pray for the things of this Life, viz. Riches,
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& c? Since he knoweth not, but they may be Hurtful for him. His prosperity may be his Ruine, his Table may be his Snare;
& c? Since he Knoweth not, but they may be Hurtful for him. His Prosperity may be his Ruin, his Table may be his Snare;
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and that which he thought was for his Welfare, may become his Trap. To this Question I shall give an Answer 1. In General. 2. More Particular.
and that which he Thought was for his Welfare, may become his Trap. To this Question I shall give an Answer 1. In General. 2. More Particular.
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I. In General, I Answer thus: That it is Lawful to pray for the things of this Life;
I In General, I Answer thus: That it is Lawful to pray for the things of this Life;
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although we know not, whether they are good for Man in this Life. There are these Arguments to make it good.
although we know not, whither they Are good for Man in this Life. There Are these Arguments to make it good.
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1. Riches, and Health, and the Comforts of this Life, are in themselves Blessings of God.
1. Riches, and Health, and the Comforts of this Life, Are in themselves Blessings of God.
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They flow from Him, who is the Fountain of Good; and are, in themselves, Streams that issue from that Fountain, and speak His Goodnesse.
They flow from Him, who is the Fountain of Good; and Are, in themselves, Streams that issue from that Fountain, and speak His goodness.
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They are some of those things, by which, He that is Good (as the Psalmist speaks) doth good to his Creatures.
They Are Some of those things, by which, He that is Good (as the Psalmist speaks) does good to his Creatures.
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Acts 14. 17. God left not Himself without Witness, in that he did Good, and gave them Rain, and Fruitful Seasons;
Acts 14. 17. God left not Himself without Witness, in that he did Good, and gave them Rain, and Fruitful Seasons;
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filling their hearts with Joy and Gladness. So, upon that account, they may be pray'd for.filling their hearts with Joy and Gladness. So, upon that account, they may be prayed for.
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2. The things of this Life may be prayed for, In that our Saviour hath taught us to pray for our Daily Bread. Where, by Bread, is meant all those Good things that are necessary for this Life.
2. The things of this Life may be prayed for, In that our Saviour hath taught us to pray for our Daily Bred. Where, by Bred, is meant all those Good things that Are necessary for this Life.
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Bread is there a Comprehensive word, being the Staff of Life; And so call'd the Staff of Bread. And by a Synechodoche it is put for All, both Necessary and Comfortable supports of mans Life.
Bred is there a Comprehensive word, being the Staff of Life; And so called the Staff of Bred. And by a Synechodoche it is put for All, both Necessary and Comfortable supports of men Life.
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Now, being to pray for our Daily Bread, we may pray for what is Necessary and Comfortable for Life.
Now, being to prey for our Daily Bred, we may pray for what is Necessary and Comfortable for Life.
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3. Outward Good things are necessary for our Uses, and for our Well-being in this World.
3. Outward Good things Are necessary for our Uses, and for our Well-being in this World.
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Mat. 6. 32. Your Heavenly Father knoweth, that you have need of all these things. In Prayer, there is a making known of our Needs and Wants to God;Mathew 6. 32. Your Heavenly Father Knoweth, that you have need of all these things. In Prayer, there is a making known of our Needs and Wants to God;
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not only Spiritual, but Temporal too; not only those that relate to our Souls, but also to our Bodies.
not only Spiritual, but Temporal too; not only those that relate to our Souls, but also to our Bodies.
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The Apostle bids us, Phil. 4. 6. In nothing be careful, but let your Wants be made known to God.
The Apostle bids us, Philip 4. 6. In nothing be careful, but let your Wants be made known to God.
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Then no doubt, but we may Lawfully pray for all Comfortable, and Suitable supplies to our Wants.
Then no doubt, but we may Lawfully pray for all Comfortable, and Suitable supplies to our Wants.
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4. These Outward things do not of themselves Hurt.
4. These Outward things do not of themselves Hurt.
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Of themselves they make none Evil. Outward things are to Men, as they are to Them. It is not from the things Themselves,
Of themselves they make none Evil. Outward things Are to Men, as they Are to Them. It is not from the things Themselves,
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but from Lusts within that they become Evil. The Poyson is not in the Flower, but in the nature of the Spider:
but from Lustiest within that they become Evil. The Poison is not in the Flower, but in the nature of the Spider:
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So the Evil of Outward things, is not in the things Themselves, but from our Lusts, that turn them into Evil. It is not mens Possessions,
So the Evil of Outward things, is not in the things Themselves, but from our Lustiest, that turn them into Evil. It is not men's Possessions,
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but mens Corruptions that make them to become Evil to them.
but men's Corruptions that make them to become Evil to them.
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When a mans Table comes to be his Snare, the Creatures are not to be blamed,
When a men Table comes to be his Snare, the Creatures Are not to be blamed,
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but a mans own Lusts. The Apostle, 2 Pet. 1. 4. speaks of the Corruptions that are in the world through Lust.
but a men own Lusts. The Apostle, 2 Pet. 1. 4. speaks of the Corruptions that Are in the world through Lust.
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The World, and the things of the world are the Object; but the Cause why they become Evil to us, is Lust.
The World, and the things of the world Are the Object; but the Cause why they become Evil to us, is Lust.
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The Fault, why men are Covetous, or Sensual, or Effeminate, is not in Gold, or Wine, or Women;
The Fault, why men Are Covetous, or Sensual, or Effeminate, is not in Gold, or Wine, or Women;
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but in Mens Sensual Affections, and naughty Dispositions.
but in Men's Sensual Affections, and naughty Dispositions.
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So it is Observable, when St. John, 1 John 2. 16. doth Sum up, what of the World is opposite to the Love of God, He doth not name the Objects,
So it is Observable, when Saint John, 1 John 2. 16. does Sum up, what of the World is opposite to the Love of God, He does not name the Objects,
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but the Lusts. He doth not say, What ever is in the World is Pleasure, or Honour, or Profit;
but the Lusts. He does not say, What ever is in the World is Pleasure, or Honour, or Profit;
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but he names, The Lusts of the Eye, The Lusts of the Flesh, and the Pride of Life;
but he names, The Lustiest of the Eye, The Lustiest of the Flesh, and the Pride of Life;
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And these are not of the Father, but are of the World. (i. e.) These are not of God, as Riches, and Honour, and outward things are;And these Are not of the Father, but Are of the World. (i. e.) These Are not of God, as Riches, and Honour, and outward things Are;
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but of that world, that man hath made within himself, by his own Corrupt desires, and Sensual Lusts and Affections.
but of that world, that man hath made within himself, by his own Corrupt Desires, and Sensual Lustiest and Affections.
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By this you see, The Evil is not in the things themselves, but in our selves;
By this you see, The Evil is not in the things themselves, but in our selves;
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We find, they are such things as are Consistent with Grace and Holinesse. We read of Abrahams and Jobs Wealth and Riches.
We find, they Are such things as Are Consistent with Grace and Holiness. We read of Abrahams and Jobs Wealth and Riches.
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St. Austin, speaking of these Worldly things saith, Dantur bonis ne putentur mala, dantur malis ne putentur summa bona.
Saint Austin, speaking of these Worldly things Says, Dantur bonis ne putentur mala, dantur malis ne putentur summa Bona.
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It is a certain Truth, That God never giveth any thing in it self Evil, to those that are Good;
It is a certain Truth, That God never gives any thing in it self Evil, to those that Are Good;
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so, neither doth he give the chiefest good Things, to those that are Evil. So that when these things become Evil to men, it is from a mans own Corruptions.
so, neither does he give the chiefest good Things, to those that Are Evil. So that when these things become Evil to men, it is from a men own Corruptions.
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When men make these things, the Bellows of Pride, the Fewel of Uncleanness, the Instruments of Revenge;
When men make these things, the Bellows of Pride, the Fuel of Uncleanness, the Instruments of Revenge;
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This is not from themselves, but mans making use of them for such ends, for which they were not Ordained.
This is not from themselves, but men making use of them for such ends, for which they were not Ordained.
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So when the Gospel calls upon us, to Renounce the World, The meaning is not, That we should cast the things of the World out of our Possession, but out of our Affection.
So when the Gospel calls upon us, to Renounce the World, The meaning is not, That we should cast the things of the World out of our Possession, but out of our Affection.
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To be Rich, is not Inconsistent with Religion, it is mans abusing of Riches, &c. that makes them Evil to us.
To be Rich, is not Inconsistent with Religion, it is men abusing of Riches, etc. that makes them Evil to us.
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5. The things of this life, may be helps to Christians, to further them in doing good: though they be seeming hindrances;
5. The things of this life, may be helps to Christians, to further them in doing good: though they be seeming hindrances;
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yet, by a wise Improvement, they may become great Advantages, for the performing of Works both of Piety and Charity.
yet, by a wise Improvement, they may become great Advantages, for the performing of Works both of Piety and Charity.
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If a man have but the Art, of placing these things aright, They may help a man toward Heaven.
If a man have but the Art, of placing these things aright, They may help a man towards Heaven.
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As we see it is with a Trunk of Mony; Let a man put it upon his Head, it boweth him down;
As we see it is with a Trunk of Money; Let a man put it upon his Head, it boweth him down;
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But let him put it under his Feet, it lifteth him up.
But let him put it under his Feet, it lifts him up.
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'Tis the Apostle's Command, in 1 Tim. 6. 18. to those that are Rich, that they be Rich in Good Works;
It's the Apostle's Command, in 1 Tim. 6. 18. to those that Are Rich, that they be Rich in Good Works;
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Letting them know, That they have an opportunity put into their hands, of doing good with their Wealth.
Letting them know, That they have an opportunity put into their hands, of doing good with their Wealth.
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See what our Saviour saith, Luke 16. 9. Make you Friends of the Vnrighteous Mammon.
See what our Saviour Says, Lycia 16. 9. Make you Friends of the Unrighteous Mammon.
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But, why doth our Saviour call it, The unrighteous Mammon? Not because Riches are so in themselves,
But, why does our Saviour call it, The unrighteous Mammon? Not Because Riches Are so in themselves,
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but because of mens either Evil getting, or using of them. q. d. Things that many men abuse, and so make them the Riches of Iniquity;
but Because of men's either Evil getting, or using of them. q. worser. Things that many men abuse, and so make them the Riches of Iniquity;
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may be so imployed, as to be helps to further good. And therefore, it was a hard saying,
may be so employed, as to be helps to further good. And Therefore, it was a hard saying,
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and Censure of a Father (although I confess it is sometimes true) Omnis Dives aut iniquus, aut iniqui Haeres, Every Rich man is either an Oppressor,
and Censure of a Father (although I confess it is sometime true) Omnis Dives Or iniquus, Or iniqui Haeres, Every Rich man is either an Oppressor,
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or the Son of an Oppressor.
or the Son of an Oppressor.
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6. Wealth and Riches, and the Things of this Life, are the things that come within a Promise.
6. Wealth and Riches, and the Things of this Life, Are the things that come within a Promise.
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It is said of him that feareth the Lord, Psal. 112. That Wealth and Riches shall be in his House (i. e.) when God seeth it good for him.
It is said of him that fears the Lord, Psalm 112. That Wealth and Riches shall be in his House (i. e.) when God sees it good for him.
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For all Temporal Promises must be understood with an Exception.
For all Temporal Promises must be understood with an Exception.
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The Rule is this, concerning such Promises, That they do not Intimate what ever shall be,
The Rule is this, Concerning such Promises, That they do not Intimate what ever shall be,
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but what ever befalleth a Godly man shall be a Blessing. The Fruit of a Promise, shall not be the Fruit of a loser Providence;
but what ever befalls a Godly man shall be a Blessing. The Fruit of a Promise, shall not be the Fruit of a loser Providence;
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but to a Godly man, they are the Fruits of a Promise, and therefore may be prayed for.
but to a Godly man, they Are the Fruits of a Promise, and Therefore may be prayed for.
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Thus for the Answer in General. II. The Particular Answer is this. Though we said, and have shewed, that it is lawful to pray for outward things,
Thus for the Answer in General. II The Particular Answer is this. Though we said, and have showed, that it is lawful to pray for outward things,
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yet it must have its Rules and Limitations, and that upon this Ground, That we know not what is good for a man in this life.
yet it must have its Rules and Limitations, and that upon this Ground, That we know not what is good for a man in this life.
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Concerning praying for outward things, we must know this, they must not be prayed for; 1. Absolutely. 2. Ultimately. 1. Absolutely.
Concerning praying for outward things, we must know this, they must not be prayed for; 1. Absolutely. 2. Ultimately. 1. Absolutely.
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In praying for outward things, we must not pray for them, but with a Submission to the Will of God.
In praying for outward things, we must not pray for them, but with a Submission to the Will of God.
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In praying for them, we must take need of making our wills a Law to God's.
In praying for them, we must take need of making our wills a Law to God's.
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For, as I shewed you before, That the Evils of this life, are not Evils to be absolutely prayed against;
For, as I showed you before, That the Evils of this life, Are not Evils to be absolutely prayed against;
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so neither are the things of this life, absolutely to be prayed for.
so neither Are the things of this life, absolutely to be prayed for.
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Then it is Right, if, when you are begging of them, you can find in your heart to be without them,
Then it is Right, if, when you Are begging of them, you can find in your heart to be without them,
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if God will have if so.
if God will have if so.
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As for those Good things that relate to another Life, they are to be absolutely prayed for;
As for those Good things that relate to Another Life, they Are to be absolutely prayed for;
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but, for the things of this life, we are not to do so; we must not so desire them, as not content to be denyed.
but, for the things of this life, we Are not to do so; we must not so desire them, as not content to be denied.
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This was Rachels sin, in her desire of children, Give me Children or else I dye.
This was Rachels since, in her desire of children, Give me Children or Else I die.
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She would have no Nay, but she must have children, and she payed dear for it, for she died in Child-bearing;
She would have no Nay, but she must have children, and she paid dear for it, for she died in Childbearing;
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she would die if she had not children, and she died in bringing forth a child, whom she called Benoni. Thus Israel would have no Nay,
she would die if she had not children, and she died in bringing forth a child, whom she called Benoni. Thus Israel would have no Nay,
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but they must have a King.
but they must have a King.
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And thus the hearts of many, are so set upon the things of this life, that they cannot brook a denial of them;
And thus the hearts of many, Are so Set upon the things of this life, that they cannot brook a denial of them;
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and think God doth not love them, if He do not grant those Requests they make for them.
and think God does not love them, if He do not grant those Requests they make for them.
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2. In praying for outward things, as you may not pray for them Absolutely, so you are not to pray and seek for them, Ultimately,
2. In praying for outward things, as you may not pray for them Absolutely, so you Are not to pray and seek for them, Ultimately,
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but to make them Subordinate to Gods Glory.
but to make them Subordinate to God's Glory.
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It is lawful to pray for Health, and Wealth, and the good things of this Life;
It is lawful to pray for Health, and Wealth, and the good things of this Life;
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but it is to be done, with a respect to the Glory of God, that we may be enabled the better, to Serve and Honour Him with them;
but it is to be done, with a respect to the Glory of God, that we may be enabled the better, to Serve and Honour Him with them;
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and not that our sensual desires, and sinful lusts, may be satisfied, Jam. 4. 3. The Apostle telleth us, of some that did Ask;
and not that our sensual Desires, and sinful Lustiest, may be satisfied, Jam. 4. 3. The Apostle Telleth us, of Some that did Ask;
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but he telleth us, that their End was not right;
but he Telleth us, that their End was not right;
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for they did ask, that they might consume it upon their Lusts. This asking is Evil and Unlawful.
for they did ask, that they might consume it upon their Lusts. This asking is Evil and Unlawful.
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How many are there, that would have God bestow that upon them, that they would bestow upon their Lusts, as Health, and long Life;
How many Are there, that would have God bestow that upon them, that they would bestow upon their Lustiest, as Health, and long Life;
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that they may live the more Pleasantly, Wealth, that they may fare Deliciously every day;
that they may live the more Pleasantly, Wealth, that they may fare Deliciously every day;
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Great Estates, that they may Raise Themselves and Families, that they may be some-body in the world, and may lord it over others.
Great Estates, that they may Raise Themselves and Families, that they may be somebody in the world, and may lord it over Others.
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It is not right, when men desire outward things, that they may live more comfortably, and not Serve God more chearfully.
It is not right, when men desire outward things, that they may live more comfortably, and not Serve God more cheerfully.
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Quest. But some may Ask, How may I know, in praying for the things of this Life, that I have a respect to Gods Glory;Quest. But Some may Ask, How may I know, in praying for the things of this Life, that I have a respect to God's Glory;
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since the Heart of man is so Deceitful? Answ. By these things, it may be known.
since the Heart of man is so Deceitful? Answer By these things, it may be known.
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1. He that makes Gods Glory his End, in seeking these things, is as much in begging Grace to Use them for God,
1. He that makes God's Glory his End, in seeking these things, is as much in begging Grace to Use them for God,
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as he is to have them.
as he is to have them.
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Where the desires of a man, after these things, are right, they are not single desires after the things themselves,
Where the Desires of a man, After these things, Are right, they Are not single Desires After the things themselves,
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but conjoyned and coupled with desires of Grace; whereby he may be inabled to serve and honour God with them.
but conjoined and coupled with Desires of Grace; whereby he may be enabled to serve and honour God with them.
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This is his most earnest Request, That, if God put any such price into his Hand, he would give him a Heart to make use of it for his Glory.
This is his most earnest Request, That, if God put any such price into his Hand, he would give him a Heart to make use of it for his Glory.
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Prov. 3. 9. Honour God with thy Substance. Curae 3. 9. Honour God with thy Substance.
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So, this is the great Request of those that eye the Glory of God, in their begging the things of this life; That,
So, this is the great Request of those that eye the Glory of God, in their begging the things of this life; That,
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if God see it good to bestow those things on them, that he would give them to honour Him with their Riches, with their Health,
if God see it good to bestow those things on them, that he would give them to honour Him with their Riches, with their Health,
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and with all their Worldly Enjoyments. When it is otherwise, our praying for them is not right.
and with all their Worldly Enjoyments. When it is otherwise, our praying for them is not right.
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There are many that only look after the things themselves, but never begg for Grace, by which they should make a right Improvement of them.
There Are many that only look After the things themselves, but never beg for Grace, by which they should make a right Improvement of them.
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Then it is right, when a man desireth rather to be denied the Things themselves, than Grace to use them;
Then it is right, when a man Desires rather to be denied the Things themselves, than Grace to use them;
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when he can say, Lord give me not Riches, give me not Honour, give me not Worldly Possessions,
when he can say, Lord give me not Riches, give me not Honour, give me not Worldly Possessions,
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if thou do not withall give me a Heart to use them to thy Glory. if thou do not withal give me a Heart to use them to thy Glory.
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2. This speaketh it, When a man can take a Denial, and be content to go Without them,
2. This speaks it, When a man can take a Denial, and be content to go Without them,
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when God will have it so. This sheweth man's respecting the Glory of God, above the things themselves.
when God will have it so. This shows Man's respecting the Glory of God, above the things themselves.
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Such an one sits down contented, when God is pleased to cross his desires, and to deny him his requests:
Such an one sits down contented, when God is pleased to cross his Desires, and to deny him his requests:
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When he beggeth Health, and Wealth, and the good things of this life, and is denied;
When he beggeth Health, and Wealth, and the good things of this life, and is denied;
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he layeth his hand upon his mouth, and concludeth, that, God did not see those things to make for his Glory,
he Layeth his hand upon his Mouth, and Concludeth, that, God did not see those things to make for his Glory,
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nor for the good of him that begged them.
nor for the good of him that begged them.
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We read of Balaam, Num. 22. when he was sent for by Balak, that he gave out, he would not eye the offers that Balak made him,
We read of balaam, Num. 22. when he was sent for by Balak, that he gave out, he would not eye the offers that Balak made him,
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but only the Command of God.
but only the Command of God.
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Yet, when he was told, He should not go, he enquires again, and again, till at last God bid him go;
Yet, when he was told, He should not go, he enquires again, and again, till At last God bid him go;
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which shews, he eyed more the Promotion and Advancement he expected from Balak, then the Command of God.
which shows, he eyed more the Promotion and Advancement he expected from Balak, then the Command of God.
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So some, in seeking the things of this life, are so impatient, that, though the Lord have denied them once,
So Some, in seeking the things of this life, Are so impatient, that, though the Lord have denied them once,
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and again, yet they will be asking them again;
and again, yet they will be asking them again;
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It is good for men to do so, in seeking after the things of another life,
It is good for men to do so, in seeking After the things of Another life,
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but not in seeking after the things of this life.
but not in seeking After the things of this life.
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3. This speaketh it, When, in praying for the things of this Life, he prayes only for such a measure and proportion of them,
3. This speaks it, When, in praying for the things of this Life, he prays only for such a measure and proportion of them,
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as may least expose him to sin.
as may least expose him to since.
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By this, a man shews, in seeking of them, he hath en eye to the Honour and Glory of God.
By this, a man shows, in seeking of them, he hath en eye to the Honour and Glory of God.
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Such an one seeks not great things for himself, but only what is convenient.
Such an one seeks not great things for himself, but only what is convenient.
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It was Agur 's prayer, Prov. 30. 8. That God would feed him with food convenient.
It was Agur is prayer, Curae 30. 8. That God would feed him with food convenient.
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If you ask, why he prayed for convenient Food, and a convenient Estate, the Reason was this,
If you ask, why he prayed for convenient Food, and a convenient Estate, the Reason was this,
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Because he saw danger in extreams; in Poverty on the one hand, and Riches on the other.
Because he saw danger in extremes; in Poverty on the one hand, and Riches on the other.
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He saw, To be very Rich, or very Poor, was very dangerous, and would put under great Temptations.
He saw, To be very Rich, or very Poor, was very dangerous, and would put under great Temptations.
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q. d. Lord I would not be Rich, because it is hard to be Rich and Good;q. worser. Lord I would not be Rich, Because it is hard to be Rich and Good;
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and I would not be poor, because it is hard to be poor, and not to sin.
and I would not be poor, Because it is hard to be poor, and not to sin.
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Therefore he prayeth for such an Estate as did best suite with holiness, and would least expose him, to temptations unto sin;
Therefore he Prayeth for such an Estate as did best suit with holiness, and would least expose him, to temptations unto since;
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this speaks his eying the Glory of God.
this speaks his Eyeing the Glory of God.
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He prayeth against Riches, and abundance, but it is not upon this account, because they may make a man envyed,
He Prayeth against Riches, and abundance, but it is not upon this account, Because they may make a man envied,
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or cause cares and troubles, for he that encreaseth Riches, increaseth them:
or cause Cares and Troubles, for he that increases Riches, increases them:
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But it is purely upon another account, (viz) the Glory of God, as appears by his Reason given, vers. 9. Lest I be full and forget Thee, and say, Who is the Lord? Which shews, that it was Gods Honour and Glory, that he did Respect.
But it is purely upon Another account, (videlicet) the Glory of God, as appears by his Reason given, vers. 9. Lest I be full and forget Thee, and say, Who is the Lord? Which shows, that it was God's Honour and Glory, that he did Respect.
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So when he prayeth against Poverty, he doth not make this his Reason, lest I be despised and trodden under foot,
So when he Prayeth against Poverty, he does not make this his Reason, lest I be despised and trodden under foot,
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but, lest the Name of my God be taken in Vain. So that what he prayed for, was in Relation to Gods Glory.
but, lest the Name of my God be taken in Vain. So that what he prayed for, was in Relation to God's Glory.
cc-acp, cs dt n1 pp-f po11 n1 vbi vvn p-acp j. av cst r-crq pns31 vvd p-acp, vbds p-acp n1 p-acp npg1 n1.
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So it is with him that eyes the Glory of God, in seeking the things of this life;
So it is with him that eyes the Glory of God, in seeking the things of this life;
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he seeks not great things for himself, but only what is proportionable and convenient.
he seeks not great things for himself, but only what is proportionable and convenient.
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He knows, A shoo too big for his foot, may hinder him in going, as well as a shoo that is too little:
He knows, A shoo too big for his foot, may hinder him in going, as well as a shoo that is too little:
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A Staff, you know, is a help to a man when he walketh; but a bundle of Staves, both hinder and burden.
A Staff, you know, is a help to a man when he walks; but a bundle of Staves, both hinder and burden.
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It is good for men, in seeking the things of this life, to seek only what is fit and convenient, that they may be the better fitted to be serviceable to their God,
It is good for men, in seeking the things of this life, to seek only what is fit and convenient, that they may be the better fitted to be serviceable to their God,
pn31 vbz j p-acp n2, p-acp vvg dt n2 pp-f d n1, pc-acp vvi av-j r-crq vbz j cc j, cst pns32 vmb vbi dt av-jc vvn pc-acp vbi j p-acp po32 n1,
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and to run the Race that is set before them.
and to run the Raze that is Set before them.
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Suppose a man were to run a Race, and many Suites were laid before him to take his choice, some of cloth of Gold, &c. he would not choose the most Gorgious,
Suppose a man were to run a Raze, and many Suits were laid before him to take his choice, Some of cloth of Gold, etc. he would not choose the most Gorgeous,
vvb dt n1 vbdr pc-acp vvi dt n1, cc d n2 vbdr vvn p-acp pno31 pc-acp vvi po31 n1, d pp-f n1 pp-f n1, av pns31 vmd xx vvi dt av-ds j,
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but the most Convenient, lest otherways he lose the Race. Quest. Some may Ask, What is a convenient Estate?
but the most Convenient, lest otherways he loose the Raze. Quest. some may Ask, What is a convenient Estate?
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Answer: 1. That which Nature requireth. Nature is content with a little.
Answer: 1. That which Nature requires. Nature is content with a little.
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It was the Saying of a Wise man, He that liveth according to Nature, will find a little, Enough;It was the Saying of a Wise man, He that lives according to Nature, will find a little, Enough;
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and He that liveth according to Opinion, will never have Enough.
and He that lives according to Opinion, will never have Enough.
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And it was the Saying of a Gracious man, Having Food and Rayment, let us therewith be Content. 2. That is Convenient, that is suitable to the Estate wherein God hath put us.And it was the Saying of a Gracious man, Having Food and Raiment, let us therewith be Content. 2. That is Convenient, that is suitable to the Estate wherein God hath put us.
cc pn31 vbds dt vvg pp-f dt j n1, vhg n1 cc n1, vvb pno12 av vbi j. crd cst vbz j, cst vbz j p-acp dt n1 c-crq np1 vhz vvn pno12.
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Some need not so much as others do; and it is their Happiness, if they knew it;
some need not so much as Others do; and it is their Happiness, if they knew it;
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as it is for a man to see without Spectacles, and to walk without Crutches.
as it is for a man to see without Spectacles, and to walk without Crutches.
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It was the saying of Socrates, when he saw great Riches carried through a Town, How happy am I, that I can live without all this? 3. That is Convenient, that is requisite for the comfortable Maintenance of our Families.
It was the saying of Socrates, when he saw great Riches carried through a Town, How happy am I, that I can live without all this? 3. That is Convenient, that is requisite for the comfortable Maintenance of our Families.
pn31 vbds dt n-vvg pp-f np1, c-crq pns31 vvd j n2 vvn p-acp dt n1, c-crq j vbm pns11, cst pns11 vmb vvi p-acp d d? crd cst vbz j, cst vbz j p-acp dt j n1 pp-f po12 n2.
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The Apostle saith, He that Provideth not for his own House, is worse than an Infidel.The Apostle Says, He that Provideth not for his own House, is Worse than an Infidel.
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Yet Solomon saith, There was a man, That had neither Son, nor Brother, and yet there was no end of his Labours.Yet Solomon Says, There was a man, That had neither Son, nor Brother, and yet there was no end of his Labours.
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4. This speaketh our respecting Gods Glory, in our seeking the things of this life, Our using the Things for God,
4. This speaks our respecting God's Glory, in our seeking the things of this life, Our using the Things for God,
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when he hath bestowed them on us, and hath granted us our desire.
when he hath bestowed them on us, and hath granted us our desire.
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Do you not spend them upon your Lusts? Do you not say to the Wedge of Gold, Thou art my Confidence? Do you not make them the Fuel for Lusts,
Do you not spend them upon your Lustiest? Do you not say to the Wedge of Gold, Thou art my Confidence? Do you not make them the Fuel for Lustiest,
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and Instruments of Revenge? You may know, what your Hearts were in Desiring them, by the Use you afterwards make of them.
and Instruments of Revenge? You may know, what your Hearts were in Desiring them, by the Use you afterwards make of them.
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Remember, Lust is an earnest Craver;
remember, Lust is an earnest Craver;
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and will pretend, That what it beggs, is for God, till it hath what it desireth.
and will pretend, That what it begs, is for God, till it hath what it Desires.
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It is good for Christians then, to put the Question to themselves, What God hath the more from them,
It is good for Christians then, to put the Question to themselves, What God hath the more from them,
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for that they have received from Him? To close up the Answer to this Question;for that they have received from Him? To close up the Answer to this Question;
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Let me tell you, Although it be lawful to pray for the things of this life; yet not Principally and Primarily, but with respect to the Inferiority of their Nature and Uses.
Let me tell you, Although it be lawful to pray for the things of this life; yet not Principally and Primarily, but with respect to the Inferiority of their Nature and Uses.
vvb pno11 vvi pn22, cs pn31 vbb j pc-acp vvi p-acp dt n2 pp-f d n1; av xx av-j cc av-j, p-acp p-acp n1 p-acp dt n1 pp-f po32 n1 cc n2.
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Remember still, These are not the Cheif things to be sought after.
remember still, These Are not the Chief things to be sought After.
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Mat. 6. 33. Seek first the Kingdom of God, &c. We ought, in our Prayers, to give the precedency,Mathew 6. 33. Seek First the Kingdom of God, etc. We ought, in our Prayers, to give the precedency,
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and preeminence to Spiritual good things. Heavenly things are to be preferred before Earthly; and we are to place them in our Prayers, as God hath placed them.
and preeminence to Spiritual good things. Heavenly things Are to be preferred before Earthly; and we Are to place them in our Prayers, as God hath placed them.
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Though we may Lawfully pray for the things of this life, yet we pray Unlawfully,
Though we may Lawfully pray for the things of this life, yet we pray Unlawfully,
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when we are more earnest for them, than for the things that relate to another life. God took it well from Solomon, when he was left to his choice, and bid to ask what he would, he only asked Wisdom. He did not ask Riches,
when we Are more earnest for them, than for the things that relate to Another life. God took it well from Solomon, when he was left to his choice, and bid to ask what he would, he only asked Wisdom. He did not ask Riches,
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nor Long Life, nor the Life of his Enemies. Yet God gave him Those.
nor Long Life, nor the Life of his Enemies. Yet God gave him Those.
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The way to have the things of this World, is, chiefly to seek after the things of another World.
The Way to have the things of this World, is, chiefly to seek After the things of Another World.
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These things you may pray for Absolutely, viz. Grace, and an Interest in Christ, and Pardon of Sin, and all Soul-Mercies;
These things you may pray for Absolutely, viz. Grace, and an Interest in christ, and Pardon of since, and all Soul-Mercies;
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and all the Good things that relate to another life. We read of some, in Hos. 7. 14. that howled upon their Beds, for Corn and Wine.
and all the Good things that relate to Another life. We read of Some, in Hos. 7. 14. that howled upon their Beds, for Corn and Wine.
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Those were the things they only sought after;
Those were the things they only sought After;
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and their Prayers was but a brutish Crie, compared to the howling of a Dog. A gracious Soul pants after the things of another Life,
and their Prayers was but a brutish Cry, compared to the howling of a Dog. A gracious Soul pants After the things of Another Life,
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when others pant only after the things of this Life.
when Others pant only After the things of this Life.
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The Prophet speaks of such, Amos 2. 7. who pant after the Dust of the Earth: But David 's Soul panted after God, Psal. 42. 1. So panteth my Soul after Thee, O God.
The Prophet speaks of such, Amos 2. 7. who pant After the Dust of the Earth: But David is Soul panted After God, Psalm 42. 1. So pants my Soul After Thee, Oh God.
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Then it is Right, when we pray for the things of this Life, with a serious consideration of their Lowness,
Then it is Right, when we pray for the things of this Life, with a serious consideration of their Lowness,
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and Baseness, and Inferiority, being compared with the things of Eternity, and another Life. Thus for the second Question. The Third Question, is This:
and Baseness, and Inferiority, being compared with the things of Eternity, and Another Life. Thus for the second Question. The Third Question, is This:
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WHether our being Ignorant of What is good for us in this Life, doth not warrant to adventure on,
Whither our being Ignorant of What is good for us in this Life, does not warrant to adventure on,
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and undertake things (as we say) Hand Over-head, or at all Adventure; without Circumspection, Consideration, prudential Foresight, or providential Care.
and undertake things (as we say) Hand Overhead, or At all Adventure; without Circumspection, Consideration, prudential Foresight, or providential Care.
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As in the business of Marriage, and of managing all our businesses and affairs in this Life.
As in the business of Marriage, and of managing all our businesses and affairs in this Life.
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Some may say, I see I know not what is good for me in this life:
some may say, I see I know not what is good for me in this life:
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And therefore, the thing I am about, notwithstanding all my Prudence, and Care, and Circumspection, may (for ought I know) be for Evil to me;
And Therefore, the thing I am about, notwithstanding all my Prudence, and Care, and Circumspection, may (for ought I know) be for Evil to me;
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and, without all this Care and Circumspection, may be for Good to me.
and, without all this Care and Circumspection, may be for Good to me.
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So the Question is, Whether this Truth doth not destroy all Prudential and Providential care about the management of the Affairs of this Life. Answer. No such matter: It makes nothing against that.
So the Question is, Whither this Truth does not destroy all Prudential and Providential care about the management of the Affairs of this Life. Answer. No such matter: It makes nothing against that.
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And that, we shall shew in these following Propositions; which I shall briefly name. 1. Divine Providence doth not destroy Humane Prudence;
And that, we shall show in these following Propositions; which I shall briefly name. 1. Divine Providence does not destroy Humane Prudence;
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Which is so much commended by Solomon, in his Book of the Proverbs. 2. Gods Providence doth sometimes make up mans Improvidence.
Which is so much commended by Solomon, in his Book of the Proverbs. 2. God's Providence does sometime make up men Improvidence.
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But that is no warrant at all, for a man therefore to be Improvident. 3. It is a Tempting of God,
But that is no warrant At all, for a man Therefore to be Improvident. 3. It is a Tempting of God,
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when we neglect the Means, for bringing to passe the End. 4. It is creating Crosses to our selves;
when we neglect the Means, for bringing to pass the End. 4. It is creating Crosses to our selves;
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and, for which we must only thank our selves.
and, for which we must only thank our selves.
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We are not called to bear Crosses of our own making, but of God's sending. 5. It is made one of the Characters of a Righteous man, That he guides his Affairs with Discretion, Psal. 112. 5. 6. There is almost a whole Chapter spent in the Commendation of a Virtuous Woman's Prudential and Providential care in providing for her Husband, Children, and Family;
We Are not called to bear Crosses of our own making, but of God's sending. 5. It is made one of the Characters of a Righteous man, That he guides his Affairs with Discretion, Psalm 112. 5. 6. There is almost a Whole Chapter spent in the Commendation of a Virtuous Woman's Prudential and Providential care in providing for her Husband, Children, and Family;
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as you may see, Prov. 31. 7. Such a Conclusion would justifie that prophane Saying of some, That if they are Ordained to be saved, they shall be Saved, let them live as they list.
as you may see, Curae 31. 7. Such a Conclusion would justify that profane Saying of Some, That if they Are Ordained to be saved, they shall be Saved, let them live as they list.
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These separate between the Means and the End. When as God hath appointed the Means as well as the End. So do such, in respect of the Affairs of this Life;
These separate between the Means and the End. When as God hath appointed the Means as well as the End. So do such, in respect of the Affairs of this Life;
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that lay aside Prudence, And say, If God see it good for me, it shall be Good. Thus for the Third Question.
that lay aside Prudence, And say, If God see it good for me, it shall be Good. Thus for the Third Question.
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CHAP. VI. The Application. 1. IT is useful by way of Information.
CHAP. VI. The Application. 1. IT is useful by Way of Information.
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If this be true, that no man infallibly knows what is good for a man in this life;
If this be true, that no man infallibly knows what is good for a man in this life;
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why, then it is not to be wondred at, that we find men so wofully mistaken in their Judgments, about Conditions, and God's outward Dispensations.
why, then it is not to be wondered At, that we find men so woefully mistaken in their Judgments, about Conditions, and God's outward Dispensations.
uh-crq, cs pn31 vbz xx pc-acp vbi vvn p-acp, cst pns12 vvb n2 av av-j vvn p-acp po32 n2, p-acp n2, cc npg1 j n2.
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The Prophet speaks of some, that call evil good, and good evil: So man, through his ignorance, of what is good for him in this life;
The Prophet speaks of Some, that call evil good, and good evil: So man, through his ignorance, of what is good for him in this life;
dt n1 vvz pp-f d, cst vvb j-jn j, cc j n-jn: av n1, p-acp po31 n1, pp-f r-crq vbz j p-acp pno31 p-acp d n1;
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is apt to think that condition good for him, that is evil; and that condition evil for him, that is good. We read Job 11. 10. Vain man would be wise.
is apt to think that condition good for him, that is evil; and that condition evil for him, that is good. We read Job 11. 10. Vain man would be wise.
vbz j pc-acp vvi d n1 j p-acp pno31, cst vbz j-jn; cc d n1 j-jn p-acp pno31, cst vbz j. pns12 vvb np1 crd crd j n1 vmd vbi j.
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So, ignorant man would be thought wise, in the knowing of things that are above him,
So, ignorant man would be Thought wise, in the knowing of things that Are above him,
av, j n1 vmd vbi vvn j, p-acp dt vvg pp-f n2 cst vbr p-acp pno31,
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and beyond his line, and that come not within the Sphear of his knowledg.
and beyond his line, and that come not within the Sphere of his knowledge.
cc p-acp po31 n1, cc d vvb xx p-acp dt n1 pp-f po31 n1.
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Though he know not, how to make a Judgment of Conditions, yet he will be offering at it;
Though he know not, how to make a Judgement of Conditions, yet he will be offering At it;
cs pns31 vvb xx, c-crq pc-acp vvi dt n1 pp-f n2, av pns31 vmb vbi vvg p-acp pn31;
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nay as confidently undertake it, as Astrologers and Gypsies do, to tell people their Fortunes.
nay as confidently undertake it, as Astrologers and Gypsies do, to tell people their Fortune's.
uh-x p-acp av-j vvi pn31, c-acp n2 cc n2 vdb, pc-acp vvi n1 po32 n2.
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But we may say of men in this case, as the Apostle doth of those, Rom. 1. 22. Professing themselves to be wise, NONLATINALPHABET they became fools. So while men profess themselves to be so wise,
But we may say of men in this case, as the Apostle does of those, Rom. 1. 22. Professing themselves to be wise, they became Fools. So while men profess themselves to be so wise,
cc-acp pns12 vmb vvi pp-f n2 p-acp d n1, c-acp dt n1 vdz pp-f d, np1 crd crd vvg px32 pc-acp vbi j, pns32 vvd n2. av cs n2 vvb px32 pc-acp vbi av j,
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as to know what is good for a man in this life, they have but shewed themselves fools;
as to know what is good for a man in this life, they have but showed themselves Fools;
c-acp pc-acp vvi r-crq vbz j p-acp dt n1 p-acp d n1, pns32 vhb p-acp vvd px32 n2;
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as hath appeared by their gross mistakes about Conditions.
as hath appeared by their gross mistakes about Conditions.
p-acp vhz vvn p-acp po32 j n2 p-acp n2.
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The Heathens of old, though they thought themselves wise, yet shewed themselves fools in their Opinions, concerning the Chiefest Good, (which did amount to the number of 288.) And such fools do men shew themselves in their Opinions, concerning inferiour good things, and what is good for a man in this life.
The heathens of old, though they Thought themselves wise, yet showed themselves Fools in their Opinions, Concerning the Chiefest Good, (which did amount to the number of 288.) And such Fools do men show themselves in their Opinions, Concerning inferior good things, and what is good for a man in this life.
dt n2-jn pp-f j, cs pns32 vvd px32 j, av vvn px32 n2 p-acp po32 n2, vvg dt js-jn j, (r-crq vdd vvi p-acp dt n1 pp-f crd) cc d n2 vdb n2 vvi px32 p-acp po32 n2, vvg j-jn j n2, cc r-crq vbz j p-acp dt n1 p-acp d n1.
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But, as the Lord saith of the customs of the people, Jer. 10. 3. That they are Vain:
But, as the Lord Says of the customs of the people, Jer. 10. 3. That they Are Vain:
p-acp, c-acp dt n1 vvz pp-f dt n2 pp-f dt n1, np1 crd crd cst pns32 vbr j:
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So, may we say of the Opinions of people, concerning conditions.
So, may we say of the Opinions of people, Concerning conditions.
av, vmb pns12 vvb pp-f dt n2 pp-f n1, vvg n2.
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Solomon speaks of some, Eccles. 7. 10. who would undertake to make a Judgment of Times,Solomon speaks of Some, Eccles. 7. 10. who would undertake to make a Judgement of Times,
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and did ask, Why were the former times better than these? But Solomon telleth such, They did not enquire wisely concerning them. (i. e.) They were but fools in thinking so.
and did ask, Why were the former times better than these? But Solomon Telleth such, They did not inquire wisely Concerning them. (i. e.) They were but Fools in thinking so.
cc vdd vvi, q-crq vbdr dt j n2 av-jc cs d? p-acp np1 vvz d, pns32 vdd xx vvi av-j vvg pno32. (uh. sy.) pns32 vbdr cc-acp n2 p-acp vvg av.
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So there are many that inquire not wisely concerning conditions, and what is good and evil for a man in this life.
So there Are many that inquire not wisely Concerning conditions, and what is good and evil for a man in this life.
av a-acp vbr d cst vvb xx av-j vvg n2, cc r-crq vbz j cc j-jn p-acp dt n1 p-acp d n1.
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I shall acquaint you with three sorts of persons, that are thus mistaken about outward Conditions. 1. Some there are, that, looking upon Honour and Riches,
I shall acquaint you with three sorts of Persons, that Are thus mistaken about outward Conditions. 1. some there Are, that, looking upon Honour and Riches,
pns11 vmb vvi pn22 p-acp crd n2 pp-f n2, cst vbr av vvn p-acp j n2. crd d a-acp vbr, cst, vvg p-acp n1 cc n2,
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and such things as are in themselves good, from thence conclude, They are things good for them;
and such things as Are in themselves good, from thence conclude, They Are things good for them;
cc d n2 c-acp vbr p-acp px32 j, p-acp av vvi, pns32 vbr n2 j p-acp pno32;
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and if they have them, conclude it is well with them. 2. Some there be, who looking upon Afflictions, as things evil in themselves;
and if they have them, conclude it is well with them. 2. some there be, who looking upon Afflictions, as things evil in themselves;
cc cs pns32 vhb pno32, vvb pn31 vbz av p-acp pno32. crd d a-acp vbi, r-crq vvg p-acp n2, c-acp n2 j-jn p-acp px32;
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conclude from thence, that it is evil for them in this life, that they are Afflicted. 3. Some there are, who hearing that it hath been good for some that they have been Afflicted, do from thence conclude, that,
conclude from thence, that it is evil for them in this life, that they Are Afflicted. 3. some there Are, who hearing that it hath been good for Some that they have been Afflicted, do from thence conclude, that,
vvb p-acp av, cst pn31 vbz j-jn p-acp pno32 p-acp d n1, cst pns32 vbr j-vvn. crd d a-acp vbr, r-crq vvg cst pn31 vhz vbn j p-acp d cst pns32 vhb vbn j-vvn, vdb p-acp av vvi, cst,
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because they are Afflicted, their condition is good. Thus there are some, that think the better of themselves, for their being Afflicted.
Because they Are Afflicted, their condition is good. Thus there Are Some, that think the better of themselves, for their being Afflicted.
c-acp pns32 vbr j-vvn, po32 n1 vbz j. av a-acp vbr d, cst vvb dt jc pp-f px32, p-acp po32 vbg j-vvn.
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I shall speak somewhat, to shew, How all these may be mistaken. 1. For the first.
I shall speak somewhat, to show, How all these may be mistaken. 1. For the First.
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Some there are, that think, because Honour, and Riches, &c. are good things in themselves, that therefore they are good for them.
some there Are, that think, Because Honour, and Riches, etc. Are good things in themselves, that Therefore they Are good for them.
d a-acp vbr, cst vvb, c-acp n1, cc n2, av vbr j n2 p-acp px32, cst av pns32 vbr j p-acp pno32.
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Give me leave to shew you, How wofully such persons may be mistaken in doing of it.
Give me leave to show you, How woefully such Persons may be mistaken in doing of it.
vvb pno11 n1 pc-acp vvi pn22, c-crq av-j d n2 vmb vbi vvn p-acp vdg pp-f pn31.
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I shall present you with some of those false Grounds and Principles, upon which such go, who make such a judgment; ( viz. ) Four, 1. That must needs be good for a man in this life, that is in it self,
I shall present you with Some of those false Grounds and Principles, upon which such go, who make such a judgement; (viz.) Four, 1. That must needs be good for a man in this life, that is in it self,
pns11 vmb vvi pn22 p-acp d pp-f d j n2 cc n2, p-acp r-crq d vvb, r-crq vvb d dt n1; (n1) crd, crd cst vmb av vbi j p-acp dt n1 p-acp d n1, cst vbz p-acp pn31 n1,
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and in its own nature good. 2. That must needs be good for man in this life, that suits with,
and in its own nature good. 2. That must needs be good for man in this life, that suits with,
cc p-acp po31 d n1 j. crd cst vmb av vbi j p-acp n1 p-acp d n1, cst vvz p-acp,
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and answers to, a mans desires. 3. That must needs be good for a man in this life, that hath been good for others. 4. That must needs be good for a man in this life, that God gives and bestows upon a man in this life.
and answers to, a men Desires. 3. That must needs be good for a man in this life, that hath been good for Others. 4. That must needs be good for a man in this life, that God gives and bestows upon a man in this life.
cc vvz p-acp, dt ng1 n2. crd cst vmb av vbi j p-acp dt n1 p-acp d n1, cst vhz vbn j p-acp n2-jn. crd cst vmb av vbi j p-acp dt n1 p-acp d n1, cst np1 vvz cc vvz p-acp dt n1 p-acp d n1.
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I shall spend a little time, in the examining these Grounds, to see whether such a Conclusion may be built upon them. 1. The First is this.
I shall spend a little time, in the examining these Grounds, to see whither such a Conclusion may be built upon them. 1. The First is this.
pns11 vmb vvi dt j n1, p-acp dt vvg d n2, pc-acp vvi cs d dt n1 vmb vbi vvn p-acp pno32. crd dt ord vbz d.
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That must needs be good for a man in this life, that is in it self good. Answ. It follows not:
That must needs be good for a man in this life, that is in it self good. Answer It follows not:
cst vmb av vbi j p-acp dt n1 p-acp d n1, cst vbz p-acp pn31 n1 j. np1 pn31 vvz xx:
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That which is good in its self, may be a convenient good for me, or you, or other.
That which is good in its self, may be a convenient good for me, or you, or other.
cst r-crq vbz j p-acp po31 n1, vmb vbi dt j j p-acp pno11, cc pn22, cc j-jn.
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That, that makes a good thing, to be a convenient good to us, is its suitableness to,
That, that makes a good thing, to be a convenient good to us, is its suitableness to,
cst, cst vvz dt j n1, pc-acp vbi dt j j p-acp pno12, vbz po31 n1 p-acp,
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and agreeableness with, our Constitutions, Spirits, and Dispositions.
and agreeableness with, our Constitutions, Spirits, and Dispositions.
cc n1 p-acp, po12 n2, n2, cc n2.
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Here is the mistake of many, that when they hear, that Honour, and Riches, &c. are things good in themselves, they presently conclude they are good for them;
Here is the mistake of many, that when they hear, that Honour, and Riches, etc. Are things good in themselves, they presently conclude they Are good for them;
av vbz dt n1 pp-f d, cst c-crq pns32 vvb, cst n1, cc n2, av vbr n2 j p-acp px32, pns32 av-j vvb pns32 vbr j p-acp pno32;
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without considering, whether they are a convenient good, never examining how they suit with their Spirits and Dispositions.
without considering, whither they Are a convenient good, never examining how they suit with their Spirits and Dispositions.
p-acp vvg, cs pns32 vbr dt j j, av-x vvg c-crq pns32 vvb p-acp po32 n2 cc n2.
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The Apostle, speaking of the Creatures, that God hath made and ordained, for the nourishment and preservation of mankind, telleth us, 1 Tim. 4. 4. That every Creature of God is good:
The Apostle, speaking of the Creatures, that God hath made and ordained, for the nourishment and preservation of mankind, Telleth us, 1 Tim. 4. 4. That every Creature of God is good:
dt n1, vvg pp-f dt n2, cst np1 vhz vvn cc vvn, p-acp dt n1 cc n1 pp-f n1, vvz pno12, crd np1 crd crd cst d n1 pp-f np1 vbz j:
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So, Flesh is good, and Fish is good, and Wine is good;
So, Flesh is good, and Fish is good, and Wine is good;
av, n1 vbz j, cc n1 vbz j, cc n1 vbz j;
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yet we know, it may not be good for some to eat Fish, & for some to drink Wine;
yet we know, it may not be good for Some to eat Fish, & for Some to drink Wine;
av pns12 vvb, pn31 vmb xx vbi j p-acp d pc-acp vvi n1, cc p-acp d pc-acp vvi n1;
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Wine, that is in it self good, yet it is not good for him that is in the fit of a Feaver.
Wine, that is in it self good, yet it is not good for him that is in the fit of a Fever.
n1, cst vbz p-acp pn31 n1 j, av pn31 vbz xx j p-acp pno31 cst vbz p-acp dt n1 pp-f dt n1.
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So that here lieth the mistake, Men distinguish not, between what is good in it self, and good for them. Thus it is with most;
So that Here lies the mistake, Men distinguish not, between what is good in it self, and good for them. Thus it is with most;
av cst av vvz dt n1, n2 vvb xx, p-acp r-crq vbz j p-acp pn31 n1, cc j p-acp pno32. av pn31 vbz p-acp ds;
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they look upon the things of this life, without themselves, but look not inward upon their own Spirits and Dispositions;
they look upon the things of this life, without themselves, but look not inward upon their own Spirits and Dispositions;
pns32 vvb p-acp dt n2 pp-f d n1, p-acp px32, cc-acp vvb xx j p-acp po32 d n2 cc n2;
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which Agur no doubt did, when he prayed against Riches, and that God would feed him with food convenient.
which Agur no doubt did, when he prayed against Riches, and that God would feed him with food convenient.
r-crq np1 dx n1 vdd, c-crq pns31 vvd p-acp n2, cc cst np1 vmd vvi pno31 p-acp n1 j.
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2. Consider this, That a thing may be good in it self, that may become evil to a man in this life, through his Abuse of it;
2. Consider this, That a thing may be good in it self, that may become evil to a man in this life, through his Abuse of it;
crd np1 d, cst dt n1 vmb vbi j p-acp pn31 n1, cst vmb vvi j-jn p-acp dt n1 p-acp d n1, p-acp po31 vvi pp-f pn31;
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and therefore it followeth not, that, that is alwayes good for a man in this life, that is good in it self:
and Therefore it follows not, that, that is always good for a man in this life, that is good in it self:
cc av pn31 vvz xx, cst, cst vbz av j p-acp dt n1 p-acp d n1, cst vbz j p-acp pn31 n1:
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Things good in themselves, may through mans corruption be abused. The Apostle Jude, speaketh of some, that turn Grace, into Wantonness:
Things good in themselves, may through men corruption be abused. The Apostle U^de, speaks of Some, that turn Grace, into Wantonness:
n2 j p-acp px32, vmb p-acp ng1 n1 vbi vvn. dt n1 np1, vvz pp-f d, cst vvb n1, p-acp n1:
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And if the corruption of man may rise so high, to abuse that, that is placed in the highest Rank of good things;
And if the corruption of man may rise so high, to abuse that, that is placed in the highest Rank of good things;
cc cs dt n1 pp-f n1 vmb vvi av j, pc-acp vvi d, cst vbz vvn p-acp dt js n1 pp-f j n2;
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then much more, to abuse those good things, that are of a lower and inferiour nature.
then much more, to abuse those good things, that Are of a lower and inferior nature.
av av-d av-dc, pc-acp vvi d j n2, cst vbr pp-f dt jc cc j-jn n1.
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It is observable, that we are most apt to offend in licitis, in those things that are in themselves lawful;
It is observable, that we Are most apt to offend in Licitis, in those things that Are in themselves lawful;
pn31 vbz j, cst pns12 vbr av-ds j pc-acp vvi p-acp fw-la, p-acp d n2 cst vbr p-acp px32 j;
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because we are there least suspicious of danger.
Because we Are there least suspicious of danger.
c-acp pns12 vbr a-acp ds j pp-f n1.
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We suspect not the things, because they are in themselves good, which, through our abuse of them, become evil to us.
We suspect not the things, Because they Are in themselves good, which, through our abuse of them, become evil to us.
pns12 vvb xx dt n2, c-acp pns32 vbr p-acp px32 j, r-crq, p-acp po12 n1 pp-f pno32, vvb j-jn p-acp pno12.
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The Flowre is in its own nature, sweet and good, but through the Venemous nature of the Spider, what is drawn from it, is turned into Poyson.
The Flower is in its own nature, sweet and good, but through the Venomous nature of the Spider, what is drawn from it, is turned into Poison.
dt n1 vbz p-acp po31 d n1, j cc j, cc-acp p-acp dt j n1 pp-f dt n1, r-crq vbz vvn p-acp pn31, vbz vvn p-acp n1.
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So it is in this case, mens corruptions make those things Evil and Poysonous, that are in themselves good.
So it is in this case, men's corruptions make those things Evil and Poisonous, that Are in themselves good.
av pn31 vbz p-acp d n1, ng2 n2 vvb d n2 j-jn cc j, cst vbr p-acp px32 j.
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We must know, Outward things are to us ▪ as we are to them; our outwards, are according to what our inwards are;
We must know, Outward things Are to us ▪ as we Are to them; our outward, Are according to what our inward Are;
pns12 vmb vvi, j n2 vbr pc-acp pno12 ▪ c-acp pns12 vbr p-acp pno32; po12 n2-j, vbr vvg p-acp r-crq po12 n2-j vbr;
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things good in themselves, become evil to us, when through our corruptions, they are made to be but food and fewel for our Lusts. It may be said of many, It was ill for them, that they were so Great, and so Rich;
things good in themselves, become evil to us, when through our corruptions, they Are made to be but food and fuel for our Lusts. It may be said of many, It was ill for them, that they were so Great, and so Rich;
n2 j p-acp px32, vvb j-jn p-acp pno12, c-crq p-acp po12 n2, pns32 vbr vvn pc-acp vbi p-acp n1 cc n1 p-acp po12 np1 pn31 vmb vbi vvn pp-f d, pn31 vbds j-jn p-acp pno32, cst pns32 vbdr av j, cc av j;
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had they not been so, they had not been so bad, and so wicked. Solomon saith, The prosperity of fools, destroyeth them.
had they not been so, they had not been so bad, and so wicked. Solomon Says, The Prosperity of Fools, Destroyeth them.
vhd pns32 xx vbn av, pns32 vhd xx vbn av j, cc av j. np1 vvz, dt n1 pp-f n2, vvz pno32.
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One of the Fathers, wrote thus to one, Monacho fervido, Abbati tepido, Episcopo frigido, Archiepiscopo dissoluto.
One of the Father's, wrote thus to one, Monacho fervido, Abbati tepido, Bishop frigido, Archbishop dissoluto.
crd pp-f dt n2, vvd av p-acp crd, fw-la fw-la, np1 fw-la, np1 fw-la, np1 fw-la.
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To the Zealous Monk, the luke-warm Abbot, the cold Bishop, and the dissolute Arch-Bishop. Thus we see, that some are the worse for their outwards.
To the Zealous Monk, the lukewarm Abbot, the cold Bishop, and the dissolute Arch-Bishop. Thus we see, that Some Are the Worse for their outward.
p-acp dt j n1, dt j n1, dt j-jn n1, cc dt j n1. av pns12 vvb, cst d vbr dt jc p-acp po32 n2-j.
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Thus for the first Ground of mens mistakes about Conditions. Now for the second.
Thus for the First Ground of men's mistakes about Conditions. Now for the second.
av p-acp dt ord n1 pp-f ng2 n2 p-acp n2. av p-acp dt ord.
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2. Ground of mens mistakes about Conditions, is this, That must needs be good for a man in this life, that pleaseth him, and suits with his desires.
2. Ground of men's mistakes about Conditions, is this, That must needs be good for a man in this life, that Pleases him, and suits with his Desires.
crd n1 pp-f ng2 n2 p-acp n2, vbz d, cst vmb av vbi j p-acp dt n1 p-acp d n1, cst vvz pno31, cc n2 p-acp po31 n2.
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And hereupon many do infer this, That it must needs be good for them in this life,
And hereupon many do infer this, That it must needs be good for them in this life,
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since it is that they desire.
since it is that they desire.
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Now I shall shew you, how wofully-mistaken such persons may be concerning their condition, that say, It is as I would have it.
Now I shall show you, how wofully-mistaken such Persons may be Concerning their condition, that say, It is as I would have it.
av pns11 vmb vvi pn22, c-crq j d n2 vmb vbi vvg po32 n1, cst vvb, pn31 vbz c-acp pns11 vmd vhi pn31.
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Consider this, That a man's having what his heart desireth, doth not at all, speak the person good.
Consider this, That a Man's having what his heart Desires, does not At all, speak the person good.
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For we shall find, in Psal. 73. That those were as bad, as bad could be, that yet had what heart could wish.
For we shall find, in Psalm 73. That those were as bad, as bad could be, that yet had what heart could wish.
c-acp pns12 vmb vvi, p-acp np1 crd cst d vbdr a-acp j, c-acp j vmd vbi, cst av vhd q-crq n1 vmd vvi.
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It doth not alwayes speak, that that is good for us, which falleth out according to our desires.
It does not always speak, that that is good for us, which falls out according to our Desires.
pn31 vdz xx av vvi, cst d vbz j p-acp pno12, r-crq vvz av vvg p-acp po12 n2.
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Mens desires may be corrupt, and inordinate, and carried out after things that are evil for them.
Men's Desires may be corrupt, and inordinate, and carried out After things that Are evil for them.
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We read of the Israelites, Psal. 78. 29. They required meat for their lusts, (and see what followeth) they had their heart's desire.
We read of the Israelites, Psalm 78. 29. They required meat for their Lustiest, (and see what follows) they had their heart's desire.
pns12 vvb pp-f dt np2, np1 crd crd pns32 vvd n1 p-acp po32 n2, (cc vvb r-crq vvz) pns32 vhd po32 ng1 n1.
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But by the event, you will find, it was not good for them.
But by the event, you will find, it was not good for them.
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So by this you see, this is a false ground that men go upon, in making a Judgment of Conditions.
So by this you see, this is a false ground that men go upon, in making a Judgement of Conditions.
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And this the very Heathens saw by light of nature. Philip of Macedon, had on one and the same day a Son born;
And this the very heathens saw by Light of nature. Philip of Macedon, had on one and the same day a Son born;
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the winning of a Prize, by his Chariots, at the Olympian Games; and a Victory his Army had the same day obtained.
the winning of a Prize, by his Chariots, At the Olympian Games; and a Victory his Army had the same day obtained.
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He was so daunted with the News being so good, that he feared a mischief would ensue;
He was so daunted with the News being so good, that he feared a mischief would ensue;
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and therefore desired the Gods, to mix some Adversity with it.
and Therefore desired the God's, to mix Some Adversity with it.
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Remember, the things of this life, though they suit with our desires, are so far from being good for us, that it were good for us sometimes, that our desires were not granted.
remember, the things of this life, though they suit with our Desires, Are so Far from being good for us, that it were good for us sometime, that our Desires were not granted.
np1, dt n2 pp-f d n1, cs pns32 vvb p-acp po12 n2, vbr av av-j p-acp vbg j p-acp pno12, cst pn31 vbdr j p-acp pno12 av, cst po12 n2 vbdr xx vvn.
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How many are there, that have blessed God for such a Providence!
How many Are there, that have blessed God for such a Providence!
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Providence doth sometimes cross a man, and turn him out of the way of his desires, for his good.
Providence does sometime cross a man, and turn him out of the Way of his Desires, for his good.
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As Possidonius, in the life of St. Augustine, hath a memorable Story, He going to Visit a place, with his guide, mistook his way,
As Posidonius, in the life of Saint Augustine, hath a memorable Story, He going to Visit a place, with his guide, mistook his Way,
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and so escaped the hands of some bloody Donatists, that lay in wait to take away his life.
and so escaped the hands of Some bloody Donatists, that lay in wait to take away his life.
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God sometimes leads his people, out of the way of their desires, for the avoiding of some danger, that may lie in the things desired.
God sometime leads his people, out of the Way of their Desires, for the avoiding of Some danger, that may lie in the things desired.
np1 av vvz po31 n1, av pp-f dt n1 pp-f po32 n2, p-acp dt vvg pp-f d n1, cst vmb vvi p-acp dt n2 vvd.
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Thus for the Second Ground, upon which men go, in making a Judgment of Conditions. 3. Ground upon which men go, in making a Judgment of Conditions, is this:
Thus for the Second Ground, upon which men go, in making a Judgement of Conditions. 3. Ground upon which men go, in making a Judgement of Conditions, is this:
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That must needs be good for a man in this life, that hath been good for others.
That must needs be good for a man in this life, that hath been good for Others.
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If they were good for Abraham, &c. Why may they not be good for me? And here I shall shew you,
If they were good for Abraham, etc. Why may they not be good for me? And Here I shall show you,
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how upon this ground many are wofully mistaken about Conditions. It follows not:
how upon this ground many Are woefully mistaken about Conditions. It follows not:
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I told you before, that the things of this life, are so to us, as we are to them.
I told you before, that the things of this life, Are so to us, as we Are to them.
pns11 vvd pn22 a-acp, cst dt n2 pp-f d n1, vbr av p-acp pno12, c-acp pns12 vbr p-acp pno32.
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Those Godly Men that had those things, had hearts and spirits fitted for them. It doth not therefore follow, That we have.
Those Godly Men that had those things, had hearts and spirits fitted for them. It does not Therefore follow, That we have.
d j n2 cst vhd d n2, vhd n2 cc n2 vvn p-acp pno32. pn31 vdz xx av vvi, cst pns12 vhb.
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It is, as if a man should say, This Shoo fits such and such a mans foot,
It is, as if a man should say, This Shoo fits such and such a men foot,
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and therefore it will fit mine.
and Therefore it will fit mine.
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We are not to look so much upon the condition, as the Graces that belong to the Condition.
We Are not to look so much upon the condition, as the Graces that belong to the Condition.
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Had Abraham a prosperous condition? Consider withal, what Graces he, and others had, and see whether you have the same. There are Prosperity-Graces, and Adversity-Graces;
Had Abraham a prosperous condition? Consider withal, what Graces he, and Others had, and see whither you have the same. There Are Prosperity-Graces, and Adversity-Graces;
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without which, neither Prosperity or Adversity is good for a man.
without which, neither Prosperity or Adversity is good for a man.
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The condition was not simply good for them, but as they were furnished with such graces as made them fit for their condition.
The condition was not simply good for them, but as they were furnished with such graces as made them fit for their condition.
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In a word, Consider this, The things of this life, as of themselves, they never did any man hurt;
In a word, Consider this, The things of this life, as of themselves, they never did any man hurt;
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So, let me tell you, Of themselves they never did any man good, I say of themselves.
So, let me tell you, Of themselves they never did any man good, I say of themselves.
av, vvb pno11 vvi pn22, pp-f px32 pns32 av vdd d n1 j, pns11 vvb pp-f px32.
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Their doing a man good, cometh from a higher Good;
Their doing a man good, comes from a higher Good;
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and that is, Grace to Improve them for the Glory of God, and our own and others good.
and that is, Grace to Improve them for the Glory of God, and our own and Others good.
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There was never any man made better, by his being Rich;
There was never any man made better, by his being Rich;
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but many that have been Rich, have been the better for their being Gracious, with their being Rich. 4. Ground that men go upon, is this:
but many that have been Rich, have been the better for their being Gracious, with their being Rich. 4. Ground that men go upon, is this:
cc-acp d cst vhb vbn j, vhb vbn dt jc p-acp po32 n1 j, p-acp po32 n1 np1 crd n1 cst n2 vvb p-acp, vbz d:
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That must needs be good for a man in this life, that God bestows upon a man in this life.
That must needs be good for a man in this life, that God bestows upon a man in this life.
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But Honour, and Riches, &c. are God's Gifts and Dispensations; therefore must needs be good for a man in this life.
But Honour, and Riches, etc. Are God's Gifts and Dispensations; Therefore must needs be good for a man in this life.
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We shall a little examine this Ground, and shew how men may be wofully mistaken, that from those premises make such a conclusion.
We shall a little examine this Ground, and show how men may be woefully mistaken, that from those premises make such a conclusion.
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Their mistake lieth in this, Their not considering, How God is said to bestow these things.
Their mistake lies in this, Their not considering, How God is said to bestow these things.
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1. They distinguish not, between what God giveth ex Largitate out of his Bounty; and as He is good to all:
1. They distinguish not, between what God gives ex Largitate out of his Bounty; and as He is good to all:
crd pns32 vvb xx, p-acp r-crq np1 vvz fw-la vvi av pp-f po31 n1; cc c-acp pns31 vbz j p-acp d:
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and what He giveth ex Promisso, by Promise.
and what He gives ex Promisso, by Promise.
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And the not considering of this, is one great cause of mens being mistaken, in making a judgment of a prosperous condition.
And the not considering of this, is one great cause of men's being mistaken, in making a judgement of a prosperous condition.
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So that, as our Saviour told the Sadduces in another case, That they did erre, not knowing the Scriptures, nor the Power of God.
So that, as our Saviour told the Sadducees in Another case, That they did err, not knowing the Scriptures, nor the Power of God.
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So we may say of these, That they erre, not knowing the Scriptures, and the Intentions of God in the bestowing outward things.
So we may say of these, That they err, not knowing the Scriptures, and the Intentions of God in the bestowing outward things.
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While a man hath the things of this life, bestowed on him by God, only out of Bounty, he cannot say, They are good for him, till he find, they come in by Covenant and Promise,
While a man hath the things of this life, bestowed on him by God, only out of Bounty, he cannot say, They Are good for him, till he find, they come in by Covenant and Promise,
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as I shall shew you more largly afterwards.
as I shall show you more largely afterwards.
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When Esau asked Jacob, Whose Children are these? He answered, These are the Children that God hath Graciously (or, in Mercy) given me. No man can say, These are the Riches,
When Esau asked Jacob, Whose Children Are these? He answered, These Are the Children that God hath Graciously (or, in Mercy) given me. No man can say, These Are the Riches,
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and this is the Prosperity that God hath in mercy given me, till he finds they flow from another Fountain, than that of general Bounty.
and this is the Prosperity that God hath in mercy given me, till he finds they flow from Another Fountain, than that of general Bounty.
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Luther said of the Turkish Empire, That, how great soever it was, yet it was but a Crust, that the great Housekeeper had cast to a Dog.Luther said of the Turkish Empire, That, how great soever it was, yet it was but a Crust, that the great Housekeeper had cast to a Dog.
np1 vvd pp-f dt jp n1, cst, c-crq j av pn31 vbds, av pn31 vbds p-acp dt vvb, cst dt j n1 vhd vvn p-acp dt n1.
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Remember, it is the Covenant that forms a Mercy. 2. They distinguish not, between things in the Dispensation, and in the Intention of God. Hence ariseth the Mistake.
remember, it is the Covenant that forms a Mercy. 2. They distinguish not, between things in the Dispensation, and in the Intention of God. Hence arises the Mistake.
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Many judg of the Intention, by the Dispensation;
Many judge of the Intention, by the Dispensation;
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and if such things be dispensed, that be in themselves good, they presently think they are intended for good to them.
and if such things be dispensed, that be in themselves good, they presently think they Are intended for good to them.
cc cs d n2 vbb vvn, cst vbb p-acp px32 j, pns32 av-j vvb pns32 vbr vvn p-acp j p-acp pno32.
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Whereas, Solomon telleth such, Eccles. 9. 1. No man knoweth love by any outward thing, &c. Not by Riches,
Whereas, Solomon Telleth such, Eccles. 9. 1. No man Knoweth love by any outward thing, etc. Not by Riches,
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nor Honour, nor by outward Prosperity. Gods Hand, and Gods, Heart doth not alwayes go together.
nor Honour, nor by outward Prosperity. God's Hand, and God's, Heart does not always go together.
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His Hand may seem to make for men, when His Heart is against them;
His Hand may seem to make for men, when His Heart is against them;
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as on the contrary, His Hand may seem to be against men, when his Heart is not.
as on the contrary, His Hand may seem to be against men, when his Heart is not.
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We read, Jer. 32. 41. When God said, He would do his People good, He would do them good with his whole Heart,
We read, Jer. 32. 41. When God said, He would do his People good, He would do them good with his Whole Heart,
pns12 vvb, np1 crd crd c-crq np1 vvd, pns31 vmd vdi po31 n1 j, pns31 vmd vdi pno32 j p-acp po31 j-jn n1,
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and with his whole Soul. We find, Psal. 78. 29. God gave the Israelites their heart's desire, they had what they would;and with his Whole Soul. We find, Psalm 78. 29. God gave the Israelites their heart's desire, they had what they would;
cc p-acp po31 j-jn n1 pns12 vvb, np1 crd crd np1 vvd dt np2 po32 ng1 n1, pns32 vhd q-crq pns32 vmd;
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But see what followeth, While the meat was yet in their mouths, the Wrath of God came upon them.
But see what follows, While the meat was yet in their mouths, the Wrath of God Come upon them.
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Remember this, The best good things of this life, may be bestowed in Anger, Hos. 13. 11. I gave them a King in mine anger.
remember this, The best good things of this life, may be bestowed in Anger, Hos. 13. 11. I gave them a King in mine anger.
vvb d, dt js j n2 pp-f d n1, vmb vbi vvn p-acp n1, np1 crd crd pns11 vvd pno32 dt n1 p-acp po11 n1.
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3. They distinguish not, between Gods Giving Hand, and Gods Sanctifying Hand. Between the Things given, and Grace that fits for the Using of them.
3. They distinguish not, between God's Giving Hand, and God's Sanctifying Hand. Between the Things given, and Grace that fits for the Using of them.
crd pns32 vvb xx, p-acp n2 vvg n1, cc ng1 j-vvg n1. p-acp dt n2 vvn, cc n1 cst vvz p-acp dt vvg pp-f pno32.
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God sometimes gives the Things, when He gives not the Grace to make a Right use of them.
God sometime gives the Things, when He gives not the Grace to make a Right use of them.
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There are some, who, if they find but a Giving Hand, look no further, whether there be a Sanctifying Hand, or no.
There Are Some, who, if they find but a Giving Hand, look no further, whither there be a Sanctifying Hand, or no.
pc-acp vbr d, r-crq, cs pns32 vvb p-acp dt vvg n1, vvb av-dx av-jc, cs pc-acp vbi dt j-vvg n1, cc uh-dx.
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Know this, While you look upon a Giving Hand only, you can never make a right Judgement of a Prosperous condition, till you look upon the other Hand, viz. the Sanctifying Hand.
Know this, While you look upon a Giving Hand only, you can never make a right Judgement of a Prosperous condition, till you look upon the other Hand, viz. the Sanctifying Hand.
vvb d, cs pn22 vvb p-acp dt vvg n1 av-j, pn22 vmb av-x vvi dt j-jn n1 pp-f dt j n1, c-acp pn22 vvb p-acp dt j-jn n1, n1 dt j-vvg n1.
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Till you find, that with Prosperity, you have also Prosperity-Graces given too.
Till you find, that with Prosperity, you have also Prosperity-Graces given too.
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4. They distinguish not, between what cometh in by a Permissive providence, and by an Approving providence.
4. They distinguish not, between what comes in by a Permissive providence, and by an Approving providence.
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As there is Gods Permissive and Approving Will, so it is in respect of Providences, as relating to the good things of this life.
As there is God's Permissive and Approving Will, so it is in respect of Providences, as relating to the good things of this life.
p-acp pc-acp vbz n2 j cc vvg n1, av pn31 vbz p-acp n1 pp-f n2, c-acp vvg p-acp dt j n2 pp-f d n1.
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Some men have them onely by a permissive providence. Some there are that God maketh Rich, as it is said, God made Abraham Rich;
some men have them only by a permissive providence. some there Are that God makes Rich, as it is said, God made Abraham Rich;
d n2 vhb pno32 av-j p-acp dt j n1. d a-acp vbr cst np1 vvz j, c-acp pn31 vbz vvn, np1 vvd np1 j;
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some God permits to be Rich, and hindreth them not. Thus, some by sinful, and unjust, and unlawful Means, get the things of this life,
Some God permits to be Rich, and hindereth them not. Thus, Some by sinful, and unjust, and unlawful Means, get the things of this life,
d np1 vvz pc-acp vbi j, cc vvz pno32 xx. av, d p-acp j, cc j, cc j n2, vvb dt n2 pp-f d n1,
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when God approves not of it, Hos. 8. 4. God saith, They sett up Kings, but not by Him;
when God approves not of it, Hos. 8. 4. God Says, They Set up Kings, but not by Him;
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and Princes, but He knew it not. The meaning is, That He approved it not.and Princes, but He knew it not. The meaning is, That He approved it not.
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There is a disposition in men, (what course soever they take to compass the things of this life) to draw God unto a liking,
There is a disposition in men, (what course soever they take to compass the things of this life) to draw God unto a liking,
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and approbation of what they do, (let it be never so unlawfully done) As those, Zach. 11. 5. Blessed be the Lord,
and approbation of what they do, (let it be never so unlawfully done) As those, Zach 11. 5. Blessed be the Lord,
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for I am Rich. How much do men father upon God, as his Gifts and Blessings, which they have got by their own injustice and oppression?for I am Rich. How much do men father upon God, as his Gifts and Blessings, which they have god by their own injustice and oppression?
c-acp pns11 vbm np1 q-crq d vdb n2 n1 p-acp np1, c-acp po31 n2 cc n2, r-crq pns32 vhb vvn p-acp po32 d n1 cc n1?
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Object. But some will say, Is it not the Blessing of the Lord that maketh Rich? And,Object. But Some will say, Is it not the Blessing of the Lord that makes Rich? And,
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if I am Rich, must I not say, It is by the blessing of the Lord?
if I am Rich, must I not say, It is by the blessing of the Lord?
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Answ. It is true, and the place, is, Prov. 10. 22. The Blessing of the Lord, it maketh Rich, Answer It is true, and the place, is, Curae 10. 22. The Blessing of the Lord, it makes Rich,
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and addeth no sorrow with it. This is a truth.and adds no sorrow with it. This is a truth.
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And yet it followeth not from hence, that, Those that have Riches, and outward things, have them as a Blessing.
And yet it follows not from hence, that, Those that have Riches, and outward things, have them as a Blessing.
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This will appear, if you consider, what is meant by Rich in the Text;
This will appear, if you Consider, what is meant by Rich in the Text;
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It is not the having the things, but comfort, and contentment, in the things, that speaks men Rich. So you find, the latter words in the Text are Exegetical,
It is not the having the things, but Comfort, and contentment, in the things, that speaks men Rich. So you find, the latter words in the Text Are Exegetical,
pn31 vbz xx dt vhg dt n2, cc-acp n1, cc n1, p-acp dt n2, cst vvz n2 np1 av pn22 vvb, dt d n2 p-acp dt n1 vbr j,
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and expound the former, ( viz.) He addeth no sorrow with it.
and expound the former, (viz.) He adds no sorrow with it.
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There are three Vultures that commonly feed upon a Rich mans heart, ( viz. ) Care in getting, Fear in keeping, and Grief in losing.
There Are three Vultures that commonly feed upon a Rich men heart, (viz.) Care in getting, fear in keeping, and Grief in losing.
pc-acp vbr crd n2 cst av-j vvi p-acp dt j ng1 n1, (n1) vvb p-acp vvg, vvb p-acp vvg, cc n1 p-acp vvg.
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But now the Blessing of the Lord, driveth away all these.
But now the Blessing of the Lord, drives away all these.
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So that it doth not follow, That the bare having of the things, is the Blessing,
So that it does not follow, That the bore having of thee things, is the Blessing,
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but the having the Riches of Contentment with them.
but the having the Riches of Contentment with them.
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So that the meaning is this, That it is the blessing of the Lord, that gives Comfort and Contentment with the things;
So that the meaning is this, That it is the blessing of the Lord, that gives Comfort and Contentment with the things;
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and this is that indeed, that speaks a man truly Rich. Many have Gold and Silver,
and this is that indeed, that speaks a man truly Rich. Many have Gold and Silver,
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and Possessions in abundance, and cannot be said to be Rich, because they have not the comfortable use of them, and contentment with them.
and Possessions in abundance, and cannot be said to be Rich, Because they have not the comfortable use of them, and contentment with them.
cc n2 p-acp n1, cc vmbx vbi vvn pc-acp vbi j, c-acp pns32 vhb xx dt j n1 pp-f pno32, cc n1 p-acp pno32.
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So that it is the Comfort and Contentment, that is that Blessing that maketh Rich. Thus I have examined the Grounds, upon which many go, in making a Judgment of a Prosperous Condition.
So that it is the Comfort and Contentment, that is that Blessing that makes Rich. Thus I have examined the Grounds, upon which many go, in making a Judgement of a Prosperous Condition.
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And from all that hath been said, their Mistakes will appear, by considering of these following Queries.
And from all that hath been said, their Mistakes will appear, by considering of these following Queries.
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1. Who knoweth, or can say, That those things are good for a man in this life, that bad men have had, as well as good;
1. Who Knoweth, or can say, That those things Are good for a man in this life, that bad men have had, as well as good;
crd q-crq vvz, cc vmb vvi, cst d n2 vbr j p-acp dt n1 p-acp d n1, cst j n2 vhb vhn, c-acp av c-acp j;
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and for the most part, the greatest portion of them? Upon this ground, the very Heathens were drawn to a contempt of those things,
and for the most part, the greatest portion of them? Upon this ground, the very heathens were drawn to a contempt of those things,
cc p-acp dt av-ds n1, dt js n1 pp-f pno32? p-acp d n1, dt j n2-jn vbdr vvn p-acp dt n1 pp-f d n2,
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because they saw, that for the most part, they were in the hands of those, that were the worst of men.
Because they saw, that for the most part, they were in the hands of those, that were the worst of men.
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Seneca could say, Who would esteem of Riches and Honours, when he seeth them cast, in hoc coenum in has sordes, upon such Dung-hills;Senecca could say, Who would esteem of Riches and Honours, when he sees them cast, in hoc Coenum in has sordes, upon such Dunghills;
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speaking of Honours conferred upon Sylla. Who would esteem of Beauty, (saith another) which a Whore may have,
speaking of Honours conferred upon Sylla. Who would esteem of Beauty, (Says Another) which a Whore may have,
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as well as an honest Woman? Jer. 12. 1. The Prophet observed, That the way of the Wicked did Prosper.
as well as an honest Woman? Jer. 12. 1. The Prophet observed, That the Way of the Wicked did Prosper.
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And Psal. 73. That the worst of Men, had waters of a full Cup wrung out to them,
And Psalm 73. That the worst of Men, had waters of a full Cup wrung out to them,
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and had what heart could wish. and had what heart could wish.
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2. Who knoweth, or can say, That is good for a man in this life, that never made a man Good? Where is the man that can come forth and say, That his Riches and Honours, did ever change his heart or reform his life?
2. Who Knoweth, or can say, That is good for a man in this life, that never made a man Good? Where is the man that can come forth and say, That his Riches and Honours, did ever change his heart or reform his life?
crd q-crq vvz, cc vmb vvi, cst vbz j p-acp dt n1 p-acp d n1, cst av-x vvd dt n1 j? q-crq vbz dt n1 cst vmb vvi av cc vvi, cst po31 n2 cc ng1, vdd av vvi po31 n1 cc vvi po31 n1?
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3. Who knoweth, or can say, That those things are good for a man in this life, that have made many men worse, through their Abuse of them? To how many have they become a Trap,
3. Who Knoweth, or can say, That those things Are good for a man in this life, that have made many men Worse, through their Abuse of them? To how many have they become a Trap,
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and Snare, and occasions of Sin? How many men hath prosperity undone? Nehem. 13. 20. Did not Solomon, King of Israel,
and Snare, and occasions of since? How many men hath Prosperity undone? Nehemiah 13. 20. Did not Solomon, King of Israel,
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sin by those things? yet among many Nations there was none like him, Beloved of his God.
since by those things? yet among many nations there was none like him, beloved of his God.
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How Conscientious was David, when he was David the Persecuted? but how careless, when he was David the King? It is observed of Rome, That it was never more Wicked,
How Conscientious was David, when he was David the Persecuted? but how careless, when he was David the King? It is observed of Room, That it was never more Wicked,
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then when it was most Flourishing.
then when it was most Flourishing.
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And it is observed of the Church, That it had least Purity, when it had most outward Prosperity.
And it is observed of the Church, That it had least Purity, when it had most outward Prosperity.
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4. Who knoweth, or can say, That those things are good for a man in this life, that are things so uncertain? They come and go, pass and run, like a River.
4. Who Knoweth, or can say, That those things Are good for a man in this life, that Are things so uncertain? They come and go, pass and run, like a River.
crd q-crq vvz, cc vmb vvi, cst d n2 vbr j p-acp dt n1 p-acp d n1, cst vbr n2 av j? pns32 vvb cc vvi, vvb cc vvi, av-j dt n1.
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The Apostle calls them uncertain Riches, 1 Tim. 6. 17. Solomon telleth us, They make themselves Wings, and fly away. Prov. 23. 5. Yea, their being is so short, that they are said not to be;
The Apostle calls them uncertain Riches, 1 Tim. 6. 17. Solomon Telleth us, They make themselves Wings, and fly away. Curae 23. 5. Yea, their being is so short, that they Are said not to be;
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for so saith Solomon in the same Vers. Why wilt thou set thy heart upon that which is not?
for so Says Solomon in the same Vers. Why wilt thou Set thy heart upon that which is not?
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5. Who knoweth, or can say, That is good for a man in this life, that cannot in the least cure a mans vanity,
5. Who Knoweth, or can say, That is good for a man in this life, that cannot in the least cure a men vanity,
crd q-crq vvz, cc vmb vvi, cst vbz j p-acp dt n1 p-acp d n1, cst vmbx p-acp dt ds n1 dt ng1 n1,
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or adde any thing of worth, or excellency to him? When he hath all the things of the world,
or add any thing of worth, or excellency to him? When he hath all the things of the world,
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yet he is still but vain and empty Man; he is still Adam, weak, frail, fleshly, and still vain.
yet he is still but vain and empty Man; he is still Adam, weak, frail, fleshly, and still vain.
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Hence it is, that Solomon sheweth, that Riches cannot be a mans happiness, Eccles. 6. 10. That which hath been, is named already,
Hence it is, that Solomon shows, that Riches cannot be a men happiness, Eccles. 6. 10. That which hath been, is nam already,
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and it is known that it is Man: (i. e.) Call him what you will, Great, or Rich, or Honourable, yet he is Man still, (i. e.) crazy, frail, mortal man;and it is known that it is Man: (i. e.) Call him what you will, Great, or Rich, or Honourable, yet he is Man still, (i. e.) crazy, frail, Mortal man;
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outward things do not amend his nature and constitution.
outward things do not amend his nature and constitution.
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This the Psalmist telleth us, Psal. 39. 5. Surely, every man at his best estate, is altogether vanity.
This the Psalmist Telleth us, Psalm 39. 5. Surely, every man At his best estate, is altogether vanity.
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At his best estate, let him be never so happy, in respect of worldly estate, yet it doth not cure his vanity, he is still but vanity.
At his best estate, let him be never so happy, in respect of worldly estate, yet it does not cure his vanity, he is still but vanity.
p-acp po31 js n1, vvb pno31 vbi av-x av j, p-acp n1 pp-f j n1, av pn31 vdz xx vvi po31 n1, pns31 vbz av p-acp n1.
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6. Who knoweth, or can say, That that is good for a man in this life, that will do a man no good in the time of his greatest need,
6. Who Knoweth, or can say, That that is good for a man in this life, that will do a man no good in the time of his greatest need,
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and straits, and exigencies? Prov. 11. 4. Riches profit not in the day of Wrath. And we have seen this made true in the former dayes of common Calamity.
and straits, and exigencies? Curae 11. 4. Riches profit not in the day of Wrath. And we have seen this made true in the former days of Common Calamity.
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In all Changes, we have seen, The Greatest, were the greatest Sufferers. Great Winds, shake most the tallest Cedars, and throw down the strongest Oakes.
In all Changes, we have seen, The Greatest, were the greatest Sufferers. Great Winds, shake most the Tallest Cedars, and throw down the Strongest Oaks.
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We read, 2 Kings 24. In that Captivity, the Richer Jews were carried away, when the poorer sort were left to till the land.
We read, 2 Kings 24. In that Captivity, the Richer jews were carried away, when the Poorer sort were left to till the land.
pns12 vvb, crd n2 crd p-acp d n1, dt jc np2 vbdr vvn av, c-crq dt jc n1 vbdr vvn p-acp p-acp dt n1.
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7. Who knoweth, or can say, That that is good for a man in this life, that fills the life with so many cares,
7. Who Knoweth, or can say, That that is good for a man in this life, that fills the life with so many Cares,
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and exposeth to so many dangers, and troubles, and disquietments? How many are there, whose wealth hath cost them their lives? It had bin good for Naboth, he had had no Vineyard.
and exposeth to so many dangers, and Troubles, and disquietments? How many Are there, whose wealth hath cost them their lives? It had been good for Naboth, he had had no Vineyard.
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And it was said of the Roman Emperours, That they got nothing by their Advancement, but ut citius interficerentur, That they might be killed the sooner.
And it was said of the Roman emperors, That they god nothing by their Advancement, but ut Quickly interficerentur, That they might be killed the sooner.
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How many men are there, that had been happy, had not their prosperity destroyed them? And this is another Argument, that Solomon useth to prove, that a mans happiness lyeth not in Riches.
How many men Are there, that had been happy, had not their Prosperity destroyed them? And this is Another Argument, that Solomon uses to prove, that a men happiness lies not in Riches.
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As you may see Eccles. 6. 11. Seeing there be many things that increase vanity, what is man the better? So,
As you may see Eccles. 6. 11. Seeing there be many things that increase vanity, what is man the better? So,
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How can those things, that increase cares and troubles, make Man the better? Psal. 39. 6. Man disquiets himself in vain;
How can those things, that increase Cares and Troubles, make Man the better? Psalm 39. 6. Man disquiets himself in vain;
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he heapeth up Riches, and cannot tell, who shall gather them. he heapeth up Riches, and cannot tell, who shall gather them.
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Nay, Solomon tells us, Eccles. 5. 3. That he had seen Riches laid up for the owners, to their hurt.
Nay, Solomon tells us, Eccles. 5. 3. That he had seen Riches laid up for the owners, to their hurt.
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Antigonus said of his Crown, That if a man knew what cares were wrapt up in it, he would not think it worth taking up.Antigonus said of his Crown, That if a man knew what Cares were wrapped up in it, he would not think it worth taking up.
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Nay, one saith of life it self, Nemo vitam acciperet si daretur scientibus.
Nay, one Says of life it self, Nemo vitam acciperet si daretur scientibus.
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8. Who can say, That is good for a man in this life, that makes the entrance into Eternal Life so difficult? This our Saviour sheweth, Luk. 18. 24, 25. That it is hard for a Rich man to enter into Heaven.
8. Who can say, That is good for a man in this life, that makes the Entrance into Eternal Life so difficult? This our Saviour shows, Luk. 18. 24, 25. That it is hard for a Rich man to enter into Heaven.
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Nay, he makes it not only hard, but in a manner Impossible;
Nay, he makes it not only hard, but in a manner Impossible;
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When he saith, It is easier for a Camel to go through the eye of a Needle.
When he Says, It is Easier for a Camel to go through the eye of a Needle.
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Our Saviour meaneth it, of those that have Riches, and trust in them.
Our Saviour means it, of those that have Riches, and trust in them.
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Thus for the first sort of persons, who think, It is good for them in this life to have Prosperity.
Thus for the First sort of Persons, who think, It is good for them in this life to have Prosperity.
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CHAP. VII. 2 THere are some think, Afflictions are ill for them in this life; and conclude, it is ill with them, because they are their Portion in this life.
CHAP. VII. 2 THere Are Some think, Afflictions Are ill for them in this life; and conclude, it is ill with them, Because they Are their Portion in this life.
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I am now to shew you, that many are wofully mistaken in that.
I am now to show you, that many Are woefully mistaken in that.
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I shall name to you five things, that men look upon as evil for them in this life.
I shall name to you five things, that men look upon as evil for them in this life.
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About which they may be deceived;
About which they may be deceived;
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and they may be for good to them. 1. God's hiding his Face from them. 2. God's suspending,
and they may be for good to them. 1. God's hiding his Face from them. 2. God's suspending,
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and deferring his Answers to their prayers. 3. God's denying their particular suits. 4. God's depriving them of many dear comforts. 5. God's exercising them, with many sad, and great Afflictions.
and deferring his Answers to their Prayers. 3. God's denying their particular suits. 4. God's depriving them of many dear comforts. 5. God's exercising them, with many sad, and great Afflictions.
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We shall a little consider of these things;
We shall a little Consider of these things;
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and whether men may not be mistaken about them, and take them to be evil for them, when they are not so.
and whither men may not be mistaken about them, and take them to be evil for them, when they Are not so.
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1. Many think this evil for them, To have God hide his Face from them.
1. Many think this evil for them, To have God hide his Face from them.
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And indeed, we find the Godly in Scripture, complain of it, as one of the sadest things.
And indeed, we find the Godly in Scripture, complain of it, as one of the Saddest things.
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Yet let me tell you, such desertions, and the withdrawings of the light of Gods Countenance,
Yet let me tell you, such desertions, and the withdrawings of the Light of God's Countenance,
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for a time, may be for Good.
for a time, may be for Good.
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That as Christ said to his Disciples, It is good for you that I go away.
That as christ said to his Disciples, It is good for you that I go away.
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So it is sometimes good for the People of God, that He turns his Face away.
So it is sometime good for the People of God, that He turns his Face away.
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Although it is not a pleasing good, yet it may be a profitable good. 1. By way of Correction.
Although it is not a pleasing good, yet it may be a profitable good. 1. By Way of Correction.
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The Father's frowns are sometimes necessary, though the Children will not say so. The sleighting of Divine Favours, causeth God to withdraw His Favour, by way of Correction. 2. By way of Instruction.
The Father's frowns Are sometime necessary, though the Children will not say so. The Slighting of Divine Favours, Causes God to withdraw His Favour, by Way of Correction. 2. By Way of Instruction.
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So His hiding His Face from his People, teacheth them these things. 1. Where their strength lyeth;
So His hiding His Face from his People, Teaches them these things. 1. Where their strength lies;
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That in His Light, they see Light:
That in His Light, they see Light:
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That He is the Fountain of Comfort, and that the happiness of lower Spirits, lieth in Him, who is the Chief of Spirits.
That He is the Fountain of Comfort, and that the happiness of lower Spirits, lies in Him, who is the Chief of Spirits.
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How know you, that the Branch of the Tree hath nourishment from the Root? Pluck it away from the Tree, and it suddenly withereth.
How know you, that the Branch of the Tree hath nourishment from the Root? Pluck it away from the Tree, and it suddenly withereth.
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Let but the Nurse, leave the child to it self, and it quickly falleth. 2. It teacheth men to prize God more, and to long the more after Him.
Let but the Nurse, leave the child to it self, and it quickly falls. 2. It Teaches men to prize God more, and to long the more After Him.
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As in the Nothern parts, where the Sun is long absent, people will get upon the tops of the Mountains, to espie and discover its arising;
As in the Northern parts, where the Sun is long absent, people will get upon the tops of the Mountains, to espy and discover its arising;
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and happy is he, that can first see it.
and happy is he, that can First see it.
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For this end, God sometimes hides His Face, that his People may with more longing, look after the breakings forth of the Light of His Countenance. 3. By way of Prevention.
For this end, God sometime hides His Face, that his People may with more longing, look After the breakings forth of the Light of His Countenance. 3. By Way of Prevention.
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So God hideth His Face. 1. To prevent pride, and to keep His People humble. 2. To keep them from trusting in habits of Grace. 4. By way of Probation.
So God Hideth His Face. 1. To prevent pride, and to keep His People humble. 2. To keep them from trusting in habits of Grace. 4. By Way of Probation.
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So by this, God tryeth his concerning two things. 1. Whether they can love a hiding God? 2. Whether they can walk dutifully,
So by this, God trieth his Concerning two things. 1. Whither they can love a hiding God? 2. Whither they can walk dutifully,
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when God walketh strangely? Isa. 8. 17. I will waite upon Him, that hideth his face from the House of Jacob. He resolved to walk dutifully, though God walked strangely.
when God walks strangely? Isaiah 8. 17. I will wait upon Him, that Hideth his face from the House of Jacob. He resolved to walk dutifully, though God walked strangely.
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Thus you see, that Gods hiding his Face from His people, may be for Good. 2. A second thing, that many look upon as Evil for them, is, God's suspending,
Thus you see, that God's hiding his Face from His people, may be for Good. 2. A second thing, that many look upon as Evil for them, is, God's suspending,
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and deferring Answers to their Prayers.
and deferring Answers to their Prayers.
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Of this, the Godly have complained in Scripture, That they did Cry, and God did not Hear.
Of this, the Godly have complained in Scripture, That they did Cry, and God did not Hear.
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And yet let me tell you, this may be for Good. 1. To make His people to be more earnest Suitors at the Throne of Grace.
And yet let me tell you, this may be for Good. 1. To make His people to be more earnest Suitors At the Throne of Grace.
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As we read of the Blind man in the Gospel, when he cryed to Christ to have mercy on him;
As we read of the Blind man in the Gospel, when he cried to christ to have mercy on him;
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and being rebuked, he cryed the more earnestly. 2. To make the Mercy, the more welcome when it cometh.
and being rebuked, he cried the more earnestly. 2. To make the Mercy, the more welcome when it comes.
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Merchants look for the greatest return, by that Ship that is longest abroad. God keeps a mercy the longer in his Hands, to enrich it the more;
Merchants look for the greatest return, by that Ship that is longest abroad. God keeps a mercy the longer in his Hands, to enrich it the more;
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and to send it forth, as a Bride adorned for her Husband. One cluster of grapes,
and to send it forth, as a Bride adorned for her Husband. One cluster of grapes,
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when ripe, is better then many when they are green and sowre. Abraham waited long for a Son;
when ripe, is better then many when they Are green and sour. Abraham waited long for a Son;
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but it was, that his Son might be the greater Blessing to him. 3. This is that, some look upon as evil for them in this life;
but it was, that his Son might be the greater Blessing to him. 3. This is that, Some look upon as evil for them in this life;
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Gods denying them their particular suits. God is pleased sometimes, not only to delay His Answers to our Requests; but also to deny them:
God's denying them their particular suits. God is pleased sometime, not only to Delay His Answers to our Requests; but also to deny them:
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and yet this may be for good.
and yet this may be for good.
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God alwayes heareth his people, and answers them for their profit, though He doth not alwayes answer them according to their wills.
God always hears his people, and answers them for their profit, though He does not always answer them according to their wills.
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As the Physitian hears the Patient's request, Non ad voluntatem, sed ad sanitatem; He respects not so much the Patient's will, as his health.
As the physician hears the Patient's request, Non ad voluntatem, sed ad sanitatem; He respects not so much the Patient's will, as his health.
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The Patient calleth for drink, but the Physitian gives him a Sirup, or a Julip, which is better.
The Patient calls for drink, but the physician gives him a Sirup, or a Julip, which is better.
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We many times, like the Sons of Zebedee, ask we know not what: Instead of bread, we sometimes ask stones.
We many times, like the Sons of Zebedee, ask we know not what: Instead of bred, we sometime ask stones.
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God hears to our profit, and Answers, though not alwayes according to our wills.
God hears to our profit, and Answers, though not always according to our wills.
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Upon this account, Abrahams request, on the behalf of Ishmael; and Moses request, to enter into the Land of Canaan, were denyed.
Upon this account, Abrahams request, on the behalf of Ishmael; and Moses request, to enter into the Land of Canaan, were denied.
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Yet they were heard in another thing, and their requests granted in another way. 4. This is another thing, that men look upon as evil for them;
Yet they were herd in Another thing, and their requests granted in Another Way. 4. This is Another thing, that men look upon as evil for them;
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Gods depriving them of many dear comforts:
God's depriving them of many dear comforts:
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as when He takes away a Wife out of our bosoms, or breaks an Olive branch off from about our tables, &c. This is lookt upon by us,
as when He Takes away a Wife out of our bosoms, or breaks an Olive branch off from about our tables, etc. This is looked upon by us,
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as evil, and yet it may be for good. 1. It may be to make us to live more to Him,
as evil, and yet it may be for good. 1. It may be to make us to live more to Him,
c-acp n-jn, cc av pn31 vmb vbi p-acp j. crd pn31 vmb vbi pc-acp vvi pno12 pc-acp vvi av-dc p-acp pno31,
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and to lean more on Him; and to seek for that in Him, which we sought in the creature.
and to lean more on Him; and to seek for that in Him, which we sought in the creature.
cc pc-acp vvi av-dc p-acp pno31; cc pc-acp vvi p-acp d p-acp pno31, r-crq pns12 vvd p-acp dt n1.
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God sometimes pulleth away our worldly stayes and props, to make us depend more on Him, in whom our strength and comfort lieth. 2. He sometimes takes away our comforts, to return them better,
God sometime pulls away our worldly stays and props, to make us depend more on Him, in whom our strength and Comfort lies. 2. He sometime Takes away our comforts, to return them better,
np1 av vvz av po12 j n2 cc n2, pc-acp vvi pno12 vvi n1 p-acp pno31, p-acp ro-crq po12 n1 cc n1 vvz. crd pns31 av vvz av po12 n2, pc-acp vvi pno32 av-jc,
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as he did Jobs. Gods pulling down, is sometimes for this end, to build up better.
as he did Jobs. God's pulling down, is sometime for this end, to built up better.
c-acp pns31 vdd n2. npg1 vvg a-acp, vbz av p-acp d n1, pc-acp vvi a-acp av-jc.
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To make that of Marble, that before was but of Brick.
To make that of Marble, that before was but of Brick.
p-acp vvi d pp-f n1, cst a-acp vbds p-acp pp-f n1.
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He sometimes takes a comfort out of our hands, to deliver it again to us, with Interest and Advantage.
He sometime Takes a Comfort out of our hands, to deliver it again to us, with Interest and Advantage.
pns31 av vvz dt n1 av pp-f po12 n2, pc-acp vvi pn31 av p-acp pno12, p-acp n1 cc n1.
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5. Some look upon this as Evil; Gods exercising them with many sad and sore Afflictions.
5. some look upon this as Evil; God's exercising them with many sad and soar Afflictions.
crd d vvb p-acp d c-acp j-jn; n2 vvg pno32 p-acp d j cc j n2.
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And some of the Grounds that they go upon, are these: 1. That Afflictions are Arguments of Divine Wrath. 2. That they are Useless.
And Some of the Grounds that they go upon, Are these: 1. That Afflictions Are Arguments of Divine Wrath. 2. That they Are Useless.
cc d pp-f dt n2 cst pns32 vvb p-acp, vbr d: crd d n2 vbr n2 pp-f j-jn np1 crd cst pns32 vbr j.
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3. That they are Bitter, and Burthensom to Nature. 4. That they are the Fruits of Sin.
3. That they Are Bitter, and Burdensome to Nature. 4. That they Are the Fruits of Sin.
crd cst pns32 vbr j, cc j p-acp n1. crd cst pns32 vbr dt n2 pp-f np1
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We shall Examine these Grounds, on which many go, in making such a Judgment of an Afflicted Condition.
We shall Examine these Grounds, on which many go, in making such a Judgement of an Afflicted Condition.
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1. Say some, Afflictions are Arguments of Divine Wrath, and Divine Hatred; and therefore not good for man in this Life:
1. Say Some, Afflictions Are Arguments of Divine Wrath, and Divine Hatred; and Therefore not good for man in this Life:
crd vvb d, n2 vbr n2 pp-f j-jn n1, cc j-jn n1; cc av xx j p-acp n1 p-acp d n1:
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since such, as upon whom Afflictions fall, are as it were marked out by God, as the Objects of His hatred.
since such, as upon whom Afflictions fallen, Are as it were marked out by God, as the Objects of His hatred.
c-acp d, c-acp p-acp r-crq n2 vvb, vbr p-acp pn31 vbdr vvn av p-acp np1, c-acp dt n2 pp-f po31 n1.
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Now let us a little examine this, and search whether it be so;
Now let us a little examine this, and search whither it be so;
av vvb pno12 dt j vvi d, cc vvb cs pn31 vbb av;
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and upon serious and strict Examination, we shall find, It is an Error, being contrary to Scripture-Truth, Eccles. 9. 1. They who say so, condemn the generation of the Just;
and upon serious and strict Examination, we shall find, It is an Error, being contrary to Scripture truth, Eccles. 9. 1. They who say so, condemn the generation of the Just;
cc p-acp j cc j n1, pns12 vmb vvi, pn31 vbz dt n1, vbg j-jn p-acp n1, np1 crd crd pns32 r-crq vvb av, vvb dt n1 pp-f dt j;
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we finding, that most precious Saints, whom God tendred as the Apple of his Eye, have seen and felt, great Afflictions.
we finding, that most precious Saints, whom God tendered as the Apple of his Eye, have seen and felt, great Afflictions.
pns12 vvg, cst av-ds j n2, ro-crq np1 vvd p-acp dt n1 pp-f po31 n1, vhb vvn cc vvn, j n2.
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Noah, who found Grace in the Eyes of the Lord, yet saw a World drowned.Noah, who found Grace in the Eyes of the Lord, yet saw a World drowned.
np1, r-crq vvd n1 p-acp dt n2 pp-f dt n1, av vvd dt n1 vvn.
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Job, of whom God gives a most high Character, for his Piety and Uprightness, was stript of all to a Shoolatchet. Job, of whom God gives a most high Character, for his Piety and Uprightness, was stripped of all to a Shoolatchet.
np1, pp-f ro-crq np1 vvz dt av-ds j n1, p-acp po31 n1 cc n1, vbds vvn pp-f d p-acp dt j-jn.
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David, a man after Gods own Heart, was bred up in the School of Affliction.David, a man After God's own Heart, was bred up in the School of Affliction.
np1, dt n1 p-acp n2 d n1, vbds vvn a-acp p-acp dt n1 pp-f n1.
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Yea, Jesus Christ himself, who was the Beloved Son, yet was, Vir Dolorum, A man of Sorrows.
Yea, jesus christ himself, who was the beloved Son, yet was, Vir Dolorum, A man of Sorrows.
uh, np1 np1 px31, r-crq vbds dt j-vvn n1, av vbds, fw-la np1, dt n1 pp-f n2.
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You shall find, that to some, the Scripture makes Afflictions to be Arguments of Divine Love, Prov. 3. 12. Whom the Lord loveth, he Correcteth,
You shall find, that to Some, the Scripture makes Afflictions to be Arguments of Divine Love, Curae 3. 12. Whom the Lord loves, he Correcteth,
pn22 vmb vvi, cst p-acp d, dt n1 vvz n2 pc-acp vbi n2 pp-f j-jn n1, np1 crd crd ro-crq dt n1 vvz, pns31 vvz,
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as a Father doth his Son, in whom he delighteth. as a Father does his Son, in whom he delights.
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And Jesus Christ speaketh of them, as Arguments of Love, Rev. 3. 19. As many as I love, I Rebuke and Chasten.
And jesus christ speaks of them, as Arguments of Love, Rev. 3. 19. As many as I love, I Rebuke and Chasten.
cc np1 np1 vvz pp-f pno32, c-acp n2 pp-f n1, n1 crd crd p-acp d c-acp pns11 vvb, pns11 vvb cc vvi.
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It is true, God delights not in Afflicting; but he loves His Children;
It is true, God delights not in Afflicting; but he loves His Children;
pn31 vbz j, np1 vvz xx p-acp vvg; cc-acp pns31 vvz po31 n2;
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and that Love moves Him as a Father, to Correct and Afflict them for their Good.
and that Love moves Him as a Father, to Correct and Afflict them for their Good.
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He were a cruel Father, that would suffer his Child to die for want of a little Physick.
He were a cruel Father, that would suffer his Child to die for want of a little Physic.
pns31 vbdr dt j n1, cst vmd vvi po31 n1 pc-acp vvi p-acp n1 pp-f dt j n1.
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So that it is a grosse Mistake, to think that Afflictions are always the Wounds of an Enemy.
So that it is a gross Mistake, to think that Afflictions Are always the Wounds of an Enemy.
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But of this, more shall be spoken afterwards. 2. Some have this Conceit; That an Afflicted condition is an Useless condition;
But of this, more shall be spoken afterwards. 2. some have this Conceit; That an Afflicted condition is an Useless condition;
p-acp pp-f d, dc vmb vbi vvn av. crd d vhb d n1; cst dt j-vvn n1 vbz dt j n1;
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and therefore not good for a man in this Life. They look upon Afflictions as things that a man may be very well without.
and Therefore not good for a man in this Life. They look upon Afflictions as things that a man may be very well without.
cc av xx j p-acp dt n1 p-acp d n1. pns32 vvb p-acp n2 c-acp n2 cst dt n1 vmb vbi av av p-acp.
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We shall a little examine, whether this be true, or no.
We shall a little examine, whither this be true, or no.
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Many indeed say, concerning Afflictions, as those did concerning Nazareth, Can any Good come out of Nazareth? So, Can any good come out of Afflictions? We must know, That Afflictions are as necessary for us, as our Daily Bread.
Many indeed say, Concerning Afflictions, as those did Concerning Nazareth, Can any Good come out of Nazareth? So, Can any good come out of Afflictions? We must know, That Afflictions Are as necessary for us, as our Daily Bred.
av-d av vvi, vvg n2, c-acp d vdd vvg np1, vmb d j vvb av pp-f np1? av, vmb d j vvb av pp-f n2? pns12 vmb vvi, cst n2 vbr a-acp j p-acp pno12, c-acp po12 j n1.
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It is strange, yet it is true, These Thorns will bear Grapes, and these Thistles will bear Figgs:
It is strange, yet it is true, These Thorns will bear Grapes, and these Thistles will bear Figgs:
pn31 vbz j, av pn31 vbz j, d n2 vmb vvi n2, cc d n2 vmb vvi np1:
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And there is a Day, when the Saints of God shall say, They could not have been without such and such Afflictions;
And there is a Day, when the Saints of God shall say, They could not have been without such and such Afflictions;
cc pc-acp vbz dt n1, c-crq dt n2 pp-f np1 vmb vvi, pns32 vmd xx vhi vbn p-acp d cc d n2;
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and that It was good for them that they were Afflicted.
and that It was good for them that they were Afflicted.
cc d pn31 vbds j p-acp pno32 cst pns32 vbdr j-vvn.
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Some Trees there are, whose Root is Bitter, yet their Fruit, Sweet. A natural Eye seeth no Good in them,
some Trees there Are, whose Root is Bitter, yet their Fruit, Sweet. A natural Eye sees no Good in them,
d n2 pc-acp vbr, rg-crq n1 vbz j, av po32 n1, j. dt j n1 vvz dx j p-acp pno32,
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and tastes no Sweetness: And indeed, the Spiritual man, doth not always, at present, discern what Advantage cometh by them.
and tastes no Sweetness: And indeed, the Spiritual man, does not always, At present, discern what Advantage comes by them.
cc vvz dx n1: cc av, dt j n1, vdz xx av, p-acp j, vvb r-crq n1 vvz p-acp pno32.
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We must know, those Creatures that we look upon as Venemous, and Noxious, are yet useful for some Ends, and some Respects:
We must know, those Creatures that we look upon as Venomous, and Noxious, Are yet useful for Some Ends, and Some Respects:
pns12 vmb vvi, d n2 cst pns12 vvb p-acp p-acp j, cc j, vbr av j p-acp d n2, cc d n2:
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Thus, even Toads, &c. The skilful Apothecary knoweth how to make Vipers and Scorpions, Medicinal.
Thus, even Toads, etc. The skilful Apothecary Knoweth how to make Vipers and Scorpions, Medicinal.
av, av n2, av dt j n1 vvz c-crq pc-acp vvi ng1 cc n2, j.
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Enquire of the Saints of God, and they will tell you, from their own Experience, What good Afflictions have done them;
Inquire of the Saints of God, and they will tell you, from their own Experience, What good Afflictions have done them;
vvb pp-f dt n2 pp-f np1, cc pns32 vmb vvi pn22, p-acp po32 d n1, q-crq j n2 vhb vdn pno32;
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and that they were Chastned for their Profit, Heb. 12. 10. Afflictions seem to be but dry Rods;
and that they were Chastened for their Profit, Hebrew 12. 10. Afflictions seem to be but dry Rods;
cc cst pns32 vbdr vvn p-acp po32 n1, np1 crd crd n2 vvb pc-acp vbi p-acp j n2;
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yet, like Aaron 's Rod, they have found them bringing forth both Blossomes, and Fruit. 3. Some say, Afflictions are bitter, and burthensom to Nature;
yet, like Aaron is Rod, they have found them bringing forth both Blossoms, and Fruit. 3. some say, Afflictions Are bitter, and burdensome to Nature;
av, av-j np1 vbz n1, pns32 vhb vvn pno32 vvg av d n2, cc np1 crd d vvb, n2 vbr j, cc j p-acp n1;
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and therefore conclude, they are not good for a man in this Life. We shall a little examine this, to see whether there be Truth in it.
and Therefore conclude, they Are not good for a man in this Life. We shall a little examine this, to see whither there be Truth in it.
cc av vvi, pns32 vbr xx j p-acp dt n1 p-acp d n1. pns12 vmb dt j vvi d, pc-acp vvi cs pc-acp vbb n1 p-acp pn31.
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The Premises are granted, That they are Bitter and Grievous to Flesh and Blood;
The Premises Are granted, That they Are Bitter and Grievous to Flesh and Blood;
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and the Apostle grants it, Heb. 12. 11. But the Consequence is denied, That what is Bitter and Grievous to Flesh and Blood, is therefore Evil for a man in this Life.
and the Apostle grants it, Hebrew 12. 11. But the Consequence is denied, That what is Bitter and Grievous to Flesh and Blood, is Therefore Evil for a man in this Life.
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And therefore we are to distinguish, between what is Toothsom, and what is Wholsom: Between things, that are Pleasingly, and Profitably good.
And Therefore we Are to distinguish, between what is Toothsome, and what is Wholesome: Between things, that Are Pleasingly, and Profitably good.
cc av pns12 vbr pc-acp vvi, p-acp r-crq vbz j, cc r-crq vbz j: p-acp n2, cst vbr av-vvg, cc av-j j.
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Things may be Profitably good for us, that are not Pleasingly good.
Things may be Profitably good for us, that Are not Pleasingly good.
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Those things are sometimes most Wholsom, that are least Toothsom. There be sweet and honied Poysons that Destroy.
Those things Are sometime most Wholesome, that Are least Toothsome. There be sweet and honeyed Poisons that Destroy.
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And there be bitter, and distastful Medicines that do Cure.
And there be bitter, and distasteful Medicines that do Cure.
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We know Wormwood is a Bitter hearb, and yet Wholesom, and Useful for Man. Some things may be sweet in the Mouth, that yet are bitter in the Stomack.
We know Wormwood is a Bitter herb, and yet Wholesome, and Useful for Man. some things may be sweet in the Mouth, that yet Are bitter in the Stomach.
pns12 vvb n1 vbz dt j n1, cc av j, cc j p-acp n1 d n2 vmb vbi j p-acp dt n1, cst av vbr j p-acp dt n1.
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Heb. 12. 11. The Apostle saith of Afflictions, though they are Grievous, yet they bring forth the quiet fruit of Righteousness. Here is the Difference between the Evils of Sin, and of Affliction.Hebrew 12. 11. The Apostle Says of Afflictions, though they Are Grievous, yet they bring forth the quiet fruit of Righteousness. Here is the Difference between the Evils of since, and of Affliction.
np1 crd crd dt n1 vvz pp-f n2, cs pns32 vbr j, av pns32 vvb av dt j-jn n1 pp-f n1. av vbz dt n1 p-acp dt n2-jn pp-f n1, cc pp-f n1.
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The Evils of Sin, they are Sweet in the Mouth, but bitter afterwards; but the Evils of Affliction are bitter in the Mouth, but sweet in the Close.
The Evils of since, they Are Sweet in the Mouth, but bitter afterwards; but the Evils of Affliction Are bitter in the Mouth, but sweet in the Close.
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Afflictions indeed are bitter, but oftentimes, the bitternesse ariseth from our own Spirits.
Afflictions indeed Are bitter, but oftentimes, the bitterness arises from our own Spirits.
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When our Taste is Vitiated, some things seem to be Bitter to us, that otherwise would not be so.
When our Taste is Vitiated, Some things seem to be Bitter to us, that otherwise would not be so.
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It's our Spirits, that many times Imbitter our Condition, and make our Chain much Heavier, than other waies it would be.
It's our Spirits, that many times Imbitter our Condition, and make our Chain much Heavier, than other ways it would be.
pn31|vbz po12 n2, cst d n2 np1 po12 n1, cc vvb po12 vvb av-d jc, cs j-jn n2 pn31 vmd vbi.
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There are many Afflict themselves, when they are under an Affliction.
There Are many Afflict themselves, when they Are under an Affliction.
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As it is with a Bird, when it is gotten into a Room, or Chamber, it might do well,
As it is with a Bird, when it is got into a Room, or Chamber, it might do well,
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if it sate still, till the Doors and Casements were opened;
if it sat still, till the Doors and Casements were opened;
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but, till then, with flying against the Walls, it doth but hurt and bruise it self. To close up this:
but, till then, with flying against the Walls, it does but hurt and bruise it self. To close up this:
cc-acp, c-acp av, p-acp vvg p-acp dt n2, pn31 vdz p-acp vvi cc vvi pn31 n1. p-acp av-j a-acp d:
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Physitians do observe, we are most apt to Surfeit of those things that are most Sweet and Luscious.
Physicians do observe, we Are most apt to Surfeit of those things that Are most Sweet and Luscious.
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And we find, Solomon, the Wisest of Men, prefers bitter things, before Sweet. Eccles. 7. 3. Sorrow is better than Laughter.
And we find, Solomon, the Wisest of Men, prefers bitter things, before Sweet. Eccles. 7. 3. Sorrow is better than Laughter.
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Ver. 4. It is better to go to the House of Mourning, than to the House of Feasting.
Ver. 4. It is better to go to the House of Mourning, than to the House of Feasting.
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4. Some say, That Afflictions are the Effects and Fruits of Sin; And therefore not Good for a man in this Life.
4. some say, That Afflictions Are the Effects and Fruits of since; And Therefore not Good for a man in this Life.
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We shall a little Examine this Ground.
We shall a little Examine this Ground.
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It is true, That Afflictions, were, at first, Fruits of Sin. But we must make a Difference, between what they were at First,
It is true, That Afflictions, were, At First, Fruits of Sin. But we must make a Difference, between what they were At First,
pn31 vbz j, cst n2, vbdr, p-acp ord, n2 pp-f np1 cc-acp pns12 vmb vvi dt n1, p-acp r-crq pns32 vbdr p-acp ord,
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and what Jesus Christ hath made them, to His People now. It is true, they were at first, the products of Sin;
and what jesus christ hath made them, to His People now. It is true, they were At First, the products of since;
cc r-crq np1 np1 vhz vvn pno32, p-acp po31 n1 av. pn31 vbz j, pns32 vbdr p-acp ord, dt n2 pp-f n1;
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but to the People of God they are now Changed and Altered.
but to the People of God they Are now Changed and Altered.
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We must Distinguish between what is Sinfully Evil, and Penally Evil. What is Sinfully Evil, is Unchangeably Evil;
We must Distinguish between what is Sinfully Evil, and Penally Evil. What is Sinfully Evil, is Unchangeably Evil;
pns12 vmb vvi p-acp r-crq vbz av-j j-jn, cc np1 np1 q-crq vbz av-j j-jn, vbz av-j j-jn;
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but Afflictions are but Penally Evil, and may be made good. We must know, As there is a Regeneration of Persons, so of Things:
but Afflictions Are but Penally Evil, and may be made good. We must know, As there is a Regeneration of Persons, so of Things:
cc-acp n2 vbr p-acp np1 av-jn, cc vmb vbi vvn j. pns12 vmb vvi, c-acp pc-acp vbz dt n1 pp-f n2, av pp-f n2:
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To him that is Born again, All is Born again; As his Outward Comforts are born again, so all his Outward Afflictions.
To him that is Born again, All is Born again; As his Outward Comforts Are born again, so all his Outward Afflictions.
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It is true, the Evils of Afflictions were first Conceived in the womb of Sin, and Sin brought them Forth:
It is true, the Evils of Afflictions were First Conceived in the womb of since, and since brought them Forth:
pn31 vbz j, dt n2-jn pp-f n2 vbdr ord j-vvn p-acp dt n1 pp-f n1, cc n1 vvd pno32 av:
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but there is the womb of the Covenant, and of the Promise, where they are New-formed;
but there is the womb of the Covenant, and of the Promise, where they Are New-formed;
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and out of which, those things that were Punishments, come forth Priviledges; and what was Loss, comes forth Gain.
and out of which, those things that were Punishments, come forth Privileges; and what was Loss, comes forth Gain.
cc av pp-f r-crq, d n2 cst vbdr n2, vvb av n2; cc q-crq vbds n1, vvz av n1.
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We read, Rom. 5. 12. Sin entred into the World, and Death by Sin. We see Death came in by Sin. Death, which is the King of Fears; and so its Attendants with it, viz. all Miseries and Afflictions whatsoever.
We read, Rom. 5. 12. since entered into the World, and Death by Sin. We see Death Come in by Sin. Death, which is the King of Fears; and so its Attendants with it, viz. all Misery's and Afflictions whatsoever.
pns12 vvb, np1 crd crd n1 vvn p-acp dt n1, cc n1 p-acp np1 pns12 vvb n1 vvd p-acp p-acp np1 n1, r-crq vbz dt n1 pp-f n2; cc av po31 n2-jn p-acp pn31, n1 d ng1 cc n2 r-crq.
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Thus, at first, they were conceived in, and came forth of, the womb of Sin: but the Covenant, and Promise, have changed and altered them;
Thus, At First, they were conceived in, and Come forth of, the womb of since: but the Covenant, and Promise, have changed and altered them;
av, p-acp ord, pns32 vbdr vvn p-acp, cc vvd av pp-f, dt n1 pp-f n1: cc-acp dt n1, cc vvb, vhb vvn cc vvd pno32;
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it turneth Miseries into Mercies, and Punishments into Priviledges, and Evil into Good. 1 Cor. 3. 22. All is yours, (saith the Apostle to Believers;) and among other things, he names Death: where he makes Death one of the Believer's Priviledges, put into the Believer's Charter.
it turns Misery's into mercies, and Punishments into Privileges, and Evil into Good. 1 Cor. 3. 22. All is yours, (Says the Apostle to Believers;) and among other things, he names Death: where he makes Death one of the Believer's Privileges, put into the Believer's Charter.
pn31 vvz ng1 p-acp n2, cc n2 p-acp n2, cc j-jn p-acp j. crd np1 crd crd av-d vbz png22, (vvz dt n1 p-acp n2;) cc p-acp j-jn n2, pns31 vvz n1: c-crq pns31 vvz n1 crd pp-f dt ng1 n2, vvn p-acp dt ng1 n1.
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And the same Apostle, Phil. 1. 21. saith, To him to Die, was Gain. Death, in respect of its first Birth, was Losse;
And the same Apostle, Philip 1. 21. Says, To him to Die, was Gain. Death, in respect of its First Birth, was Loss;
cc dt d n1, np1 crd crd vvz, p-acp pno31 pc-acp vvi, vbds n1. n1, p-acp n1 pp-f po31 ord n1, vbds np1-n;
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but being born again, it becomes Gain.
but being born again, it becomes Gain.
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And as Death, which is the King of Fears, (and so the chief of Evils;) so likewise, all other Evils are Gain to a believer.
And as Death, which is the King of Fears, (and so the chief of Evils;) so likewise, all other Evils Are Gain to a believer.
cc c-acp n1, r-crq vbz dt n1 pp-f n2, (cc av dt n-jn pp-f n2-jn;) av av, d j-jn n2-jn vbr n1 p-acp dt n1.
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Rom. 8. 28. All things work together for Good, to them that love God. Rom. 8. 28. All things work together for Good, to them that love God.
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Thus we have examined the Grounds, that those go upon, in making this Judgment, of an Afflicted Condition;
Thus we have examined the Grounds, that those go upon, in making this Judgement, of an Afflicted Condition;
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That it is Evil for a Man in this Life. I shall Conclude with these Queries:That it is Evil for a Man in this Life. I shall Conclude with these Queries:
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1. Who knows, or can say, that, That is Evil for a man in this Life, that God inflicts upon the best in this Life.
1. Who knows, or can say, that, That is Evil for a man in this Life, that God inflicts upon the best in this Life.
crd q-crq vvz, cc vmb vvi, cst, cst vbz j-jn p-acp dt n1 p-acp d n1, cst np1 vvz p-acp dt js p-acp d n1.
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We often find the cup of Gall and Wormwood going round about the Saints Tables.
We often find the cup of Gall and Wormwood going round about the Saints Tables.
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We usually find it the Diet-drink, with which God doth Physick his Dearest Children: With the same Sword wherewith He destroyeth his Enemies, He sometimes wounds his Friends;
We usually find it the Diet-drink, with which God does Physic his Dearest Children: With the same Sword wherewith He Destroyeth his Enemies, He sometime wounds his Friends;
pns12 av-j vvb pn31 dt j, p-acp r-crq np1 vdz vvi po31 js-jn n2: p-acp dt d n1 c-crq pns31 vvz po31 n2, pns31 av vvz po31 n2;
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and all this for their Good.
and all this for their Good.
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We find, the Godly ones of Judah were carried Captives to Babylon, as well as others: they lost their Houses, Estates;
We find, the Godly ones of Judah were carried Captives to Babylon, as well as Others: they lost their Houses, Estates;
pns12 vvb, dt j pi2 pp-f np1 vbdr vvn n2-jn pc-acp np1, c-acp av c-acp n2-jn: pns32 vvd po32 n2, n2;
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were taken out of the Land of their Nativity, and carried into a strange Land:
were taken out of the Land of their Nativity, and carried into a strange Land:
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And yet the Lord saith of them, Jer. 24. 5. That he had sent them into Captivity for their Good.
And yet the Lord Says of them, Jer. 24. 5. That he had sent them into Captivity for their Good.
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2. Who knows, or can say, that, that is Evil for man in this Life, that may be consistent with Happinesse.
2. Who knows, or can say, that, that is Evil for man in this Life, that may be consistent with Happiness.
crd q-crq vvz, cc vmb vvi, cst, cst vbz j-jn p-acp n1 p-acp d n1, cst vmb vbi j p-acp n1.
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An Afflicted Man may yet in this Life be a happy Man. As Man, at his best Estate, is but Vanity;
an Afflicted Man may yet in this Life be a happy Man. As Man, At his best Estate, is but Vanity;
dt j-vvn n1 vmb av p-acp d n1 vbi dt j n1 p-acp n1, p-acp po31 js n1, vbz p-acp n1;
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so there are, that in their worst Estate may be Happy. A Man may be Great, and Rich, and yet Miserable:
so there Are, that in their worst Estate may be Happy. A Man may be Great, and Rich, and yet Miserable:
av a-acp vbr, cst p-acp po32 js n1 vmb vbi j. dt n1 vmb vbi j, cc j, cc av j:
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And, a Man may be Poor, and Afflicted, and yet Happy. Job 5. 17. Behold, Happy is the Man whom God Correcteth.
And, a Man may be Poor, and Afflicted, and yet Happy. Job 5. 17. Behold, Happy is the Man whom God Correcteth.
cc, dt n1 vmb vbi j, cc j-vvn, cc av j. np1 crd crd vvb, j vbz dt n1 ro-crq np1 vvz.
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It seems to be a strange thing, and therefore a BEHOLD is put to it. A strange Sight, to see an Afflicted Man, and yet a Blessed Man!
It seems to be a strange thing, and Therefore a BEHOLD is put to it. A strange Sighed, to see an Afflicted Man, and yet a Blessed Man!
pn31 vvz pc-acp vbi dt j n1, cc av dt vvb vbz vvn p-acp pn31. dt j n1, pc-acp vvi dt j-vvn n1, cc av dt j-vvn n1!
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Sense and Reason wonder at this Conjunction, That Affliction and Happinesse should both Kisse the same Person.
Sense and Reason wonder At this Conjunction, That Affliction and Happiness should both Kiss the same Person.
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Psal. 94. 12. Blessed is the Man whom thou Chastnest, &c. So that a Man may be a Chastised man, and yet a Blessed man.Psalm 94. 12. Blessed is the Man whom thou Chastnest, etc. So that a Man may be a Chastised man, and yet a Blessed man.
np1 crd crd j-vvn vbz dt n1 ro-crq pns21 vv2, av av cst dt n1 vmb vbi dt j-vvn n1, cc av dt j-vvn n1.
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3. Who knoweth, or can say, That those things are evil for a man in this life, that, by experience, have been found, to have been the means of doing many good.
3. Who Knoweth, or can say, That those things Are evil for a man in this life, that, by experience, have been found, to have been the means of doing many good.
crd q-crq vvz, cc vmb vvi, cst d n2 vbr j-jn p-acp dt n1 p-acp d n1, cst, p-acp n1, vhb vbn vvn, pc-acp vhi vbn dt n2 pp-f vdg d j.
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Though Afflictions of themselves have not done it, yet, being Sanctified, and Instruction going together with them, they have wrought a Gracious and wonderful Change.
Though Afflictions of themselves have not done it, yet, being Sanctified, and Instruction going together with them, they have wrought a Gracious and wondered Change.
cs n2 pp-f px32 vhi xx vdn pn31, av, vbg vvn, cc n1 vvg av p-acp pno32, pns32 vhb vvn dt j cc j n1.
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How many may say with David, That it was good for them, that they were Afflicted.
How many may say with David, That it was good for them, that they were Afflicted.
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We read, of Moses his Rod, what Miracles it wrought. The Rod of Affliction works Miracles, when God worketh with it.
We read, of Moses his Rod, what Miracles it wrought. The Rod of Affliction works Miracles, when God works with it.
pns12 vvb, pp-f np1 po31 n1, r-crq n2 pn31 vvd. dt n1 pp-f n1 vvz n2, c-crq np1 vvz p-acp pn31.
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How many Proud ones, hath Affliction Humbled? When Manasseh was in Bryers, then he sought God.
How many Proud ones, hath Affliction Humbled? When Manasses was in Briers, then he sought God.
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How many Ignorant ones, hath Affliction taught? They have Learnt that, in the School of Affliction, that they never knew before.
How many Ignorant ones, hath Affliction taught? They have Learned that, in the School of Affliction, that they never knew before.
c-crq d j pi2, vhz n1 vvn? pns32 vhb j d, p-acp dt n1 pp-f n1, cst pns32 av-x vvd a-acp.
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Sir Thomas Palmer, upon Tower-Hill, when he came to Dye, (pointing to the Tower ) said, I have learnt more, in yonder dark Corner of the Tower, then ever I learnt in all may Life.
Sir Thomas Palmer, upon Tower-Hill, when he Come to Die, (pointing to the Tower) said, I have learned more, in yonder dark Corner of the Tower, then ever I learned in all may Life.
n1 np1 n1, p-acp n1, c-crq pns31 vvd pc-acp vvi, (vvg p-acp dt n1) vvd, pns11 vhb vvn av-dc, p-acp d j n1 pp-f dt n1, av av pns11 vvd p-acp d vmb n1.
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How many wild, and unruly Spirits, hath Affliction tamed? Those, that in their Prosperity, have been,
How many wild, and unruly Spirits, hath Affliction tamed? Those, that in their Prosperity, have been,
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as Wild Asses, used to the Wilderness, that none could turn them back: Yet in their Moneth of Affliction, they have been found and taken.
as Wild Asses, used to the Wilderness, that none could turn them back: Yet in their Monn of Affliction, they have been found and taken.
c-acp j n2, vvn p-acp dt n1, cst pix vmd vvi pno32 av: av p-acp po32 n1 pp-f n1, pns32 vhb vbn vvn cc vvn.
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Jer. 31. 18. Ephraim saith, Thou hast Chastised me, and I was Chastised. (i. e.) I was bettered by the Chastisment.Jer. 31. 18. Ephraim Says, Thou hast Chastised me, and I was Chastised. (i. e.) I was bettered by the Chastisement.
np1 crd crd np1 vvz, pns21 vh2 vvn pno11, cc pns11 vbds vvn. (uh. sy.) pns11 vbds vvn p-acp dt n1.
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He was, as an unruly Bullock, unaccustomed to the Yoak. But Afflictions have made him to submit, and tamed him.
He was, as an unruly Bullock, unaccustomed to the Yoke. But Afflictions have made him to submit, and tamed him.
pns31 vbds, c-acp dt j n1, j p-acp dt n1. p-acp n2 vhb vvn pno31 pc-acp vvi, cc vvd pno31.
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How many Wandring ones, hath Affliction Reduced and brought into the Way? Psal. 119. 67. Before I was Afflicted, I went astray:
How many Wandering ones, hath Affliction Reduced and brought into the Way? Psalm 119. 67. Before I was Afflicted, I went astray:
c-crq d vvg pi2, vhz n1 vvd cc vvd p-acp dt n1? np1 crd crd p-acp pns11 vbds j-vvn, pns11 vvd av:
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but now I keep thy Statutes. but now I keep thy Statutes.
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Many have been out of the Way to Heaven, and have been brought into it, by Gods Guiding with this Rod.
Many have been out of the Way to Heaven, and have been brought into it, by God's Guiding with this Rod.
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It was Affliction, that made the Prodigal find the way to his Father's house.
It was Affliction, that made the Prodigal find the Way to his Father's house.
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We read of those that were with Paul in the Ship, when they suffered Ship-Wrack, Acts 27. 44. that some upon Planks,
We read of those that were with Paul in the Ship, when they suffered Ship-Wrack, Acts 27. 44. that Some upon Planks,
pns12 vvb pp-f d cst vbdr p-acp np1 p-acp dt n1, c-crq pns32 vvd n1, n2 crd crd d d p-acp n2,
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and some upon the broken pieces of the Ship, got safe to Land. So, many have been brought to Heaven, upon the broken pieces of an Estate;
and Some upon the broken Pieces of the Ship, god safe to Land. So, many have been brought to Heaven, upon the broken Pieces of an Estate;
cc d p-acp dt j-vvn n2 pp-f dt n1, vvd j p-acp n1 np1, d vhb vbn vvn p-acp n1, p-acp dt j-vvn n2 pp-f dt n1;
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and must say, (as one, once said) They had been undone, if they had not been undone.
and must say, (as one, once said) They had been undone, if they had not been undone.
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How many worldlings, hath Afflictions Weaned from the world? By being crost in the creature, they have come to discern the Vanity that is in the creature,
How many worldlings, hath Afflictions Weaned from the world? By being crossed in the creature, they have come to discern the Vanity that is in the creature,
q-crq d n2, vhz n2 vvn p-acp dt n1? p-acp vbg vvn p-acp dt n1, pns32 vhb vvn pc-acp vvi dt n1 cst vbz p-acp dt n1,
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and to have their hearts taken off the creature. Here we tast Affliction, (as a Father saith) Tanquam amaritudinem in where materno.
and to have their hearts taken off the creature. Here we taste Affliction, (as a Father Says) Tanquam amaritudinem in where materno.
cc pc-acp vhi po32 n2 vvn a-acp dt n1. av pns12 vvb n1, (c-acp dt n1 vvz) fw-la fw-la p-acp n1 fw-it.
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We are apt to hang on the breasts of the Creature, and Afflictions are the Wormwood, by which God Weans us from them.
We Are apt to hang on the breasts of the Creature, and Afflictions Are the Wormwood, by which God Weans us from them.
pns12 vbr j pc-acp vvi p-acp dt n2 pp-f dt n1, cc n2 vbr dt n1, p-acp r-crq np1 vvz pno12 p-acp pno32.
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Lastly, How many Sinners, hath Affliction stopped, who else, had run headlong into Hell;Lastly, How many Sinners, hath Affliction stopped, who Else, had run headlong into Hell;
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if God had not made a Hedg of Affliction in their way? We read, Hos. 2. 6. I will (saith the Lord) hedg up thy way with Thorns,
if God had not made a Hedge of Affliction in their Way? We read, Hos. 2. 6. I will (Says the Lord) hedge up thy Way with Thorns,
cs np1 vhd xx vvn dt n1 pp-f n1 p-acp po32 n1? pns12 vvb, np1 crd crd pns11 vmb (vvz dt n1) n1 a-acp po21 n1 p-acp n2,
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and thou shalt not find thy paths. God sometimes, maketh a hedg of Thorns, whereby sinners are stopped;and thou shalt not find thy paths. God sometime, makes a hedge of Thorns, whereby Sinners Are stopped;
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It is happy for a man to meet with such a stop, though the hedg be made of Thorns.
It is happy for a man to meet with such a stop, though the hedge be made of Thorns.
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4. Who knoweth, or can say, That, that Condition is Evil for a man in this life, in which the People of God are best.
4. Who Knoweth, or can say, That, that Condition is Evil for a man in this life, in which the People of God Are best.
crd q-crq vvz, cc vmb vvi, cst, cst n1 vbz j-jn p-acp dt n1 p-acp d n1, p-acp r-crq dt n1 pp-f np1 vbr js.
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This is to be considered, that wicked men, are worst, in their best worldly condition; and a Godly Man, is best, when his outward condition, is worst.
This is to be considered, that wicked men, Are worst, in their best worldly condition; and a Godly Man, is best, when his outward condition, is worst.
d vbz pc-acp vbi vvn, cst j n2, vbr js, p-acp po32 js j n1; cc dt j n1, vbz js, c-crq po31 j n1, vbz js.
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As one saith of the English Nation. Angliea gens est optima flens & pessimaridens. The English Nation, is best when it Weeps, and worst when it Laughs.
As one Says of the English nation. Angliea gens est optima Flens & pessimaridens. The English nation, is best when it Weeps, and worst when it Laughs.
p-acp pi vvz pp-f dt jp n1. np1 fw-la fw-la fw-la fw-la cc n2. dt jp n1, vbz js c-crq pn31 vvz, cc js c-crq pn31 vvz.
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Thus for the Second sort, of those that are mistaken about Conditions. 3. There are another sort, that are grosly mistaken on the other hand;
Thus for the Second sort, of those that Are mistaken about Conditions. 3. There Are Another sort, that Are grossly mistaken on the other hand;
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And such are those, who think it cannot but be well with them, because they are in this life Afflicted.
And such Are those, who think it cannot but be well with them, Because they Are in this life Afflicted.
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Thus some think, they are the better, and the happier, upon that account. And here lyeth the mistake, because they hear, Afflictions have done some good;
Thus Some think, they Are the better, and the Happier, upon that account. And Here lies the mistake, Because they hear, Afflictions have done Some good;
av d vvb, pns32 vbr dt jc, cc dt jc, p-acp d n1. cc av vvz dt n1, c-acp pns32 vvb, n2 vhb vdn d j;
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and that some, have been able to say, That it was good for them, that they were Afflicted;
and that Some, have been able to say, That it was good for them, that they were Afflicted;
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and thence Conclude, That they are happy, because their Condition, is such a Condition:
and thence Conclude, That they Are happy, Because their Condition, is such a Condition:
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Never considering, (what I said before,) That Afflictions of themselves, never did any man good;
Never considering, (what I said before,) That Afflictions of themselves, never did any man good;
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and that conditions are to us, as we are in those conditions.
and that conditions Are to us, as we Are in those conditions.
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Some, because they Suffer in this world, think it is an Argument, that they shall be freed from Suffering in another world;
some, Because they Suffer in this world, think it is an Argument, that they shall be freed from Suffering in Another world;
d, c-acp pns32 vvb p-acp d n1, vvb pn31 vbz dt n1, cst pns32 vmb vbi vvn p-acp vvg p-acp j-jn n1;
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as if God could not make two Hells for them.
as if God could not make two Hells for them.
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We must know, when the Scripture speaketh of Rejoycing in Affliction, it is not to be understood, that meerly Afflictions are matter of Joy.
We must know, when the Scripture speaks of Rejoicing in Affliction, it is not to be understood, that merely Afflictions Are matter of Joy.
pns12 vmb vvi, c-crq dt n1 vvz pp-f vvg p-acp n1, pn31 vbz xx pc-acp vbi vvn, cst av-j n2 vbr n1 pp-f n1.
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those that think, they are happy because they are Afflicted, and that their Condition is low in this world, may be sadly mistaken.
those that think, they Are happy Because they Are Afflicted, and that their Condition is low in this world, may be sadly mistaken.
d cst vvb, pns32 vbr j c-acp pns32 vbr j-vvn, cc cst po32 n1 vbz j p-acp d n1, vmb vbi av-j vvn.
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It is said, Mat. 5. 3. Blessed are the poor in Spirit, &c. It is not said, Blessed are all that are poor in Purse.
It is said, Mathew 5. 3. Blessed Are the poor in Spirit, etc. It is not said, Blessed Are all that Are poor in Purse.
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Let me tell you, Some mens sufferings here, are but the forerunners of those that are to come,
Let me tell you, some men's sufferings Here, Are but the forerunners of those that Are to come,
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and so may be but the beginning of sorowes.
and so may be but the beginning of sorrows.
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We must know, that upon the very Tooth-ach of a Reprobate, (as one saith) Hell is Engraven.
We must know, that upon the very Toothache of a Reprobate, (as one Says) Hell is Engraven.
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Every Lazarus, is not taken into Abrahams bosome. Those may want a bit of bread here, that may hereafter, cry as Dives did,
Every Lazarus, is not taken into Abrahams bosom. Those may want a bit of bred Here, that may hereafter, cry as Dives did,
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for a drop of water, to cool their tongues. A man may be poor in this world, and poor in the world to come.
for a drop of water, to cool their tongues. A man may be poor in this world, and poor in the world to come.
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There are a sort of poor, that are the worst of people under ▪ Heaven, being Ignorant, Stubborn, Prophane, Vitious, Despisers of God, His Sabbaths, Ordinances, Ministers, People.
There Are a sort of poor, that Are the worst of people under ▪ Heaven, being Ignorant, Stubborn, Profane, Vicious, Despisers of God, His Sabbaths, Ordinances, Ministers, People.
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And indeed, for the most part, the poorest sort, are the worst of people, and the most Licentious;
And indeed, for the most part, the Poorest sort, Are the worst of people, and the most Licentious;
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there being nothing of knowledg, or politique Restraints, or civil and ingenious Education, to keep them in, and hold them back.
there being nothing of knowledge, or politic Restraints, or civil and ingenious Education, to keep them in, and hold them back.
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To conclude this, Happiness is not the portion of every Afflicted man in this life. It is not Affliction, but Affliction Sanctified, that makes a man Happy by it. Thus for the First Information.
To conclude this, Happiness is not the portion of every Afflicted man in this life. It is not Affliction, but Affliction Sanctified, that makes a man Happy by it. Thus for the First Information.
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CHAP. VIII. The Second Information.
CHAP. VIII. The Second Information.
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IF no man knoweth, What is good for a man in this Life, then it Informeth us, That we should be as ready to receive evil,
IF not man Knoweth, What is good for a man in this Life, then it Informeth us, That we should be as ready to receive evil,
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as well as good, at the Hands of God. We are not to be our own Carvers in respect of Conditions.
as well as good, At the Hands of God. We Are not to be our own Carvers in respect of Conditions.
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When Job was in his sad Condition, the Devil stirred up his Wife, to tempt him to Blasphemy, and Impatiency.
When Job was in his sad Condition, the devil stirred up his Wife, to tempt him to Blasphemy, and Impatiency.
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But see what answer Job returns to her, Job 2. 10. Thou speakest as one of the foolish Women, &c. Where First, He Reprehends her.
But see what answer Job returns to her, Job 2. 10. Thou Speakest as one of the foolish Women, etc. Where First, He Reprehends her.
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Secondly, He Instructeth Her. Shall we, saith he, receive Good at the Hands of God, and not receive Evil; (q. d.
Secondly, He Instructeth Her. Shall we, Says he, receive Good At the Hands of God, and not receive Evil; (q. worser.
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) Have I, for so many Years, received so many good things, and blessings, from the Hand of God;
) Have I, for so many years, received so many good things, and blessings, from the Hand of God;
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and shall I not now, receive these Crosses and Afflictions? Now, receiving Evil from the Hand of God, stands in this, In a Sweet,
and shall I not now, receive these Crosses and Afflictions? Now, receiving Evil from the Hand of God, Stands in this, In a Sweet,
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and Patient Submission, to the Will and Dispensation of God;
and Patient Submission, to the Will and Dispensation of God;
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being content, with what God sendeth, whether it be good or evil, and that upon these Considerations.
being content, with what God sends, whither it be good or evil, and that upon these Considerations.
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1. That God knoweth, what is better for us in this life, then we do; since no Man knoweth, what is good for man in this life.
1. That God Knoweth, what is better for us in this life, then we do; since no Man Knoweth, what is good for man in this life.
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2. That Good and Evil, come both, from one and the same God. It is the Lord that gives, and that takes away.
2. That Good and Evil, come both, from one and the same God. It is the Lord that gives, and that Takes away.
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As we have Blessings, by Divine Donation, so Afflictions, by Divine Ordination.
As we have Blessings, by Divine Donation, so Afflictions, by Divine Ordination.
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It is God, that bringeth not only Men, and their Comforts, but also Men, and their Crosses, together.
It is God, that brings not only Men, and their Comforts, but also Men, and their Crosses, together.
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3. As Good and Evil, come from the same God, so they may come from the same Affection in God;
3. As Good and Evil, come from the same God, so they may come from the same Affection in God;
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They may both come from Love.
They may both come from Love.
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The Apostle James, puts this Question, Can a Fountain send forth sweet water and bitter? Jam. 3. 11. Yet from the same Fountain of Divine Love, may issue the sweet Waters of Comfort,
The Apostle James, puts this Question, Can a Fountain send forth sweet water and bitter? Jam. 3. 11. Yet from the same Fountain of Divine Love, may issue the sweet Waters of Comfort,
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and the bitter Waters of Afflictions.
and the bitter Waters of Afflictions.
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The same Love, that moves a Father, to bestow an Inheritance on his Child, moves him also, to Correct his Child.
The same Love, that moves a Father, to bestow an Inheritance on his Child, moves him also, to Correct his Child.
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4. All Evils, come from a God, that hath a Soveraign Power over us, and may do with us, what he pleaseth.
4. All Evils, come from a God, that hath a Sovereign Power over us, and may do with us, what he Pleases.
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A God that may give, and take away;
A God that may give, and take away;
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and who can say to Him, What doest Thou? A God that hath Right to all that we have,
and who can say to Him, What dost Thou? A God that hath Right to all that we have,
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and so may take away what he please. In taking away, he takes away, but what is His own.
and so may take away what he please. In taking away, he Takes away, but what is His own.
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It is observable in Scripture, That the Lord claimeth an Interest, in all that belongs to Man, ( viz.) The Earth, and the Fulness thereof;
It is observable in Scripture, That the Lord claimeth an Interest, in all that belongs to Man, (viz.) The Earth, and the Fullness thereof;
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and so, whatsoever it affordeth to man, Whether Fields, full of Corn; or Foulds, full of Sheep; or Orchards, full of Fruit; or Stables, full of Meat.
and so, whatsoever it affords to man, Whither Fields, full of Corn; or Foulds, full of Sheep; or Orchards, full of Fruit; or Stables, full of Meat.
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The very Cattel, and the Beasts of the Earth, are the Lords, Psal. 50. 10. All the Beasts of the Forrest are mine.
The very Cattle, and the Beasts of the Earth, Are the lords, Psalm 50. 10. All the Beasts of the Forest Are mine.
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The Beasts of the Forrest, are of a wild nature, and commonly know no Master; and yet of these, The Lord saith, they are His:
The Beasts of the Forest, Are of a wild nature, and commonly know no Master; and yet of these, The Lord Says, they Are His:
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So also, He saith of Gold, and Silver, Hag. 2. 8. Thy Gold and Silver, is mine.
So also, He Says of Gold, and Silver, Hag. 2. 8. Thy Gold and Silver, is mine.
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Yea, the Wool, and the Flax we have.
Yea, the Wool, and the Flax we have.
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Hos. 2. 8. He saith, It is His. So that God, in taking away any thing from us, takes away but what is His own.Hos. 2. 8. He Says, It is His. So that God, in taking away any thing from us, Takes away but what is His own.
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5. All Evils, come from the Hand of a Powerful God, with whom there is no Contending.
5. All Evils, come from the Hand of a Powerful God, with whom there is no Contending.
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When a great Philosopher was chekt, for yielding in a Discourse he had with Adrian the Emperour, he gave this Answer, Should I not yield to him, that hath Thirty Legions at command? There is no Contesting with Soveraignty, no Resisting Omnipotency, no Striving with our Maker.
When a great Philosopher was chekt, for yielding in a Discourse he had with Adrian the Emperor, he gave this Answer, Should I not yield to him, that hath Thirty Legions At command? There is no Contesting with Sovereignty, no Resisting Omnipotency, no Striving with our Maker.
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The Earthen Pitcher, by striking against a Rock, doth but dash it self to pieces.
The Earthen Pitcher, by striking against a Rock, does but dash it self to Pieces.
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6. All Evils, come from a Righteous God, that can do His creature no wrong, Gen. 18. 25. Shall not the Judg of all the Earth do Right? Rom. 3. 5. Is God Vnrighteous, (saith the Apostle) that taketh Vengeance? And he answereth it, with a God forbid. So we may say, Is God Unrighteous, that sendeth Affliction? God forbid, Deut. 32. 4. All His wayes are Judgment.
6. All Evils, come from a Righteous God, that can do His creature no wrong, Gen. 18. 25. Shall not the Judge of all the Earth do Right? Rom. 3. 5. Is God Unrighteous, (Says the Apostle) that Takes Vengeance? And he Answers it, with a God forbid. So we may say, Is God Unrighteous, that sends Affliction? God forbid, Deuteronomy 32. 4. All His ways Are Judgement.
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7. All Evils come from that God, that can bring Good out of Evil, and Light out of Darkness;
7. All Evils come from that God, that can bring Good out of Evil, and Light out of Darkness;
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that can turn Water into Wine, and make us Spiritual Gainers, by Temporal Afflictions. He sometimes pulls down, to build up better;
that can turn Water into Wine, and make us Spiritual Gainers, by Temporal Afflictions. He sometime pulls down, to built up better;
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and sometimes takes away, when He intends a greater Good. Thus for the Use of Information.
and sometime Takes away, when He intends a greater Good. Thus for the Use of Information.
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We now come to the Resolution of this great Question, Whether the knowledg, of what is good for a man in this life, be so hidden from man, that it may not in some measure be attained to;
We now come to the Resolution of this great Question, Whither the knowledge, of what is good for a man in this life, be so hidden from man, that it may not in Some measure be attained to;
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And if so, What Directions are there, for the attaining of this Knowledg?
And if so, What Directions Are there, for the attaining of this Knowledge?
cc cs av, q-crq n2 vbr a-acp, p-acp dt vvg pp-f d n1?
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Answ. Though the full and perfect Knowledg of what is good for a man in this Life, be so hidden, That a Man cannot make a Judgement of others conditions,Answer Though the full and perfect Knowledge of what is good for a man in this Life, be so hidden, That a Man cannot make a Judgement of Others conditions,
np1 cs dt j cc j n1 pp-f r-crq vbz j p-acp dt n1 p-acp d n1, vbb av vvn, cst dt n1 vmbx vvi dt n1 pp-f n2-jn n2,
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yet we grant that he may make a judgement of his own Condition.
yet we grant that he may make a judgement of his own Condition.
av pns12 vvb cst pns31 vmb vvi dt n1 pp-f po31 d n1.
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And here I shall give in, some Directions to help Men, in making a Judgement of their own Condition. 1. General. 2. Particular. I.
And Here I shall give in, Some Directions to help Men, in making a Judgement of their own Condition. 1. General. 2. Particular. I.
cc av pns11 vmb vvi p-acp, d n2 pc-acp vvi n2, p-acp vvg dt n1 pp-f po32 d n1. crd n1. crd j. pns11.
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General Directions. 1. Something is to be Known. 2. Something is to be Done.
General Directions. 1. Something is to be Known. 2. Something is to be Done.
j n2. crd np1 vbz pc-acp vbi vvn. crd np1 vbz pc-acp vbi vdn.
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I. Something is to be Known, before we can make a right Judgement of our Condition.
I Something is to be Known, before we can make a right Judgement of our Condition.
uh np1 vbz pc-acp vbi vvn, c-acp pns12 vmb vvi dt j-jn n1 pp-f po12 n1.
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So the things to be Known, are these: 1. Who is the Framer of our Conditions;
So the things to be Known, Are these: 1. Who is the Framer of our Conditions;
np1 dt n2 pc-acp vbi vvn, vbr d: crd q-crq vbz dt n1 pp-f po12 n2;
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Who it is Ordains and Appoints them, and puts us into them? It is not,
Who it is Ordains and Appoints them, and puts us into them? It is not,
q-crq pn31 vbz vvz cc vvz pno32, cc vvz pno12 p-acp pno32? pn31 vbz xx,
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as the Heathen thought, Quisque fortunae suae faber, That every Man is the Framer of his own Fortune;
as the Heathen Thought, Quisque Fortunae suae Faber, That every Man is the Framer of his own Fortune;
c-acp dt j-jn n1, fw-la fw-la fw-la n1, cst d n1 vbz dt n1 pp-f po31 d n1;
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and so of his own Condition. Conditions are Divine Allotments.
and so of his own Condition. Conditions Are Divine Allotments.
cc av pp-f po31 d n1. n2 vbr j-jn n2.
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Misery (saith Job) springs not out of the Dust. And the Psalmist tells us, That Promotion comes neither from the East, nor from the West; but God is the Judge: i. e.Misery (Says Job) springs not out of the Dust. And the Psalmist tells us, That Promotion comes neither from the East, nor from the West; but God is the Judge: i. e.
n1 (vvz np1) vvz xx av pp-f dt n1 cc dt n1 vvz pno12, cst n1 vvz av-d p-acp dt n1, ccx p-acp dt n1; cc-acp np1 vbz dt n1: sy. sy.
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He is the great Orderer, and Disposer of Conditions: He puteth down One, and setteth up Another.
He is the great Orderer, and Disposer of Conditions: He putteth down One, and sets up another.
pns31 vbz dt j n1, cc n1 pp-f n2: pns31 vvz a-acp crd, cc vvz a-acp j-jn.
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It comes not from the East or West; It comes not from Earth, nor from Man;
It comes not from the East or West; It comes not from Earth, nor from Man;
pn31 vvz xx p-acp dt n1 cc n1; pn31 vvz xx p-acp n1, ccx p-acp n1;
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but it is God, that brings a Man, and his Condition together, and that Frames it for him.
but it is God, that brings a Man, and his Condition together, and that Frames it for him.
cc-acp pn31 vbz np1, cst vvz dt n1, cc po31 n1 av, cc d vvz pn31 p-acp pno31.
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And it is impossible, that ever any Man should make a true Judgement of his Condition, That doth not first Know, who is the Framer of it.
And it is impossible, that ever any Man should make a true Judgement of his Condition, That does not First Know, who is the Framer of it.
cc pn31 vbz j, cst av d n1 vmd vvi dt j n1 pp-f po31 n1, cst vdz xx ord vvb, r-crq vbz dt n1 pp-f pn31.
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2. We must know the right way of making a Judgement of Conditions. Except we know that, it is impossible, but we must be Mistaken.
2. We must know the right Way of making a Judgement of Conditions. Except we know that, it is impossible, but we must be Mistaken.
crd pns12 vmb vvi dt j-jn n1 pp-f vvg dt n1 pp-f n2. c-acp pns12 vvb cst, pn31 vbz j, cc-acp pns12 vmb vbi vvn.
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And, I shall give you some Particulars concerning that: 1. In Judging of Conditions, Take heed of being over-Hasty.
And, I shall give you Some Particulars Concerning that: 1. In Judging of Conditions, Take heed of being overhasty.
np1, pns11 vmb vvi pn22 d n2-j vvg d: crd p-acp vvg pp-f n2, vvb n1 pp-f vbg j.
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Hasty, and Rash Judgment, is seldom Right.
Hasty, and Rash Judgement, is seldom Right.
j, cc j n1, vbz av j-jn.
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We are to Weigh, and Consider well of a Condition, before we make a Judgement of it.
We Are to Weigh, and Consider well of a Condition, before we make a Judgement of it.
pns12 vbr p-acp vvb, cc vvb av pp-f dt n1, c-acp pns12 vvb dt n1 pp-f pn31.
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A Condition, at the first Blush, may seem otherwayes then it is. The Good, and so the Evil, of a Condition, doth not appear presently;
A Condition, At the First Blush, may seem otherways then it is. The Good, and so the Evil, of a Condition, does not appear presently;
dt n1, p-acp dt ord vvb, vmb vvi av av pn31 vbz. dt j, cc av dt j-jn, pp-f dt n1, vdz xx vvi av-j;
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It may lie at the Bottom of it. The good of Affliction doth not appear presently:
It may lie At the Bottom of it. The good of Affliction does not appear presently:
pn31 vmb vvi p-acp dt n1 pp-f pn31. dt j pp-f n1 vdz xx vvi av-j:
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but the Apostle, saith, Heb. 12. 11. It yeildeth the quiet fruit of Righteousnesse, NONLATINALPHABET, to them that are exercised thereby.
but the Apostle, Says, Hebrew 12. 11. It yieldeth the quiet fruit of Righteousness,, to them that Are exercised thereby.
cc-acp dt n1, vvz, np1 crd crd pn31 vvz dt j-jn n1 pp-f n1,, p-acp pno32 cst vbr vvn av.
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So, that we must be Exercised in a Condition, before we can make a Judgement of a Condition.
So, that we must be Exercised in a Condition, before we can make a Judgement of a Condition.
av, cst pns12 vmb vbi vvn p-acp dt n1, c-acp pns12 vmb vvi dt n1 pp-f dt n1.
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And the Apostle, in that Chapter, telleth us, That an Afflicted condition, at the first sight, seems grievous, and not joyous: but, afterwards (saith he) it brings forth the quiet fruit of Righteousness.
And the Apostle, in that Chapter, Telleth us, That an Afflicted condition, At the First sighed, seems grievous, and not joyous: but, afterwards (Says he) it brings forth the quiet fruit of Righteousness.
cc dt n1, p-acp d n1, vvz pno12, cst dt j-vvn n1, p-acp dt ord n1, vvz j, cc xx j: p-acp, av (vvz pns31) pn31 vvz av dt j-jn n1 pp-f n1.
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This was the Errour of Job 's Friends; they were too hasty in making a Judgement of his Condition:
This was the Error of Job is Friends; they were too hasty in making a Judgement of his Condition:
d vbds dt n1 pp-f np1 vbz n2; pns32 vbdr av j p-acp vvg dt n1 pp-f po31 n1:
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and so, it is no wonder they were so Mistaken about it. 2. In making a Judgement of Conditions, you must not judge of the Person by the Condition,
and so, it is no wonder they were so Mistaken about it. 2. In making a Judgement of Conditions, you must not judge of the Person by the Condition,
cc av, pn31 vbz dx n1 pns32 vbdr av vvn p-acp pn31. crd p-acp vvg dt n1 pp-f n2, pn22 vmb xx vvi pp-f dt n1 p-acp dt n1,
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but of the Condition by the Person. Some there be, that judge of Persons, by the Condition;
but of the Condition by the Person. some there be, that judge of Persons, by the Condition;
cc-acp pp-f dt n1 p-acp dt n1. d a-acp vbi, cst n1 pp-f n2, p-acp dt n1;
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As the Barbarians did of Paul, when they saw a Viper hanging on his Hand; Surely, this Man is a Murderer, &c. Thus, some judge of Persons, to be Good,
As the Barbarians did of Paul, when they saw a Viper hanging on his Hand; Surely, this Man is a Murderer, etc. Thus, Some judge of Persons, to be Good,
c-acp dt n2-jn vdd pp-f np1, c-crq pns32 vvd dt n1 vvg p-acp po31 n1; av-j, d n1 vbz dt n1, av av, d n1 pp-f n2, pc-acp vbi j,
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or Evil, according as their Conditions are. So, they judge those to be Good, whose condition is Prosperous;
or Evil, according as their Conditions Are. So, they judge those to be Good, whose condition is Prosperous;
cc j-jn, vvg p-acp po32 n2 vbr. np1, pns32 vvb d pc-acp vbi j, rg-crq n1 vbz j;
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as those in Malachi, Mal. 3. 15. called the proud Happy. And, so they look upon those as Wicked, who are in an Afflicted condition.
as those in Malachi, Malachi 3. 15. called the proud Happy. And, so they look upon those as Wicked, who Are in an Afflicted condition.
c-acp d p-acp np1, np1 crd crd vvn dt j j. cc, av pns32 vvb p-acp d c-acp j, r-crq vbr p-acp dt j-vvn n1.
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Thus, Job 's Friends did judge of him, by his Condition.
Thus, Job is Friends did judge of him, by his Condition.
av, np1 vbz n2 vdd vvi pp-f pno31, p-acp po31 n1.
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Now, the right way of making a Judgement of Conditions, is, To Judge of Conditions by Persons.
Now, the right Way of making a Judgement of Conditions, is, To Judge of Conditions by Persons.
av, dt j-jn n1 pp-f vvg dt n1 pp-f n2, vbz, pc-acp vvi pp-f n2 p-acp n2.
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To a Wicked man, every condition is Evil: And, to a Godly man, every condition is Good.
To a Wicked man, every condition is Evil: And, to a Godly man, every condition is Good.
p-acp dt j n1, d n1 vbz j-jn: cc, p-acp dt j n1, d n1 vbz j.
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That, as the Expression is, Tit. 1. 15. To the Pure, all things are Pure: So, to those that are Good, all things are Good.
That, as the Expression is, Tit. 1. 15. To the Pure, all things Are Pure: So, to those that Are Good, all things Are Good.
cst, c-acp dt n1 vbz, np1 crd crd p-acp dt j, d n2 vbr j: av, p-acp d cst vbr j, d n2 vbr j.
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If he hath Prosperity, it causeth Thankfulness; if Adversity, it worketh Patience. Rom. 8. 28. All things work together for Good, to them that Love God.
If he hath Prosperity, it Causes Thankfulness; if Adversity, it works Patience. Rom. 8. 28. All things work together for Good, to them that Love God.
cs pns31 vhz n1, pn31 vvz n1; cs n1, pn31 vvz n1. np1 crd crd d n2 vvi av p-acp j, p-acp pno32 cst vvb np1.
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So that we must know, we are to judge of Conditions, by the Persons.
So that we must know, we Are to judge of Conditions, by the Persons.
av cst pns12 vmb vvi, pns12 vbr p-acp n1 pp-f n2, p-acp dt n2.
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When one came to Austin, and told him of one that came to a strange End, he presently asked, But, how did he Live? Intimating, That, a man was not to be judged of, by the manner of his Death,
When one Come to Austin, and told him of one that Come to a strange End, he presently asked, But, how did he Live? Intimating, That, a man was not to be judged of, by the manner of his Death,
c-crq pi vvd p-acp np1, cc vvd pno31 pp-f pi cst vvd p-acp dt j vvb, pns31 av-j vvd, p-acp, q-crq vdd pns31 vvi? vvg, cst, dt n1 vbds xx pc-acp vbi vvn pp-f, p-acp dt n1 pp-f po31 n1,
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if he were Godly in his Life. 3. In making of a Judgement of Conditions, you must judge of them, by what Men are to, and in, their Conditions.
if he were Godly in his Life. 3. In making of a Judgement of Conditions, you must judge of them, by what Men Are to, and in, their Conditions.
cs pns31 vbdr j p-acp po31 n1. crd p-acp vvg pp-f dt n1 pp-f n2, pn22 vmb vvi pp-f pno32, p-acp r-crq n2 vbr p-acp, cc p-acp, po32 n2.
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I have told you before, A condition is to a Man, as he is to, and in, his condition.
I have told you before, A condition is to a Man, as he is to, and in, his condition.
sy vhb vvn pn22 a-acp, dt n1 vbz p-acp dt n1, c-acp pns31 vbz p-acp, cc p-acp, po31 n1.
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It is, as a Man mannageth his condition.
It is, as a Man manageth his condition.
pn31 vbz, c-acp dt n1 vvz po31 n1.
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Would you know, whether Prosperity be Good for a Man? You must see how he doth manage that condition;
Would you know, whither Prosperity be Good for a Man? You must see how he does manage that condition;
vmd pn22 vvi, cs n1 vbb j p-acp dt n1? pn22 vmb vvi c-crq pns31 vdz vvi d n1;
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and how he doth carry, and deport himself in it.
and how he does carry, and deport himself in it.
cc c-crq pns31 vdz vvi, cc vvi px31 p-acp pn31.
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If he demean himself Proudly, and make the Things he enjoyes, to be Fuel for his Lust;
If he demean himself Proudly, and make the Things he enjoys, to be Fuel for his Lust;
cs pns31 vvb px31 av-j, cc vvi dt n2 pns31 vvz, pc-acp vbi n1 p-acp po31 n1;
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you may conclude, his condition is Evil for him. So, on the contrary;
you may conclude, his condition is Evil for him. So, on the contrary;
pn22 vmb vvi, po31 n1 vbz j-jn p-acp pno31. np1, p-acp dt n-jn;
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Would you know, Whether an Afflicted condition be Evil for a Man? Mark how he Behaves himself in that condition; If Foolishly, if Impatiently;
Would you know, Whither an Afflicted condition be Evil for a Man? Mark how he Behaves himself in that condition; If Foolishly, if Impatiently;
vmd pn22 vvi, cs dt j-vvn n1 vbi j-jn p-acp dt n1? n1 c-crq pns31 vvz px31 p-acp d n1; cs av-j, cs av-j;
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Either on the one hand, Despising the Affliction; Or, on the other hand, Murmuring at it:
Either on the one hand, Despising the Affliction; Or, on the other hand, Murmuring At it:
av-d p-acp dt crd n1, vvg dt n1; cc, p-acp dt j-jn n1, j-vvg p-acp pn31:
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You may know, that it is Evil for him.
You may know, that it is Evil for him.
pn22 vmb vvi, cst pn31 vbz j-jn p-acp pno31.
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Of this, I shall speak more afterwards. 4. To make a Judgement of Conditions, We must Know our Spirits, and Dispositions.
Of this, I shall speak more afterwards. 4. To make a Judgement of Conditions, We must Know our Spirits, and Dispositions.
pp-f d, pns11 vmb vvi av-dc av. crd p-acp vvi dt n1 pp-f n2, pns12 vmb vvi po12 n2, cc n2.
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Now, we cannot know the Spirits, and Dispositions of others; but we should labour to know our own, which we may know;
Now, we cannot know the Spirits, and Dispositions of Others; but we should labour to know our own, which we may know;
av, pns12 vmbx vvi dt n2, cc n2 pp-f n2-jn; cc-acp pns12 vmd vvi pc-acp vvi po12 d, r-crq pns12 vmb vvi;
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and thereby come to know what is good for us in this Life.
and thereby come to know what is good for us in this Life.
cc av vvb pc-acp vvi r-crq vbz j p-acp pno12 p-acp d n1.
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Some there are, That will undertake to make a Judgement of a condition, without ever eying, or considering their own Disposition.
some there Are, That will undertake to make a Judgement of a condition, without ever Eyeing, or considering their own Disposition.
d a-acp vbr, cst vmb vvi pc-acp vvi dt n1 pp-f dt n1, p-acp av vvg, cc vvg po32 d n1.
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It is with some Men, as it is with some that sit at the Wine:
It is with Some Men, as it is with Some that fit At the Wine:
pn31 vbz p-acp d n2, c-acp pn31 vbz p-acp d cst vvb p-acp dt n1:
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when they have drunk so many Cups, yet they call for the other Quart, and the other Pint,
when they have drunk so many Cups, yet they call for the other Quart, and the other Pint,
c-crq pns32 vhb vvn av d n2, av pns32 vvb p-acp dt j-jn n1, cc dt j-jn n1,
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when they have Drunk too much already; not considering what their heads will bear. Consider, as all heads, so all dispositions are not alike.
when they have Drunk too much already; not considering what their Heads will bear. Consider, as all Heads, so all dispositions Are not alike.
c-crq pns32 vhb vvn av av-d av; xx vvg r-crq po32 n2 vmb vvi. np1, c-acp d n2, av d n2 vbr xx av.
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This Agur acknowledged in that prayer of his, Prov. 30. 8. Give me not Riches. He looked upon them,
This Agur acknowledged in that prayer of his, Curae 30. 8. Give me not Riches. He looked upon them,
d vvb vvn p-acp d n1 pp-f png31, np1 crd crd vvb pno11 xx n2. pns31 vvd p-acp pno32,
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as a heady and intoxicating Drink, which was too Strong for him. The Prophet speaks of some, that are strong to drink Wine.
as a heady and intoxicating Drink, which was too Strong for him. The Prophet speaks of Some, that Are strong to drink Wine.
c-acp dt j cc j-vvg vvb, r-crq vbds av j c-acp pno31. dt n1 vvz pp-f d, cst vbr j pc-acp vvi n1.
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Now a man of a weak Brain, that will make their measure his, is easily overtaken.
Now a man of a weak Brain, that will make their measure his, is Easily overtaken.
av dt n1 pp-f dt j n1, cst vmb vvi po32 n1 po31, vbz av-j vvn.
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We are apt to eye the prosperous condition of another, and to think such a condition is good for us;
We Are apt to eye the prosperous condition of Another, and to think such a condition is good for us;
pns12 vbr j pc-acp vvi dt j n1 pp-f n-jn, cc pc-acp vvi d dt n1 vbz j p-acp pno12;
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and to desire, to have our condition made after that Fashion and Mode.
and to desire, to have our condition made After that Fashion and Mode.
cc pc-acp vvi, pc-acp vhi po12 n1 vvn p-acp d vvb cc n1.
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But this is, as if the younger child should cry, to have the coat of his elder brother, which would be too long for him,
But this is, as if the younger child should cry, to have the coat of his elder brother, which would be too long for him,
p-acp d vbz, c-acp cs dt jc n1 vmd vvi, pc-acp vhi dt n1 pp-f po31 jc-jn n1, r-crq vmd vbi av av-j p-acp pno31,
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and ready continually to make him fall. 5. In making a Judgment of a condition, we must judg of it, by the relation it hath to another condition, viz. that which is Spiritual and Eternal.
and ready continually to make him fallen. 5. In making a Judgement of a condition, we must judge of it, by the Relation it hath to Another condition, viz. that which is Spiritual and Eternal.
cc j av-j pc-acp vvi pno31 vvi. crd p-acp vvg dt n1 pp-f dt n1, pns12 vmb n1 pp-f pn31, p-acp dt n1 pn31 vhz pc-acp j-jn n1, n1 cst r-crq vbz j cc j.
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The saying is, that what is the first, and best, in every thing, is the Rule of the rest:
The saying is, that what is the First, and best, in every thing, is the Rule of the rest:
dt n-vvg vbz, cst r-crq vbz dt ord, cc js, p-acp d n1, vbz dt n1 pp-f dt n1:
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So the best condition, must direct us, how to judg of lower conditions. That condition is good for a man, that makes his Spiritual Condition the better:
So the best condition, must Direct us, how to judge of lower conditions. That condition is good for a man, that makes his Spiritual Condition the better:
av dt js n1, vmb vvi pno12, c-crq p-acp n1 pp-f jc n2. cst n1 vbz j p-acp dt n1, cst vvz po31 j n1 dt jc:
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This is the fault of many, they judg of conditions, without considering how they stand in conjunction with,
This is the fault of many, they judge of conditions, without considering how they stand in conjunction with,
d vbz dt n1 pp-f d, pns32 vvb pp-f n2, p-acp vvg c-crq pns32 vvb p-acp n1 p-acp,
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or opposition to, their Spiritual and Eternal Condition.
or opposition to, their Spiritual and Eternal Condition.
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We may safely conclude, that that Condition is good for a man in this Life, that is an advantage to him, in relation to another Life. Many, little consider this.
We may safely conclude, that that Condition is good for a man in this Life, that is an advantage to him, in Relation to Another Life. Many, little Consider this.
pns12 vmb av-j vvi, cst d n1 vbz j p-acp dt n1 p-acp d n1, cst vbz dt n1 p-acp pno31, p-acp n1 p-acp j-jn n1. av-d, av-j vvb d.
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We should put the question to our selves, in every condition, Am I the better for being in this Condition, in relation to the Spiritual and Eternal Good of my Soul? Doth it hinder,
We should put the question to our selves, in every condition, Am I the better for being in this Condition, in Relation to the Spiritual and Eternal Good of my Soul? Does it hinder,
pns12 vmd vvi dt n1 p-acp po12 n2, p-acp d n1, vbm pns11 dt jc p-acp vbg p-acp d n1, p-acp n1 p-acp dt j cc j j pp-f po11 n1? vdz pn31 vvi,
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or further my growth in Grace? Doth it hinder, or further my Salvation? Doth it set me, nearer Heaven,
or further my growth in Grace? Does it hinder, or further my Salvation? Does it Set me, nearer Heaven,
cc av-j po11 n1 p-acp n1? vdz pn31 vvi, cc av-j po11 n1? vdz pn31 vvi pno11, jc n1,
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or nearer Hell? 6. In making a Judgment of Conditions, we must make use of Faith,
or nearer Hell? 6. In making a Judgement of Conditions, we must make use of Faith,
cc jc n1? crd p-acp vvg dt n1 pp-f n2, pns12 vmb vvi n1 pp-f n1,
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and not Judg, by Sense and Opinion, not by Appearances; Those that Judg so, will never make a Right Judgment of Conditions.
and not Judge, by Sense and Opinion, not by Appearances; Those that Judge so, will never make a Right Judgement of Conditions.
cc xx n1, p-acp n1 cc n1, xx p-acp n2; d cst vvb av, vmb av-x vvi dt j-jn n1 pp-f n2.
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An Eye of Faith will see Good, in that wherin an Eye of Sense, yea of Reason too, can see none, Heb. 11. 26. It is said, By Faith, Moses refused to be called the Son of Pharoahs Daughter, &c. Where see, what he refused ( viz. ) to be called, the Son of Pharoahs Daughter;
an Eye of Faith will see Good, in that wherein an Eye of Sense, yea of Reason too, can see none, Hebrew 11. 26. It is said, By Faith, Moses refused to be called the Son of Pharaohs Daughter, etc. Where see, what he refused (viz.) to be called, the Son of Pharaohs Daughter;
dt n1 pp-f n1 vmb vvi j, p-acp cst c-crq dt n1 pp-f n1, uh pp-f n1 av, vmb vvi pix, np1 crd crd pn31 vbz vvn, p-acp n1, np1 vvd pc-acp vbi vvn dt n1 pp-f npg1 n1, av q-crq vvb, r-crq pns31 vvd (n1) pc-acp vbi vvn, dt n1 pp-f npg1 n1;
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which seemingly, was the greatest Honour and Advancement, that a man could attain unto;
which seemingly, was the greatest Honour and Advancement, that a man could attain unto;
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And then see what he chose, ( viz. ) to Suffer Affliction with the People of God.
And then see what he chosen, (viz.) to Suffer Affliction with the People of God.
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One would have thought, he had chose the Evil, and refused the Good.
One would have Thought, he had chosen the Evil, and refused the Good.
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But by an Eye of Faith, he saw Evil in that, that Sense and Reason would have told him was good;
But by an Eye of Faith, he saw Evil in that, that Sense and Reason would have told him was good;
p-acp p-acp dt n1 pp-f n1, pns31 vvd j-jn p-acp d, cst n1 cc n1 vmd vhi vvn pno31 vbds j;
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and Good in that, that they would have told him was Evil. It is observable, in Mat. 5. that all the Beatitudes are affixed, to unlikely conditions:
and Good in that, that they would have told him was Evil. It is observable, in Mathew 5. that all the Beatitudes Are affixed, to unlikely conditions:
cc j p-acp d, cst pns32 vmd vhi vvn pno31 vbds np1 pn31 vbz j, p-acp np1 crd d d dt n2 vbr vvn, p-acp j n2:
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Blessed are the poor in Spirit. Blessed are those that are Persecuted for Righteousness Sake. Blessed Are the poor in Spirit. Blessed Are those that Are Persecuted for Righteousness Sake.
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Blessed are ye, when men Revile, and Persecute you, and speak all manner of evil against you, falsly for my Names sake. Blessed Are you, when men Revile, and Persecute you, and speak all manner of evil against you, falsely for my Names sake.
vvn vbr pn22, c-crq n2 vvb, cc vvi pn22, cc vvi d n1 pp-f j-jn p-acp pn22, av-j p-acp po11 n2 n1.
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This is to shew, that the Judgment of the Word, and the Judgment of the world, are contrary.
This is to show, that the Judgement of the Word, and the Judgement of the world, Are contrary.
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Faith will shew you, that the men of the world, are infoeliciter foelices miserable in being happy.
Faith will show you, that the men of the world, Are infoeliciter Faolices miserable in being happy.
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And the Children of God, are foeliciter infoelices, happy in their being miserable. So that, as the Apostle saith, Without Faith, it is impossible to please God:
And the Children of God, Are foeliciter Unhappy, happy in their being miserable. So that, as the Apostle Says, Without Faith, it is impossible to please God:
cc dt n2 pp-f np1, vbr n1 n2, j p-acp po32 vbg j. av cst, c-acp dt n1 vvz, p-acp n1, pn31 vbz j pc-acp vvi np1:
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So, without Faith, it is impossible to make a judgment of conditions.
So, without Faith, it is impossible to make a judgement of conditions.
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I shall close this, with an Answer, given to one, that passed his censure upon a picture,
I shall close this, with an Answer, given to one, that passed his censure upon a picture,
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as ill drawn, when it was not so;
as ill drawn, when it was not so;
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Si meos oculos haberes, non ita diceres, If thou hadst mine eyes, thou wouldst not say so.Si meos Eyes haberes, non ita declare, If thou Hadst mine eyes, thou Wouldst not say so.
fw-mi fw-la fw-la n2, fw-fr fw-la fw-la, cs pns21 vhd2 po11 n2, pns21 vmd2 xx vvi av.
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Faith teacheth a man, to make another Judgment of Conditions, then Sense or Reason doth. III.
Faith Teaches a man, to make Another Judgement of Conditions, then Sense or Reason does. III.
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Those that will make a judgment of a condition, must know another thing, ( viz. ) What it is makes a condition good,
Those that will make a judgement of a condition, must know Another thing, (viz.) What it is makes a condition good,
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and what makes a condition evil for a man in this life.
and what makes a condition evil for a man in this life.
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I shall in some particulars shew, What it is, that makes a mans condition good for him in this life.
I shall in Some particulars show, What it is, that makes a men condition good for him in this life.
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1. An Interest in the Covenant.
1. an Interest in the Covenant.
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Where there is that Interest, there is an assurance that all is good, and all is for good.
Where there is that Interest, there is an assurance that all is good, and all is for good.
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When we once come to know our Interest in the Covenant, we may then make a judgment of a condition. I shewed you before;
When we once come to know our Interest in the Covenant, we may then make a judgement of a condition. I showed you before;
c-crq pns12 a-acp vvn pc-acp vvi po12 n1 p-acp dt n1, pns12 vmb av vvi dt n1 pp-f dt n1. pns11 vvd pn22 a-acp;
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we are not to judg of persons, by their conditions, but of conditions, by the persons, Psal. 25. 10. All the wayes of the Lord, are Mercy and Truth, to them that keep his Covenant.
we Are not to judge of Persons, by their conditions, but of conditions, by the Persons, Psalm 25. 10. All the ways of the Lord, Are Mercy and Truth, to them that keep his Covenant.
pns12 vbr xx p-acp n1 pp-f n2, p-acp po32 n2, cc-acp pp-f n2, p-acp dt n2, np1 crd crd d dt n2 pp-f dt n1, vbr n1 cc n1, p-acp pno32 cst vvb po31 n1.
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So it is to them that have an Interest in the Covenant.
So it is to them that have an Interest in the Covenant.
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All conditions fall under a Promise, when the Scripture saith, All shall work together for good.
All conditions fallen under a Promise, when the Scripture Says, All shall work together for good.
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An Afflicted condition it self, falleth under that promise.
an Afflicted condition it self, falls under that promise.
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So when it is said, No good thing, will He with-hold from them, that walk uprightly.
So when it is said, No good thing, will He withhold from them, that walk uprightly.
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Afflictions themselves, come under that promise. If Afflictions be good for them, they shall have them;
Afflictions themselves, come under that promise. If Afflictions be good for them, they shall have them;
n2 px32, vvb p-acp d n1. cs n2 vbb j p-acp pno32, pns32 vmb vhi pno32;
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and if they have them, they may be assured they are good for them.
and if they have them, they may be assured they Are good for them.
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It is the Covenant, and Promise, that helpeth us, to make a right Interpretation of all conditions,
It is the Covenant, and Promise, that Helpeth us, to make a right Interpretation of all conditions,
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and of all the Dealings of God with us in this life.
and of all the Dealings of God with us in this life.
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2. That which makes a condition good for a man in this life, is the Enjoyment of God in a Condition;
2. That which makes a condition good for a man in this life, is the Enjoyment of God in a Condition;
crd d r-crq vvz dt n1 j p-acp dt n1 p-acp d n1, vbz dt n1 pp-f np1 p-acp dt n1;
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and so we may conclude, that that condition is good for a man in this life, in which he enjoys God.
and so we may conclude, that that condition is good for a man in this life, in which he enjoys God.
cc av pns12 vmb vvi, cst d n1 vbz j p-acp dt n1 p-acp d n1, p-acp r-crq pns31 vvz np1.
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The best condition, without God in it, is evil; and the worst condition, in which we enjoy God, is good.
The best condition, without God in it, is evil; and the worst condition, in which we enjoy God, is good.
dt js n1, p-acp np1 p-acp pn31, vbz j-jn; cc dt js n1, p-acp r-crq pns12 vvb np1, vbz j.
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God is the chiefest Good, and that condition must needs be good, in which we enjoy the chiefest Good.
God is the chiefest Good, and that condition must needs be good, in which we enjoy the chiefest Good.
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Look upon the worst of outward conditions, it is the best, if there be an enjoyment of God the more in it.
Look upon the worst of outward conditions, it is the best, if there be an enjoyment of God the more in it.
n1 p-acp dt js pp-f j n2, pn31 vbz dt js, cs pc-acp vbi dt n1 pp-f np1 dt av-dc p-acp pn31.
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This was the ground of Moses choice, Heb. 11. 26. that he choose rather, the suffering of Affliction with the People of God,
This was the ground of Moses choice, Hebrew 11. 26. that he choose rather, the suffering of Affliction with the People of God,
d vbds dt n1 pp-f np1 n1, np1 crd crd cst pns31 vvb av-c, dt n1 pp-f n1 p-acp dt n1 pp-f np1,
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then the enjoyment of all the Pleasures and Treasures of Egypt. He saw, God was to be Enjoyed in that Condition.
then the enjoyment of all the Pleasures and Treasures of Egypt. He saw, God was to be Enjoyed in that Condition.
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So that by this, we may make a judgment of conditions:
So that by this, we may make a judgement of conditions:
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That condition is good for a man in this life, in which he enjoys the chiefest Good.
That condition is good for a man in this life, in which he enjoys the chiefest Good.
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The Apostle saith, 2 Cor. 1. 5. As our Tribulations abound for Christ, so our Consolations abound through Christ.
The Apostle Says, 2 Cor. 1. 5. As our Tribulations abound for christ, so our Consolations abound through christ.
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When one seeth Christians abound in Tribulations, he would think their condition evil;
When one sees Christians abound in Tribulations, he would think their condition evil;
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but when he cometh to see their Consolations abound in that condition, he must needs conclude it good.
but when he comes to see their Consolations abound in that condition, he must needs conclude it good.
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To close up this, There is no condition good, without the enjoyment of the Chiefest Good.
To close up this, There is no condition good, without the enjoyment of the Chiefest Good.
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He that enjoys God in a condition, enjoys Him, whose Favour is Life, and whose Countenance is a Sun, to enlighten the darkest condition.
He that enjoys God in a condition, enjoys Him, whose Favour is Life, and whose Countenance is a Sun, to enlighten the Darkest condition.
pns31 cst vvz np1 p-acp dt n1, vvz pno31, rg-crq n1 vbz n1, cc rg-crq n1 vbz dt n1, pc-acp vvi dt js n1.
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It is the Sun, that makes day, let the Starrs be never so many, and shine never so bright, yet it is night still.
It is the Sun, that makes day, let the Stars be never so many, and shine never so bright, yet it is night still.
pn31 vbz dt n1, cst vvz n1, vvb dt n2 vbb av-x av av-d, cc vvi av-x av j, av pn31 vbz n1 av.
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So it is in respect of conditions, let a man enjoy never so much of the creature,
So it is in respect of conditions, let a man enjoy never so much of the creature,
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yet without the enjoyment of God, it is but a dark condition.
yet without the enjoyment of God, it is but a dark condition.
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It is His Countenance, that makes the darkness of a condition, to be light about us, Psal. 18. 28. He shall make my darkness, to be light.
It is His Countenance, that makes the darkness of a condition, to be Light about us, Psalm 18. 28. He shall make my darkness, to be Light.
pn31 vbz po31 n1, cst vvz dt n1 pp-f dt n1, pc-acp vbi j p-acp pno12, np1 crd crd pns31 vmb vvi po11 n1, pc-acp vbi j.
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Mic. 7. 7. Though I sit in darkness, the Lord shall be a light about me.
Mic. 7. 7. Though I fit in darkness, the Lord shall be a Light about me.
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So that that condition is good for a man in this life, that God enlightneth, and shineth upon, with the beams of His Countenance.
So that that condition is good for a man in this life, that God Enlighteneth, and shines upon, with the beams of His Countenance.
av cst d n1 vbz j p-acp dt n1 p-acp d n1, cst np1 vvz, cc vvz p-acp, p-acp dt n2 pp-f po31 n1.
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3. That that speaks a mans condition Good for him in this Life, is, The suitableness of his Spirit to his condition.
3. That that speaks a men condition Good for him in this Life, is, The suitableness of his Spirit to his condition.
crd cst d vvz dt ng1 n1 j p-acp pno31 p-acp d n1, vbz, dt n1 pp-f po31 n1 p-acp po31 n1.
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When the Spirit is not above the condition. As it is to be observed in a Married condition;
When the Spirit is not above the condition. As it is to be observed in a Married condition;
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the sweetness of the condition lieth in this, In the Suitableness of their Spirits.
the sweetness of the condition lies in this, In the Suitableness of their Spirits.
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So, in every condition, the sweetness, and goodness of it, lieth in the Suitableness that is between our Spirits, and our Condition.
So, in every condition, the sweetness, and Goodness of it, lies in the Suitableness that is between our Spirits, and our Condition.
np1, p-acp d n1, dt n1, cc n1 pp-f pn31, vvz p-acp dt n1 cst vbz p-acp po12 n2, cc po12 n1.
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We see how it is with some, That their spirits are above their condition; their spirits are High, when their condition is Low;
We see how it is with Some, That their spirits Are above their condition; their spirits Are High, when their condition is Low;
pns12 vvb c-crq pn31 vbz p-acp d, cst po32 n2 vbr p-acp po32 n1; po32 n2 vbr j, c-crq po32 n1 vbz j;
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and upon this, their condition doth not please them.
and upon this, their condition does not please them.
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And this is the cause of much Discontent, because their spirits suit not with their condition.
And this is the cause of much Discontent, Because their spirits suit not with their condition.
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This is the great thing we are to look to;
This is the great thing we Are to look to;
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In making a judgement of conditions, to search, and find out, How our spirits suit with our condition.
In making a judgement of conditions, to search, and find out, How our spirits suit with our condition.
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Whether we can say, as the Apostle doth, Phil. 4. 11. I have learnt, in every estate to be Content.
Whither we can say, as the Apostle does, Philip 4. 11. I have learned, in every estate to be Content.
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He had a spirit fitted for every condition.
He had a Spirit fitted for every condition.
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So then, when your spirits and conditions suit, it is one thing, by which you are to make a judgement of your condition.
So then, when your spirits and conditions suit, it is one thing, by which you Are to make a judgement of your condition.
av av, c-crq po22 n2 cc n2 n1, pn31 vbz crd n1, p-acp r-crq pn22 vbr pc-acp vvi dt n1 pp-f po22 n1.
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4. That which makes a condition Good for a man in this Life, is, Peace within. What ever the condition be Without,
4. That which makes a condition Good for a man in this Life, is, Peace within. What ever the condition be Without,
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if there be peace Within, it makes it good and sweet to him. Want of that imbitters a condition.
if there be peace Within, it makes it good and sweet to him. Want of that imbitters a condition.
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Solomon saith, A good Conscience is a continual Feast. It Feasts a man, and makes him Merry in all conditions;Solomon Says, A good Conscience is a continual Feast. It Feasts a man, and makes him Merry in all conditions;
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and so makes the worst Outward estate and condition to be good and sweet to him.
and so makes the worst Outward estate and condition to be good and sweet to him.
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Isa. 48. 22. There is no peace, saith my God, to the Wicked. Put him into what condition you will, he hath no Peace in that condition; and that spoils all.Isaiah 48. 22. There is no peace, Says my God, to the Wicked. Put him into what condition you will, he hath no Peace in that condition; and that spoils all.
np1 crd crd pc-acp vbz dx n1, vvz po11 np1, p-acp dt j. vvb pno31 p-acp r-crq n1 pn22 vmb, pns31 vhz dx n1 p-acp d n1; cc d n2 d.
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5. That, that makes a condition good for a man in this Life, is, Doing the Work of his condition.
5. That, that makes a condition good for a man in this Life, is, Doing the Work of his condition.
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Conditions have their several, and suitable Improvements.
Conditions have their several, and suitable Improvements.
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In every condition, a man should put such a Question to himself, as the Prophet puts, Mich. 6. 8. And now, What doth the Lord thy God require of thee? So, in every condition we should put this Question to our selves;
In every condition, a man should put such a Question to himself, as the Prophet puts, Mich. 6. 8. And now, What does the Lord thy God require of thee? So, in every condition we should put this Question to our selves;
p-acp d n1, dt n1 vmd vvi d dt n1 p-acp px31, c-acp dt n1 vvz, np1 crd crd cc av, q-crq vdz dt n1 po21 n1 vvi pp-f pno21? av, p-acp d n1 pns12 vmd vvi d n1 p-acp po12 n2;
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What is it that the Lord requires me do, as the work of my condition? The Apostle James tells us of Duties suitable to conditions, Jam. 5. 13. If any man be Afflicted, let him Pray;
What is it that the Lord requires me do, as the work of my condition? The Apostle James tells us of Duties suitable to conditions, Jam. 5. 13. If any man be Afflicted, let him Pray;
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If any man be Merry, let him sing Psalmes. An Afflicted condition hath its Duties, and a Prosperous condition hath it's:If any man be Merry, let him sing Psalms. an Afflicted condition hath its Duties, and a Prosperous condition hath it's:
cs d n1 vbi j, vvb pno31 vvi n2. dt j-vvn n1 vhz po31 n2, cc dt j n1 vhz pn31|vbz:
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And by doing the Work, and performing the Duties of a condition, we make a Judgement of it,
And by doing the Work, and performing the Duties of a condition, we make a Judgement of it,
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Whether it be good for us in this Life.
Whither it be good for us in this Life.
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6. That, that makes a condition good for a man in this Life, is, His living above his outward condition.
6. That, that makes a condition good for a man in this Life, is, His living above his outward condition.
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When, though there be a suitableness of spirit to the condition, yet he takes not up with his condition,
When, though there be a suitableness of Spirit to the condition, yet he Takes not up with his condition,
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but fetcheth in his Contentment from some higher thing.
but Fetches in his Contentment from Some higher thing.
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What is it, that makes a Prosperous condition Evil to some? Surely this, they look no further than their condition;
What is it, that makes a Prosperous condition Evil to Some? Surely this, they look no further than their condition;
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They look no higher than Riches and Honour, &c. and seek for all their comfort, and contentment from them.
They look no higher than Riches and Honour, etc. and seek for all their Comfort, and contentment from them.
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And likewise, What is it that makes an Afflicted condition Evil to some? Surely this, they have their Eye only upon their Condition;
And likewise, What is it that makes an Afflicted condition Evil to Some? Surely this, they have their Eye only upon their Condition;
cc av, q-crq vbz pn31 cst vvz dt j-vvn n1 j-jn p-acp d? np1 d, pns32 vhb po32 n1 av-j p-acp po32 n1;
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they look no higher than their Troubles, and Crosses, and Afflictions. They see nothing beyond their condition;
they look no higher than their Troubles, and Crosses, and Afflictions. They see nothing beyond their condition;
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as Hagar, when she was wandering in the Wilderness, and the Water in her Bottle was spent, she concludes, that She, and her Child, must Die:
as Hagar, when she was wandering in the Wilderness, and the Water in her Bottle was spent, she concludes, that She, and her Child, must Die:
c-acp np1, c-crq pns31 vbds vvg p-acp dt n1, cc dt n1 p-acp po31 n1 vbds vvn, pns31 vvz, cst pns31, cc po31 n1, vmb vvi:
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as though the Bottle was all that she, and her Child, had to live upon; when yet, there was a Fountain near, but she could not see it.
as though the Bottle was all that she, and her Child, had to live upon; when yet, there was a Fountain near, but she could not see it.
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Let a mans condition be what it will, yet it cannot hurt him, if he live Above it.
Let a men condition be what it will, yet it cannot hurt him, if he live Above it.
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Prosperity cannot hurt that man, who maketh God his All, in a condition. There is an Expression, Job 20. 22. concerning a Wicked man;
Prosperity cannot hurt that man, who makes God his All, in a condition. There is an Expression, Job 20. 22. Concerning a Wicked man;
n1 vmbx vvi d n1, r-crq vvz np1 po31 d, p-acp dt n1. pc-acp vbz dt n1, n1 crd crd vvg av j n1;
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That in the midst of his Sufficiency he shall be in Straits.
That in the midst of his Sufficiency he shall be in Straits.
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Thus it is with some men, Let their condition be what it will, yet in the midst of it they are in Straits:
Thus it is with Some men, Let their condition be what it will, yet in the midst of it they Are in Straits:
av pn31 vbz p-acp d n2, vvb po32 n1 vbi r-crq pn31 vmb, av p-acp dt n1 pp-f pn31 pns32 vbr p-acp n2:
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the Reason is, Because they live no Higher than their condition.
the Reason is, Because they live no Higher than their condition.
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In the midst of their Prosperity, and Sufficiency, they are in straits, by reason of their many Cares,
In the midst of their Prosperity, and Sufficiency, they Are in straits, by reason of their many Cares,
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and Fears, and perplexing Thoughts, and unsatisfied Desires; and if so in Prosperity, much more in Adversity.
and Fears, and perplexing Thoughts, and unsatisfied Desires; and if so in Prosperity, much more in Adversity.
cc n2, cc vvg n2, cc j-vvn n2; cc cs av p-acp n1, av-d av-dc p-acp n1.
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Now, a man that lives upon that, that is Higher than his Condition, hath such sweet In-comes of Joy,
Now, a man that lives upon that, that is Higher than his Condition, hath such sweet Incomes of Joy,
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and Peace, and Comfort, and Contentment in every Condition, that he is never in any Straits.
and Peace, and Comfort, and Contentment in every Condition, that he is never in any Straits.
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Hence it is, the Apostle telleth us, 1 Tim. 6. 6. Godliness, with Contentment, is great Gain:
Hence it is, the Apostle Telleth us, 1 Tim. 6. 6. Godliness, with Contentment, is great Gain:
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Or, it may be read thus, Godliness is great Gain, with Contentment; i. e. It bringeth Gain with Contentment.
Or, it may be read thus, Godliness is great Gain, with Contentment; i. e. It brings Gain with Contentment.
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Now, what is Godliness? It is an Heavenly impression, and propension in the heart and soul of a Man, whereby it is, in all conditions, carried towards God.
Now, what is Godliness? It is an Heavenly impression, and propension in the heart and soul of a Man, whereby it is, in all conditions, carried towards God.
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Now, what ever a mans condition be, Godliness will make it Gainful, and that with Contentment.
Now, what ever a men condition be, Godliness will make it Gainful, and that with Contentment.
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Our Saviour told his Disciples, when they urged Him to Eate, John 4. I have meat to eate, that ye know not of.
Our Saviour told his Disciples, when they urged Him to Eat, John 4. I have meat to eat, that you know not of.
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So it is with such a man, that lives upon God, and Christ, he hath, in every condition, that comfort,
So it is with such a man, that lives upon God, and christ, he hath, in every condition, that Comfort,
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& contentment, that the World knows not of.
& contentment, that the World knows not of.
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Thus the Apostle Paul lived above his condition, 2 Cor. 6. 10. As Sorrowful, yet always Rejoycing;
Thus the Apostle Paul lived above his condition, 2 Cor. 6. 10. As Sorrowful, yet always Rejoicing;
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As having Nothing, yet possessing All things. q. d.As having Nothing, yet possessing All things. q. worser.
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Men look upon us, as those that are in a sad condition, being Poor, and having Nothing;
Men look upon us, as those that Are in a sad condition, being Poor, and having Nothing;
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but we live upon something that is above our condition.
but we live upon something that is above our condition.
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So that every condition is good to him, that hath something to live upon above his condition.
So that every condition is good to him, that hath something to live upon above his condition.
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That, as it is in respect of Ordinances, so it is in respect of Conditions, We are, in the Use of Ordinances, to live above them,
That, as it is in respect of Ordinances, so it is in respect of Conditions, We Are, in the Use of Ordinances, to live above them,
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and to seek to find God in them:
and to seek to find God in them:
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So in conditions, we are to live above them, and to seek to God, for that comfort and contentment that sweetneth a condition.
So in conditions, we Are to live above them, and to seek to God, for that Comfort and contentment that sweeteneth a condition.
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Before I leave this, I must tell you, there is a two-fold living above ones condition. 1. Sinful: Arising from Haughtiness of Spirit. 2. Holy: Proceeding from Heavenliness of Spirit.
Before I leave this, I must tell you, there is a twofold living above ones condition. 1. Sinful: Arising from Haughtiness of Spirit. 2. Holy: Proceeding from Heavenliness of Spirit.
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1. Sinful: When a mans Heart, and Spirit, is not contented with its present Condition;
1. Sinful: When a men Heart, and Spirit, is not contented with its present Condition;
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when his spirit is above his condition, and he thinks his condition too low, and mean for him. This is Sinful.
when his Spirit is above his condition, and he thinks his condition too low, and mean for him. This is Sinful.
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2. Holy: When a man hath such a Heavenly Spirit, that causeth him, not to take up with the things of his Outward condition; but lives upon Higher things.
2. Holy: When a man hath such a Heavenly Spirit, that Causes him, not to take up with the things of his Outward condition; but lives upon Higher things.
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And this stands in Two things. 1. Living above the Comforts of a Condition. 2. Above the Crosses of a Condition.
And this Stands in Two things. 1. Living above the Comforts of a Condition. 2. Above the Crosses of a Condition.
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1. Living above the Comforts of a Condition. It is thus with a gracious heart:
1. Living above the Comforts of a Condition. It is thus with a gracious heart:
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when the outward condition is comfortable, yet he liveth upon something above the comforts of his condition.
when the outward condition is comfortable, yet he lives upon something above the comforts of his condition.
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It is the Apostles Counsel, 1 Cor. 7. 29. &c. Let those that have Wives, be as though they had none,
It is the Apostles Counsel, 1 Cor. 7. 29. etc. Let those that have Wives, be as though they had none,
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and those that rejoyce, as though they rejoyced not. He liveth upon higher things, than the comforts of a Wife, So that it is,and those that rejoice, as though they rejoiced not. He lives upon higher things, than the comforts of a Wife, So that it is,
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as if he should have said;
as if he should have said;
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The comfort in a Wife, was nothing, in respect of the comfort he finds in God, and Christ.
The Comfort in a Wife, was nothing, in respect of the Comfort he finds in God, and christ.
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And so he seeth, that in his condition, there is nothing to rejoyce in, in comparison of higher things.
And so he sees, that in his condition, there is nothing to rejoice in, in comparison of higher things.
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As Christ said to his Disciples, Rejoyce not in this, That the Devils are subject to you;
As christ said to his Disciples, Rejoice not in this, That the Devils Are Subject to you;
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But rather rejoyce in this, That your Names are written in Heaven. 2. Living above the Crosses of a Condition:But rather rejoice in this, That your Names Are written in Heaven. 2. Living above the Crosses of a Condition:
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The Apostle saith, 1 Cor. 1. 29. Let them that weep, be as though they wept not.
The Apostle Says, 1 Cor. 1. 29. Let them that weep, be as though they wept not.
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To shew, that Christians, should live above the Crosses of their Condition, enjoying that that makes them weep, as if they wept not.
To show, that Christians, should live above the Crosses of their Condition, enjoying that that makes them weep, as if they wept not.
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7. That, that makes a condition Good for a man in this Life, is, Watchfulness against the Temptations that attend a Condition.
7. That, that makes a condition Good for a man in this Life, is, Watchfulness against the Temptations that attend a Condition.
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There must be standing upon our guard in Conditions, and watching against Temptations. Conditions (as I have shewed you formerly) are attended with Temptations.
There must be standing upon our guard in Conditions, and watching against Temptations. Conditions (as I have showed you formerly) Are attended with Temptations.
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There are Temptations, that attend a Prosperous, and an Afflicted condition. Sathan layeth snares for us in every Condition;
There Are Temptations, that attend a Prosperous, and an Afflicted condition. Sathan Layeth snares for us in every Condition;
pc-acp vbr n2, cst vvb dt j, cc dt j-vvn n1. np1 vvz n2 p-acp pno12 p-acp d n1;
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but cannot hurt us, if we but once know his Devices. He is subtle, and loves to Fish in all Waters;
but cannot hurt us, if we but once know his Devices. He is subtle, and loves to Fish in all Waters;
cc-acp vmbx vvi pno12, cs pns12 p-acp a-acp vvb po31 n2. pns31 vbz j, cc vvz pc-acp vvi p-acp d n2;
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and so he layeth Snares in all conditions. This then speaks a condition Good, when we Watch against the Temptations of a Condition.
and so he Layeth Snares in all conditions. This then speaks a condition Good, when we Watch against the Temptations of a Condition.
cc av pns31 vvz n2 p-acp d n2. np1 av vvz dt n1 j, c-crq pns12 vvb p-acp dt n2 pp-f dt n1.
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The Apostle writing to Timothy, a young man, 2 Tim. 2. 22. biddeth him flie the lusts of Youth.
The Apostle writing to Timothy, a young man, 2 Tim. 2. 22. bids him fly the Lustiest of Youth.
dt n1 vvg p-acp np1, dt j n1, crd np1 crd crd vvz pno31 vvi dt n2 pp-f n1.
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Youth hath its Lusts, and Conditions have their Temptations, which we ought to Watch against. A Prosperous condition hath its Temptations, and an Afflicted condition hath its Temptations.
Youth hath its Lustiest, and Conditions have their Temptations, which we ought to Watch against. A Prosperous condition hath its Temptations, and an Afflicted condition hath its Temptations.
n1 vhz po31 n2, cc n2 vhb po32 n2, r-crq pns12 vmd pc-acp vvi p-acp. dt j n1 vhz po31 n2, cc dt j-vvn n1 vhz po31 n2.
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The Apostle, 1 Tim. 6. 17. bids him, Charge them that are Rich in this World, that they be not High-minded;
The Apostle, 1 Tim. 6. 17. bids him, Charge them that Are Rich in this World, that they be not High-minded;
dt n1, crd np1 crd crd vvz pno31, vvb pno32 cst vbr j p-acp d n1, cst pns32 vbb xx j;
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and that they trust not in uncertain Riches: Which shews the Temptations that attend that Condition, viz. High-mindedness, and trusting in Riches.and that they trust not in uncertain Riches: Which shows the Temptations that attend that Condition, viz. High-mindedness, and trusting in Riches.
cc cst pns32 vvb xx p-acp j n2: r-crq vvz dt n2 cst vvb cst n1, n1 j, cc vvg p-acp n2.
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An Afflicted condition hath its Temptations too, Heb. 12. 5. Where, writing to them that were in an Afflicted condition, he exhorteth them to avoid two Extreams, in ver. 5. My Son, Despise not the Chastning of the Lord;
an Afflicted condition hath its Temptations too, Hebrew 12. 5. Where, writing to them that were in an Afflicted condition, he exhorteth them to avoid two Extremes, in ver. 5. My Son, Despise not the Chastening of the Lord;
dt j-vvn n1 vhz po31 n2 av, np1 crd crd q-crq, vvg p-acp pno32 cst vbdr p-acp dt j-vvn n1, pns31 vvz pno32 pc-acp vvi crd n2-jn, p-acp fw-la. crd po11 n1, vvb xx dt vvg pp-f dt n1;
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neither faint, when thou art Rebuked of him. neither faint, when thou art Rebuked of him.
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In an Afflicted condition, we are apt, either to Despise the Affliction, or to be too much dejected and cast down under the Affliction:
In an Afflicted condition, we Are apt, either to Despise the Affliction, or to be too much dejected and cast down under the Affliction:
p-acp dt j-vvn n1, pns12 vbr j, av-d p-acp vvb dt n1, cc pc-acp vbi av av-d vvn cc vvn a-acp p-acp dt n1:
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And therefore, ver. 12. he bids them lift up the hands that hang down. So James 5. he speaks to Afflicted ones to be Patient, and stablish their Hearts.
And Therefore, ver. 12. he bids them lift up the hands that hang down. So James 5. he speaks to Afflicted ones to be Patient, and establish their Hearts.
cc av, fw-la. crd pns31 vvz pno32 vvd a-acp dt n2 cst vvb a-acp. av np1 crd pns31 vvz p-acp j-vvn pi2 pc-acp vbi j, cc vvi po32 n2.
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And ver. 9. saith, Grudge not one against another, Brethren. The word is NONLATINALPHABET, Groan not one against another.
And ver. 9. Says, Grudge not one against Another, Brothers. The word is, Groan not one against Another.
cc fw-la. crd vvz, vvb xx pi p-acp n-jn, n2. dt n1 vbz, vvb xx pi p-acp n-jn.
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In it, there is an Exhortation to them, to watch against the Temptations that attend an Afflicted condition.
In it, there is an Exhortation to them, to watch against the Temptations that attend an Afflicted condition.
p-acp pn31, pc-acp vbz dt n1 p-acp pno32, pc-acp vvi p-acp dt n2 cst vvb dt j-vvn n1.
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Some think ▪ the Apostle there forbids Murmuring Groans, which arise from our being discontented at Providences: This is one Temptation.
some think ▪ the Apostle there forbids Murmuring Groans, which arise from our being discontented At Providences: This is one Temptation.
d vvi ▪ dt n1 a-acp vvz j-vvg n2, r-crq vvb p-acp po12 n1 vvn p-acp n2: d vbz crd n1.
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Some think, they are Vindictive Groans, proceeding from Revenge, and Stomack against those that were the Instruments of our Affliction: This is another Temptation.
some think, they Are Vindictive Groans, proceeding from Revenge, and Stomach against those that were the Instruments of our Affliction: This is Another Temptation.
d vvb, pns32 vbr j n2, vvg p-acp n1, cc vvb p-acp d cst vbdr dt n2 pp-f po12 n1: d vbz j-jn n1.
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Some think, are meant Envious Groans, proceeding from their Envying at those, that suffered lesse than they did: This is another Temptation.
some think, Are meant Envious Groans, proceeding from their Envying At those, that suffered less than they did: This is Another Temptation.
d vvb, vbr vvn j n2, vvg p-acp po32 vvg p-acp d, cst vvd av-dc cs pns32 vdd: d vbz j-jn n1.
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Thus we see, That all Conditions have their Temptations. And this is that, that speaks a condition Good for a man;
Thus we see, That all Conditions have their Temptations. And this is that, that speaks a condition Good for a man;
av pns12 vvb, cst d n2 vhb po32 n2. cc d vbz d, cst vvz dt n1 j p-acp dt n1;
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when, in his Condition, he is watchful against the Temptations of it; avoiding the Snares of it.
when, in his Condition, he is watchful against the Temptations of it; avoiding the Snares of it.
c-crq, p-acp po31 n1, pns31 vbz j p-acp dt n2 pp-f pn31; vvg dt n2 pp-f pn31.
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Satan observeth wind and tide in his Temptations; he observeth the wind and tide of a Condition.
Satan observeth wind and tide in his Temptations; he observeth the wind and tide of a Condition.
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He observeth, whether the wind that bloweth, be a warm Southerly wind of Prosperity, or an cold Northerly wind of Adversity;
He observeth, whither the wind that blows, be a warm Southerly wind of Prosperity, or an cold Northerly wind of Adversity;
pns31 vvz, cs dt n1 cst vvz, vbb dt j j n1 pp-f n1, cc dt j-jn j n1 pp-f n1;
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and accordingly he suits his Temptations. It is the Condition that makes the Temptation in season.
and accordingly he suits his Temptations. It is the Condition that makes the Temptation in season.
cc av-vvg pns31 vvz po31 n2. pn31 vbz dt n1 cst vvz dt n1 p-acp n1.
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He seldom tempts a poor man to pride:
He seldom tempts a poor man to pride:
pns31 av vvz dt j n1 p-acp n1:
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And therefore it is made, by Solomon, a prodigious sight, Eccles. 10. 7. to see Servants on Horse-back. So he seldom tempts Rich men to Steal;
And Therefore it is made, by Solomon, a prodigious sighed, Eccles. 10. 7. to see Servants on Horseback. So he seldom tempts Rich men to Steal;
cc av pn31 vbz vvn, p-acp np1, dt j n1, np1 crd crd p-acp vvi n2 p-acp n1. av pns31 av vvz j n2 pc-acp vvi;
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the reason, is, Because such Temptations are unsuitable to their Condition.
the reason, is, Because such Temptations Are unsuitable to their Condition.
dt n1, vbz, c-acp d n2 vbr j p-acp po32 n1.
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CHAP. IX. 8. THat that makes a condition Good for a man in this Life, is, Spiritualizing a Condition;
CHAP. IX. 8. THat that makes a condition Good for a man in this Life, is, Spiritualizing a Condition;
np1 crd. crd cst d vvz dt n1 j p-acp dt n1 p-acp d n1, vbz, vvg dt n1;
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when there is an extracting something that is Spiritually good out of our outward, and temporal Conditions.
when there is an extracting something that is Spiritually good out of our outward, and temporal Conditions.
c-crq pc-acp vbz dt vvg pi cst vbz av-j j av pp-f po12 j, cc j n2.
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Alchymists tell us, There is an Art, of turning baser Mettals into Gold:
Alchemists tell us, There is an Art, of turning baser Metals into Gold:
n2 vvb pno12, pc-acp vbz dt n1, pp-f vvg jc n2 p-acp n1:
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So there is a Heavenly Art, of Spiritualizing temporal Conditions, and turning them into Heavenly Advantages.
So there is a Heavenly Art, of Spiritualizing temporal Conditions, and turning them into Heavenly Advantages.
av pc-acp vbz dt j n1, pp-f j-vvg j n2, cc vvg pno32 p-acp j n2.
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The Gracious man is the true Alchymist, that can extract something that is Spiritual, out of that which is Temporal;
The Gracious man is the true Alchemist, that can extract something that is Spiritual, out of that which is Temporal;
dt j n1 vbz dt j n1, cst vmb vvi pi cst vbz j, av pp-f d r-crq vbz j;
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and what concerns another Life, out of the things of this Life. We must know, there is an Art of Byassing conditions.
and what concerns Another Life, out of the things of this Life. We must know, there is an Art of Biasing conditions.
cc q-crq vvz j-jn n1, av pp-f dt n2 pp-f d n1. pns12 vmb vvi, pc-acp vbz dt n1 pp-f j-vvg n2.
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A Bowl runneth according as you set the Byass; so conditions are according to the Byass you put upon them.
A Bowl Runneth according as you Set the Bias; so conditions Are according to the Bias you put upon them.
dt n1 vvz vvg p-acp pn22 vvb dt n1; av n2 vbr vvg p-acp dt n1 pn22 vvd p-acp pno32.
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When a condition is Spiritually Byassed, it moves a man Heaven-ward: Consider how it is with Saylers;
When a condition is Spiritually Biased, it moves a man Heavenward: Consider how it is with Sailors;
c-crq dt n1 vbz av-j vvn, pn31 vvz dt n1 n1: vvb c-crq pn31 vbz p-acp n2;
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though they have a Side-wind, yea, a Wind that seems to blow against them;
though they have a Side-wind, yea, a Wind that seems to blow against them;
cs pns32 vhb dt n1, uh, dt n1 cst vvz pc-acp vvi p-acp pno32;
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yet they have an Art of setting their Sails so, that they will make an advantage of those Winds.
yet they have an Art of setting their Sails so, that they will make an advantage of those Winds.
av pns32 vhb dt n1 pp-f vvg po32 n2 av, cst pns32 vmb vvi dt n1 pp-f d n2.
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So Grace, will teach every Man, so to manage his Condition, that, let the Wind of it blow from what place,
So Grace, will teach every Man, so to manage his Condition, that, let the Wind of it blow from what place,
av n1, vmb vvi d n1, av pc-acp vvi po31 n1, cst, vvb dt n1 pp-f pn31 n1 p-acp r-crq n1,
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or quarter it will, yet it shall be Advantagious to him, for the carrying him on, towards his desired Haven, which is Heaven. We must know;
or quarter it will, yet it shall be Advantageous to him, for the carrying him on, towards his desired Haven, which is Heaven. We must know;
cc vvb pn31 vmb, av pn31 vmb vbi j p-acp pno31, p-acp dt vvg pno31 a-acp, p-acp po31 j-vvn n1, r-crq vbz n1. pns12 vmb vvi;
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Outward conditions are common to Good and Bad. But here lieth the difference;
Outward conditions Are Common to Good and Bad. But Here lies the difference;
j n2 vbr j p-acp j cc j p-acp av vvz dt n1;
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The Godly man, from a Heavenly Principle, makes a Spiritual Advantage of his condition, when another doth not.
The Godly man, from a Heavenly Principle, makes a Spiritual Advantage of his condition, when Another does not.
dt j n1, p-acp dt j n1, vvz dt j n1 pp-f po31 n1, c-crq j-jn vdz xx.
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Some, when they are in Prosperity, or Adversity, (being Carnal) understand not the Art of making a Spiritual Advantage of a Condition.
some, when they Are in Prosperity, or Adversity, (being Carnal) understand not the Art of making a Spiritual Advantage of a Condition.
d, c-crq pns32 vbr p-acp n1, cc n1, (vbg j) vvb xx dt n1 pp-f vvg dt j n1 pp-f dt n1.
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We know, there are some actions that are common to Men, and Beasts; As to Eat, Drink, and Move, &c. The Beast doth it, and Man doth it.
We know, there Are Some actions that Are Common to Men, and Beasts; As to Eat, Drink, and Move, etc. The Beast does it, and Man does it.
pns12 vvb, pc-acp vbr d n2 cst vbr j p-acp n2, cc n2; c-acp pc-acp vvi, vvb, cc vvb, av dt n1 vdz pn31, cc n1 vdz pn31.
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Now where is the difference? In this, when Man doth them, they are Reasonable Actions, they are guided with Reason, and moderated by Reason;
Now where is the difference? In this, when Man does them, they Are Reasonable Actions, they Are guided with Reason, and moderated by Reason;
av q-crq vbz dt n1? p-acp d, c-crq n1 vdz pno32, pns32 vbr j n2, pns32 vbr vvn p-acp n1, cc vvd p-acp n1;
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but when a beast doth them, they are the actions of a beast, and so they are but brutish.
but when a beast does them, they Are the actions of a beast, and so they Are but brutish.
cc-acp c-crq dt n1 vdz pno32, pns32 vbr dt n2 pp-f dt n1, cc av pns32 vbr p-acp j.
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So it is in respect of conditions, they are common to good, and bad; but here lyeth the difference.
So it is in respect of conditions, they Are Common to good, and bad; but Here lies the difference.
av pn31 vbz p-acp n1 pp-f n2, pns32 vbr j p-acp j, cc j; cc-acp av vvz dt n1.
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A Godly man, being indued with a Principle of Spiritual Wisdom, makes a Spiritual Advantage of his condition, be it what it will;
A Godly man, being endued with a Principle of Spiritual Wisdom, makes a Spiritual Advantage of his condition, be it what it will;
dt j n1, vbg vvn p-acp dt n1 pp-f j n1, vvz dt j n1 pp-f po31 n1, vbb pn31 q-crq pn31 vmb;
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when the other, haveing no such principle, knoweth not how to do it.
when the other, having not such principle, Knoweth not how to do it.
c-crq dt n-jn, vhg xx d n1, vvz xx c-crq pc-acp vdi pn31.
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It is with Godly Men, in their worldly conditions, as it is with the Planets, which have a motion of their own, contrary to that Rapt Motion of the Heavens, whereby they are carried,
It is with Godly Men, in their worldly conditions, as it is with the Planets, which have a motion of their own, contrary to that Rapt Motion of the Heavens, whereby they Are carried,
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and whirled about, in twenty four hours.
and whirled about, in twenty four hours.
cc vvd a-acp, p-acp crd crd n2.
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So it is with Godly men, in their conditions, they are carryed about as the world is, in respect of conditions.
So it is with Godly men, in their conditions, they Are carried about as the world is, in respect of conditions.
av pn31 vbz p-acp j n2, p-acp po32 n2, pns32 vbr vvn p-acp c-acp dt n1 vbz, p-acp n1 pp-f n2.
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In respect of their outwards, they are in the same condition with others, sometimes Rich, sometimes Poor, sometimes High, sometimes Low, sometimes in Prosperity, and sometimes in Adversity:
In respect of their outward, they Are in the same condition with Others, sometime Rich, sometime Poor, sometime High, sometime Low, sometime in Prosperity, and sometime in Adversity:
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But in these conditions, they have a different motion from others; being directed by Grace, and the Spirit of God, they move Heaven-wards.
But in these conditions, they have a different motion from Others; being directed by Grace, and the Spirit of God, they move Heavenwards.
cc-acp p-acp d n2, pns32 vhb dt j n1 p-acp n2-jn; vbg vvn p-acp n1, cc dt n1 pp-f np1, pns32 vvb n2.
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Even in those conditions, that seem to carry them down-wards, they have a motion upwards. We know in Scripture, Prosperity is called a Mountain;
Even in those conditions, that seem to carry them downwards, they have a motion upward. We know in Scripture, Prosperity is called a Mountain;
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and Afflictions are compared to, and called Waters.
and Afflictions Are compared to, and called Waters.
cc n2 vbr vvn p-acp, cc vvd n2.
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As for Prosperity, which is called a Mountain, Grace teacheth a man, to get on the top of it, from whence he may see Heaven the better,
As for Prosperity, which is called a Mountain, Grace Teaches a man, to get on the top of it, from whence he may see Heaven the better,
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as Moses did the Land of Canaan, from the top of Mount Pisgah. Some there are,
as Moses did the Land of Canaan, from the top of Mount Pisgah. some there Are,
c-acp np1 vdd dt n1 pp-f np1, p-acp dt n1 pp-f n1 np1. d a-acp vbr,
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when their Mountain is made high, they set it between them and Heaven. And alas!
when their Mountain is made high, they Set it between them and Heaven. And alas!
c-crq po32 n1 vbz vvn j, pns32 vvd pn31 p-acp pno32 cc n1. cc uh!
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what can a man see, when he is at the bottom, and foot of a Mountain? When a man, is on the top of a Mountain,
what can a man see, when he is At the bottom, and foot of a Mountain? When a man, is on the top of a Mountain,
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then the Face of the Heavens, lyeth open to his View.
then the Face of the Heavens, lies open to his View.
cs dt n1 pp-f dt n2, vvz j p-acp po31 n1.
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Then a man may conclude, A prosperous condition is good for him, when it is not a Mountain, to hide Heaven from him,
Then a man may conclude, A prosperous condition is good for him, when it is not a Mountain, to hide Heaven from him,
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but to raise him up, more towards Heaven. So for an Afflicted Condition: Afflictions, are in Scripture, compared to Waters.
but to raise him up, more towards Heaven. So for an Afflicted Condition: Afflictions, Are in Scripture, compared to Waters.
cc-acp pc-acp vvi pno31 a-acp, av-dc p-acp n1. av p-acp dt j-vvn n1: n2, vbr p-acp n1, vvn p-acp n2.
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Thus it is with some, when they come into these waters, they sink, and are over-whelmed.
Thus it is with Some, when they come into these waters, they sink, and Are overwhelmed.
av pn31 vbz p-acp d, c-crq pns32 vvb p-acp d n2, pns32 vvb, cc vbr j.
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These waters run over them, and drown them. But with a Godly Man, it is otherwise;
These waters run over them, and drown them. But with a Godly Man, it is otherwise;
np1 n2 vvn p-acp pno32, cc vvi pno32. p-acp p-acp dt j n1, pn31 vbz av;
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he swims upon these waters, and is like Noahs Ark in the Deluge, the higher the waters were, the more it was lifted up, towards Heaven:
he swims upon these waters, and is like Noahs Ark in the Deluge, the higher the waters were, the more it was lifted up, towards Heaven:
pns31 vvz p-acp d n2, cc vbz j npg1 n1 p-acp dt n1, dt jc dt n2 vbdr, dt av-dc pn31 vbds vvn a-acp, p-acp n1:
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So the rising of these waters of Affliction, do but lift a Godly man up, nearer to Heaven.
So the rising of these waters of Affliction, do but lift a Godly man up, nearer to Heaven.
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So then, if a man would make a judgment of conditions, he must see, whether they are Spiritually good for him, by what Spiritual Extraction he maketh out of them,
So then, if a man would make a judgement of conditions, he must see, whither they Are Spiritually good for him, by what Spiritual Extraction he makes out of them,
av av, cs dt n1 vmd vvi dt n1 pp-f n2, pns31 vmb vvi, cs pns32 vbr av-j j p-acp pno31, p-acp r-crq j n1 pns31 vvz av pp-f pno32,
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and what Spiritual Advantage he makes of them.
and what Spiritual Advantage he makes of them.
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9. That that makes a condition good for a man in this life, is, An holy indifferency of Spirit, in respect of conditions.
9. That that makes a condition good for a man in this life, is, an holy indifferency of Spirit, in respect of conditions.
crd cst d vvz dt n1 j p-acp dt n1 p-acp d n1, vbz, dt j n1 pp-f n1, p-acp n1 pp-f n2.
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When it is indifferent to him, what condition he is put into, submitting to the Will of God,
When it is indifferent to him, what condition he is put into, submitting to the Will of God,
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and resolving, Gods Will, shall be his.
and resolving, God's Will, shall be his.
cc vvg, n2 vmb, vmb vbi png31.
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Then is a condition good for a man, when his Spirit is brought to this indifferency.
Then is a condition good for a man, when his Spirit is brought to this indifferency.
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In respect of Salvation, he is Absolute; but in respect of outward conditions, whether to be high or low, he is indifferent,
In respect of Salvation, he is Absolute; but in respect of outward conditions, whither to be high or low, he is indifferent,
p-acp n1 pp-f n1, pns31 vbz j; cc-acp p-acp n1 pp-f j n2, cs pc-acp vbi j cc j, pns31 vbz j,
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and saith, Let it be as the Lord will. When there is this submission to God in a condition, then it is good.
and Says, Let it be as the Lord will. When there is this submission to God in a condition, then it is good.
cc vvz, vvb pn31 vbi p-acp dt n1 vmb. c-crq pc-acp vbz d n1 p-acp np1 p-acp dt n1, cs pn31 vbz j.
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Some there are, that have indeed, an indifferency of Spirit, in relation to Spiritual, and Eternal Good Things;
some there Are, that have indeed, an indifferency of Spirit, in Relation to Spiritual, and Eternal Good Things;
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but none, in relation to those good things that are Temporal.
but none, in Relation to those good things that Are Temporal.
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They are indifferent, whether they have Grace, or not, &c. But concerning the things of this life, it is with them,
They Are indifferent, whither they have Grace, or not, etc. But Concerning the things of this life, it is with them,
pns32 vbr j, cs pns32 vhb n1, cc xx, av p-acp vvg dt n2 pp-f d n1, pn31 vbz p-acp pno32,
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as with Rachel concerning children, They must have them, or else they dye.
as with Rachel Concerning children, They must have them, or Else they die.
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Then it is right, when there is an indifferency of Spirit, in respect of outward things.
Then it is right, when there is an indifferency of Spirit, in respect of outward things.
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When our hearts are not set, on this or that, worldly thing; but we are indifferent, whether we have it or not.
When our hearts Are not Set, on this or that, worldly thing; but we Are indifferent, whither we have it or not.
c-crq po12 n2 vbr xx vvn, p-acp d cc d, j n1; cc-acp pns12 vbr j, cs pns12 vhb pn31 cc xx.
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If God will give them the things of this life, such Spirits will be thankful; if God deny them, to them, such Spirits will be content.
If God will give them the things of this life, such Spirits will be thankful; if God deny them, to them, such Spirits will be content.
cs np1 vmb vvi pno32 dt n2 pp-f d n1, d n2 vmb vbi j; cs np1 vvb pno32, p-acp pno32, d n2 vmb vbi j.
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Such a Spirit had the Apostle, Phil. 4. 11, 12. Not that I speak (saith he) in respect of want, for I know both how to be abased,
Such a Spirit had the Apostle, Philip 4. 11, 12. Not that I speak (Says he) in respect of want, for I know both how to be abased,
d dt n1 vhd dt n1, np1 crd crd, crd xx cst pns11 vvb (vvz pns31) p-acp n1 pp-f n1, c-acp pns11 vvb d c-crq pc-acp vbi vvd,
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and how to abound, &c. And telleth us withal, that he had learned, in every condition, therewith to be content. (q.and how to abound, etc. And Telleth us withal, that he had learned, in every condition, therewith to be content. (q.
cc c-crq pc-acp vvi, av cc vvz pno12 av, cst pns31 vhd vvn, p-acp d n1, av pc-acp vbi j. (vvd.
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d.) As for these outward things, it is indifferent to me, whether I have them, or have them not;
worser.) As for these outward things, it is indifferent to me, whither I have them, or have them not;
sy.) p-acp p-acp d j n2, pn31 vbz j p-acp pno11, cs pns11 vhb pno32, cc vhb pno32 xx;
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I will not be my own Carver, but am content, with whatsoever condition God shall put me into.
I will not be my own Carver, but am content, with whatsoever condition God shall put me into.
pns11 vmb xx vbi po11 d n1, cc-acp vbm j, p-acp r-crq n1 np1 vmb vvi pno11 p-acp.
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A Gracious Spirit, is indifferent about all things, save-only those, that concern the good of his Soul. As that Martyr, Mr. Bradford, answered,
A Gracious Spirit, is indifferent about all things, save-only those, that concern the good of his Soul. As that Martyr, Mr. Bradford, answered,
dt j n1, vbz j p-acp d n2, j d, cst vvb dt j pp-f po31 n1 p-acp d n1, n1 np1, vvd,
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when one asked him at parting, What he would have to the Queen, No more but this, said he, Tell Her Majesty,
when one asked him At parting, What he would have to the Queen, No more but this, said he, Tell Her Majesty,
c-crq pi vvd pno31 p-acp vvg, r-crq pns31 vmd vhi p-acp dt n1, av-dx dc p-acp d, vvd pns31, vvb po31 n1,
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If she will give me my Life, I will thank Her; if she condemn me to Perpetual Imprisonment ▪ I will thank her;
If she will give me my Life, I will thank Her; if she condemn me to Perpetual Imprisonment ▪ I will thank her;
cs pns31 vmb vvi pno11 po11 n1, pns11 vmb vvi pno31; cs pns31 vvb pno11 p-acp j n1 ▪ pns11 vmb vvi pno31;
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If she will Banish me, I will thank Her, If she will Burn me, I will thank Her. Herein the indifferency of his Spirit appeared;
If she will Banish me, I will thank Her, If she will Burn me, I will thank Her. Herein the indifferency of his Spirit appeared;
cs pns31 vmb vvb pno11, pns11 vmb vvi pno31, cs pns31 vmb vvi pno11, pns11 vmb vvi pno31 av dt n1 pp-f po31 n1 vvd;
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that, let the Queen deal with him, how She pleased, it would please him, and he should therewith be content.
that, let the Queen deal with him, how She pleased, it would please him, and he should therewith be content.
cst, vvb dt n1 vvb p-acp pno31, c-crq pns31 vvd, pn31 vmd vvi pno31, cc pns31 vmd av vbi j.
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Thus it is with a Gracious Spirit, It is content to be in what condition God seeth best for him.
Thus it is with a Gracious Spirit, It is content to be in what condition God sees best for him.
av pn31 vbz p-acp dt j n1, pn31 vbz j pc-acp vbi p-acp q-crq n1 np1 vvz js p-acp pno31.
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And this indifferency ariseth from the Consideration of these things:
And this indifferency arises from the Consideration of these things:
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1. From the consideration of Outward conditions, and the Things of them, that they can neither make a Man truly Happy, nor truly Miserable.
1. From the consideration of Outward conditions, and the Things of them, that they can neither make a Man truly Happy, nor truly Miserable.
crd p-acp dt n1 pp-f j n2, cc dt n2 pp-f pno32, cst pns32 vmb av-dx vvi dt n1 av-j j, ccx av-j j.
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Riches, and Honour, and such things, cannot make a man truly Happy. A man may be Rich, and yet a Reprobate.
Riches, and Honour, and such things, cannot make a man truly Happy. A man may be Rich, and yet a Reprobate.
n2, cc n1, cc d n2, vmbx vvi dt n1 av-j j. dt n1 vmb vbi j, cc av dt n-jn.
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Happiness lieth in higher Things, and higher Enjoyments ▪ And so likewise, Troubles, and Crosses, and Afflictions, cannot make a man truly Miserable.
Happiness lies in higher Things, and higher Enjoyments ▪ And so likewise, Troubles, and Crosses, and Afflictions, cannot make a man truly Miserable.
n1 vvz p-acp jc n2, cc jc n2 ▪ cc av av, vvz, cc n2, cc n2, vmbx vvi dt n1 av-j j.
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It is Sin, not Sufferings, that doth that.
It is since, not Sufferings, that does that.
pn31 vbz n1, xx n2, cst vdz d.
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This Chrysostom knew, by returning that Answer to the Empress, who Threatned what She would do to him;
This Chrysostom knew, by returning that Answer to the Empress, who Threatened what She would do to him;
d np1 vvd, p-acp vvg d n1 p-acp dt n1, r-crq vvd r-crq pns31 vmd vdi p-acp pno31;
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Tell Her, (said he) Nil nisi peccatum timeo, I fear nothing but sin.
Tell Her, (said he) Nil nisi peccatum Timeo, I Fear nothing but since.
vvb pno31, (vvd pns31) fw-la fw-la fw-la fw-la, pns11 vvb pix cc-acp n1.
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2. From the consideration of this, That he is not at his own disposing, but at God's, who may do with him, what he will,
2. From the consideration of this, That he is not At his own disposing, but At God's, who may do with him, what he will,
crd p-acp dt n1 pp-f d, cst pns31 vbz xx p-acp po31 d n-vvg, cc-acp p-acp npg1, r-crq vmb vdi p-acp pno31, r-crq pns31 vmb,
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and put him into what Condition He pleaseth.
and put him into what Condition He Pleases.
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He knoweth, he is not to be the Framer of his own Condition, and therefore, leaves it to the Great God, to choose and Frame his Condition for him.
He Knoweth, he is not to be the Framer of his own Condition, and Therefore, leaves it to the Great God, to choose and Frame his Condition for him.
pns31 vvz, pns31 vbz xx pc-acp vbi dt n1 pp-f po31 d n1, cc av, vvz pn31 p-acp dt j np1, pc-acp vvi cc vvi po31 n1 p-acp pno31.
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3. From the consideration of this, The changeableness of Conditions;
3. From the consideration of this, The changeableness of Conditions;
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He considers this, If I should have Prosperity, it may quickly turn to Adversity, God having set the one, over against the other.
He considers this, If I should have Prosperity, it may quickly turn to Adversity, God having Set the one, over against the other.
pns31 vvz d, cs pns11 vmd vhi n1, pn31 vmb av-j vvi p-acp n1, np1 vhg vvn dt crd, a-acp p-acp dt n-jn.
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And the consideration of this changeableness, is one thing that helpeth, to put the Spirit upon this indifferency.
And the consideration of this changeableness, is one thing that Helpeth, to put the Spirit upon this indifferency.
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4. From the consideration of this, That he knows not what condition is good for him in this life,
4. From the consideration of this, That he knows not what condition is good for him in this life,
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and thence concludeth, that that condition must needs be best for him, that God seeth best.
and thence Concludeth, that that condition must needs be best for him, that God sees best.
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5. From the consideration of this, What relation he hath to the world, that he is but a Pilgrim,
5. From the consideration of this, What Relation he hath to the world, that he is but a Pilgrim,
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and Stranger here, only Travelling through it, towards his Home.
and Stranger Here, only Traveling through it, towards his Home.
cc jc av, av-j vvg p-acp pn31, p-acp po31 n1-an.
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And so looketh upon conditions here, only as his Inn, in which he is to Lodg.
And so looks upon conditions Here, only as his Inn, in which he is to Lodge.
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From this consideration, ariseth this indifferency of Spirit. He is indifferent concerning his Inn, when he considereth, It is not his Home;
From this consideration, arises this indifferency of Spirit. He is indifferent Concerning his Inn, when he Considereth, It is not his Home;
p-acp d n1, vvz d n1 pp-f n1. pns31 vbz j vvg po31 n1, c-crq pns31 vvz, pn31 vbz xx po31 av-an;
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if he be well accomodated, it pleaseth him, if not, yet he is contented, considering this, I am not to dwell here.
if he be well accommodated, it Pleases him, if not, yet he is contented, considering this, I am not to dwell Here.
cs pns31 vbb av vvn, pn31 vvz pno31, cs xx, av pns31 vbz vvn, vvg d, pns11 vbm xx pc-acp vvi av.
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Conditions to Gracious Spirits, are as weather is to Travellers, whether it be Fair or Foul, being on his Journy home-wards, he is content.
Conditions to Gracious Spirits, Are as weather is to Travellers, whither it be Fair or Foul, being on his Journey homewards, he is content.
n2 p-acp j n2, vbr p-acp n1 vbz p-acp n2, cs pn31 vbb j cc j, vbg p-acp po31 n1 n2, pns31 vbz j.
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10. That that makes a condition good for a man in this life, is, A mans behaviour in his condition.
10. That that makes a condition good for a man in this life, is, A men behaviour in his condition.
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Then it is right, when nothing from God, displeaseth us; and nothing from us, displeaseth God.
Then it is right, when nothing from God, displeaseth us; and nothing from us, displeaseth God.
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When we are contented, with all the Lords dealings with us;
When we Are contented, with all the lords dealings with us;
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and make it our care in a condition, that our carriage may be such, that it may not displease him.
and make it our care in a condition, that our carriage may be such, that it may not displease him.
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Some there are, that if God put ▪ them into a prosperous condition, and waters of a ful cup are wrung out to them, it pleaseth them well.
some there Are, that if God put ▪ them into a prosperous condition, and waters of a full cup Are wrung out to them, it Pleases them well.
d a-acp vbr, cst cs np1 vvd ▪ pno32 p-acp dt j n1, cc n2 pp-f dt j n1 vbr vvn av p-acp pno32, pn31 vvz pno32 av.
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But then, in that condition, it is not their care to please God; they abuse their Prosperity, to Pride, and Luxury, Gluttony, and Drunkenness.
But then, in that condition, it is not their care to please God; they abuse their Prosperity, to Pride, and Luxury, Gluttony, and drunkenness.
p-acp av, p-acp d n1, pn31 vbz xx po32 n1 pc-acp vvi np1; pns32 vvb po32 n1, p-acp n1, cc n1, n1, cc n1.
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As it is said of Jesurun, Deut. 32. He waxed fat, and kicked.
As it is said of Jeshurun, Deuteronomy 32. He waxed fat, and Kicked.
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Some there are, that if God put them into an Afflicted condition, are not pleased with what God doth,
some there Are, that if God put them into an Afflicted condition, Are not pleased with what God does,
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neither do they please Him, in what they do, in that condition. As those Dispensations of God, are unpleasing to them;
neither do they please Him, in what they do, in that condition. As those Dispensations of God, Are unpleasing to them;
av-dx vdb pns32 vvb pno31, p-acp r-crq pns32 vdb, p-acp d n1. p-acp d n2 pp-f np1, vbr j p-acp pno32;
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so their behaviour, in that condition, is such, that it is most displeasing to God.
so their behaviour, in that condition, is such, that it is most displeasing to God.
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How many do Fret, and Murmur, and break forth into the indecencies of passion, against God? As that Wicked King of Israel said, This Evil is of the Lord,
How many do Fret, and Murmur, and break forth into the indecencies of passion, against God? As that Wicked King of Israel said, This Evil is of the Lord,
c-crq d vdb vvb, cc vvb, cc vvi av p-acp dt n2 pp-f n1, p-acp np1? p-acp cst j n1 pp-f np1 vvd, d n-jn vbz pp-f dt n1,
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why should I wait any longer? So consider, Then a condition is good for a man;why should I wait any longer? So Consider, Then a condition is good for a man;
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1. When nothing that comes from God, displeaseth him, let him put him in what condition he will.
1. When nothing that comes from God, displeaseth him, let him put him in what condition he will.
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Let God set him up, or cast him down; let Him feed him, with pleasant bread, or with the bread and water of Affliction;
Let God Set him up, or cast him down; let Him feed him, with pleasant bred, or with the bred and water of Affliction;
vvb np1 vvi pno31 a-acp, cc vvd pno31 a-acp; vvb pno31 vvi pno31, p-acp j n1, cc p-acp dt n1 cc n1 pp-f n1;
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Let Him set him upon the Throne, or on the Dung-hill; Let Him be a giving God, or a God taking away:
Let Him Set him upon the Throne, or on the Dunghill; Let Him be a giving God, or a God taking away:
vvb pno31 vvi pno31 p-acp dt n1, cc p-acp dt n1; vvb pno31 vbi dt vvg np1, cc dt np1 vvg av:
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Yet he is not displeased with Gods dealings with him.
Yet he is not displeased with God's dealings with him.
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You may remember, what Eli said, when the sad News was brought him, concerning what God would do by him and his house;
You may Remember, what Eli said, when the sad News was brought him, Concerning what God would do by him and his house;
pn22 vmb vvi, r-crq np1 vvd, c-crq dt j n1 vbds vvn pno31, vvg r-crq np1 vmd vdi p-acp pno31 cc po31 n1;
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his Answer was, 1 Sam. 3. 18. It is the Lord, let him do what he will.
his Answer was, 1 Sam. 3. 18. It is the Lord, let him do what he will.
po31 n1 vbds, crd np1 crd crd pn31 vbz dt n1, vvb pno31 vdi r-crq pns31 vmb.
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Thus did Hezechiah, Isa. 39. 8. Thus did Job, when he received the sad News, concerning the losse of his Children and Goods, said he, The Lord gives, and the Lord takes away.
Thus did Hezekiah, Isaiah 39. 8. Thus did Job, when he received the sad News, Concerning the loss of his Children and Goods, said he, The Lord gives, and the Lord Takes away.
av vdd np1, np1 crd crd av vdd np1, c-crq pns31 vvd dt j n1, vvg dt n1 pp-f po31 n2 cc n2-j, vvd pns31, dt n1 vvz, cc dt n1 vvz av.
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Blessed be the Name of the Lord. 2. When we displease not God in a condition.Blessed be the Name of the Lord. 2. When we displease not God in a condition.
j-vvn vbb dt n1 pp-f dt n1. crd c-crq pns12 vvi xx np1 p-acp dt n1.
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When we are so careful of our behaviour, that we say, as David did, Psal. 39. 1. I said, I will take heed to my wayes, &c. He there, takes up a full resolution, of not giving liberty to his Tongue, to utter an impatient Word, or Syllable.
When we Are so careful of our behaviour, that we say, as David did, Psalm 39. 1. I said, I will take heed to my ways, etc. He there, Takes up a full resolution, of not giving liberty to his Tongue, to utter an impatient Word, or Syllable.
c-crq pns12 vbr av j pp-f po12 n1, cst pns12 vvb, c-acp np1 vdd, np1 crd crd pns11 vvd, pns11 vmb vvi n1 p-acp po11 n2, av pns31 a-acp, vvz a-acp dt j n1, pp-f xx vvg n1 p-acp po31 n1, pc-acp vvi dt j n1, cc n1.
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So then, if we would know, whether the condition we are in, be good for us in this Life;
So then, if we would know, whither the condition we Are in, be good for us in this Life;
av av, cs pns12 vmd vvi, cs dt n1 pns12 vbr p-acp, vbb j p-acp pno12 p-acp d n1;
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we must enquire concerning these two things. I. Whether God's dealings with us, please us;
we must inquire Concerning these two things. I. Whither God's dealings with us, please us;
pns12 vmb vvi vvg d crd n2. pns11. cs npg1 n2-vvg p-acp pno12, vvb pno12;
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and our carriage, in our condition, please Him? The Truth is this, Most of us, desire that God would please us in our conditions,
and our carriage, in our condition, please Him? The Truth is this, Most of us, desire that God would please us in our conditions,
cc po12 n1, p-acp po12 n1, vvb pno31? dt n1 vbz d, ds pp-f pno12, vvb cst np1 vmd vvi pno12 p-acp po12 n2,
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and give us, what we desire.
and give us, what we desire.
cc vvb pno12, r-crq pns12 vvb.
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As Sampson said of the Woman of Timnah, Give her me, for she pleaseth me well.
As Sampson said of the Woman of Timnah, Give her me, for she Pleases me well.
p-acp np1 vvd pp-f dt n1 pp-f np1, vvb pno31 pno11, c-acp pns31 vvz pno11 av.
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So say some, Give me this, and that, put me into such a condition, for it pleaseth me well.
So say Some, Give me this, and that, put me into such a condition, for it Pleases me well.
av vvi d, vvb pno11 d, cc cst, vvb pno11 p-acp d dt n1, c-acp pn31 vvz pno11 av.
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But here is the Sin, They have no care to please God, in their condition.
But Here is the since, They have no care to please God, in their condition.
p-acp av vbz dt n1, pns32 vhb dx n1 pc-acp vvi np1, p-acp po32 n1.
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It is with them, as with the people of Israel, who asked meat, for their lusts.
It is with them, as with the people of Israel, who asked meat, for their Lustiest.
pn31 vbz p-acp pno32, c-acp p-acp dt n1 pp-f np1, r-crq vvd n1, p-acp po32 n2.
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And as those, of whom the Apostle James speaketh, They ask, that they may spend it upon their lusts.
And as those, of whom the Apostle James speaks, They ask, that they may spend it upon their Lustiest.
cc c-acp d, pp-f ro-crq dt n1 np1 vvz, pns32 vvb, cst pns32 vmb vvi pn31 p-acp po32 n2.
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So that, a condition is then good for us, when nothing from God, displeaseth us,
So that, a condition is then good for us, when nothing from God, displeaseth us,
av cst, dt n1 vbz av j p-acp pno12, c-crq pix p-acp np1, vvz pno12,
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and nothing from us, displeaseth God in the condition. II. That that makes a condition good for a man in this life, is, a mans enjoyment of himself in his condition.
and nothing from us, displeaseth God in the condition. II That that makes a condition good for a man in this life, is, a men enjoyment of himself in his condition.
cc pix p-acp pno12, vvz np1 p-acp dt n1. crd d d vvz dt n1 j p-acp dt n1 p-acp d n1, vbz, dt ng1 n1 pp-f px31 p-acp po31 n1.
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An holy and comfortable enjoyment of a mans self, in a condition, speaketh his condition good for him.
an holy and comfortable enjoyment of a men self, in a condition, speaks his condition good for him.
dt j cc j n1 pp-f dt ng1 n1, p-acp dt n1, vvz po31 n1 j p-acp pno31.
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The enjoyment of God, and the enjoyment of our selves, in a condition, makes a condition good for us.
The enjoyment of God, and the enjoyment of our selves, in a condition, makes a condition good for us.
dt n1 pp-f np1, cc dt n1 pp-f po12 n2, p-acp dt n1, vvz dt n1 j p-acp pno12.
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1. Concerning a prosperous condition, How many have lost themselves in that condition;
1. Concerning a prosperous condition, How many have lost themselves in that condition;
crd vvg dt j n1, c-crq d vhb vvn px32 p-acp d n1;
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that, as we say of those, whom Wine, or Strong Drink hath overcome, that they are not themselves.
that, as we say of those, whom Wine, or Strong Drink hath overcome, that they Are not themselves.
cst, c-acp pns12 vvb pp-f d, ro-crq n1, cc j vvb vhz vvn, cst pns32 vbr xx px32.
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Some, are so overcome with their prosperity, that we may say of them, they are not themselves.
some, Are so overcome with their Prosperity, that we may say of them, they Are not themselves.
d, vbr av vvn p-acp po32 n1, cst pns12 vmb vvi pp-f pno32, pns32 vbr xx px32.
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In the midst of their enjoyments, they enjoy not themselves: They possess not, but are possessed. The world doth possess them.
In the midst of their enjoyments, they enjoy not themselves: They possess not, but Are possessed. The world does possess them.
p-acp dt n1 pp-f po32 n2, pns32 vvb xx px32: pns32 vvb xx, cc-acp vbr vvn. dt n1 vdz vvi pno32.
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They are, at best, but Servants, and Slaves to the world. The world enjoyes them, but they do not enjoy themselves.
They Are, At best, but Servants, and Slaves to the world. The world enjoys them, but they do not enjoy themselves.
pns32 vbr, p-acp js, cc-acp n2, cc n2 p-acp dt n1. dt n1 vvz pno32, cc-acp pns32 vdb xx vvi px32.
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Solomon telleth us, Eccles. 6. 2. of a man, to whom God hath given Riches, but not power, to eat thereof. Solomon Telleth us, Eccles. 6. 2. of a man, to whom God hath given Riches, but not power, to eat thereof.
np1 vvz pno12, np1 crd crd pp-f dt n1, p-acp ro-crq np1 vhz vvn n2, cc-acp xx n1, pc-acp vvi av.
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Such a man, is a very Slave to what he hath, and cannot find in his heart, to serve himself with it.
Such a man, is a very Slave to what he hath, and cannot find in his heart, to serve himself with it.
d dt n1, vbz dt j n1 p-acp r-crq pns31 vhz, cc vmbx vvi p-acp po31 n1, pc-acp vvi px31 p-acp pn31.
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They suffer the world to eat out their very hearts, with Cares, and Troubles, and Thoughtfulness,
They suffer the world to eat out their very hearts, with Cares, and Troubles, and Thoughtfulness,
pns32 vvb dt n1 pc-acp vvi av po32 j n2, p-acp n2, cc vvz, cc n1,
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so that they enjoy not themselves.
so that they enjoy not themselves.
av cst pns32 vvb xx px32.
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Know this, that a quiet, and a comfortable enjoyment, of a mans self in a condition, is a good, and a sweet thing. 2. Concerning an Afflicted condition.
Know this, that a quiet, and a comfortable enjoyment, of a men self in a condition, is a good, and a sweet thing. 2. Concerning an Afflicted condition.
vvb d, cst dt j-jn, cc dt j n1, pp-f dt ng1 n1 p-acp dt n1, vbz dt j, cc dt j n1. crd vvg dt j-vvn n1.
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How many are there, that do not enjoy, but lose themselves in that condition? There are many,
How many Are there, that do not enjoy, but loose themselves in that condition? There Are many,
c-crq d vbr a-acp, cst vdb xx vvi, cc-acp vvb px32 p-acp d n1? pc-acp vbr d,
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when they are losers in the world, do lose themselves to both, by their Impatiency, Murmuring, and Fretfulness.
when they Are losers in the world, do loose themselves to both, by their Impatiency, Murmuring, and Fretfulness.
c-crq pns32 vbr n2 p-acp dt n1, vdb vvi px32 p-acp d, p-acp po32 n1, j-vvg, cc n1.
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Our Saviour saith, Luk. 21. 19. In your patience, possess ye your Souls, (i.
Our Saviour Says, Luk. 21. 19. In your patience, possess you your Souls, (i.
po12 n1 vvz, np1 crd crd p-acp po22 n1, vvb pn22 po22 n2, (uh.
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e.) possess ye your Selves. It telleth us, that an impatient man, doth not possess, nor enjoy himself.
e.) possess you your Selves. It Telleth us, that an impatient man, does not possess, nor enjoy himself.
sy.) vvb pn22 po22 n2. pn31 vvz pno12, cst dt j n1, vdz xx vvi, ccx vvi px31.
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It is with an impatient man, as it is with some children, when you anger them, by taking away what they have in one hand, they throw away, what they have in the other hand too.
It is with an impatient man, as it is with Some children, when you anger them, by taking away what they have in one hand, they throw away, what they have in the other hand too.
pn31 vbz p-acp dt j n1, c-acp pn31 vbz p-acp d n2, c-crq pn22 vvb pno32, p-acp vvg av r-crq pns32 vhb p-acp crd n1, pns32 vvb av, r-crq pns32 vhb p-acp dt j-jn n1 av.
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Thus Satan tempts some, to throw away themselves, when they find, that other things are taken away;
Thus Satan tempts Some, to throw away themselves, when they find, that other things Are taken away;
av np1 vvz d, pc-acp vvi av px32, c-crq pns32 vvb, cst j-jn n2 vbr vvn av;
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and so they lose themselves in a condition. Let me tell you, that condition, in which a man enjoyes Himself, is good;
and so they loose themselves in a condition. Let me tell you, that condition, in which a man enjoys Himself, is good;
cc av pns32 vvb px32 p-acp dt n1. vvb pno11 vvi pn22, cst n1, p-acp r-crq dt n1 vvz px31, vbz j;
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in which he enjoyes his Reason, and regulates his Affections, and Passions by it. As Solomon said, That in the midst of his Aberrations, his Wisdom remained with him. (i. e.) he had his Judgment, and Understanding about him.
in which he enjoys his Reason, and regulates his Affections, and Passion by it. As Solomon said, That in the midst of his Aberrations, his Wisdom remained with him. (i. e.) he had his Judgement, and Understanding about him.
p-acp r-crq pns31 vvz po31 n1, cc vvz po31 n2, cc n2 p-acp pn31. p-acp np1 vvd, cst p-acp dt n1 pp-f po31 n2, po31 n1 vvd p-acp pno31. (uh. sy.) pns31 vhd po31 n1, cc n1 p-acp pno31.
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We should bring our Affections, and Passions, to the Examination of Judgment, and Reason.
We should bring our Affections, and Passion, to the Examination of Judgement, and Reason.
pns12 vmd vvi po12 n2, cc n2, p-acp dt n1 pp-f n1, cc n1.
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If he rejoyce, it teacheth him, to put this question to himself, What reason have I for it? And if he grieve, What reason have I for it? Is the thing worth my joy? and worth my sorrow? So, to close up this, enjoyment of a mans self, consists in this, in a sweet tranquillity of Spirit, and temper of Soul;
If he rejoice, it Teaches him, to put this question to himself, What reason have I for it? And if he grieve, What reason have I for it? Is the thing worth my joy? and worth my sorrow? So, to close up this, enjoyment of a men self, consists in this, in a sweet tranquillity of Spirit, and temper of Soul;
cs pns31 vvb, pn31 vvz pno31, pc-acp vvi d n1 p-acp px31, q-crq n1 vhb pns11 p-acp pn31? cc cs pns31 vvb, q-crq n1 vhb pns11 p-acp pn31? vbz dt n1 j po11 n1? cc n1 po11 n1? np1, pc-acp vvi a-acp d, n1 pp-f dt ng1 n1, vvz p-acp d, p-acp dt j n1 pp-f n1, cc n1 pp-f n1;
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which neither Prosperity, nor Adversity can alter. It is an equal Minde, in unequal Conditions. 12. This makes a condition good for us in this life, Our Adorning our Condition.
which neither Prosperity, nor Adversity can altar. It is an equal Mind, in unequal Conditions. 12. This makes a condition good for us in this life, Our Adorning our Condition.
r-crq d n1, ccx n1 vmb vvi. pn31 vbz dt j-jn n1, p-acp j n2. crd np1 vvz dt n1 j p-acp pno12 p-acp d n1, po12 vvg po12 n1.
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There are many, that are a shame to their conditions, doing that, which is unbeseeming their condition.
There Are many, that Are a shame to their conditions, doing that, which is unbeseeming their condition.
pc-acp vbr d, cst vbr dt n1 p-acp po32 n2, vdg d, r-crq vbz j po32 n1.
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No man need to be ashamed of his condition, if he be not a shame, to his condition.
No man need to be ashamed of his condition, if he be not a shame, to his condition.
dx n1 vvb pc-acp vbi j pp-f po31 n1, cs pns31 vbb xx dt n1, p-acp po31 n1.
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The Apostle speaketh of Adorning our Generation, Phil. 2. 15. Among whom, ye Shine as Lights, in the midst of a crooked Generation.
The Apostle speaks of Adorning our Generation, Philip 2. 15. Among whom, you Shine as Lights, in the midst of a crooked Generation.
dt n1 vvz pp-f vvg po12 n1, np1 crd crd p-acp ro-crq, pn22 vvb p-acp n2, p-acp dt n1 pp-f dt j n1.
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So should a man adorn his condition: Though it be Dark, yet he should Shine in it.
So should a man adorn his condition: Though it be Dark, yet he should Shine in it.
av vmd dt n1 vvi po31 n1: cs pn31 vbb j, av pns31 vmd vvi p-acp pn31.
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Quest. Wherein stands the Adorning of a man's Condition? Answ. In the Exercising and Acting the Graces of a Condition.Quest. Wherein Stands the Adorning of a Man's Condition? Answer In the Exercising and Acting the Graces of a Condition.
n1. c-crq vvz dt vvg pp-f dt ng1 n1? np1 p-acp dt vvg cc vvg dt n2 pp-f dt n1.
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The Stars in the Firmament, are an Ornament to it. So the Firmament of our Conditions, hath its Graces to Adorn it;
The Stars in the Firmament, Are an Ornament to it. So the Firmament of our Conditions, hath its Graces to Adorn it;
dt n2 p-acp dt n1, vbr dt n1 p-acp pn31. np1 dt n1 pp-f po12 n2, vhz po31 n2 pc-acp vvi pn31;
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the shining forth of which, is the Adorning of the condition.
the shining forth of which, is the Adorning of the condition.
dt j-vvg av pp-f r-crq, vbz dt vvg pp-f dt n1.
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There are prosperity-Graces, and adversity-Graces, and the acting of these Graces, is the adorning of the condition.
There Are prosperity-Graces, and adversity-Graces, and the acting of these Graces, is the adorning of the condition.
pc-acp vbr n2, cc n2, cc dt n-vvg pp-f d n2, vbz dt vvg pp-f dt n1.
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A prosperous condition hath its graces, by the acting and exercising of which, a gracious Heart doth Adorn it.
A prosperous condition hath its graces, by the acting and exercising of which, a gracious Heart does Adorn it.
dt j n1 vhz po31 n2, p-acp dt n-vvg cc vvg pp-f r-crq, dt j n1 vdz vvi pn31.
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So an Afflicted condition, hath its Graces, which adorn it. It is sad to see, how many are a shame, to their conditions;
So an Afflicted condition, hath its Graces, which adorn it. It is sad to see, how many Are a shame, to their conditions;
np1 dt j-vvn n1, vhz po31 n2, r-crq vvb pn31. pn31 vbz j pc-acp vvi, c-crq d vbr dt n1, p-acp po32 n2;
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there being no appearance of grace, shining forth, suitable to their condition. We must know, as all Relations, and Conditions, have their Duties, so their Graces. Magistracy hath it's:
there being no appearance of grace, shining forth, suitable to their condition. We must know, as all Relations, and Conditions, have their Duties, so their Graces. Magistracy hath it's:
a-acp vbg dx n1 pp-f n1, vvg av, j p-acp po32 n1. pns12 vmb vvi, c-acp d n2, cc n2, vhb po32 n2, av po32 n2. n1 vhz pn31|vbz:
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They must be men, fearing God, Ruling in the fear of God, hating Covetousness.
They must be men, fearing God, Ruling in the Fear of God, hating Covetousness.
pns32 vmb vbi n2, vvg np1, vvg p-acp dt n1 pp-f np1, vvg n1.
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Ministry hath it's Graces, As the Apostle sheweth at large, in his Epistle to Timothy: Which Graces, are for the Adorning of their Professions.
Ministry hath it's Graces, As the Apostle shows At large, in his Epistle to Timothy: Which Graces, Are for the Adorning of their Professions.
n1 vhz pn31|vbz n2, c-acp dt n1 vvz p-acp j, p-acp po31 n1 p-acp np1: r-crq n2, vbr p-acp dt vvg pp-f po32 n2.
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So conditions have their Graces too, by which they are Adorned.
So conditions have their Graces too, by which they Are Adorned.
av n2 vhb po32 n2 av, p-acp r-crq pns32 vbr vvn.
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A thankful Spirit, and a publique Spirit, and a bountiful, and inlarged heart, adorn a Prosperous Condition.
A thankful Spirit, and a public Spirit, and a bountiful, and enlarged heart, adorn a Prosperous Condition.
dt j n1, cc dt j n1, cc dt j, cc vvd n1, vvb dt j n1.
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As on the contrary, a patient, and meek, and humble Spirit, submitting wholly, to the Will of God, adorns an Afflicted Condition.
As on the contrary, a patient, and meek, and humble Spirit, submitting wholly, to the Will of God, adorns an Afflicted Condition.
p-acp p-acp dt n-jn, dt j, cc j, cc j n1, vvg av-jn, p-acp dt n1 pp-f np1, vvz dt j-vvn n1.
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As a man by Unthankfulness, and Self-seeking, &c. shames a Prosperous Condition: So some, by their Impatiency, and Fretting, and Murmuring, &c. shame an Afflicted Condition:
As a man by Unthankfulness, and Self-seeking, etc. shames a Prosperous Condition: So Some, by their Impatiency, and Fretting, and Murmuring, etc. shame an Afflicted Condition:
p-acp dt n1 p-acp n1, cc j, av vvz dt j n1: av d, p-acp po32 n1, cc vvg, cc j-vvg, av vvb dt j-vvn n1:
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Of whom, we may say, They shame their conditions, and their conditions are a shame of them.
Of whom, we may say, They shame their conditions, and their conditions Are a shame of them.
pp-f r-crq, pns12 vmb vvi, pns32 vvb po32 n2, cc po32 n2 vbr dt n1 pp-f pno32.
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How many are there, that have made their condition to be evil spoken of, by being a shame to their condition.
How many Are there, that have made their condition to be evil spoken of, by being a shame to their condition.
c-crq d vbr a-acp, cst vhb vvn po32 n1 pc-acp vbi j-jn vvn pp-f, p-acp vbg dt n1 p-acp po32 n1.
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Thus I have finished the first sort of General Directions, concerning what is to be known of those, that will make a right Judgment of Conditions.
Thus I have finished the First sort of General Directions, Concerning what is to be known of those, that will make a right Judgement of Conditions.
av pns11 vhb vvn dt ord n1 pp-f j n2, vvg r-crq vbz pc-acp vbi vvn pp-f d, cst vmb vvi dt j-jn n1 pp-f n2.
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2. I now come to give you in, General Directions, concerning what is to be done, by those that will make a right Judgment of conditions.
2. I now come to give you in, General Directions, Concerning what is to be done, by those that will make a right Judgement of conditions.
crd pns11 av vvb pc-acp vvi pn22 p-acp, j n2, vvg r-crq vbz pc-acp vbi vdn, p-acp d cst vmb vvi dt j-jn n1 pp-f n2.
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1. He that will make a right judgment of his condition, must be much in inquiring of the Lord by prayer, what his minde,
1. He that will make a right judgement of his condition, must be much in inquiring of the Lord by prayer, what his mind,
crd pns31 cst vmb vvi dt j-jn n1 pp-f po31 n1, vmb vbi av-d p-acp vvg pp-f dt n1 p-acp n1, r-crq po31 n1,
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and meaning is in a condition.
and meaning is in a condition.
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As prayer is the means, by which we come to know the mind and meaning of God, in his Word,
As prayer is the means, by which we come to know the mind and meaning of God, in his Word,
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so also in his Works, and so in those conditions he puts us into.
so also in his Works, and so in those conditions he puts us into.
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We read of Jeremiahs inquiry, concerning the prosperous condition of the wicked, Jer. 12. 1. Why doth the way of the wicked prosper? We are indeed, to take heed, of putting absolute Interrogatories to God;
We read of Jeremiah's inquiry, Concerning the prosperous condition of the wicked, Jer. 12. 1. Why does the Way of the wicked prosper? We Are indeed, to take heed, of putting absolute Interrogatories to God;
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as if he were bound, to give an account of His Providences to us.
as if he were bound, to give an account of His Providences to us.
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Yet we may lawfully go to Him, in a humble way, to see what is His Minde,
Yet we may lawfully go to Him, in a humble Way, to see what is His Mind,
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and Meaning in a Dispensation, and in a Condition. It is our Duty, to get as near God as we can, to know this.
and Meaning in a Dispensation, and in a Condition. It is our Duty, to get as near God as we can, to know this.
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This is one thing, Job, in his Afflicted condition, did desire of God, Job. 10. 2. Shew me, wherefore thou contendest with me.
This is one thing, Job, in his Afflicted condition, did desire of God, Job. 10. 2. Show me, Wherefore thou Contendest with me.
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(i e.) what this Affliction meaneth? whether it proceed from love, or hatred? whether it intend good,
(i e.) what this Affliction means? whither it proceed from love, or hatred? whither it intend good,
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or evil? Are you in a prosperous condition, and would you make a judgment of it,
or evil? are you in a prosperous condition, and would you make a judgement of it,
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whether it be good for you? Or in an Afflicted condition? The way to make a judgment of your condition, is, to be much in seeking to God by prayer, to know His minde, and meaning in a condition.
whither it be good for you? Or in an Afflicted condition? The Way to make a judgement of your condition, is, to be much in seeking to God by prayer, to know His mind, and meaning in a condition.
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Although the Apostle speaketh of prayer, as a Duty, most suitable to an Afflicted condition, Jam. 5. 13. If any among you be afflicted, let him pray.
Although the Apostle speaks of prayer, as a Duty, most suitable to an Afflicted condition, Jam. 5. 13. If any among you be afflicted, let him pray.
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Yet let me tell you, Prayer is a duty, that suits with every condition.
Yet let me tell you, Prayer is a duty, that suits with every condition.
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As we are to enquire into the meaning of God, concerning Afflictions, so concerning a Prosperous condition:
As we Are to inquire into the meaning of God, Concerning Afflictions, so Concerning a Prosperous condition:
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if he putteth us into it, we are to begg of Him, the interpretation of the condition.
if he putteth us into it, we Are to beg of Him, the Interpretation of the condition.
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Many there be, that never say, as Rebecca did, Why am I thus? In these enquiries concerning conditions, we must know, we are not so much, to enquire after the reasons of Gods dealing so with us,
Many there be, that never say, as Rebecca did, Why am I thus? In these Enquiries Concerning conditions, we must know, we Are not so much, to inquire After the Reasons of God's dealing so with us,
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as of our duty, what we are to do in that condition.
as of our duty, what we Are to do in that condition.
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So then, prayer is a means, by which we must come to make a judgment of our condition.
So then, prayer is a means, by which we must come to make a judgement of our condition.
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We should get as near God as we can, to hear what He speaks concerning our condition.
We should get as near God as we can, to hear what He speaks Concerning our condition.
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As it is the Psalmist's expression, Psal. 85. 8. I will hark, what the Lord will speak.
As it is the Psalmist's expression, Psalm 85. 8. I will hark, what the Lord will speak.
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So we should harken, What the Lord will speak, concerning our condition.
So we should harken, What the Lord will speak, Concerning our condition.
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There is no man, can give a right judgment of an earthly condition, till he hear something from Heaven, concerning it.
There is no man, can give a right judgement of an earthly condition, till he hear something from Heaven, Concerning it.
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There was of old, this custom among the Romans, That it was not lawful, to propose any matter of moment in the Senate, priusquam de Caelo observatum erat, before their Wizzards had made their Observations from the Sky, and Heavens.
There was of old, this custom among the Roman, That it was not lawful, to propose any matter of moment in the Senate, priusquam de Caelo observatum erat, before their Wizards had made their Observations from the Sky, and Heavens.
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What they did Impiously, and Superstitiously, we ought to do Piously, in respect of conditions ( viz. ) Not to make a judgment of them, till we have heard from Heaven, concerning them.
What they did Impiously, and Superstitiously, we ought to do Piously, in respect of conditions (viz.) Not to make a judgement of them, till we have herd from Heaven, Concerning them.
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It is not by the observation of the houses of the Planets, or their Aspects, or their Oppositions, or Conjunctions;
It is not by the observation of the houses of the Planets, or their Aspects, or their Oppositions, or Conjunctions;
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such an observation is forbid by a voice from Heaven. But we are to hearken, what the Lord speaketh to us, concerning our conditions;
such an observation is forbid by a voice from Heaven. But we Are to harken, what the Lord speaks to us, Concerning our conditions;
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and Prayer is the means, by which (though we are on earth) we have an answer from Heaven.
and Prayer is the means, by which (though we Are on earth) we have an answer from Heaven.
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The Jews had two means, by which they received Answers from God. First, by the Mouth of the Prophets, when the Spirit came upon them.
The jews had two means, by which they received Answers from God. First, by the Mouth of the prophets, when the Spirit Come upon them.
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Secondly, by the Priests, when they put on the Brest-plate of Judgment. Those wayes of Understanding the Minde of God, are ceased.
Secondly, by the Priests, when they put on the Breastplate of Judgement. Those ways of Understanding the Mind of God, Are ceased.
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We have the Word to go to, and Prayer, to make use of, Jam. 1. 5. If any man lack Wisdom, let him ask of God.
We have the Word to go to, and Prayer, to make use of, Jam. 1. 5. If any man lack Wisdom, let him ask of God.
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The Apostle speaks there, of a man in an Afflicted condition, and speaks to such in an Afflicted condition,
The Apostle speaks there, of a man in an Afflicted condition, and speaks to such in an Afflicted condition,
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as those that need Wisdom, both for the managing of their condition, and for the making a right judgment of it.
as those that need Wisdom, both for the managing of their condition, and for the making a right judgement of it.
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He telleth them, what they must do, they must ask this Wisdom of God.
He Telleth them, what they must do, they must ask this Wisdom of God.
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It is as if the Apostle should say, When you are in such a condition, you need wisdom.
It is as if the Apostle should say, When you Are in such a condition, you need Wisdom.
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1. Wisdom, to discern God's end in it, and to find out the meaning of God, in a Dispensation.
1. Wisdom, to discern God's end in it, and to find out the meaning of God, in a Dispensation.
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When we receive outward good things, from the Hand of God, or Afflictions, whether it be for good, or evil;
When we receive outward good things, from the Hand of God, or Afflictions, whither it be for good, or evil;
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It tends much, to the quieting, and and satisfying our Spirits in a condition, when we can find out, what is God's end in it.
It tends much, to the quieting, and and satisfying our Spirits in a condition, when we can find out, what is God's end in it.
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2. Wisdom, to find out our duty in a condition. There are seasonable, and proper duties, which belong to, and become every providence and dispensation.
2. Wisdom, to find out our duty in a condition. There Are seasonable, and proper duties, which belong to, and become every providence and Dispensation.
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Now here is Wisdom, to find them out, and to know what we have to do in our condition.
Now Here is Wisdom, to find them out, and to know what we have to do in our condition.
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It is said of the men of Issachar, 1 Chron. 12. 32. They had understanding of the times,
It is said of the men of Issachar, 1 Chronicles 12. 32. They had understanding of the times,
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and knew what Israel ought to do. and knew what Israel ought to doe.
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So, there is wisdom required of a man, to know what to do in every condition.
So, there is Wisdom required of a man, to know what to do in every condition.
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As one, being invited to a Feast, asked the Philosopher, who was his Tutor, How he should behave himself;
As one, being invited to a Feast, asked the Philosopher, who was his Tutor, How he should behave himself;
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Remember thou art a King's Son, (i. e. ) Behave thy self, as becometh thy Birth, and Dignity. remember thou art a King's Son, (i. e.) Behave thy self, as Becometh thy Birth, and Dignity.
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So here is Wisdom, to know the duties of our condition, and accordingly to behave our selves.
So Here is Wisdom, to know the duties of our condition, and accordingly to behave our selves.
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3. Wisdom, to regulate, and moderate our affections, and passions, in a condition.
3. Wisdom, to regulate, and moderate our affections, and passion, in a condition.
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That a man be not too much taken with the comforts, nor too much troubled with the crosses of a condition.
That a man be not too much taken with the comforts, nor too much troubled with the Crosses of a condition.
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Now for the attaining of this Wisdom, the Apostle gives this Direction, that we must ask of God.
Now for the attaining of this Wisdom, the Apostle gives this Direction, that we must ask of God.
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2. He that will make a judgment of his condition, must be much in searching himself, to see what he is in a condition.
2. He that will make a judgement of his condition, must be much in searching himself, to see what he is in a condition.
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I have said before, The condition is to be judged of by the person, and that conditions are to men,
I have said before, The condition is to be judged of by the person, and that conditions Are to men,
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as they are to, and in, their conditions. Here is the mistake of many, they go to make a judgment of their conditions,
as they Are to, and in, their conditions. Here is the mistake of many, they go to make a judgement of their conditions,
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before they make a judgment of themselves.
before they make a judgement of themselves.
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Our Saviour speaketh, in Mat. 7. 3, 4. of them that see a Mote in their Brothers eye,
Our Saviour speaks, in Mathew 7. 3, 4. of them that see a Mote in their Brother's eye,
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and discern not the Beam that is in their own eye. They would go about to reform others, before they reform themselves.and discern not the Beam that is in their own eye. They would go about to reform Others, before they reform themselves.
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Thus some would go to make a judgment of conditions, before they make a judgment of themselves;
Thus Some would go to make a judgement of conditions, before they make a judgement of themselves;
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and that Ignorance is a Beam in their eyes, that keeps them from discerning a condition.
and that Ignorance is a Beam in their eyes, that keeps them from discerning a condition.
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There are some (as I have shewed you) to whom every condition is a Curse;
There Are Some (as I have showed you) to whom every condition is a Curse;
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and some, to whom every condition is a Blessing. The great thing we are to do, is, to see of which number we are.
and Some, to whom every condition is a Blessing. The great thing we Are to do, is, to see of which number we Are.
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Psal. 77. we find Ver. 1, 2. David was in an Afflicted condition, and see what he doth in that condition.Psalm 77. we find Ver. 1, 2. David was in an Afflicted condition, and see what he does in that condition.
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First, he sought the Lord, Ver. 2. In the day of my trouble I sought the Lord.
First, he sought the Lord, Ver. 2. In the day of my trouble I sought the Lord.
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He made his Addresses to God.
He made his Addresses to God.
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Secondly, he fell upon a search of himself, Vers. 6. I communed with my own heart,
Secondly, he fell upon a search of himself, Vers. 6. I communed with my own heart,
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and my spirit made diligent search. Where we see, he both sought the Lord, and searched Himself.and my Spirit made diligent search. Where we see, he both sought the Lord, and searched Himself.
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So that before a man can make a perfect judgment of a condition, there must be a searching of himself.
So that before a man can make a perfect judgement of a condition, there must be a searching of himself.
av cst p-acp dt n1 vmb vvi dt j n1 pp-f dt n1, pc-acp vmb vbi dt j-vvg pp-f px31.
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There must be a communing with his own heart. We must understand our selves, before we can understand our condition.
There must be a communing with his own heart. We must understand our selves, before we can understand our condition.
pc-acp vmb vbi dt vvg p-acp po31 d n1. pns12 vmb vvi po12 n2, c-acp pns12 vmb vvi po12 n1.
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Eccles. 9. 2. No man knoweth love or hatred, by what is before him. Eccles. 9. 2. No man Knoweth love or hatred, by what is before him.
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When a man looks only upon the outward Dispensation, ( viz. ) Riches, and Honour, on the one hand;
When a man looks only upon the outward Dispensation, (viz.) Riches, and Honour, on the one hand;
c-crq dt n1 vvz av-j p-acp dt j n1, (n1) n2, cc n1, p-acp dt crd n1;
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and Crosses, and Afflictions on the other:
and Crosses, and Afflictions on the other:
cc n2, cc n2 p-acp dt n-jn:
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A man may pore upon these, all the dayes of his life, and yet be never the wiser;
A man may poor upon these, all the days of his life, and yet be never the Wiser;
dt n1 vmb vvi p-acp d, d dt n2 pp-f po31 n1, cc av vbb av-x dt jc;
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he may stare on them, till his eyes drop out, and yet not know, whether they are good,
he may stare on them, till his eyes drop out, and yet not know, whither they Are good,
pns31 vmb vvi p-acp pno32, c-acp po31 n2 vvb av, cc av xx vvb, cs pns32 vbr j,
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or evil for him, whether they speak love or hatred.
or evil for him, whither they speak love or hatred.
cc j-jn p-acp pno31, cs pns32 vvb n1 cc n1.
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But then you will ask, What should a man do in this case, that he may know? He must not look so much on things without him, as things within him;
But then you will ask, What should a man do in this case, that he may know? He must not look so much on things without him, as things within him;
p-acp cs pn22 vmb vvi, q-crq vmd dt n1 vdb p-acp d n1, cst pns31 vmb vvi? pns31 vmb xx vvi av av-d p-acp n2 p-acp pno31, c-acp n2 p-acp pno31;
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he must not so much eye, what his condition is, as what he is in his condition.
he must not so much eye, what his condition is, as what he is in his condition.
pns31 vmb xx av av-d n1, r-crq po31 n1 vbz, p-acp r-crq pns31 vbz p-acp po31 n1.
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It is not for a man to look what God doth without, but he must look what God hath done within him;
It is not for a man to look what God does without, but he must look what God hath done within him;
pn31 vbz xx p-acp dt n1 pc-acp vvi r-crq np1 vdz p-acp, cc-acp pns31 vmb vvi r-crq np1 vhz vdn p-acp pno31;
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to know the meaning of an outward Dispensation.
to know the meaning of an outward Dispensation.
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Hath God made you one of His? hath He shed his Love abroad in your hearts? hath He given you, the New Name, which none knoweth,
Hath God made you one of His? hath He shed his Love abroad in your hearts? hath He given you, the New Name, which none Knoweth,
vhz np1 vvn pn22 pi pp-f png31? vhz pns31 vvn po31 n1 av p-acp po22 n2? vhz pns31 vvn pn22, dt j n1, r-crq pix vvz,
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but he that hath it? have you, the Engravings of Heaven on your Spirits? have you Love to Jesus, written upon your hearts? and Holiness to Jehovah, upon your Fore-heads? By this, you may know the meaning of a condition.
but he that hath it? have you, the Engravings of Heaven on your Spirits? have you Love to jesus, written upon your hearts? and Holiness to Jehovah, upon your Foreheads? By this, you may know the meaning of a condition.
cc-acp pns31 cst vhz pn31? vhb pn22, dt n2-vvg pp-f n1 p-acp po22 n2? vhb pn22 vvb p-acp np1, vvn p-acp po22 n2? cc n1 p-acp np1, p-acp po22 n2? p-acp d, pn22 vmb vvi dt n1 pp-f dt n1.
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As it was said of Luther, That he knew, what was done in Heaven, by what was done in his own heart.
As it was said of Luther, That he knew, what was done in Heaven, by what was done in his own heart.
p-acp pn31 vbds vvn pp-f np1, cst pns31 vvd, r-crq vbds vdn p-acp n1, p-acp r-crq vbds vdn p-acp po31 d n1.
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Much more may we know the meaning of what is done on earth, by what is done within us.
Much more may we know the meaning of what is done on earth, by what is done within us.
av-d av-dc vmb pns12 vvb dt n1 pp-f r-crq vbz vdn p-acp n1, p-acp r-crq vbz vdn p-acp pno12.
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The outward Dispensation is dumb, and saith nothing of it self, in respect of Love and Hatred;
The outward Dispensation is dumb, and Says nothing of it self, in respect of Love and Hatred;
dt j n1 vbz j, cc vvz pix pp-f pn31 n1, p-acp n1 pp-f n1 cc np1-n;
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it is something within a man, that must speak that.
it is something within a man, that must speak that.
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There is an expression, Psal. 25. 14. The Secret of the Lord, is with them that fear Him,
There is an expression, Psalm 25. 14. The Secret of the Lord, is with them that Fear Him,
pc-acp vbz dt n1, np1 crd crd dt n-jn pp-f dt n1, vbz p-acp pno32 cst vvb pno31,
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and he will shew them His Covenant. We must know, in Gods Dispensations, there is a Secret;and he will show them His Covenant. We must know, in God's Dispensations, there is a Secret;
cc pns31 vmb vvi pno32 po31 n1. pns12 vmb vvi, p-acp npg1 n2, pc-acp vbz dt j-jn;
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a Secret of Love, and a Secret of Hatred, and this lyeth hid in the Dispensation;
a Secret of Love, and a Secret of Hatred, and this lies hid in the Dispensation;
dt n-jn pp-f n1, cc dt n-jn pp-f n1, cc d vvz vvn p-acp dt n1;
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so that a man, may look long enough upon the outward dispensation, and not see the Secret, that is in the dispensation.
so that a man, may look long enough upon the outward Dispensation, and not see the Secret, that is in the Dispensation.
av cst dt n1, vmb vvi av-j av-d p-acp dt j n1, cc xx vvi dt j-jn, cst vbz p-acp dt n1.
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Now the Godly Man, and he that feareth God, knoweth this Secret of a Dispensation.
Now the Godly Man, and he that fears God, Knoweth this Secret of a Dispensation.
av dt j n1, cc pns31 cst vvz np1, vvz d n-jn pp-f dt n1.
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God sheweth such a one His Covenant, so that he finds all coming in by Covenant, let it be what it will,
God shows such a one His Covenant, so that he finds all coming in by Covenant, let it be what it will,
np1 vvz d dt pi po31 n1, av cst pns31 vvz d vvg p-acp p-acp n1, vvb pn31 vbi r-crq pn31 vmb,
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whether outward Blessings, or outward Afflictions.
whither outward Blessings, or outward Afflictions.
cs j n2, cc j n2.
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In a word, Those that will make a judgment of their outward condition, must know, that all is Good, to those that are Good;
In a word, Those that will make a judgement of their outward condition, must know, that all is Good, to those that Are Good;
p-acp dt n1, d cst vmb vvi dt n1 pp-f po32 j n1, vmb vvi, cst d vbz j, p-acp d cst vbr j;
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and all is Evil, to those that are Evil. Wrath, and Hatred, and Hell, are written on a wicked Mans outward mercies,
and all is Evil, to those that Are Evil. Wrath, and Hatred, and Hell, Are written on a wicked men outward Mercies,
cc d vbz j-jn, p-acp d cst vbr np1 n1, cc n1, cc n1, vbr vvn p-acp dt j ng1 j n2,
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and on a wicked Mans outward miseries. Hell is Engraven, on the very Tooth-ach of a Reprobate.
and on a wicked men outward misery's. Hell is Engraven, on the very Toothache of a Reprobate.
cc p-acp dt j ng1 j n2. n1 vbz vvn, p-acp dt j n1 pp-f dt n-jn.
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As on the contrary, Love is written, not only upon the Mercies, but also upon the Miseries, of a Godly Man. Blessedness is engraven upon his Afflictions, and Persecutions.
As on the contrary, Love is written, not only upon the mercies, but also upon the Misery's, of a Godly Man. Blessedness is engraven upon his Afflictions, and Persecutions.
p-acp p-acp dt n-jn, n1 vbz vvn, xx av-j p-acp dt n2, cc-acp av p-acp dt ng1, pp-f dt j n1 n1 vbz vvn p-acp po31 n2, cc n2.
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So you see, that he, who will make a judgment of his condition, must first make a judgment of himself.
So you see, that he, who will make a judgement of his condition, must First make a judgement of himself.
av pn22 vvb, cst pns31, r-crq vmb vvi dt n1 pp-f po31 n1, vmb ord vvi dt n1 pp-f px31.
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3. He that will make a judgment of his outward condition, must be sure, to take a right view of his condition.
3. He that will make a judgement of his outward condition, must be sure, to take a right view of his condition.
crd pns31 cst vmb vvi dt n1 pp-f po31 j n1, vmb vbi j, pc-acp vvi dt j-jn n1 pp-f po31 n1.
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The not doing this, is one great reason, why so many have been so grosly mistaken about conditions, calling Good, Evil; and Evil, Good.
The not doing this, is one great reason, why so many have been so grossly mistaken about conditions, calling Good, Evil; and Evil, Good.
dt xx vdg d, vbz pi j n1, q-crq av d vhb vbn av av-j vvn p-acp n2, vvg j, j-jn; cc j-jn, j.
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We know, when a mans judgment is asked, concerning the goodness and value of a thing, he will first view it,
We know, when a men judgement is asked, Concerning the Goodness and valve of a thing, he will First view it,
pns12 vvb, c-crq dt ng1 n1 vbz vvn, vvg dt n1 cc n1 pp-f dt n1, pns31 vmb ord vvi pn31,
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before he gives his judgment of it. So we must do concerning conditions, view, before we judg.
before he gives his judgement of it. So we must do Concerning conditions, view, before we judge.
c-acp pns31 vvz po31 n1 pp-f pn31. av pns12 vmb vdi vvg n2, n1, c-acp pns12 vvb.
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But you will ask, How may a man come to take a right view of his condition, that he be not mistaken about it? For Answer to that, take these Directions. 1. He that will take a right view of a condition, must view it by Scripture Light.
But you will ask, How may a man come to take a right view of his condition, that he be not mistaken about it? For Answer to that, take these Directions. 1. He that will take a right view of a condition, must view it by Scripture Light.
p-acp pn22 vmb vvi, q-crq vmb dt n1 vvb pc-acp vvi dt j-jn n1 pp-f po31 n1, cst pns31 vbb xx vvn p-acp pn31? p-acp n1 p-acp d, vvb d n2. crd pns31 cst vmb vvi dt j-jn n1 pp-f dt n1, vmb vvi pn31 p-acp n1 n1.
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David was mistaken, about conditions, till he went into the Sanctuary, and by the Light there, he saw, what he did not before discern.David was mistaken, about conditions, till he went into the Sanctuary, and by the Light there, he saw, what he did not before discern.
np1 vbds vvn, p-acp n2, c-acp pns31 vvd p-acp dt n1, cc p-acp dt n1 a-acp, pns31 vvd, r-crq pns31 vdd xx a-acp vvi.
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Many men, set up false lights, and view conditions by them, ( viz. ) the Judgment and Opinions of others,
Many men, Set up false lights, and view conditions by them, (viz.) the Judgement and Opinions of Others,
av-d n2, vvn a-acp j n2, cc vvi n2 p-acp pno32, (n1) dt n1 cc n2 pp-f n2-jn,
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and their own Apprehensions and Imaginations; These are Glasses, through which, many look upon conditions, which make but false Representations.
and their own Apprehensions and Imaginations; These Are Glasses, through which, many look upon conditions, which make but false Representations.
cc po32 d n2 cc n2; d vbr n2, p-acp r-crq, d vvb p-acp n2, r-crq vvb p-acp j n2.
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Some tell us, In the Opticks, there is a Glass, that will represent a foul dirty way,
some tell us, In the Optics, there is a Glass, that will represent a foul dirty Way,
d vvb pno12, p-acp dt n2-jn, pc-acp vbz dt n1, cst vmb vvi dt j j n1,
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so green and pleasant, as if it were covered with Carpets. Through such false Glasses, do many view their conditions.
so green and pleasant, as if it were covered with Carpets. Through such false Glasses, do many view their conditions.
av j-jn cc j, c-acp cs pn31 vbdr vvn p-acp n2. p-acp d j n2, vdb d vvi po32 n2.
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There are Magnifying Glasses, that will represent the Object, far bigger then it is; that will make a small Fly, seem a Hornet; a Straw, a Staff;
There Are Magnifying Glasses, that will represent the Object, Far bigger then it is; that will make a small Fly, seem a Hornet; a Straw, a Staff;
pc-acp vbr vvg n2, cst vmb vvi dt n1, av-j jc cs pn31 vbz; cst vmb vvi dt j n1, vvb dt n1; dt n1, dt n1;
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and a grain of Mustard-seed, a Bean.
and a grain of Mustard seed, a Bean.
cc dt n1 pp-f n1, dt n1.
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Such a Glass, a mans own apprehension, and imagination is, in the viewing of his condition.
Such a Glass, a men own apprehension, and imagination is, in the viewing of his condition.
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They make the things of a condition, seem bigger to us, then they are.
They make the things of a condition, seem bigger to us, then they Are.
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Thus sometimes, the comforts of a condition, and the crosses of a condition, are represented to us, bigger than they are.
Thus sometime, the comforts of a condition, and the Crosses of a condition, Are represented to us, bigger than they Are.
av av, dt n2 pp-f dt n1, cc dt n2 pp-f dt n1, vbr vvn p-acp pno12, jc cs pns32 vbr.
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Now, he that will take a right view of a condition, must lay aside these false lights and glasses, and must view his condition; by Scripture-Light. And that for these reasons:
Now, he that will take a right view of a condition, must lay aside these false lights and glasses, and must view his condition; by Scripture light. And that for these Reasons:
av, pns31 cst vmb vvi dt j-jn n1 pp-f dt n1, vmb vvi av d j n2 cc n2, cc vmb vvi po31 n1; p-acp n1. cc cst p-acp d n2:
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1. The Scripture will help a man, to make a true discovery of the things of a condition.
1. The Scripture will help a man, to make a true discovery of the things of a condition.
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The Scripture giveth us the best account of what the things of a prosperous condition are, ( viz. ) Riches and Honour, &c. And it gives us the best account, what Losses, and Crosses, and Afflictions are.
The Scripture gives us the best account of what the things of a prosperous condition Are, (viz.) Riches and Honour, etc. And it gives us the best account, what Losses, and Crosses, and Afflictions Are.
dt n1 vvz pno12 dt js n1 pp-f r-crq dt n2 pp-f dt j n1 vbr, (n1) n2 cc n1, av cc pn31 vvz pno12 dt js n1, r-crq n2, cc n2, cc n2 vbr.
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As for the first, The Scripture telleth us, They are all but Vanity.
As for the First, The Scripture Telleth us, They Are all but Vanity.
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And that the best things of this world, stand upon two lame Leggs, ( viz. ) Uncertainty, and Insufficiency.
And that the best things of this world, stand upon two lame Legs, (viz.) Uncertainty, and Insufficiency.
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Nay, it is observable, it doth not tell us the vanity of outward things, only Notionally,
Nay, it is observable, it does not tell us the vanity of outward things, only Notionally,
uh-x, pn31 vbz j, pn31 vdz xx vvi pno12 dt n1 pp-f j n2, av-j av-j,
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but delivereth it to us as a Truth, that hath been Experimented and Tryed, by those who both had a Will,
but Delivereth it to us as a Truth, that hath been Experimented and Tried, by those who both had a Will,
cc-acp vvz pn31 p-acp pno12 p-acp dt n1, cst vhz vbn j-vvn cc vvd, p-acp d r-crq d vhd dt n1,
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and also Ability, to make the Experiment. Thus you find Solomon did;
and also Ability, to make the Experiment. Thus you find Solomon did;
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and, in the Book of the Ecclesiastes, we have him, giving in his Experiments, concerning the best of outward things, in this short Sentence, All is vanity. And then for Afflictions, the Scripture sets up a Light for us,
and, in the Book of the Ecclesiastes, we have him, giving in his Experiments, Concerning the best of outward things, in this short Sentence, All is vanity. And then for Afflictions, the Scripture sets up a Light for us,
cc, p-acp dt n1 pp-f dt n2, pns12 vhb pno31, vvg p-acp po31 n2, vvg dt js pp-f j n2, p-acp d j n1, d vbz n1. cc av p-acp n2, dt n1 vvz a-acp dt n1 p-acp pno12,
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for the taking a right view of them.
for the taking a right view of them.
c-acp dt vvg dt j-jn n1 pp-f pno32.
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And telleth us, what Verdicts have been passed, by those who have had Tryals of them.
And Telleth us, what Verdicts have been passed, by those who have had Trials of them.
np1 vvz pno12, r-crq vvz vhb vbn vvn, p-acp d r-crq vhb vhn n2 pp-f pno32.
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Among others, David, who said, It was good for him, that he was Afflicted. To close this:
Among Others, David, who said, It was good for him, that he was Afflicted. To close this:
p-acp n2-jn, np1, r-crq vvd, pn31 vbds j p-acp pno31, cst pns31 vbds j-vvn. pc-acp vvi d:
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Scripture Light, in respect of this particular, must needs be a great advantage to a man, in his taking a view of his condition.
Scripture Light, in respect of this particular, must needs be a great advantage to a man, in his taking a view of his condition.
n1 n1, p-acp n1 pp-f d j, vmb av vbi dt j n1 p-acp dt n1, p-acp po31 n-vvg dt n1 pp-f po31 n1.
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2. The Scripture will help us to view a condition, by discovering to us, What those things are, that make a condition good,
2. The Scripture will help us to view a condition, by discovering to us, What those things Are, that make a condition good,
crd dt n1 vmb vvi pno12 pc-acp vvi dt n1, p-acp vvg p-acp pno12, q-crq d n2 vbr, cst vvb dt n1 j,
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and without which a condition is not good.
and without which a condition is not good.
cc p-acp r-crq dt n1 vbz xx j.
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The Scripture is much, in making out to men, what it is, that is good indeed.
The Scripture is much, in making out to men, what it is, that is good indeed.
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Solomon, in his Ecclesiastes, sheweth the mistakes of men, concerning Happiness, and makes it appear by Experience, that it did not lie in Honours,Solomon, in his Ecclesiastes, shows the mistakes of men, Concerning Happiness, and makes it appear by Experience, that it did not lie in Honours,
np1, p-acp po31 n2, vvz dt n2 pp-f n2, vvg n1, cc vvz pn31 vvi p-acp n1, cst pn31 vdd xx vvi p-acp ng1,
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or Pleasures, or Riches, &c. And Observe how he closeth his Book, with a discovery of that, wherein mans Happiness lieth, Chap. 12. 13. Hear the conclusion of the whole matter, Fear God, and keep his Commandements,
or Pleasures, or Riches, etc. And Observe how he closeth his Book, with a discovery of that, wherein men Happiness lies, Chap. 12. 13. Hear the conclusion of the Whole matter, fear God, and keep his commandments,
cc n2, cc n2, av cc vvb c-crq pns31 vvz po31 n1, p-acp dt n1 pp-f d, c-crq ng1 n1 vvz, np1 crd crd np1 dt n1 pp-f dt j-jn n1, vvb np1, cc vvi po31 n2,
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for this is the whole duty of man. It is the Totum hominis, the whole, and the All of man.for this is the Whole duty of man. It is the Totum hominis, the Whole, and the All of man.
p-acp d vbz dt j-jn n1 pp-f n1. pn31 vbz dt fw-la fw-la, dt j-jn, cc dt d pp-f n1.
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The Scripture, doth not only discover to men, what the good and evil of this world is;
The Scripture, does not only discover to men, what the good and evil of this world is;
dt n1, vdz xx av-j vvi p-acp n2, r-crq dt j cc j-jn pp-f d n1 vbz;
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but also, what it is, that is good indeed, without which, a condition is not good,
but also, what it is, that is good indeed, without which, a condition is not good,
cc-acp av, r-crq pn31 vbz, cst vbz j av, p-acp r-crq, dt n1 vbz xx j,
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and with which, a condition is not evil.
and with which, a condition is not evil.
cc p-acp r-crq, dt n1 vbz xx j-jn.
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It sheweth a man, That, without controversy, this is good for a man in this life, ( viz. ) Pardon,
It shows a man, That, without controversy, this is good for a man in this life, (viz.) Pardon,
pn31 vvz dt n1, cst, p-acp n1, d vbz j p-acp dt n1 p-acp d n1, (n1) vvb,
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and Peace, and Union with God, and an Interest in Jesus Christ, &c. Thus the Scripture helpeth a man, in viewing, by directing him to discover, what is good indeed,
and Peace, and union with God, and an Interest in jesus christ, etc. Thus the Scripture Helpeth a man, in viewing, by directing him to discover, what is good indeed,
cc n1, cc n1 p-acp np1, cc dt n1 p-acp np1 np1, av av dt n1 vvz dt n1, p-acp vvg, p-acp vvg pno31 pc-acp vvi, r-crq vbz j av,
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1738
and makes a condition good to a man.
and makes a condition good to a man.
cc vvz dt n1 j p-acp dt n1.
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It holds out a clear light to a man, by which he may find out, what it is, that speaks his condition good.
It holds out a clear Light to a man, by which he may find out, what it is, that speaks his condition good.
pn31 vvz av dt j n1 p-acp dt n1, p-acp r-crq pns31 vmb vvi av, r-crq pn31 vbz, cst vvz po31 n1 j.
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Augustin said, of Tullies Works, They were once sweet to him, but now he found, no sweetness in them,Augustin said, of Yields Works, They were once sweet to him, but now he found, no sweetness in them,
np1 vvd, pp-f npg1 vvz, pns32 vbdr a-acp j p-acp pno31, cc-acp av pns31 vvd, dx n1 p-acp pno32,
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because he found not Jesus, mentioned in them.
Because he found not jesus, mentioned in them.
c-acp pns31 vvd xx np1, vvn p-acp pno32.
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The Scripture directs us, in the viewing of a condition, to do, as a man doth,
The Scripture directs us, in the viewing of a condition, to do, as a man does,
dt n1 vvz pno12, p-acp dt n-vvg pp-f dt n1, pc-acp vdi, c-acp dt n1 vdz,
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when he cometh into a Richly-furnished-Shop, seeking after some rare piece of ware;
when he comes into a Richly-furnished-Shop, seeking After Some rare piece of ware;
c-crq pns31 vvz p-acp dt n1, vvg p-acp d j n1 pp-f n1;
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though many be brought to his hand, yet he layeth them all aside, till he find the piece he desireth, and looks for.
though many be brought to his hand, yet he Layeth them all aside, till he find the piece he Desires, and looks for.
cs d vbb vvn p-acp po31 n1, av pns31 vvz pno32 d av, c-acp pns31 vvb dt n1 pns31 vvz, cc vvz p-acp.
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So it is in viewing the good of a condition, the Scripture will direct a man, to lay all aside, till he come to discern, that which is good indeed.
So it is in viewing the good of a condition, the Scripture will Direct a man, to lay all aside, till he come to discern, that which is good indeed.
av pn31 vbz p-acp vvg dt j pp-f dt n1, dt n1 vmb vvi dt n1, pc-acp vvi d av, c-acp pns31 vvb pc-acp vvi, cst r-crq vbz j av.
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In a prosperous condition, when Honour, and Riches, &c. come to hand, it teacheth him, to put the question to himself, Are there not better things then these? So in an Afflicted condition, it teacheth a man, to lay his Crosses,
In a prosperous condition, when Honour, and Riches, etc. come to hand, it Teaches him, to put the question to himself, are there not better things then these? So in an Afflicted condition, it Teaches a man, to lay his Crosses,
p-acp dt j n1, c-crq n1, cc n2, av vvb p-acp n1, pn31 vvz pno31, pc-acp vvi dt n1 p-acp px31, vbr pc-acp xx jc n2 cs d? av p-acp dt j-vvn n1, pn31 vvz dt n1, pc-acp vvi po31 n2,
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and Troubles, and Afflictions aside, and to put the question to himself, Whether there be not greater evils than those? And whether evils of Sinning, be not greater, than evils of Suffering.
and Troubles, and Afflictions aside, and to put the question to himself, Whither there be not greater evils than those? And whither evils of Sinning, be not greater, than evils of Suffering.
cc vvz, cc n2 av, cc pc-acp vvi dt n1 p-acp px31, cs pc-acp vbb xx jc n2-jn cs d? cc cs n2-jn pp-f vvg, vbb xx jc, cs n2-jn pp-f vvg.
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The Scripture teacheth a man, to view a condition, as Samuel did the Sons of Jesse, to find out David, whom the Lord had chosen.
The Scripture Teaches a man, to view a condition, as Samuel did the Sons of Jesse, to find out David, whom the Lord had chosen.
dt n1 vvz dt n1, pc-acp vvi dt n1, c-acp np1 vdd dt n2 pp-f np1, pc-acp vvi av np1, ro-crq dt n1 vhd vvn.
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Jesse brings forth his Eldest Son, Samuel said, That is not he:Jesse brings forth his Eldest Son, Samuel said, That is not he:
np1 vvz av po31 js-jn n1, np1 vvd, cst vbz xx pns31:
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he then, brought his seaven Sons before him, And Samuel answered, Neither hath the Lord chosen any of these:
he then, brought his seaven Sons before him, And Samuel answered, Neither hath the Lord chosen any of these:
pns31 av, vvd po31 crd n2 p-acp pno31, cc np1 vvd, av-dx vhz dt n1 vvn d pp-f d:
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1751
and then he cometh to David, who was the man looked after.
and then he comes to David, who was the man looked After.
cc av pns31 vvz p-acp np1, r-crq vbds dt n1 vvd a-acp.
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1752
In taking a view view of conditions, we must know, the Rule is this, In viewing a Prosperous Condition, you may see Honour,
In taking a view view of conditions, we must know, the Rule is this, In viewing a Prosperous Condition, you may see Honour,
p-acp vvg dt n1 n1 pp-f n2, pns12 vmb vvi, dt n1 vbz d, p-acp vvg dt j n1, pn22 vmb vvi n1,
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1753
and Riches, and other things of the world, passing by you; But, put them by, bid them stand aside:
and Riches, and other things of the world, passing by you; But, put them by, bid them stand aside:
cc n2, cc j-jn n2 pp-f dt n1, vvg p-acp pn22; cc-acp, vvd pno32 p-acp, vvb pno32 vvi av:
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1754
Tell them, They are not the things, that make a man happy.
Tell them, They Are not the things, that make a man happy.
vvb pno32, pns32 vbr xx dt n2, cst vvb dt n1 j.
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So, in the taking a view, of an Afflicted condition, many evils may present themselves to us;
So, in the taking a view, of an Afflicted condition, many evils may present themselves to us;
np1, p-acp dt vvg dt n1, pp-f dt j-vvn n1, d n2-jn vmb vvi px32 p-acp pno12;
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1756
But the Scripture telleth us, That these are not the evils, that we are to look upon, as the worst of evils.
But the Scripture Telleth us, That these Are not the evils, that we Are to look upon, as the worst of evils.
cc-acp dt n1 vvz pno12, cst d vbr xx dt n2-jn, cst pns12 vbr pc-acp vvi p-acp, c-acp dt js pp-f n2-jn.
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3. The Scripture doth thus help us, in taking a view of our conditions; It unvayles conditions, and unfoldeth the Mysteries of a Condition;
3. The Scripture does thus help us, in taking a view of our conditions; It unvails conditions, and unfolds the Mysteres of a Condition;
crd dt n1 vdz av vvi pno12, p-acp vvg dt n1 pp-f po12 n2; pn31 vvz n2, cc vvz dt n2 pp-f dt n1;
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without which, a man cannot take a right view, nor make a right judgment of his condition.
without which, a man cannot take a right view, nor make a right judgement of his condition.
p-acp r-crq, dt n1 vmbx vvi dt j-jn n1, ccx vvi dt j-jn n1 pp-f po31 n1.
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1759
We find David, stumbling at the prosperity of Wicked men, and at the adversity of Godly Men;
We find David, stumbling At the Prosperity of Wicked men, and At the adversity of Godly Men;
pns12 vvb np1, vvg p-acp dt n1 pp-f j n2, cc p-acp dt n1 pp-f j n2;
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1760
He knew not, what to think of it, When he saw waters of a full cup, wrung out to the one,
He knew not, what to think of it, When he saw waters of a full cup, wrung out to the one,
pns31 vvd xx, r-crq pc-acp vvi pp-f pn31, c-crq pns31 vvd n2 pp-f dt j n1, vvd av p-acp dt pi,
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1761
and waters of Affliction to the other;
and waters of Affliction to the other;
cc n2 pp-f n1 p-acp dt j-jn;
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1762
he began to think, that he was on the wrong side, and that he had made a wrong choice:
he began to think, that he was on the wrong side, and that he had made a wrong choice:
pns31 vvd pc-acp vvi, cst pns31 vbds p-acp dt j-jn n1, cc cst pns31 vhd vvn dt n-jn n1:
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1763
And these words were coming out of his mouth, That he had cleansed his heart in vain. (i.
And these words were coming out of his Mouth, That he had cleansed his heart in vain. (i.
cc d n2 vbdr vvg av pp-f po31 n1, cst pns31 vhd vvn po31 n1 p-acp j. (uh.
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1764
e.) He was about to say, It was in vain for him, and others, to be Godly,
e.) He was about to say, It was in vain for him, and Others, to be Godly,
sy.) pns31 vbds a-acp pc-acp vvi, pn31 vbds p-acp j c-acp pno31, cc n2-jn, pc-acp vbi j,
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1765
if thus they were dealt with, in this life; if they must be afflicted, and chastned, while wicked men have, what heart can wish.
if thus they were dealt with, in this life; if they must be afflicted, and chastened, while wicked men have, what heart can wish.
cs av pns32 vbdr vvn p-acp, p-acp d n1; cs pns32 vmb vbi vvn, cc vvn, cs j n2 vhb, r-crq n1 vmb vvi.
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1766
Now, how came David, to have his Judgment rectified, concerning these Dispensations of God? He telleth us, He went into the Sanctuary,
Now, how Come David, to have his Judgement rectified, Concerning these Dispensations of God? He Telleth us, He went into the Sanctuary,
av, q-crq vvd np1, pc-acp vhi po31 n1 vvn, vvg d n2 pp-f np1? pns31 vvz pno12, pns31 vvd p-acp dt n1,
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1767
and there he understood the Mystery of these Dispensations: There he found the Riddle Unfolded, and these Providences Unvayled.
and there he understood the Mystery of these Dispensations: There he found the Riddle Unfolded, and these Providences Unveiled.
cc a-acp pns31 vvd dt n1 pp-f d n2: a-acp pns31 vvd dt n1 vvn, cc d n2 vvd.
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1768
The Word of God, will help us, to Interpret the Works of God.
The Word of God, will help us, to Interpret the Works of God.
dt n1 pp-f np1, vmb vvi pno12, pc-acp vvi dt vvz pp-f np1.
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1769
It will help us to see within the vayl of a condition, and to see the Wheel within the wheel.
It will help us to see within the Vail of a condition, and to see the Wheel within the wheel.
pn31 vmb vvi pno12 pc-acp vvi p-acp dt n1 pp-f dt n1, cc pc-acp vvi dt n1 p-acp dt n1.
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1770
It will teach us, not only to look on the Motions of the wheels without, but will shew us, the Motions of the Wheels within.
It will teach us, not only to look on the Motions of the wheels without, but will show us, the Motions of the Wheels within.
pn31 vmb vvi pno12, xx av-j pc-acp vvi p-acp dt n2 pp-f dt n2 p-acp, cc-acp vmb vvi pno12, dt n2 pp-f dt n2 a-acp.
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1771
Jer. 12. 1. he puts the question, Why doth the way of the Wicked prosper? He viewed their condition, and wondred at it.Jer. 12. 1. he puts the question, Why does the Way of the Wicked prosper? He viewed their condition, and wondered At it.
np1 crd crd pns31 vvz dt n1, uh-crq vdz dt n1 pp-f dt j vvi? pns31 vvd po32 n1, cc vvd p-acp pn31.
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1772
It was a mystery to him, that such men should prosper, that did deal very Treacherously.
It was a mystery to him, that such men should prosper, that did deal very Treacherously.
pn31 vbds dt n1 p-acp pno31, cst d n2 vmd vvi, cst vdd vvi av av-j.
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1773
The Prophet did not at first understand the Mystery;
The Prophet did not At First understand the Mystery;
dt n1 vdd xx p-acp ord vvi dt n1;
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1774
Had he gon into the Sanctuary, he would have found, The way of the wicked did not prosper.
Had he gone into the Sanctuary, he would have found, The Way of the wicked did not prosper.
vhd pns31 vvn p-acp dt n1, pns31 vmd vhi vvn, dt n1 pp-f dt j vdd xx vvi.
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1775
And he found it afterwards, as appeareth vers. 3. Pull them out, as Sheep for the Slaughter, &c. q. d.
And he found it afterwards, as appears vers. 3. Pull them out, as Sheep for the Slaughter, etc. q. worser.
cc pns31 vvd pn31 av, c-acp vvz zz. crd vvb pno32 av, c-acp n1 p-acp dt n1, av vvd. sy.
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1776
Lord, I partly see into the Mystery of this Dispensation; I find that their prosperity, is but a preparing them, for the day of Slaughter.
Lord, I partly see into the Mystery of this Dispensation; I find that their Prosperity, is but a preparing them, for the day of Slaughter.
n1, pns11 av vvi p-acp dt n1 pp-f d n1; pns11 vvb cst po32 n1, vbz p-acp dt vvg pno32, p-acp dt n1 pp-f n1.
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1777
That thou dost deal with them, as men do with those Beasts they intend for the Slaughter;
That thou dost deal with them, as men do with those Beasts they intend for the Slaughter;
cst pns21 vd2 vvi p-acp pno32, c-acp n2 vdb p-acp d n2 pns32 vvb p-acp dt n1;
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1778
They put them into the fattest Grounds, and the best Pastures. Scripture teacheth a man, in viewing a condition, to view it upon both sides:
They put them into the Fattest Grounds, and the best Pastures. Scripture Teaches a man, in viewing a condition, to view it upon both sides:
pns32 vvd pno32 p-acp dt js n2, cc dt js n2. np1 vvz dt n1, p-acp vvg dt n1, pc-acp vvi pn31 p-acp d n2:
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1779
and indeed, till a man do so, he will never make a right view of a condition.
and indeed, till a man do so, he will never make a right view of a condition.
cc av, c-acp dt n1 vdb av, pns31 vmb av-x vvi dt j-jn n1 pp-f dt n1.
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1780
Conditions are like that Cloud, by which God guided the Children of Israel through the Wilderness;
Conditions Are like that Cloud, by which God guided the Children of Israel through the Wilderness;
n2 vbr av-j d n1, p-acp r-crq np1 vvd dt n2 pp-f np1 p-acp dt n1;
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1781
they have their bright, and their black side.
they have their bright, and their black side.
pns32 vhb po32 j, cc po32 j-jn n1.
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1782
Some in viewing a condition, look only upon it's bright side, when the condition may have a black side.
some in viewing a condition, look only upon it's bright side, when the condition may have a black side.
d p-acp vvg dt n1, vvb av-j p-acp pn31|vbz j n1, c-crq dt n1 vmb vhi dt j-jn n1.
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1783
So, some in viewing a prosperous condition, look only upon the bright side, whereas, if they looked upon the other side, they would find it black, and dismal.
So, Some in viewing a prosperous condition, look only upon the bright side, whereas, if they looked upon the other side, they would find it black, and dismal.
np1, d p-acp vvg dt j n1, vvb av-j p-acp dt j n1, cs, cs pns32 vvd p-acp dt j-jn n1, pns32 vmd vvi pn31 j-jn, cc j.
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1784
So concerning an adverse condition, some look only upon the black side, and see nothing but what is sad;
So Concerning an adverse condition, Some look only upon the black side, and see nothing but what is sad;
np1 vvg dt j n1, d vvb av-j p-acp dt j-jn n1, cc vvb pix cc-acp r-crq vbz j;
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1785
whereas, if they looked upon the other side of their condition, they might see It Bright, and Guilded with Love.
whereas, if they looked upon the other side of their condition, they might see It Bright, and Guilded with Love.
cs, cs pns32 vvd p-acp dt j-jn n1 pp-f po32 n1, pns32 vmd vvi pn31 j, cc vvd p-acp n1.
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1786
4. By Scripture-Light, we see another thing, ( viz. ) How to improve a condition.
4. By Scripture light, we see Another thing, (viz.) How to improve a condition.
crd p-acp n1, pns12 vvb j-jn n1, (n1) c-crq pc-acp vvi dt n1.
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1787
We can never take a right view of a condition, till we view It with it's Improvements.
We can never take a right view of a condition, till we view It with it's Improvements.
pns12 vmb av-x vvi dt j-jn n1 pp-f dt n1, c-acp pns12 vvb pn31 p-acp pn31|vbz n2.
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1788
It is in viewing, and making a judgment of conditions, as it is in a Husband-man's viewing of Lands;
It is in viewing, and making a judgement of conditions, as it is in a Husbandman's viewing of Lands;
pn31 vbz p-acp vvg, cc vvg dt n1 pp-f n2, c-acp pn31 vbz p-acp dt ng1 vvg pp-f n2;
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1789
He considereth, Whether they are to be Improved.
He Considereth, Whither they Are to be Improved.
pns31 vvz, cs pns32 vbr pc-acp vbi vvn.
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1790
Though they seem Bare, and Barren, yet he considereth, Whether they may not be improved to be worth so much an Acre.
Though they seem Bore, and Barren, yet he Considereth, Whither they may not be improved to be worth so much an Acre.
cs pns32 vvb j, cc j, av pns31 vvz, cs pns32 vmb xx vbi vvn pc-acp vbi j av av-d dt n1.
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1791
So, the right viewing of conditions, is, to view them, with their Improvements. Now the Scripture helpeth us in this particular.
So, the right viewing of conditions, is, to view them, with their Improvements. Now the Scripture Helpeth us in this particular.
np1, dt n-jn vvg pp-f n2, vbz, pc-acp vvi pno32, p-acp po32 n2. av dt n1 vvz pno12 p-acp d j.
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1792
1. It will shew us, How the Saints of Old, improved their conditions. How they Husbanded, both Prosperous, and Adverse Conditions, and what they made of them.
1. It will show us, How the Saints of Old, improved their conditions. How they Husbanded, both Prosperous, and Adverse Conditions, and what they made of them.
crd pn31 vmb vvi pno12, c-crq dt n2 pp-f j, vvn po32 n2. c-crq pns32 vvd, d j, cc j n2, cc r-crq pns32 vvd pp-f pno32.
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1793
And thus it helpeth us, to view a condition with It's Improvements. As the Scripture sheweth us, What the Saints of Old, were in their several Generations,
And thus it Helpeth us, to view a condition with It's Improvements. As the Scripture shows us, What the Saints of Old, were in their several Generations,
cc av pn31 vvz pno12, pc-acp vvi dt n1 p-acp pn31|vbz n2. p-acp dt n1 vvz pno12, q-crq dt n2 pp-f j, vbdr p-acp po32 j n2,
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1794
so what they were in their several Conditions; when they were High, and Low; Rich, and Poor.
so what they were in their several Conditions; when they were High, and Low; Rich, and Poor.
av q-crq pns32 vbdr p-acp po32 j n2; c-crq pns32 vbdr j, cc j; j, cc j.
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1795
It shews us, How Job Improved his Condition, when he was Job the Wealthy, and Honourable;
It shows us, How Job Improved his Condition, when he was Job the Wealthy, and Honourable;
pn31 vvz pno12, q-crq np1 vvn po31 n1, c-crq pns31 vbds np1 dt j, cc j;
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1796
And how he Improved his condition, when he was Job the Miserable and Afflicted. It sheweth us, what David made of his condition, when he was David the King,
And how he Improved his condition, when he was Job the Miserable and Afflicted. It shows us, what David made of his condition, when he was David the King,
cc c-crq pns31 vvn po31 n1, c-crq pns31 vbds np1 dt j cc j-vvn. pn31 vvz pno12, r-crq np1 vvn pp-f po31 n1, c-crq pns31 vbds np1 dt n1,
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1797
and when he was David the Persecuted. Plutarch wrote a Treatise, to shew, How a man might get profit by an Enemy.
and when he was David the Persecuted. Plutarch wrote a Treatise, to show, How a man might get profit by an Enemy.
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The Scripture is nuch in shewing us, how to make profit of conditions, and that by setting before us, the Improvements that others have made of them.
The Scripture is nuch in showing us, how to make profit of conditions, and that by setting before us, the Improvements that Others have made of them.
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2. The Scripture teacheth us, the Art of improving them.
2. The Scripture Teaches us, the Art of improving them.
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It not only sheweth us, that they are improvable, but withal sheweth us, how we may improve them.
It not only shows us, that they Are improvable, but withal shows us, how we may improve them.
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There is a Story of a Romane, who was Accused of Witch-craft;
There is a Story of a Roman, who was Accused of Witchcraft;
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The Reason given was this, That when his Neighbours Land brought forth little, his brought forth abundantly,
The Reason given was this, That when his Neighbours Land brought forth little, his brought forth abundantly,
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though there was but a hedg betwixt them.
though there was but a hedge betwixt them.
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So this was the Charge, That by Witch-craft, he drew all the Strength, and Fatness of their Soyl into his,
So this was the Charge, That by Witchcraft, he drew all the Strength, and Fatness of their Soil into his,
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and by that means, Enriched his own Land, and Impoverished theirs:
and by that means, Enriched his own Land, and Impoverished theirs:
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Being brought before the Judges, be brought forth all the Tools, and Instruments, which he used in the Tilling, and Manuring of his Land:
Being brought before the Judges, be brought forth all the Tools, and Instruments, which he used in the Tilling, and Manuring of his Land:
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and answered, Haec sunt veneficia mea, These are my Witch-crafts; And withal, told his Judges, I am at Work, when my Neighbours are asleep; I Work, when they Play:
and answered, Haec sunt Veneficia mea, These Are my Witchcrafts; And withal, told his Judges, I am At Work, when my Neighbours Are asleep; I Work, when they Play:
cc vvd, fw-la fw-la fw-la fw-la, d vbr po11 n2; cc av, vvd po31 n2, pns11 vbm p-acp n1, c-crq po11 n2 vbr j; pns11 vvb, c-crq pns32 vvb:
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They are negligent, and use not that kind of Husbandry that I do; and this is the true Reason, why my Crop exceeds theirs.
They Are negligent, and use not that kind of Husbandry that I do; and this is the true Reason, why my Crop exceeds theirs.
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Concerning conditions, it is thus, There is such an Art of improving them, that some may be great Gainers,
Concerning conditions, it is thus, There is such an Art of improving them, that Some may be great Gainers,
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when others get nothing by them. This Art the Scripture teacheth us, How to make a Spiritual Advantage of Temporal Conditions.
when Others get nothing by them. This Art the Scripture Teaches us, How to make a Spiritual Advantage of Temporal Conditions.
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This is an Art, that Philosophy teacheth not. Indeed, Philosophy teacheth the Art of Moral improvements of conditions, but not Spiritual; Scripture onely teacheth that.
This is an Art, that Philosophy Teaches not. Indeed, Philosophy Teaches the Art of Moral improvements of conditions, but not Spiritual; Scripture only Teaches that.
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Alchymists tell us, There is an Art, of turning Baser Mettalls, into Gold.
Alchemists tell us, There is an Art, of turning Baser Metals, into Gold.
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Philosophy goeth thus far, to teach us the Art, of turning conditions (as I may say) into Brass, or Copper, or Silver;
Philosophy Goes thus Far, to teach us the Art, of turning conditions (as I may say) into Brass, or Copper, or Silver;
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but it can never teach us the Art, of turning them into Gold; The Scripture only teacheth that.
but it can never teach us the Art, of turning them into Gold; The Scripture only Teaches that.
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1815
Whosoever readeth the Works of Tully, Seneca, and others of that sort, shall find indeed, excellent Directions,
Whosoever readeth thee Works of Tully, Senecca, and Others of that sort, shall find indeed, excellent Directions,
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for the Moral improvement of conditions; but as for a Spiritual improvement, they tell you nothing.
for the Moral improvement of conditions; but as for a Spiritual improvement, they tell you nothing.
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That was above their reach, and their light did not attain unto it. Now this great Art, the Scripture teacheth;
That was above their reach, and their Light did not attain unto it. Now this great Art, the Scripture Teaches;
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it teacheth a man the Art, of makeing Thorns, bear Grapes; and of making Thistles, bear Figgs. ( i. e. ) When a condition is Thorny,
it Teaches a man the Art, of making Thorns, bear Grapes; and of making Thistles, bear Figgs. (i. e.) When a condition is Thorny,
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and Prickly, the Scripture sheweth a man, that he may gather sweet and pleasant Fruit, from the Thorns, and Thistles, of his Condition.
and Prickly, the Scripture shows a man, that he may gather sweet and pleasant Fruit, from the Thorns, and Thistles, of his Condition.
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As the Apostle saith, Heb. 12. 11. That Affliction yieldeth the quiet Fruit of Righteousness. Where you see Thorns, bearing Grapes.
As the Apostle Says, Hebrew 12. 11. That Affliction yieldeth the quiet Fruit of Righteousness. Where you see Thorns, bearing Grapes.
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In a word, The Scripture teacheth a man the Art, of Sayling by the Wind of a Condition, let it blow from what quarter it will.
In a word, The Scripture Teaches a man the Art, of Sailing by the Wind of a Condition, let it blow from what quarter it will.
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It is reported, That those that Sayle into the Indies, find in some places, the Winds blow constantly for six Months one way,
It is reported, That those that Sail into the Indies, find in Some places, the Winds blow constantly for six Months one Way,
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1823
and for the other six Months, quite contrary. Let the Wind of a condition, blow which way it will, either from the North, or from the South;
and for the other six Months, quite contrary. Let the Wind of a condition, blow which Way it will, either from the North, or from the South;
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yet the Scripture teacheth a Christian, the skill of setting his Sayles so, as that they shall further him in his Voyage towards Heaven.
yet the Scripture Teaches a Christian, the skill of setting his Sails so, as that they shall further him in his Voyage towards Heaven.
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5. By Scripture-Light, a man cometh to discern the dangers of a condition.
5. By Scripture light, a man comes to discern the dangers of a condition.
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To discover what Rocks, and Shelves, are in the Sea of every condition, that he may know how to avoyd them.
To discover what Rocks, and Shelves, Are in the Sea of every condition, that he may know how to avoid them.
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A man can never take a right view of a condition, till he hath viewed it, with it's Dangers, Snares, and Temptations.
A man can never take a right view of a condition, till he hath viewed it, with it's Dangers, Snares, and Temptations.
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Of these, the Scripture makes a Discovery two wayes. 1. By way of Caution. So it Cautionates men, concerning the dangers of a Condition, both Prosperous and Adverse.
Of these, the Scripture makes a Discovery two ways. 1. By Way of Caution. So it Cautionates men, Concerning the dangers of a Condition, both Prosperous and Adverse.
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As you may see, Deut. 6. 11, 12. and Deut. 8. 11, 12, 13. When thou hast eaten, and art full;
As you may see, Deuteronomy 6. 11, 12. and Deuteronomy 8. 11, 12, 13. When thou hast eaten, and art full;
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Take heed thou forget not the Lord thy God. Take heed thou forget not the Lord thy God.
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Forgetfulness of God, is that, that is to be taken heed of in a prosperous condition.
Forgetfulness of God, is that, that is to be taken heed of in a prosperous condition.
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The Scripture is frequent in giving such Cautions, 1 Tim. 6. 17. Psal. 62. 10. Jer. 9. 23. Let not the Rich Man glory in his Riches, &c. 2. The Scripture presents us, with the Examples of those, that have miscarried, and fallen by their conditions.
The Scripture is frequent in giving such Cautions, 1 Tim. 6. 17. Psalm 62. 10. Jer. 9. 23. Let not the Rich Man glory in his Riches, etc. 2. The Scripture presents us, with the Examples of those, that have miscarried, and fallen by their conditions.
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It sheweth us, against what Rocks, some in their Sayling, have dashed their Ships. Deut. 32. 15. Jesurun waxed fat, and kicked.
It shows us, against what Rocks, Some in their Sailing, have dashed their Ships. Deuteronomy 32. 15. Jeshurun waxed fat, and Kicked.
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Neh. 13. 26. we find how Solomon miscarried in his Prosperity.Neh 13. 26. we find how Solomon miscarried in his Prosperity.
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Nebuchadnezzar said in that condition, Dan. 4. 30. Is not this great Babel that I have built, Nebuchadnezzar said in that condition, Dan. 4. 30. Is not this great Babel that I have built,
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& c? In Scripture, you have the Saints set out to us, as in their Graces, so in their Sins.& c? In Scripture, you have the Saints Set out to us, as in their Graces, so in their Sins.
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You have heard (saith the Apostle) of the patience of Job; so from the same Scripture, we hear likewise of his impatiency.
You have herd (Says the Apostle) of the patience of Job; so from the same Scripture, we hear likewise of his impatiency.
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As it acquaints us with the pride of Israel, when they were in their prosperity;
As it acquaints us with the pride of Israel, when they were in their Prosperity;
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so with their murmuring, and repining, when they were in adversity. 2 Chron. 32. 25. it is said of Hezechiah, After he was recovered, that he rendred not again, according to what the Lord had done to him;
so with their murmuring, and repining, when they were in adversity. 2 Chronicles 32. 25. it is said of Hezekiah, After he was recovered, that he rendered not again, according to what the Lord had done to him;
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for his heart was lifted up. 6. Scripture-Light, discovereth another thing concerning Conditions; And that is this, What are the Alloys, and Correctives, of a Condition;for his heart was lifted up. 6. Scripture light, Discovereth Another thing Concerning Conditions; And that is this, What Are the Alloys, and Correctives, of a Condition;
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without the knowledg of which, we can never take a right view of Conditions. On the one hand, the pleasantness of a condition may deceive us;
without the knowledge of which, we can never take a right view of Conditions. On the one hand, the pleasantness of a condition may deceive us;
p-acp dt n1 pp-f r-crq, pns12 vmb av-x vvi dt j-jn n1 pp-f n2. p-acp dt crd n1, dt n1 pp-f dt n1 vmb vvi pno12;
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and, on the other hand, the seeming ill-favouredness of a condition, may make us mistaken, in making a judgment of it.
and, on the other hand, the seeming ill-favouredness of a condition, may make us mistaken, in making a judgement of it.
cc, p-acp dt j-jn n1, dt j-vvg n1 pp-f dt n1, vmb vvi pno12 vvn, p-acp vvg dt n1 pp-f pn31.
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The Scripture discovereth this to us, What are the true Correctives of a Condition? What may allay the Sweetness,
The Scripture Discovereth this to us, What Are the true Correctives of a Condition? What may allay the Sweetness,
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and Pleasantness of Prosperity, that they be not too much lifted up? And what will correct the bitter ingredients of an Afflicted Condition, that they be not too much dejected and cast down? It is sometimes with men in conditions,
and Pleasantness of Prosperity, that they be not too much lifted up? And what will correct the bitter ingredients of an Afflicted Condition, that they be not too much dejected and cast down? It is sometime with men in conditions,
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as it is with those that go to Sea, of whom the Psalmist speaketh, Psal. 107. 26. They mount up to the Heavens,
as it is with those that go to Sea, of whom the Psalmist speaks, Psalm 107. 26. They mount up to the Heavens,
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and they go down again to the depths. So it is in conditions.and they go down again to the depths. So it is in conditions.
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A man in a prosperous condition, when the waters of a condition are full, he is apt to be high, and high-minded:
A man in a prosperous condition, when the waters of a condition Are full, he is apt to be high, and High-minded:
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1848
But he must know, waters of a condition may fall, and that conditions have their depths.
But he must know, waters of a condition may fallen, and that conditions have their depths.
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There are the full Tides, and the Ebbs of a condition. It is sometimes full Sea with a man;
There Are the full Tides, and the Ebbs of a condition. It is sometime full Sea with a man;
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the comforts of a condition, flow in a pace, and then a man is apt to be lifted up.
the comforts of a condition, flow in a pace, and then a man is apt to be lifted up.
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And then there is the ebb of a condition, when there is a decrease, and diminishing of those comforts;
And then there is the ebb of a condition, when there is a decrease, and diminishing of those comforts;
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and then men are apt to faint, and be cast down. Now, Scripture-Light discovereth to us, what helps we have in this case.
and then men Are apt to faint, and be cast down. Now, Scripture light Discovereth to us, what helps we have in this case.
cc cs n2 vbr j pc-acp vvi, cc vbi vvn a-acp. av, n1 vvz p-acp pno12, r-crq n2 pns12 vhb p-acp d n1.
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We know how it is with Fishermens Nets, They have Lead, to make them sinck; and they have Cork at them, to make them swim.
We know how it is with Fishermen's Nets, They have Led, to make them sink; and they have Cork At them, to make them swim.
pns12 vvb c-crq pn31 vbz p-acp ng2 n2, pns32 vhb vvn, pc-acp vvi pno32 vvi; cc pns32 vhb n1 p-acp pno32, pc-acp vvi pno32 vvi.
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And both these are in Scripture, put upon outward conditions. 1. For a Prosperous Condition, There is Lead put upon it, to keep a man Low, and Humble;
And both these Are in Scripture, put upon outward conditions. 1. For a Prosperous Condition, There is Led put upon it, to keep a man Low, and Humble;
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and to Sink him in that condition.
and to Sink him in that condition.
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1856
The Scripture telleth us, of the Vanity of Riches, and Honour, &c. It telleth us, of the Brevity, Uncertainty,
The Scripture Telleth us, of the Vanity of Riches, and Honour, etc. It Telleth us, of the Brevity, Uncertainty,
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1857
and Insufficiency, that is in the Best of outward things. Withal, it acquaints us, with the Temptations, Cares, Troubles, Disquietments, wherewith those things are attended.
and Insufficiency, that is in the Best of outward things. Withal, it acquaints us, with the Temptations, Cares, Troubles, Disquietments, wherewith those things Are attended.
cc n1, cst vbz p-acp dt js pp-f j n2. av, pn31 vvz pno12, p-acp dt n2, n2, vvz, n2, c-crq d n2 vbr vvn.
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1858
It telleth us, That the increasing of them, is but the increasing of Vanity, and Vexation of Spirit.
It Telleth us, That the increasing of them, is but the increasing of Vanity, and Vexation of Spirit.
pn31 vvz pno12, cst dt n-vvg pp-f pno32, vbz p-acp dt n-vvg pp-f n1, cc n1 pp-f n1.
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1859
Again, it telleth us this, That a mans happiness lieth not in them; that a man may have them, and yet be miserable;
Again, it Telleth us this, That a men happiness lies not in them; that a man may have them, and yet be miserable;
av, pn31 vvz pno12 d, cst dt ng1 n1 vvz xx p-acp pno32; cst dt n1 vmb vhi pno32, cc av vbi j;
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1860
and that, being vanity, they cannot cure a mans vanity.
and that, being vanity, they cannot cure a men vanity.
cc cst, vbg n1, pns32 vmbx vvi dt ng1 n1.
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1861
Now this is some of the Lead, that the Scripture putteth to a prosperous condition, to keep men low, and humble in it.
Now this is Some of the Led, that the Scripture putteth to a prosperous condition, to keep men low, and humble in it.
av d vbz d pp-f dt n1, cst dt n1 vvz p-acp dt j n1, pc-acp vvi n2 j, cc j p-acp pn31.
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1862
The consideration of these things, are as Ballast to a Ship, which makes it Sayl eevenly, and steadily.
The consideration of these things, Are as Ballast to a Ship, which makes it Sail eevenly, and steadily.
dt n1 pp-f d n2, vbr p-acp n1 p-acp dt n1, r-crq vvz pn31 vvb j, cc av-j.
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1863
When a man is in a prosperous condition, his spirit is apt to be lifted up;
When a man is in a prosperous condition, his Spirit is apt to be lifted up;
c-crq dt n1 vbz p-acp dt j n1, po31 n1 vbz j pc-acp vbi vvn a-acp;
(29) chapter (DIV2)
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1864
and so it needs Ballast, to keep it from Fleeting at random, upon the waters of prosperity.
and so it needs Ballast, to keep it from Fleeting At random, upon the waters of Prosperity.
cc av pn31 vvz n1, pc-acp vvi pn31 p-acp j-vvg p-acp av-an, p-acp dt n2 pp-f n1.
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1865
Now the Scripture is much in shewing, what it is that should keep the Spirit low, in a high condition.
Now the Scripture is much in showing, what it is that should keep the Spirit low, in a high condition.
av dt n1 vbz av-d p-acp vvg, r-crq pn31 vbz d vmd vvi dt n1 j, p-acp dt j n1.
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1866
Thus, 1 Tim. 6. 17. Charge them that are Rich in this world, that they be not high-minded;
Thus, 1 Tim. 6. 17. Charge them that Are Rich in this world, that they be not High-minded;
av, crd np1 crd crd vvb pno32 cst vbr j p-acp d n1, cst pns32 vbb xx j;
(29) chapter (DIV2)
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1867
and that they trust not in uncertain Riches. (Observe);and that they trust not in uncertain Riches. (Observe);
cc cst pns32 vvb xx p-acp j n2. (vvb);
(29) chapter (DIV2)
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1868
There is the Ballast, and there is the Lead, to keep down the Spirit in a Rich condition, ( viz. ) They are uncertain Riches, 1 Cor. 7. 29, 30, 31. Brethren, the time is short,
There is the Ballast, and there is the Led, to keep down the Spirit in a Rich condition, (viz.) They Are uncertain Riches, 1 Cor. 7. 29, 30, 31. Brothers, the time is short,
pc-acp vbz dt n1, cc pc-acp vbz dt n1, pc-acp vvi a-acp dt n1 p-acp dt j n1, (n1) pns32 vbr j n2, crd np1 crd crd, crd, crd n1, dt n1 vbz j,
(29) chapter (DIV2)
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1869
and the fashion of this world passeth away. q. d.and the fashion of this world passes away. q. worser.
cc dt n1 pp-f d n1 vvz av. vvd. sy.
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1870
Remember, The time is short, for your enjoying of the comforts of this life, and the fashion of the world goeth away; the world is upon Gate;
remember, The time is short, for your enjoying of the comforts of this life, and the fashion of the world Goes away; the world is upon Gate;
np1, dt n1 vbz j, p-acp po22 n-vvg pp-f dt n2 pp-f d n1, cc dt n1 pp-f dt n1 vvz av; dt n1 vbz p-acp n1;
(29) chapter (DIV2)
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1871
and Marrying, and Buying, and Selling, &c. will shortly have an end.
and Marrying, and Buying, and Selling, etc. will shortly have an end.
cc vvg, cc vvg, cc vvg, av vmb av-j vhi dt n1.
(29) chapter (DIV2)
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1872
I shall close this, with that place, Jam. 1. 10. Let the Rich rejoyce, in that he is made low;
I shall close this, with that place, Jam. 1. 10. Let the Rich rejoice, in that he is made low;
pns11 vmb vvi d, p-acp d n1, np1 crd crd vvb dt j vvi, p-acp cst pns31 vbz vvn av-j;
(29) chapter (DIV2)
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1873
The Expositions of the place are divers, but without doubt, the meaning of the Apostle is this, (when he saith) Let him that is Rich, rejoyce in this, that he is made low.
The Expositions of the place Are diverse, but without doubt, the meaning of the Apostle is this, (when he Says) Let him that is Rich, rejoice in this, that he is made low.
dt n2 pp-f dt n1 vbr j, cc-acp p-acp n1, dt n1 pp-f dt n1 vbz d, (c-crq pns31 vvz) vvb pno31 cst vbz j, vvb p-acp d, cst pns31 vbz vvn av-j.
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1874
That is, There is no Rich man, but hath reason to be low, and humble, if he doth rightly consider his condition.
That is, There is no Rich man, but hath reason to be low, and humble, if he does rightly Consider his condition.
cst vbz, pc-acp vbz dx j n1, cc-acp vhz n1 pc-acp vbi j, cc j, cs pns31 vdz av-jn vvi po31 n1.
(29) chapter (DIV2)
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1875
And that this is the meaning, appears by the following words, For as the flower of Grass he shall pass away. i. e.
And that this is the meaning, appears by the following words, For as the flower of Grass he shall pass away. i. e.
cc cst d vbz dt n1, vvz p-acp dt j-vvg n2, c-acp c-acp dt n1 pp-f n1 pns31 vmb vvi av. sy. sy.
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1876
The beauty and glory of his condition, is but fading, and vanishing, like the Flower of Grass.
The beauty and glory of his condition, is but fading, and vanishing, like the Flower of Grass.
dt n1 cc n1 pp-f po31 n1, vbz cc-acp vvg, cc vvg, av-j dt n1 pp-f n1.
(29) chapter (DIV2)
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1877
Here is Lead, to make the Spirit sinck, in a high and prosperous Condition. 2. Concerning an Adverse Condition, There the Scripture comes in with Cork, to make it Swim,
Here is Led, to make the Spirit sink, in a high and prosperous Condition. 2. Concerning an Adverse Condition, There the Scripture comes in with Cork, to make it Swim,
av vbz vvn, pc-acp vvi dt n1 n1, p-acp dt j cc j n1. crd vvg dt j n1, a-acp dt n1 vvz p-acp p-acp n1, pc-acp vvi pn31 vvi,
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1878
and to keep up the Spirit of a man in that condition. That we may not be too much cast down;
and to keep up the Spirit of a man in that condition. That we may not be too much cast down;
cc pc-acp vvi a-acp dt n1 pp-f dt n1 p-acp d n1. cst pns12 vmb xx vbi av av-d vvn a-acp;
(29) chapter (DIV2)
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1879
it hath it's Correctives for the crosses of a condition, and somewhat to allay the bitterness of such a condition.
it hath it's Correctives for the Crosses of a condition, and somewhat to allay the bitterness of such a condition.
pn31 vhz pn31|vbz n2 p-acp dt n2 pp-f dt n1, cc av pc-acp vvi dt n1 pp-f d dt n1.
(29) chapter (DIV2)
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1880
It presents us with somewhat, that helps to keep the head above water, and to keep a man from drowning,
It presents us with somewhat, that helps to keep the head above water, and to keep a man from drowning,
pn31 vvz pno12 p-acp av, cst vvz pc-acp vvi dt n1 p-acp n1, cc pc-acp vvi dt n1 p-acp vvg,
(29) chapter (DIV2)
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1881
when the waters of Affliction overflow.
when the waters of Affliction overflow.
c-crq dt n2 pp-f n1 vvi.
(29) chapter (DIV2)
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1882
Scripture puts somewhat under, to hold up the Spirit in that condition; ( viz. ) Promises,
Scripture puts somewhat under, to hold up the Spirit in that condition; (viz.) Promises,
np1 vvz av p-acp, pc-acp vvi a-acp dt n1 p-acp d n1; (n1) vvz,
(29) chapter (DIV2)
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1883
and Comforts, suited to such a Condition; With God's End in Afflicting; With the sweet Fruit of Afflictions;
and Comforts, suited to such a Condition; With God's End in Afflicting; With the sweet Fruit of Afflictions;
cc n2, vvn p-acp d dt n1; p-acp npg1 vvb p-acp vvg; p-acp dt j n1 pp-f n2;
(29) chapter (DIV2)
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1884
With what Good many have gotten by their Conditions; With what Afflictions are, being compared with the Glory that is to be Revealed.
With what Good many have got by their Conditions; With what Afflictions Are, being compared with the Glory that is to be Revealed.
p-acp r-crq j d vhb vvn p-acp po32 n2; p-acp r-crq n2 vbr, vbg vvn p-acp dt n1 cst vbz pc-acp vbi vvn.
(29) chapter (DIV2)
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1885
These considerations are as Cork, that the Scripture puts to an Adverse Condition. 2 Cor. 1. 5. As our Sufferings for Christ abound in us,
These considerations Are as Cork, that the Scripture puts to an Adverse Condition. 2 Cor. 1. 5. As our Sufferings for christ abound in us,
np1 n2 vbr p-acp n1, cst dt n1 vvz p-acp dt j n1. crd np1 crd crd p-acp po12 n2 p-acp np1 vvi p-acp pno12,
(29) chapter (DIV2)
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1886
so our Consolations through Christ abound. Those Consolations are Cork to the Condition.so our Consolations through christ abound. Those Consolations Are Cork to the Condition.
av po12 n2 p-acp np1 vvi. d n2 vbr n1 p-acp dt n1.
(29) chapter (DIV2)
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Page 138
1887
The Apostle saith, Jam. 1. 9. Let the Brother of low degree rejoyce, in that he is exalted.
The Apostle Says, Jam. 1. 9. Let the Brother of low degree rejoice, in that he is exalted.
dt n1 vvz, np1 crd crd vvb dt n1 pp-f j n1 vvi, p-acp cst pns31 vbz vvn.
(29) chapter (DIV2)
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1888
He speaks there, to Christians that were in a low, and Suffering condition.
He speaks there, to Christians that were in a low, and Suffering condition.
pns31 vvz a-acp, p-acp np1 cst vbdr p-acp dt j, cc vvg n1.
(29) chapter (DIV2)
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1889
And see, there was Cork, to make them hold up their heads, and swim in that condition; (saith the Apostle) he is Exalted. According to to the Original it is, NONLATINALPHABET, in his sublimity, being a brother, he is a Member of Christ.
And see, there was Cork, to make them hold up their Heads, and swim in that condition; (Says the Apostle) he is Exalted. According to to the Original it is,, in his sublimity, being a brother, he is a Member of christ.
cc vvb, pc-acp vbds n1, pc-acp vvi pno32 vvi a-acp po32 n2, cc vvi p-acp d n1; (vvz dt n1) pns31 vbz vvn. vvg p-acp p-acp dt j-jn pn31 vbz,, p-acp po31 n1, vbg dt n1, pns31 vbz dt n1 pp-f np1.
(29) chapter (DIV2)
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1890
And the Apostle setteth before Christians, the Dignity and Honour of their Spiritual Estate; to Counter-poyse the Misery, and Obscurity of Afflictions.
And the Apostle sets before Christians, the Dignity and Honour of their Spiritual Estate; to Counterpoise the Misery, and Obscurity of Afflictions.
cc dt n1 vvz p-acp np1, dt n1 cc n1 pp-f po32 j n1; p-acp n1 dt n1, cc n1 pp-f n2.
(29) chapter (DIV2)
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1891
Thus the Scripture sheweth a man, How he may be preserved from the dangers, of the heights and depths of conditions;
Thus the Scripture shows a man, How he may be preserved from the dangers, of the heights and depths of conditions;
av dt n1 vvz dt n1, c-crq pns31 vmb vbi vvn p-acp dt n2, pp-f dt n2 cc n2 pp-f n2;
(29) chapter (DIV2)
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1892
that neither prosperity may lift him up too high, nor adversity cast him down too low;
that neither Prosperity may lift him up too high, nor adversity cast him down too low;
cst dx n1 vmb vvi pno31 a-acp av j, ccx n1 vvd pno31 a-acp av j;
(29) chapter (DIV2)
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1893
but that a Christian may have an equal Spirit, in unequal conditions.
but that a Christian may have an equal Spirit, in unequal conditions.
cc-acp cst dt njp vmb vhi dt j-jn n1, p-acp j n2.
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1894
There is nothing we have in a Prosperous Condition, but we have it by Divine Donation:
There is nothing we have in a Prosperous Condition, but we have it by Divine Donation:
pc-acp vbz pix pns12 vhb p-acp dt j n1, cc-acp pns12 vhb pn31 p-acp j-jn n1:
(29) chapter (DIV2)
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1895
And why should a Christian then be lifted up, when he hath nothing but what he hath received? And there is nothing befalleth us in an Afflicted Condition,
And why should a Christian then be lifted up, when he hath nothing but what he hath received? And there is nothing befalls us in an Afflicted Condition,
cc q-crq vmd dt njp av vbi vvn a-acp, c-crq pns31 vhz pix p-acp r-crq pns31 vhz vvn? cc pc-acp vbz pix vvz pno12 p-acp dt j-vvn n1,
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1896
but what is by Divine Ordination;
but what is by Divine Ordination;
cc-acp q-crq vbz p-acp j-jn n1;
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1897
and why should we then fret at it? To close this, The Scripture teacheth a man,
and why should we then fret At it? To close this, The Scripture Teaches a man,
cc q-crq vmd pns12 av vvb p-acp pn31? p-acp av-j d, dt n1 vvz dt n1,
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1898
how to keep himself Sober in Prosperity, that he be not overcome with the Sweet and Pleasant Wine of that Condition:
how to keep himself Sobrium in Prosperity, that he be not overcome with the Sweet and Pleasant Wine of that Condition:
c-crq pc-acp vvi px31 j p-acp n1, cst pns31 vbb xx vvn p-acp dt j cc j n1 pp-f d n1:
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1899
And also, Sober in Adversity, that he be not overcome with the Gall and Wormwood of that Condition.
And also, Sobrium in Adversity, that he be not overcome with the Gall and Wormwood of that Condition.
cc av, j p-acp n1, cst pns31 vbb xx vvn p-acp dt n1 cc n1 pp-f d n1.
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1900
The Scripture speaketh of a Drunkenness, that is incident to an Afflicted condition, Isa. 51. 21. Hear thou this, thou Afflicted,
The Scripture speaks of a drunkenness, that is incident to an Afflicted condition, Isaiah 51. 21. Hear thou this, thou Afflicted,
dt n1 vvz pp-f dt n1, cst vbz j p-acp dt j-vvn n1, np1 crd crd np1 pns21 d, pns21 j-vvn,
(29) chapter (DIV2)
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1901
and Drunken, but not with Wine. Thus for the First Direction, for the taking a right View of Conditions.and Drunken, but not with Wine. Thus for the First Direction, for the taking a right View of Conditions.
cc j, cc-acp xx p-acp n1. av p-acp dt ord n1, p-acp dt vvg dt j-jn n1 pp-f n2.
(29) chapter (DIV2)
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1902
It must be done by Scripture-Light.
It must be done by Scripture light.
pn31 vmb vbi vdn p-acp n1.
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1903
CHAP. X. II. HE that will take a right View of a Condition, must take a right Standing for the Viewing of it.
CHAP. X. II HE that will take a right View of a Condition, must take a right Standing for the Viewing of it.
np1 fw-la crd pns31 cst vmb vvi dt j-jn n1 pp-f dt n1, vmb vvi dt n-jn vvg p-acp dt vvg pp-f pn31.
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1904
Conditions must be viewed at a due and convenient Distance.
Conditions must be viewed At a due and convenient Distance.
n2 vmb vbi vvn p-acp dt j-jn cc j n1.
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1905
It is in the viewing of a Condition, as it is in the viewing of a Picture;
It is in the viewing of a Condition, as it is in the viewing of a Picture;
pn31 vbz p-acp dt n-vvg pp-f dt n1, c-acp pn31 vbz p-acp dt n-vvg pp-f dt n1;
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1906
the Art in Drawing, is best discerned at some convenient distance.
the Art in Drawing, is best discerned At Some convenient distance.
dt n1 p-acp vvg, vbz js vvn p-acp d j n1.
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1907
The reason why many are mistaken about their Conditions, is, Their setting their Conditions too near them,
The reason why many Are mistaken about their Conditions, is, Their setting their Conditions too near them,
dt n1 c-crq d vbr vvn p-acp po32 n2, vbz, po32 n-vvg po32 n2 av av-j pno32,
(30) chapter (DIV2)
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1908
when they take a View of them.
when they take a View of them.
c-crq pns32 vvb dt n1 pp-f pno32.
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1909
Thus they set the Comforts of a condition, and the Crosses of a condition, so near to them, that they cannot take a right View of them.
Thus they Set the Comforts of a condition, and the Crosses of a condition, so near to them, that they cannot take a right View of them.
av pns32 vvd dt n2 pp-f dt n1, cc dt n2 pp-f dt n1, av av-j p-acp pno32, cst pns32 vmbx vvi dt j-jn n1 pp-f pno32.
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1910
It is with men, in this Case, as it is with a man in the midst of a great Wood,
It is with men, in this Case, as it is with a man in the midst of a great Wood,
pn31 vbz p-acp n2, p-acp d n1, c-acp pn31 vbz p-acp dt n1 p-acp dt n1 pp-f dt j n1,
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1911
or in the midst of a great City. When he is at some distance from them, he hath a fuller View of them,
or in the midst of a great city. When he is At Some distance from them, he hath a fuller View of them,
cc p-acp dt n1 pp-f dt j n1. c-crq pns31 vbz p-acp d n1 p-acp pno32, pns31 vhz dt jc n1 pp-f pno32,
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1912
than when he was in the midst of them, because his sight is bounded, and terminated, that he can see but a little way.
than when he was in the midst of them, Because his sighed is bounded, and terminated, that he can see but a little Way.
cs c-crq pns31 vbds p-acp dt n1 pp-f pno32, c-acp po31 n1 vbz vvn, cc vvn, cst pns31 vmb vvi p-acp dt j n1.
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1913
He seeth, it may be, but a Street, or some part of a Street;
He sees, it may be, but a Street, or Some part of a Street;
pns31 vvz, pn31 vmb vbi, cc-acp dt n1, cc d n1 pp-f dt n1;
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1914
When, being but at some convenient Distance from the City, and having a little advantage of Ground, he hath a full view of the City, in respect of Greatness, Length, Circuit, &c. Thus it is, in respect of conditions;
When, being but At Some convenient Distance from the city, and having a little advantage of Ground, he hath a full view of the city, in respect of Greatness, Length, Circuit, etc. Thus it is, in respect of conditions;
c-crq, vbg p-acp p-acp d j n1 p-acp dt n1, cc vhg dt j n1 pp-f n1, pns31 vhz dt j n1 pp-f dt n1, p-acp n1 pp-f n1, n1, n1, av av pn31 vbz, p-acp n1 pp-f n2;
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1915
When a man is in the midst of the comforts of a condition, in the midst of his Honour, Wealth,
When a man is in the midst of the comforts of a condition, in the midst of his Honour, Wealth,
c-crq dt n1 vbz p-acp dt n1 pp-f dt n2 pp-f dt n1, p-acp dt n1 pp-f po31 n1, n1,
(30) chapter (DIV2)
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1916
and Prosperity, he seeth but a little way, and cannot take a full View of his condition.
and Prosperity, he sees but a little Way, and cannot take a full View of his condition.
cc n1, pns31 vvz p-acp dt j n1, cc vmbx vvi dt j n1 pp-f po31 n1.
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1917
So it is, when a man is in the midst of his Crosses, and Afflictions, he discerneth but a little of his condition.
So it is, when a man is in the midst of his Crosses, and Afflictions, he discerneth but a little of his condition.
av pn31 vbz, c-crq dt n1 vbz p-acp dt n1 pp-f po31 n2, cc n2, pns31 vvz p-acp dt j pp-f po31 n1.
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1918
And thus, not taking a right View of their Conditions, they make a false Judgement of them.
And thus, not taking a right View of their Conditions, they make a false Judgement of them.
cc av, xx vvg dt j-jn n1 pp-f po32 n2, pns32 vvb dt j n1 pp-f pno32.
(30) chapter (DIV2)
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Page 141
1919
Solomon hath a passage, Prov. 18. 1. Through desire, a man having separated himself, seeketh, or intermedleth, with all wisdom. The words are diversly interpreted.Solomon hath a passage, Curae 18. 1. Through desire, a man having separated himself, seeks, or intermeddleth, with all Wisdom. The words Are diversely interpreted.
np1 vhz dt n1, np1 crd crd p-acp n1, dt n1 vhg vvn px31, vvz, cc vvz, p-acp d n1. dt n2 vbr av-j vvn.
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1920
In the Margin we read thus, He that separateth himself, seeketh according to his desire, and intermedleth in every business.
In the Margin we read thus, He that separateth himself, seeks according to his desire, and intermeddleth in every business.
p-acp dt n1 pns12 vvb av, pns31 cst vvz px31, vvz vvg p-acp po31 n1, cc vvz p-acp d n1.
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1921
The meaning seemeth to be this, That a man, that seeketh after Wisdom and Knowledg, hath his retirements;
The meaning seems to be this, That a man, that seeks After Wisdom and Knowledge, hath his retirements;
dt n1 vvz pc-acp vbi d, cst dt n1, cst vvz p-acp n1 cc n1, vhz po31 n2;
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1922
His desire of Wisdom, makes him sometimes come off from his secular employments, and set them at a distance from him.
His desire of Wisdom, makes him sometime come off from his secular employments, and Set them At a distance from him.
po31 n1 pp-f n1, vvz pno31 av vvn a-acp p-acp po31 j n2, cc vvd pno32 p-acp dt n1 p-acp pno31.
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It makes him sequester himself from all his worldly Businesses, that he may seek after Wisdom;
It makes him sequester himself from all his worldly Businesses, that he may seek After Wisdom;
pn31 vvz pno31 vvi px31 p-acp d po31 j n2, cst pns31 vmb vvi p-acp n1;
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and that he may be the freer for Study, and Meditation, and a consideration of things, What they are.
and that he may be the freer for Study, and Meditation, and a consideration of things, What they Are.
cc cst pns31 vmb vbi dt jc p-acp n1, cc n1, cc dt n1 pp-f n2, r-crq pns32 vbr.
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Thus it is, in respect of Conditions.
Thus it is, in respect of Conditions.
av pn31 vbz, p-acp n1 pp-f n2.
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If a man will take a right View of his condition, and will get Wisdom, to make a judgment of it;
If a man will take a right View of his condition, and will get Wisdom, to make a judgement of it;
cs dt n1 vmb vvi dt j-jn n1 pp-f po31 n1, cc vmb vvi n1, pc-acp vvi dt n1 pp-f pn31;
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he must, for a while, (as I may say) separate himself from it, and look upon it at some Distance.
he must, for a while, (as I may say) separate himself from it, and look upon it At Some Distance.
pns31 vmb, p-acp dt n1, (c-acp pns11 vmb vvi) vvi px31 p-acp pn31, cc vvb p-acp pn31 p-acp d n1.
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The Apostle gives this Direction, for the taking of a right View of conditions, 1 Cor. 7. 29, 30, 31. Let those that have Wives, be as though they had none;
The Apostle gives this Direction, for the taking of a right View of conditions, 1 Cor. 7. 29, 30, 31. Let those that have Wives, be as though they had none;
dt n1 vvz d n1, p-acp dt n-vvg pp-f dt j-jn n1 pp-f n2, crd np1 crd crd, crd, crd vvb d cst vhb n2, vbb c-acp cs pns32 vhd pix;
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and they that Rejoyce, as though they rejoyced not;
and they that Rejoice, as though they rejoiced not;
cc pns32 cst vvb, c-acp cs pns32 vvd xx;
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and they that Possess, as though they possessed not, &c. This sheweth us, that then we take a right View of things,and they that Possess, as though they possessed not, etc. This shows us, that then we take a right View of things,
cc pns32 cst vvb, c-acp cs pns32 vvd xx, av d vvz pno12, cst cs pns12 vvb dt j-jn n1 pp-f n2,
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when we look on them at a distance. Those things are worst seen, that we are on the same side with.
when we look on them At a distance. Those things Are worst seen, that we Are on the same side with.
c-crq pns12 vvb p-acp pno32 p-acp dt n1. d n2 vbr js vvn, cst pns12 vbr p-acp dt d n1 p-acp.
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An House is best viewed, when we are on the other side the Street. So it is in respect of Conditions;
an House is best viewed, when we Are on the other side the Street. So it is in respect of Conditions;
dt n1 vbz js vvn, c-crq pns12 vbr p-acp dt j-jn n1 dt n1. av pn31 vbz p-acp n1 pp-f n2;
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1933
we should view the condition, as though we were not in the condition. And so for an Afflicted condition, we should view it at a distance.
we should view the condition, as though we were not in the condition. And so for an Afflicted condition, we should view it At a distance.
pns12 vmd vvi dt n1, c-acp cs pns12 vbdr xx p-acp dt n1. cc av p-acp dt j-vvn n1, pns12 vmd vvi pn31 p-acp dt n1.
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Let them (saith the Apostle) that weep, be as though they wept not. Let them (Says the Apostle) that weep, be as though they wept not.
vvb pno32 (vvz dt n1) d n1, vbb c-acp cs pns32 vvd xx.
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1935
Thus the best view of a condition, is, To look upon a condition, to view it upon the other side of the Street, to view it at a Distance.
Thus the best view of a condition, is, To look upon a condition, to view it upon the other side of the Street, to view it At a Distance.
av dt js n1 pp-f dt n1, vbz, pc-acp vvi p-acp dt n1, pc-acp vvi pn31 p-acp dt j-jn n1 pp-f dt n1, pc-acp vvi pn31 p-acp dt n1.
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1936
It is often-times Self in a condition, that hinders from taking a right View of a condition.
It is oftentimes Self in a condition, that hinders from taking a right View of a condition.
pn31 vbz av n1 p-acp dt n1, cst vvz p-acp vvg dt j-jn n1 pp-f dt n1.
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1937
If we could separate our selves from our Conditions, and look upon them, as other mens Conditions,
If we could separate our selves from our Conditions, and look upon them, as other men's Conditions,
cs pns12 vmd vvi po12 n2 p-acp po12 n2, cc vvb p-acp pno32, c-acp j-jn ng2 n2,
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and not our own, we should take the better View of them.
and not our own, we should take the better View of them.
cc xx po12 d, pns12 vmd vvi dt jc n1 pp-f pno32.
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1939
There was a Nobleman of this Nation, who had three of his Sons drowned together in the River of Trent: The Father had not,
There was a Nobleman of this nation, who had three of his Sons drowned together in the River of Trent: The Father had not,
pc-acp vbds dt n1 pp-f d n1, r-crq vhd crd pp-f po31 n2 vvn av p-acp dt n1 pp-f np1: dt n1 vhd xx,
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1940
as yet, received the sad tydings of their Deaths. It was thought good he should be prepared for the tydings, before they came.
as yet, received the sad tidings of their Death's. It was Thought good he should be prepared for the tidings, before they Come.
c-acp av, vvd dt j n2 pp-f po32 n2. pn31 vbds vvn j pns31 vmd vbi vvn p-acp dt n2, c-acp pns32 vvd.
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1941
Upon this account, was that Learned, and Prudent Prelate, Bishop King, desired to go to him.
Upon this account, was that Learned, and Prudent Prelate, Bishop King, desired to go to him.
p-acp d n1, vbds d vvn, cc j n1, n1 n1, vvd pc-acp vvi p-acp pno31.
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1942
He very wisely managed the business. He did not, at first, tell the Nobleman what was befallen him;
He very wisely managed the business. He did not, At First, tell the Nobleman what was befallen him;
pns31 av av-j vvn dt n1. pns31 vdd xx, p-acp ord, vvb dt n1 r-crq vbds vvn pno31;
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but fell upon a General discourse of an Afflicted condition, and so gave the Nobleman a view of his condition afar off.
but fell upon a General discourse of an Afflicted condition, and so gave the Nobleman a view of his condition afar off.
cc-acp vvd p-acp dt j n1 pp-f dt j-vvn n1, cc av vvd dt n1 dt n1 pp-f po31 n1 av a-acp.
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1944
The Nobleman assented to all the Bishop said, and answered, That if God should bring him into such a condition, he did hope, he should be content, and submit to His will.
The Nobleman assented to all the Bishop said, and answered, That if God should bring him into such a condition, he did hope, he should be content, and submit to His will.
dt n1 vvd p-acp d dt n1 vvd, cc vvd, cst cs np1 vmd vvi pno31 p-acp d dt n1, pns31 vdd vvi, pns31 vmd vbi j, cc vvi p-acp po31 n1.
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1945
Upon this, the Bishop brings the condition nearer to him, and putteth this Question to him:
Upon this, the Bishop brings the condition nearer to him, and putteth this Question to him:
p-acp d, dt n1 vvz dt n1 av-jc p-acp pno31, cc vvz d n1 p-acp pno31:
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1946
Admit the Lord should take from you, your worldly Enjoyments, your outward Comforts; and should break off the Olive-Branches from about your Table. Admit the Lord should take from you, your worldly Enjoyments, your outward Comforts; and should break off the Olive branches from about your Table.
vvb dt n1 vmd vvi p-acp pn22, po22 j n2, po22 j n2; cc vmd vvi a-acp dt n2 p-acp p-acp po22 n1.
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1947
The Nobleman answered, That he hoped he should be therewith content.
The Nobleman answered, That he hoped he should be therewith content.
dt n1 vvd, cst pns31 vvd pns31 vmd vbi av j.
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1948
Upon this, the Bishop came nearer, and told him, It was his condition, That his Sons were drowned;
Upon this, the Bishop Come nearer, and told him, It was his condition, That his Sons were drowned;
p-acp d, dt n1 vvd av-jc, cc vvd pno31, pn31 vbds po31 n1, cst po31 n2 vbdr vvn;
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1949
and therefore desired him to do as he had said ▪ If he had, at first, shewed him what was his condition, he had been at a losse, in taking a View of it.
and Therefore desired him to do as he had said ▪ If he had, At First, showed him what was his condition, he had been At a loss, in taking a View of it.
cc av vvd pno31 pc-acp vdi c-acp pns31 vhd vvd ▪ cs pns31 vhd, p-acp ord, vvd pno31 r-crq vbds po31 n1, pns31 vhd vbn p-acp dt n1, p-acp vvg dt n1 pp-f pn31.
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1950
Herein was the Prudence of the Bishop seen, In giving him a View of it at a distance.
Herein was the Prudence of the Bishop seen, In giving him a View of it At a distance.
av vbds dt n1 pp-f dt n1 vvn, p-acp vvg pno31 dt n1 pp-f pn31 p-acp dt n1.
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1951
So the best way for the taking a right View of conditions, is, To view them at a distance.
So the best Way for the taking a right View of conditions, is, To view them At a distance.
np1 dt js n1 p-acp dt vvg dt j-jn n1 pp-f n2, vbz, pc-acp vvi pno32 p-acp dt n1.
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1952
Thus for the general Directions, concerning What is to be Known Done by those, That will make a Judgment of Conditions.
Thus for the general Directions, Concerning What is to be Known Done by those, That will make a Judgement of Conditions.
av p-acp dt j n2, vvg r-crq vbz pc-acp vbi vvn np1 p-acp d, cst vmb vvi dt n1 pp-f n2.
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1953
I come now to the Particular Directions, Concerning the making a Judgement of Conditions: And so, how a man may know, What is good for him in this life.
I come now to the Particular Directions, Concerning the making a Judgement of Conditions: And so, how a man may know, What is good for him in this life.
pns11 vvb av p-acp dt j-jn n2, vvg dt vvg dt n1 pp-f n2: cc av, c-crq dt n1 vmb vvi, q-crq vbz j p-acp pno31 p-acp d n1.
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So here we are to shew, How a man may make a Judgement, both of a Prosperous, and Adverse Condition.
So Here we Are to show, How a man may make a Judgement, both of a Prosperous, and Adverse Condition.
av av pns12 vbr pc-acp vvi, c-crq dt n1 vmb vvi dt n1, d pp-f dt j, cc j n1.
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1955
1. Concerning the making a Judgement of a Prosperous condition. The Question is this:
1. Concerning the making a Judgement of a Prosperous condition. The Question is this:
crd vvg dt vvg dt n1 pp-f dt j n1. dt n1 vbz d:
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1956
Question. How may a Man know, That a Prosperous condition is good for a man in this Life?Question. How may a Man know, That a Prosperous condition is good for a man in this Life?
n1. q-crq vmb dt n1 vvb, cst dt j n1 vbz j p-acp dt n1 p-acp d n1?
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Answ. By these things a Man may know it. 1. If outward prosperity, be no hindrance, to Inward and Spiritual Prosperity.Answer By these things a Man may know it. 1. If outward Prosperity, be no hindrance, to Inward and Spiritual Prosperity.
np1 p-acp d n2 dt n1 vmb vvi pn31. crd cs j n1, vbb dx n1, p-acp j cc j n1.
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1958
It was the Wish of St. John, concerning Gaius, 3. Epist. V. 2. I wish thou mayest Prosper and be in Health, even as thy Soul Prospereth.
It was the Wish of Saint John, Concerning Gaius, 3. Epistle V. 2. I wish thou Mayest Prosper and be in Health, even as thy Soul Prospereth.
pn31 vbds dt n1 pp-f n1 np1, vvg np1, crd np1 n1 crd pns11 vvb pns21 vm2 vvi cc vbb p-acp n1, av c-acp po21 n1 vvz.
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1959
Some think, that Gaius had a Sickly Body, but an Healthy Soul. The contrary is seen by many, They have Healthy,
some think, that Gaius had a Sickly Body, but an Healthy Soul. The contrary is seen by many, They have Healthy,
d vvb, cst np1 vhd dt j n1, cc-acp dt j n1 dt n-jn vbz vvn p-acp d, pns32 vhb j,
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1960
and Prospering Bodies, but Unhealthy, and Unprospering Souls. Thus it is with many, They have Prospering Estates, but Poor, and Unprospering Souls.
and Prospering Bodies, but Unhealthy, and Unprospering Souls. Thus it is with many, They have Prospering Estates, but Poor, and Unprospering Souls.
cc j-vvg n2, cc-acp j, cc j-vvg n2. av pn31 vbz p-acp d, pns32 vhb j-vvg n2, cc-acp j, cc j-vvg n2.
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1961
Their outwards, eat up their inwards; As Pharaohs lean Kine, did eat up the Fat. There are many, whose worldly Riches, do eat up their Spiritual.
Their outward, eat up their inward; As Pharaohs lean Kine, did eat up the Fat. There Are many, whose worldly Riches, do eat up their Spiritual.
po32 n2-j, vvb a-acp po32 n2-j; c-acp np1 j n2, vdd vvi a-acp dt j. pc-acp vbr d, rg-crq j n2, vdb vvi a-acp po32 j.
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Though they are Rich in the world, yet they are not Rich towards God, and in respect of their Souls.
Though they Are Rich in the world, yet they Are not Rich towards God, and in respect of their Souls.
cs pns32 vbr j p-acp dt n1, av pns32 vbr xx j p-acp np1, cc p-acp n1 pp-f po32 n2.
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1963
How many are there, whom outward Fulness causeth to despise the Hony-Comb of the Gospel? Remember this,
How many Are there, whom outward Fullness Causes to despise the Hony-Comb of the Gospel? remember this,
c-crq d vbr a-acp, ro-crq j n1 vvz pc-acp vvi dt n1 pp-f dt n1? np1 d,
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1964
When a mans outward condition, is accompanied with the Soul's improsperity, it is naught for him.
When a men outward condition, is accompanied with the Soul's improsperity, it is nought for him.
c-crq dt ng1 j n1, vbz vvn p-acp dt ng1 n1, pn31 vbz pix p-acp pno31.
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1965
When, in a prosperous condition, men are thoughtless of their Soul's prosperity; This speaketh a condition Evil for a man.
When, in a prosperous condition, men Are thoughtless of their Soul's Prosperity; This speaks a condition Evil for a man.
c-crq, p-acp dt j n1, n2 vbr j pp-f po32 ng1 n1; d vvz dt n1 j-jn p-acp dt n1.
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2. We may know it thus, If we use the things of a Prosperous Condition with right Considerations, 1. Of their Changeableness. 2. Of their Dangerousness. 3. Of their Usefulness. 4. Of their Inferiority. 5. Of their Emptiness. 6. Of our own Mortality. 7. Of the Accompt to be given.
2. We may know it thus, If we use the things of a Prosperous Condition with right Considerations, 1. Of their Changeableness. 2. Of their Dangerousness. 3. Of their Usefulness. 4. Of their Inferiority. 5. Of their Emptiness. 6. Of our own Mortality. 7. Of the Account to be given.
crd pns12 vmb vvi pn31 av, cs pns12 vvb dt n2 pp-f dt j n1 p-acp j-jn n2, crd pp-f po32 n1. crd pp-f po32 n1. crd pp-f po32 np1. crd pp-f po32 n1. crd pp-f po32 n1. crd pp-f po12 d n1. crd pp-f dt vvb pc-acp vbi vvn.
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1. If we use them, with a right Consideration of their Changeableness.
1. If we use them, with a right Consideration of their Changeableness.
crd cs pns12 vvb pno32, p-acp dt j-jn n1 pp-f po32 n1.
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1968
Some there are, who, when they are set upon a Mountain of Prosperity, think their Mountain to be so Strong, that it cannot be Removed.
some there Are, who, when they Are Set upon a Mountain of Prosperity, think their Mountain to be so Strong, that it cannot be Removed.
d a-acp vbr, r-crq, c-crq pns32 vbr vvn p-acp dt n1 pp-f n1, vvb po32 n1 pc-acp vbi av j, cst pn31 vmbx vbi vvn.
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1969
This was Davids fault, when he said in his Prosperity, He should never be removed, Job telleth us, That in the day of his Prosperity, he thought of Adversity.
This was Davids fault, when he said in his Prosperity, He should never be removed, Job Telleth us, That in the day of his Prosperity, he Thought of Adversity.
d vbds np1 n1, c-crq pns31 vvd p-acp po31 n1, pns31 vmd av-x vbi vvn, n1 vvz pno12, cst p-acp dt n1 pp-f po31 n1, pns31 vvd pp-f n1.
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1970
He looked upon the things of his condition as changeable, and so he found them to be;
He looked upon the things of his condition as changeable, and so he found them to be;
pns31 vvd p-acp dt n2 pp-f po31 n1 c-acp j, cc av pns31 vvd pno32 pc-acp vbi;
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when of the Richest man in the East, he became the poorest man in the world.
when of the Richest man in the East, he became the Poorest man in the world.
c-crq pp-f dt js n1 p-acp dt n1, pns31 vvd dt js n1 p-acp dt n1.
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1972
We must know, The best things of a condition, are mutable: The Comforts of a condition, may become Crosses.
We must know, The best things of a condition, Are mutable: The Comforts of a condition, may become Crosses.
pns12 vmb vvi, dt js n2 pp-f dt n1, vbr j: dt n2 pp-f dt n1, vmb vvi n2.
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1973
Children are looked upon as Comforts;
Children Are looked upon as Comforts;
n2 vbr vvn p-acp p-acp n2;
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1974
And yet we read of Augustus, that he had three Daughters, and that they proved such crosses to him, that he was wont to call them, His Tria Carcinomata, His three Ulcers or Botches:
And yet we read of Augustus, that he had three Daughters, and that they proved such Crosses to him, that he was wont to call them, His Tria Carcinomata, His three Ulcers or Botches:
cc av pns12 vvb pp-f np1, cst pns31 vhd crd n2, cc cst pns32 vvd d n2 p-acp pno31, cst pns31 vbds j pc-acp vvi pno32, po31 fw-la np1, po31 crd n2 cc n2:
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1975
And he was often heard to say, Vtinam vel coelebs vixissem, vel orbus periissem. Oh, that I had either lived Unmarried, or dyed Childless.
And he was often herd to say, Vtinam vel coelebs vixissem, vel orbus periissem. O, that I had either lived Unmarried, or died Childless.
cc pns31 vbds av vvn pc-acp vvi, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la. uh, cst pns11 vhd av-d vvn j-vvn-u, cc vvd j.
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1976
It is then right, When we use the things of a Prosperous Condition with right Considerations of their Vanity, Brevity, Mortality, Mutability.
It is then right, When we use the things of a Prosperous Condition with right Considerations of their Vanity, Brevity, Mortality, Mutability.
pn31 vbz av j-jn, c-crq pns12 vvb dt n2 pp-f dt j n1 p-acp j-jn n2 pp-f po32 n1, n1, n1, n1.
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1977
There was an Ambassador from a Great Prince, that had this Sentence Engraven upon his Watch, which he read once every day, Favour may turn into Disfavour, and Grace into Disgrace.
There was an Ambassador from a Great Prince, that had this Sentence Engraven upon his Watch, which he read once every day, Favour may turn into Disfavour, and Grace into Disgrace.
pc-acp vbds dt n1 p-acp dt j n1, cst vhd d n1 vvn p-acp po31 n1, r-crq pns31 vvd a-acp d n1, n1 vmb vvi p-acp n1, cc n1 p-acp n1.
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1978
But of this, I have spoken in a former Tract.
But of this, I have spoken in a former Tract.
cc-acp pp-f d, pns11 vhb vvn p-acp dt j n1.
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1979
2. When we use the things of a prosperous condition, with the consideration of their dangerousness;
2. When we use the things of a prosperous condition, with the consideration of their dangerousness;
crd c-crq pns12 vvb dt n2 pp-f dt j n1, p-acp dt n1 pp-f po32 n1;
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1980
that they are things in which men Usually sin, and in which they may Easily sin.
that they Are things in which men Usually since, and in which they may Easily sin.
cst pns32 vbr n2 p-acp r-crq n2 av-j n1, cc p-acp r-crq pns32 vmb av-j vvi.
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1981
When we consider, what snares and temptations attend that condition; and thereupon, we become more watchful.
When we Consider, what snares and temptations attend that condition; and thereupon, we become more watchful.
c-crq pns12 vvb, r-crq n2 cc n2 vvb d n1; cc av, pns12 vvb av-dc j.
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1982
But of this we have spoken before, and shall but touch it here.
But of this we have spoken before, and shall but touch it Here.
p-acp pp-f d pns12 vhb vvn a-acp, cc vmb p-acp vvi pn31 av.
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1983
3. When we use the things of a condition, with the right consideration of their Usefulness;
3. When we use the things of a condition, with the right consideration of their Usefulness;
crd c-crq pns12 vvb dt n2 pp-f dt n1, p-acp dt j-jn n1 pp-f po32 np1;
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1984
that as they are things useful, so to consider, what use we make of them.
that as they Are things useful, so to Consider, what use we make of them.
cst c-acp pns32 vbr n2 j, av pc-acp vvi, q-crq vvb pns12 vvb pp-f pno32.
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As they are easily made matter of sin, so they may be made matter of duty.
As they Are Easily made matter of since, so they may be made matter of duty.
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In this the excellency of a gracious heart is seen, in making Duty out of that, out of which others make Sin. Luke 16. 9. Make you friends (saith our Saviour) of the unrighteous Mammon. Where Riches are called Unrighteous Mammon,
In this the excellency of a gracious heart is seen, in making Duty out of that, out of which Others make Sin. Lycia 16. 9. Make you Friends (Says our Saviour) of the unrighteous Mammon. Where Riches Are called Unrighteous Mammon,
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as for other reasons so chiefly for this, Because they are the things that men easily, and usually sin in.
as for other Reasons so chiefly for this, Because they Are the things that men Easily, and usually sin in.
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Yet our Saviour sheweth, they have their usefulness, When he saith, Make you friends of them.
Yet our Saviour shows, they have their usefulness, When he Says, Make you Friends of them.
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So then, Would a man know, whether prosperity be good for him;
So then, Would a man know, whither Prosperity be good for him;
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I would ask him this, What use he doth make of the things of a prosperous condition? Prosperity is to a man,
I would ask him this, What use he does make of the things of a prosperous condition? Prosperity is to a man,
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as a man useth it: 1 Cor. 7. 31. The Apostle speaketh, of using the world, as not abusing it.
as a man uses it: 1 Cor. 7. 31. The Apostle speaks, of using the world, as not abusing it.
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Now, a thing is then abused, when it is not put to the use for which it was given; but put to wrong uses.
Now, a thing is then abused, when it is not put to the use for which it was given; but put to wrong uses.
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Thus there is an abusing of the world, and the things of a prosperous condition, when we put them to wrong uses.
Thus there is an abusing of the world, and the things of a prosperous condition, when we put them to wrong uses.
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Thus, many abuse their Honour, and abuse their Riches, &c. when they make this use of them, To feed their lusts, to hearden their hearts against God and His Word, to raise their Names and Families, to Oppress their Brethren, to make them proud, and high-minded:
Thus, many abuse their Honour, and abuse their Riches, etc. when they make this use of them, To feed their Lustiest, to hearden their hearts against God and His Word, to raise their Names and Families, to Oppress their Brothers, to make them proud, and High-minded:
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This is making that use of them, that they were not given for; and this is abusing them.
This is making that use of them, that they were not given for; and this is abusing them.
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God never gave these things, to be food for mens lusts, to feed their pride, and to feed their covetousness.
God never gave these things, to be food for men's Lustiest, to feed their pride, and to feed their covetousness.
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He never gave Riches, and Honour, and Possessions to men, to make them proud, and high-minded.
He never gave Riches, and Honour, and Possessions to men, to make them proud, and High-minded.
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Thus, many abuse the good things of this life; Their Wealth, their Apparrel, their very Meat, and Drink;
Thus, many abuse the good things of this life; Their Wealth, their Apparel, their very Meat, and Drink;
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by putting them to other uses then God intended them for.
by putting them to other uses then God intended them for.
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As the Lord complaineth, Hos. 2. 8. She did not know, that I gave her Corn,
As the Lord Complaineth, Hos. 2. 8. She did not know, that I gave her Corn,
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and Wine, and Oyle, and multiplied their Silver, and their Gold, which they prepared for Baal. and Wine, and Oil, and multiplied their Silver, and their Gold, which they prepared for Baal.
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They put those things to other uses, then God intended them for.
They put those things to other uses, then God intended them for.
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God never gave those things for that end, To serve Baal, and their Idols with them.
God never gave those things for that end, To serve Baal, and their Idols with them.
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Thus we see, how the Lord telleth Israel of her mis-using, and abusing the things of her Prosperity, Ezek. 16. 10, 11, 12, 13. He telleth her, what He had done for her,
Thus we see, how the Lord Telleth Israel of her misusing, and abusing the things of her Prosperity, Ezekiel 16. 10, 11, 12, 13. He Telleth her, what He had done for her,
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how He had Cloathed her with Broidered Garments, and fine Linnen, and Silk; He had decked her with Ornaments, Chains, Bracelets, Jewels, and Gold;
how He had Clothed her with Broidered Garments, and fine Linen, and Silk; He had decked her with Ornament, Chains, Bracelets, Jewels, and Gold;
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He gave her fine Flower, and Hony, and Oyle.
He gave her fine Flower, and Honey, and Oil.
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Now see, to what uses she put these things, you shall find, to such uses as God never intended them for;
Now see, to what uses she put these things, you shall find, to such uses as God never intended them for;
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as you may see, Vers. 16, 17, 18, 19. of the said Chapter, They bestowed all upon Idols.
as you may see, Vers. 16, 17, 18, 19. of the said Chapter, They bestowed all upon Idols.
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The Lord saith, Jer. 7. 31. Of their burning their Sons, and Daughters, in the fire,
The Lord Says, Jer. 7. 31. Of their burning their Sons, and Daughters, in the fire,
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and Sacrificing them to the Idols, that he commanded them not, neither came it into his heart. and Sacrificing them to the Idols, that he commanded them not, neither Come it into his heart.
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So we may say, that many put the things of this life, to that Use that God never commanded, neither ever intended.
So we may say, that many put the things of this life, to that Use that God never commanded, neither ever intended.
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So then, in a prosperous condition, we should put this Question to our selves, What use we make of the things of the condition? In a prosperous condition, Two things are to be eyed by us,
So then, in a prosperous condition, we should put this Question to our selves, What use we make of the things of the condition? In a prosperous condition, Two things Are to be eyed by us,
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for the making a right use of the things of the condition. 1. Precepts. 2. Patterns.
for the making a right use of the things of the condition. 1. Precepts. 2. Patterns.
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1. Precepts in the Scripture, commanding us to what use to put the things of a prosperous condition.
1. Precepts in the Scripture, commanding us to what use to put the things of a prosperous condition.
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The Scripture abounds in them, Prov. 3. 9. Honour the Lord with thy substance. Deut. 28. 47. where we may see, what is our Duty by the Threatning.
The Scripture abounds in them, Curae 3. 9. Honour the Lord with thy substance. Deuteronomy 28. 47. where we may see, what is our Duty by the Threatening.
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Because thou didst not serve the Lord with joyfulness, and gladness of heart, for the abundance of all things; Because thou didst not serve the Lord with joyfulness, and gladness of heart, for the abundance of all things;
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Therefore, &c. Where see, What is a man Duty when he is in a prosperous condition? It is this,Therefore, etc. Where see, What is a man Duty when he is in a prosperous condition? It is this,
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When God giveth abundance of all things, that we should serve Him with joyfulness, and gladness of heart.
When God gives abundance of all things, that we should serve Him with joyfulness, and gladness of heart.
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God doth not give abundance to men, that they should live more proudly, but that they should serve Him more chearfully.
God does not give abundance to men, that they should live more proudly, but that they should serve Him more cheerfully.
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When He enlargeth our estates, He expecteth the enlargment of our hearts toward Him in Duty,
When He enlarges our estates, He Expects the enlargement of our hearts towards Him in Duty,
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and Service. 1 Tim. 6. 18. Charge them (saith the Apostle) that are Rich in this world, that they do good,
and Service. 1 Tim. 6. 18. Charge them (Says the Apostle) that Are Rich in this world, that they do good,
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and be ready to distribute, willing to communicate. and be ready to distribute, willing to communicate.
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And Vers. 19. Laying up in store for themselves, a good Foundation, &c. Where he sheweth, what uses men should put their Riches to, ( viz. ) to do good with them, to feed the hungry, to cloath the naked.
And Vers. 19. Laying up in store for themselves, a good Foundation, etc. Where he shows, what uses men should put their Riches to, (viz.) to do good with them, to feed the hungry, to cloth the naked.
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And then, to lay up a good Foundation for the time to come.
And then, to lay up a good Foundation for the time to come.
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Some men make only this use of their Riches, to lay a foundation of Greatness for themselves,
some men make only this use of their Riches, to lay a Foundation of Greatness for themselves,
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and families, and posterity, for time to come in this world; but neglect laying a good foundation for themselves to Eternity.
and families, and posterity, for time to come in this world; but neglect laying a good Foundation for themselves to Eternity.
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Thus for the Precepts of the Word, concerning the Use we should make of the things of a prosperous condition ▪ 2. We must eye Patterns,
Thus for the Precepts of the Word, Concerning the Use we should make of the things of a prosperous condition ▪ 2. We must eye Patterns,
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and see what uses the Saints have made of the things of a prosperous condition. Thus you have Davids example, 2 Sam. 7. 1. when God had given him peace,
and see what uses the Saints have made of the things of a prosperous condition. Thus you have Davids Exampl, 2 Sam. 7. 1. when God had given him peace,
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and prosperity, he considereth how he might honour God, with what God had given him; and so resolveth upon building a House for God:
and Prosperity, he Considereth how he might honour God, with what God had given him; and so resolves upon building a House for God:
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And when he found it was the mind of God, that he should not do it,
And when he found it was the mind of God, that he should not do it,
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but his son Solomon; he thereupon, did bequeath his Gold, and his Silver, to Solomon for that use;
but his son Solomon; he thereupon, did Bequeath his Gold, and his Silver, to Solomon for that use;
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and stirred up the Princes, and Nobles, to do the like, 1 Chron. 29. 12. Riches and Honour (saith he) come from thee: and ver. 13. All things come from Thee,
and stirred up the Princes, and Nobles, to do the like, 1 Chronicles 29. 12. Riches and Honour (Says he) come from thee: and for. 13. All things come from Thee,
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and of Thine own have we given Thee. and of Thine own have we given Thee.
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Thus you may see what use Job made of the things his prosperity, Job 29. 12, 13, &c. You will there see, what use he made of his Honour, Power, and Wealth.
Thus you may see what use Job made of the things his Prosperity, Job 29. 12, 13, etc. You will there see, what use he made of his Honour, Power, and Wealth.
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4. When we use the things of a prosperous condition, with a right consideration of their Inferiority,
4. When we use the things of a prosperous condition, with a right consideration of their Inferiority,
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and Subordination, in relation to higher things. This consideration, will keep us from setting our Hearts, and Affections on them.
and Subordination, in Relation to higher things. This consideration, will keep us from setting our Hearts, and Affections on them.
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It will make us set Honour and Riches, and the Best things of this Life, upon the foot-stool,
It will make us Set Honour and Riches, and the Best things of this Life, upon the footstool,
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and not upon the throne of our Hearts.
and not upon the throne of our Hearts.
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In a prosperous condition, we are to set the things of it in their due place.
In a prosperous condition, we Are to Set the things of it in their due place.
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Some there are, who set them so high, as though they were the only things; when, as they are but bona Scabelli, the good things of the Footstool.
some there Are, who Set them so high, as though they were the only things; when, as they Are but Bona Scabelli, the good things of the Footstool.
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It is then Evil, when we have a higher esteem of them, than we ought to have.
It is then Evil, when we have a higher esteem of them, than we ought to have.
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Remember, These are not the things that are to have the preneminence. The Apostle exhorts us, Col. 3. 1. To those seek things that are Above;
remember, These Are not the things that Are to have the preneminence. The Apostle exhorts us, Col. 3. 1. To those seek things that Are Above;
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and ver. 2. To set our affections on the things Above, and not on the things of the Earth.
and for. 2. To Set our affections on the things Above, and not on the things of the Earth.
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He speaketh there of two sorts of Things;
He speaks there of two sorts of Things;
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There are NONLATINALPHABET, the things Above; And NONLATINALPHABET, or, as the Apostle saith, NONLATINALPHABET, the things of the Earth:
There Are, the things Above; And, or, as the Apostle Says,, the things of the Earth:
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And biddeth us Seek, and set our affections upon the things that are Above. He useth two words, viz. NONLATINALPHABET, which notes, seeking with the whole strength, and endeavour;
And bids us Seek, and Set our affections upon the things that Are Above. He uses two words, viz., which notes, seeking with the Whole strength, and endeavour;
cc vvz pno12 vvb, cc vvb po12 n2 p-acp dt n2 cst vbr p-acp. pns31 vvz crd n2, n1, r-crq n2, vvg p-acp dt j-jn n1, cc n1;
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And NONLATINALPHABET, which notes, The minding of those things with the whole Soul. This sheweth, a man is not to look upon the best things of this Life,
And, which notes, The minding of those things with the Whole Soul. This shows, a man is not to look upon the best things of this Life,
cc, r-crq n2, dt vvg pp-f d n2 p-acp dt j-jn n1 np1 vvz, dt n1 vbz xx pc-acp vvi p-acp dt js n2 pp-f d n1,
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as those things that are the Best.
as those things that Are the Best.
c-acp d n2 cst vbr dt js.
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They are to have no more degrees of Affection, then there are degrees of Good in them.
They Are to have no more Degrees of Affection, then there Are Degrees of Good in them.
pns32 vbr pc-acp vhi dx dc n2 pp-f n1, cs pc-acp vbr n2 pp-f j p-acp pno32.
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It was good Counsel, that one gave to a near Relation of mine, concerning his Horse;
It was good Counsel, that one gave to a near Relation of mine, Concerning his Horse;
pn31 vbds j n1, cst pi vvd p-acp dt j n1 pp-f png11, vvg po31 n1;
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When she saw him too much taken with him, she said, Sir, love a Horse, as a Horse.
When she saw him too much taken with him, she said, Sir, love a Horse, as a Horse.
c-crq pns31 vvd pno31 av av-d vvn p-acp pno31, pns31 vvd, n1, vvb dt n1, c-acp dt n1.
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So we should the Creature, but as the Creature;
So we should the Creature, but as the Creature;
av pns12 vmd dt n1, cc-acp c-acp dt n1;
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and the things of the world, as the things that are inferior to the things of another World.
and the things of the world, as the things that Are inferior to the things of Another World.
cc dt n2 pp-f dt n1, c-acp dt n2 cst vbr j-jn p-acp dt n2 pp-f j-jn n1.
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So, then it is right, when we use the Good things of this life, with a consideration of their Inferiority.
So, then it is right, when we use the Good things of this life, with a consideration of their Inferiority.
np1, cs pn31 vbz j-jn, c-crq pns12 vvb dt j n2 pp-f d n1, p-acp dt n1 pp-f po32 n1.
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5. When we use the things of a prosperous condition, with a right consideration of their Emptiness and vanity.
5. When we use the things of a prosperous condition, with a right consideration of their Emptiness and vanity.
crd c-crq pns12 vvb dt n2 pp-f dt j n1, p-acp dt j-jn n1 pp-f po32 n1 cc n1.
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When your condition is fullest, yet you look upon the things of your condition as empty,
When your condition is Fullest, yet you look upon the things of your condition as empty,
c-crq po22 n1 vbz js, av pn22 vvb p-acp dt n2 pp-f po22 n1 c-acp j,
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and that will not give satisfaction to the Soul. As their Inferiority speaketh them unsuitable, to the spirit of man;
and that will not give satisfaction to the Soul. As their Inferiority speaks them unsuitable, to the Spirit of man;
cc cst vmb xx vvi n1 p-acp dt n1 p-acp po32 n1 vvz pno32 j, p-acp dt n1 pp-f n1;
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so their emptinesse, speaketh them unsatisfactory.
so their emptiness, speaks them unsatisfactory.
av po32 n1, vvz pno32 j.
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It is happy with a man, when he is in a high condition, that he can look upon the things of his condition, as low things;
It is happy with a man, when he is in a high condition, that he can look upon the things of his condition, as low things;
pn31 vbz j p-acp dt n1, c-crq pns31 vbz p-acp dt j n1, cst pns31 vmb vvi p-acp dt n2 pp-f po31 n1, c-acp j n2;
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and when he is in a full condition, to look upon all the things of this condition, as empty.
and when he is in a full condition, to look upon all the things of this condition, as empty.
cc c-crq pns31 vbz p-acp dt j n1, pc-acp vvi p-acp d dt n2 pp-f d n1, c-acp j.
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When God changeth our condition, then (it may be) we can do it.
When God changes our condition, then (it may be) we can do it.
c-crq np1 vvz po12 n1, av (pn31 vmb vbi) pns12 vmb vdi pn31.
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2062
Then we can say, Now I see, that Honour, and Riches, are but vain and empty things.
Then we can say, Now I see, that Honour, and Riches, Are but vain and empty things.
cs pns12 vmb vvi, av pns11 vvb, cst n1, cc n2, vbr cc-acp j cc j n2.
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But it is best, when a man can, in the heighth of his Prosperity, give such a Censure of them.
But it is best, when a man can, in the height of his Prosperity, give such a Censure of them.
p-acp pn31 vbz js, c-crq dt n1 vmb, p-acp dt n1 pp-f po31 n1, vvb d dt n1 pp-f pno32.
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2064
When Gilimer, King of the Vandals, was brought prisoner before Justinian, sitting in Majesty upon his Throne, he cried out, Vanity of vanities, all is vanity.
When Gilimer, King of the Vandals, was brought prisoner before Justinian, sitting in Majesty upon his Throne, he cried out, Vanity of vanities, all is vanity.
c-crq np1, n1 pp-f dt np2, vbds vvn n1 p-acp np1, vvg p-acp n1 p-acp po31 n1, pns31 vvd av, n1 pp-f n2, d vbz n1.
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This he did, in his Adverse Condition, when he stood prisoner at the Bar. They were the words of Solomon; but uttered by him,
This he did, in his Adverse Condition, when he stood prisoner At the Bar. They were the words of Solomon; but uttered by him,
d pns31 vdd, p-acp po31 j n1, c-crq pns31 vvd n1 p-acp dt np1 pns32 vbdr dt n2 pp-f np1; p-acp vvn p-acp pno31,
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when he was in the heighth of his Prosperity, and when he sate upon the Throne.
when he was in the height of his Prosperity, and when he sat upon the Throne.
c-crq pns31 vbds p-acp dt n1 pp-f po31 n1, cc c-crq pns31 vvd p-acp dt n1.
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2067
The consideration of the emptiness, and vanity, that is in the best things of a prosperous condition, will keep a man from taking up with them:
The consideration of the emptiness, and vanity, that is in the best things of a prosperous condition, will keep a man from taking up with them:
dt n1 pp-f dt n1, cc n1, cst vbz p-acp dt js n2 pp-f dt j n1, vmb vvi dt n1 p-acp vvg a-acp p-acp pno32:
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It will keep a man from being deceived by them, as promising more than they can perform.
It will keep a man from being deceived by them, as promising more than they can perform.
pn31 vmb vvi dt n1 p-acp vbg vvn p-acp pno32, c-acp vvg av-dc cs pns32 vmb vvi.
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2069
Our Saviour speaketh of the deceitfulness of Riches, Mat. 13. 22. the Greek word, is, NONLATINALPHABET, the imposture, and fallacy of Riches.
Our Saviour speaks of the deceitfulness of Riches, Mathew 13. 22. the Greek word, is,, the imposture, and fallacy of Riches.
po12 n1 vvz pp-f dt n1 pp-f n2, np1 crd crd dt jp n1, vbz,, dt n1, cc n1 pp-f n2.
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It signifieth, a drawing out of the way. So there is a deceitfulness in the things of a prosperous condition;
It signifies, a drawing out of the Way. So there is a deceitfulness in the things of a prosperous condition;
pn31 vvz, dt vvg av pp-f dt n1. av a-acp vbz dt n1 p-acp dt n2 pp-f dt j n1;
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they are apt to draw a man out of the way, to look for comfort, and contentment in them, when it is not to be found.
they Are apt to draw a man out of the Way, to look for Comfort, and contentment in them, when it is not to be found.
pns32 vbr j pc-acp vvi dt n1 av pp-f dt n1, pc-acp vvi p-acp n1, cc n1 p-acp pno32, c-crq pn31 vbz xx pc-acp vbi vvn.
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This consideration, will prevent those Dreams that a man is apt to have in that Condition.
This consideration, will prevent those Dreams that a man is apt to have in that Condition.
d n1, vmb vvi d n2 cst dt n1 vbz j pc-acp vhi p-acp d n1.
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2073
As we read, Isai. 29. 8. of the dreams of the hungry and thirsty man, that he Dreams he Eates and Drinks,
As we read, Isaiah 29. 8. of the dreams of the hungry and thirsty man, that he Dreams he Eats and Drinks,
c-acp pns12 vvb, np1 crd crd pp-f dt n2 pp-f dt j cc j n1, cst pns31 n2 pns31 vvz cc vvz,
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but when he awakes, his Soul is empty.
but when he awakes, his Soul is empty.
cc-acp c-crq pns31 vvz, po31 n1 vbz j.
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2075
Some there are, that Dream of contentment, and satisfaction in their condition, that at last find it but a phantasie, and a dream.
some there Are, that Dream of contentment, and satisfaction in their condition, that At last find it but a fantasy, and a dream.
d a-acp vbr, cst n1 pp-f n1, cc n1 p-acp po32 n1, cst p-acp ord vvi pn31 p-acp dt n1, cc dt n1.
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2076
Those then, that would make a Judgment of a prosperous condition, must put the question to themselves,
Those then, that would make a Judgement of a prosperous condition, must put the question to themselves,
d av, cst vmd vvi dt n1 pp-f dt j n1, vmb vvi dt n1 p-acp px32,
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2077
Whether they use the things of their condition, with a consideration of their emptiness? We say of Wells,
Whither they use the things of their condition, with a consideration of their emptiness? We say of Wells,
cs pns32 vvb dt n2 pp-f po32 n1, p-acp dt n1 pp-f po32 n1? pns12 vvb pp-f n2,
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when they want Water, that they are empty, though they may be full of other things;
when they want Water, that they Are empty, though they may be full of other things;
c-crq pns32 vvb n1, cst pns32 vbr j, cs pns32 vmb vbi j pp-f j-jn n2;
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as Mud, and Sand, and Stones. So the best things of this World, are but empty things;
as Mud, and Sand, and Stones. So the best things of this World, Are but empty things;
c-acp n1, cc n1, cc n2. np1 dt js n2 pp-f d n1, vbr cc-acp j n2;
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2080
because they have not that in them, that the Soul seeketh after, and that will give satisfaction to the Soul. There is no Satisfaction, where there is not Suitableness.
Because they have not that in them, that the Soul seeks After, and that will give satisfaction to the Soul. There is no Satisfaction, where there is not Suitableness.
c-acp pns32 vhb xx d p-acp pno32, cst dt n1 vvz a-acp, cc cst vmb vvi n1 p-acp dt n1 pc-acp vbz dx n1, c-crq pc-acp vbz xx n1.
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These things were never made for the Soul;
These things were never made for the Soul;
np1 n2 vbdr av-x vvn p-acp dt n1;
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and therefore they can no more satisfie it, than you can fill a purse, or a chest, with Learning.
and Therefore they can no more satisfy it, than you can fill a purse, or a chest, with Learning.
cc av pns32 vmb av-dx av-dc vvi pn31, cs pn22 vmb vvi dt n1, cc dt n1, p-acp n1.
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6. Do you use the things of a prosperous condition, with this consideration, viz. Of your own Mortality? Then it is right,
6. Do you use the things of a prosperous condition, with this consideration, viz. Of your own Mortality? Then it is right,
crd vdb pn22 vvi dt n2 pp-f dt j n1, p-acp d n1, n1 pp-f po22 d n1? cs pn31 vbz j-jn,
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when we consider, As the brevity of Worldly things, and that they have an end;
when we Consider, As the brevity of Worldly things, and that they have an end;
c-crq pns12 vvb, c-acp dt n1 pp-f j n2, cc cst pns32 vhb dt n1;
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2085
so, when we consider our own ends also, this consideration, will make us sober in the use of them. 1 Pet. 4. 7. The Apostle exhorteth to Sobriety, in the use of the things of this Life, upon this ground, viz. The end of all things is at hand; be ye therefore Sober.
so, when we Consider our own ends also, this consideration, will make us Sobrium in the use of them. 1 Pet. 4. 7. The Apostle exhorteth to Sobriety, in the use of the things of this Life, upon this ground, viz. The end of all things is At hand; be you Therefore Sobrium.
av, c-crq pns12 vvb po12 d n2 av, d n1, vmb vvi pno12 j p-acp dt n1 pp-f pno32. crd np1 crd crd dt n1 vvz p-acp n1, p-acp dt n1 pp-f dt n2 pp-f d n1, p-acp d n1, n1 dt n1 pp-f d n2 vbz p-acp n1; vbb pn22 av j.
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Where, by Sobriety, is meant, A moderate use of the things of this Life;
Where, by Sobriety, is meant, A moderate use of the things of this Life;
c-crq, p-acp n1, vbz vvn, dt j n1 pp-f dt n2 pp-f d n1;
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and the Motive to enforce it, is this, The end of all things is at hand:
and the Motive to enforce it, is this, The end of all things is At hand:
cc dt n1 pc-acp vvi pn31, vbz d, dt n1 pp-f d n2 vbz p-acp n1:
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The end of your worldly Enjoyments, the end of your Lives, and the end of the World it self.
The end of your worldly Enjoyments, the end of your Lives, and the end of the World it self.
dt n1 pp-f po22 j n2, dt n1 pp-f po22 n2, cc dt n1 pp-f dt n1 pn31 n1.
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This is the Misery, that many in a prosperous condition, as they consider not, What the things of their condition are, viz. Corruptible, and Changeable;
This is the Misery, that many in a prosperous condition, as they Consider not, What the things of their condition Are, viz. Corruptible, and Changeable;
d vbz dt n1, cst d p-acp dt j n1, c-acp pns32 vvb xx, q-crq dt n2 pp-f po32 n1 vbr, n1 j, cc j;
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so they consider not, What themselves are in their condition, viz. Frail, and Mortal creatures. Some there are, that so use the things of this Life, as if they should,
so they Consider not, What themselves Are in their condition, viz. Frail, and Mortal creatures. some there Are, that so use the things of this Life, as if they should,
av pns32 vvb xx, q-crq px32 vbr p-acp po32 n1, n1 j, cc j-jn n2. d a-acp vbr, cst av vvb dt n2 pp-f d n1, c-acp cs pns32 vmd,
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for ever, live to Enjoy, and Use them.
for ever, live to Enjoy, and Use them.
c-acp av, vvb pc-acp vvi, cc vvi pno32.
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2092
The Psalmist telleth us, What man is at his best estate, Psal. 39. Surely every man, at his best estate, is altogether Vanity.
The Psalmist Telleth us, What man is At his best estate, Psalm 39. Surely every man, At his best estate, is altogether Vanity.
dt n1 vvz pno12, q-crq n1 vbz p-acp po31 js n1, np1 crd np1 d n1, p-acp po31 js n1, vbz av n1.
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A prosperous condition is, then, Ill for a man, when it makes him forget his own condition;
A prosperous condition is, then, Ill for a man, when it makes him forget his own condition;
dt j n1 vbz, av, j-jn p-acp dt n1, c-crq pn31 vvz pno31 vvi po31 d n1;
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and it is good for a man, when it holds an agreement with a dying state. 1 Cor. 7. 29. Brethren, (saith the Apostle) the time is short, &c. As if he should say, You have but a short time to enjoy these things, To enjoy Wives,
and it is good for a man, when it holds an agreement with a dying state. 1 Cor. 7. 29. Brothers, (Says the Apostle) the time is short, etc. As if he should say, You have but a short time to enjoy these things, To enjoy Wives,
cc pn31 vbz j p-acp dt n1, c-crq pn31 vvz dt n1 p-acp dt j-vvg n1. crd np1 crd crd n1, (vvz dt n1) dt n1 vbz j, av c-acp cs pns31 vmd vvi, pn22 vhb p-acp dt j n1 pc-acp vvi d n2, pc-acp vvi n2,
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and Possessions, and all the things of this Life:
and Possessions, and all the things of this Life:
cc n2, cc d dt n2 pp-f d n1:
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As you know not how soon they may be taken from you, so you know not,
As you know not how soon they may be taken from you, so you know not,
c-acp pn22 vvb xx c-crq av pns32 vmb vbi vvn p-acp pn22, av pn22 vvb xx,
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how soon you may be taken from them.
how soon you may be taken from them.
uh-crq av pn22 vmb vbi vvn p-acp pno32.
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The time is short. The time, in respect of the things themselves, and their continuance, is short,The time is short. The time, in respect of the things themselves, and their Continuance, is short,
dt n1 vbz j. dt n1, p-acp n1 pp-f dt n2 px32, cc po32 n1, vbz j,
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and the time of your lives is short.
and the time of your lives is short.
cc dt n1 pp-f po22 n2 vbz j.
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If those, that lived in the beginning of the world, gave themselves so much to the building of Cities;
If those, that lived in the beginning of the world, gave themselves so much to the building of Cities;
cs d, cst vvd p-acp dt n-vvg pp-f dt n1, vvd px32 av av-d p-acp dt n-vvg pp-f n2;
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it was not much to be wondered at, because they had more time before them, then we have, who live in these latter ages.
it was not much to be wondered At, Because they had more time before them, then we have, who live in these latter ages.
pn31 vbds xx av-d pc-acp vbi vvn p-acp, c-acp pns32 vhd av-dc n1 p-acp pno32, cs pns12 vhb, r-crq vvb p-acp d d n2.
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They, by common course of nature, lived 500. 600. 700. years; but our time is short, it is drawn into a narrow compass;
They, by Common course of nature, lived 500. 600. 700. Years; but our time is short, it is drawn into a narrow compass;
pns32, p-acp j n1 pp-f n1, vvd crd crd crd n2; cc-acp po12 n1 vbz j, pn31 vbz vvn p-acp dt j n1;
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And the consideration of this, will help us to be sober, and moderate, in the use of the things of that condition;
And the consideration of this, will help us to be Sobrium, and moderate, in the use of the things of that condition;
cc dt n1 pp-f d, vmb vvi pno12 pc-acp vbi j, cc j, p-acp dt n1 pp-f dt n2 pp-f d n1;
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and make us look upon Honour, and Riches, and Relations, as things that we must shortly part with.
and make us look upon Honour, and Riches, and Relations, as things that we must shortly part with.
cc vvb pno12 vvi p-acp n1, cc n2, cc n2, c-acp n2 cst pns12 vmb av-j vvi p-acp.
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It will help us, to use them with weaned affections, as a Traveller doth the pleasures of his Inn;
It will help us, to use them with weaned affections, as a Traveller does the pleasures of his Inn;
pn31 vmb vvi pno12, pc-acp vvi pno32 p-acp j-vvn n2, c-acp dt n1 vdz dt n2 pp-f po31 n1;
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he standeth not to build himself a house at every pleasant place he passeth by; he considereth, he is on his Journy, going to his Home.
he Stands not to built himself a house At every pleasant place he passes by; he Considereth, he is on his Journey, going to his Home.
pns31 vvz xx pc-acp vvi px31 dt n1 p-acp d j n1 pns31 vvz p-acp; pns31 vvz, pns31 vbz p-acp po31 n1, vvg p-acp po31 n1-an.
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It is good for a man in a prosperous condition, to have thoughts of his Long-Home, whither he is going.
It is good for a man in a prosperous condition, to have thoughts of his Long-home, whither he is going.
pn31 vbz j p-acp dt n1 p-acp dt j n1, pc-acp vhi n2 pp-f po31 av-an, c-crq pns31 vbz vvg.
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So then, the great question we should put to our selves, is this, Whether our using the things of this life, be such,
So then, the great question we should put to our selves, is this, Whither our using the things of this life, be such,
av av, dt j n1 pns12 vmd vvi p-acp po12 n2, vbz d, cs po12 vvg dt n2 pp-f d n1, vbb d,
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as holdeth an agreement with a dying State? Jam. 4. 13, 14. The Apostle speaketh of some, that would go into such, and such a City,
as holds an agreement with a dying State? Jam. 4. 13, 14. The Apostle speaks of Some, that would go into such, and such a city,
c-acp vvz dt n1 p-acp dt j-vvg n1? np1 crd crd, crd dt n1 vvz pp-f d, cst vmd vvi p-acp d, cc d dt n1,
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and there live, and get gain: Whereas (saith he) you know not what may be on the morrow;
and there live, and get gain: Whereas (Says he) you know not what may be on the morrow;
cc pc-acp vvi, cc vvi n1: cs (vvz pns31) pn22 vvb xx r-crq vmb vbi p-acp dt n1;
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for what is your life? It is but a Vapour, &c. As if he should say, You consider not your own Frailty, and Mortality;for what is your life? It is but a Vapour, etc. As if he should say, You Consider not your own Frailty, and Mortality;
p-acp r-crq vbz po22 n1? pn31 vbz p-acp dt n1, av c-acp cs pns31 vmd vvi, pn22 vvb xx po22 d n1, cc n1;
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if you did, you would not be so Carnally-confident as you are.
if you did, you would not be so Carnally-confident as you Are.
cs pn22 vdd, pn22 vmd xx vbi av j c-acp pn22 vbr.
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Remember in a prosperous condition, you are those that dwell in Tabernacles of Clay, whose foundation is in the Dust,
remember in a prosperous condition, you Are those that dwell in Tabernacles of Clay, whose Foundation is in the Dust,
np1 p-acp dt j n1, pn22 vbr d cst vvb p-acp n2 pp-f n1, rg-crq n1 vbz p-acp dt n1,
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and whose breath is in your Nostrils; dwelling in an open house, and ready every moment to depart.
and whose breath is in your Nostrils; Dwelling in an open house, and ready every moment to depart.
cc rg-crq n1 vbz p-acp po22 n2; vvg p-acp dt j n1, cc j d n1 pc-acp vvi.
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Remember you must go down to the Grave, and the glory of your condition shall not descend with you, Psal. 49. 17.
remember you must go down to the Grave, and the glory of your condition shall not descend with you, Psalm 49. 17.
np1 pn22 vmb vvi a-acp p-acp dt j, cc dt n1 pp-f po22 n1 vmb xx vvi p-acp pn22, np1 crd crd
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7. Do you use the things of a prosperous condition, with this consideration, That they are things for which you must give an Account? I shewed you before, that they have their usefulness,
7. Do you use the things of a prosperous condition, with this consideration, That they Are things for which you must give an Account? I showed you before, that they have their usefulness,
crd vdb pn22 vvi dt n2 pp-f dt j n1, p-acp d n1, cst pns32 vbr n2 p-acp r-crq pn22 vmb vvi dt vvb? pns11 vvd pn22 a-acp, cst pns32 vhb po32 n1,
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and men must give an account, How they have used them.
and men must give an account, How they have used them.
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We must know, a prosperous condition hath many burthens, ( viz. ) of Dangers, Temptations, Cares, Duties;
We must know, a prosperous condition hath many burdens, (viz.) of Dangers, Temptations, Cares, Duties;
pns12 vmb vvi, dt j n1 vhz d n2, (n1) pp-f n2, n2, n2, n2;
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and here is the greatest of all, that of an Accompt: Rom. 14. 12. Every one of us, shall give account of our selves to God.
and Here is the greatest of all, that of an Account: Rom. 14. 12. Every one of us, shall give account of our selves to God.
cc av vbz dt js pp-f d, cst pp-f dt vvb: np1 crd crd d crd pp-f pno12, vmb vvi n1 pp-f po12 n2 p-acp np1.
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By giving an accompt of our selves to God, is (no doubt) implyed;
By giving an account of our selves to God, is (no doubt) employed;
p-acp vvg dt n1 pp-f po12 n2 p-acp np1, vbz (dx n1) vvd;
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A giving an accompt of our selves, in relation to our conditions, ( viz. ) What we have been? What we have done? How we have demeaned our selves in our conditions? What Glory we have brought to God? What Good we have done to others? We read, Mat. 25. There were Talents delivered,
A giving an account of our selves, in Relation to our conditions, (viz.) What we have been? What we have done? How we have demeaned our selves in our conditions? What Glory we have brought to God? What Good we have done to Others? We read, Mathew 25. There were Talents Delivered,
dt vvg dt n1 pp-f po12 n2, p-acp n1 p-acp po12 n2, (n1) q-crq pns12 vhb vbn? r-crq pns12 vhb vdn? c-crq pns12 vhb vvn po12 n2 p-acp po12 n2? q-crq n1 pns12 vhb vvn p-acp np1? q-crq j pns12 vhb vdn p-acp n2-jn? pns12 vvb, np1 crd pc-acp vbdr n2 vvn,
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and the Master called his servants to an account, how they had used, and improved those Talents? Some make these Talents to be of five sorts. 1. Those of Nature, ( viz. ) The Members of the Body,and the Master called his Servants to an account, how they had used, and improved those Talents? some make these Talents to be of five sorts. 1. Those of Nature, (viz.) The Members of the Body,
cc dt n1 vvd po31 n2 p-acp dt n1, c-crq pns32 vhd vvn, cc vvn d n2? d vvb d n2 pc-acp vbi pp-f crd n2. crd d pp-f n1, (n1) dt n2 pp-f dt n1,
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and Faculties of the Mind. 2. Wealth, 3. Authority; as Power, and Offices. 4. Knowledg; as Arts, and Sciences. 5. Grace.
and Faculties of the Mind. 2. Wealth, 3. authority; as Power, and Offices. 4. Knowledge; as Arts, and Sciences. 5. Grace.
cc n2 pp-f dt n1. crd n1, crd n1; c-acp n1, cc n2. crd n1; c-acp n2, cc n2. crd n1.
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So then, the outward things of a prosperous condition, are things to be accounted for,
So then, the outward things of a prosperous condition, Are things to be accounted for,
av av, dt j n2 pp-f dt j n1, vbr n2 pc-acp vbi vvn p-acp,
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and then they become evil to a man, when they cause him to forget his accompt. Remember;
and then they become evil to a man, when they cause him to forget his account. remember;
cc av pns32 vvb j-jn p-acp dt n1, c-crq pns32 vvb pno31 pc-acp vvi po31 n1. np1;
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We are accomptable to God, for whatsoever we have from God.
We Are accountable to God, for whatsoever we have from God.
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The World is but God's great Family, He is the Great House-holder, and every man must give an accompt to Him of the things wherewith he is intrusted.
The World is but God's great Family, He is the Great Householder, and every man must give an account to Him of the things wherewith he is Entrusted.
dt n1 vbz p-acp npg1 j n1, pns31 vbz dt j n1, cc d n1 vmb vvi dt n1 p-acp pno31 pp-f dt n2 c-crq pns31 vbz vvn.
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We read, Luk. 16. 2. How the unjust Steward is called to an accompt;
We read, Luk. 16. 2. How the unjust Steward is called to an account;
pns12 vvb, np1 crd crd c-crq dt j n1 vbz vvn p-acp dt n1;
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Give accompt of thy Stewardship, &c. Every man is a Steward, and hath somewat, wherewith he is intrusted.Give account of thy Stewardship, etc. Every man is a Steward, and hath somewhat, wherewith he is Entrusted.
vvb n1 pp-f po21 n1, av d n1 vbz dt n1, cc vhz av, c-crq pns31 vbz vvn.
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Some have the things of the world, as Honour, Wealth, Authority, &c. Some have those things that concern the Body, as Health, Strength, Beauty.
some have the things of the world, as Honour, Wealth, authority, etc. some have those things that concern the Body, as Health, Strength, Beauty.
d vhb dt n2 pp-f dt n1, c-acp n1, n1, n1, av d vhb d n2 cst vvb dt n1, c-acp n1, n1, n1.
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Some have those of the Mind, as Wisdom, and Understanding. Now concerning All, there is a strict Accompt to be given.
some have those of the Mind, as Wisdom, and Understanding. Now Concerning All, there is a strict Account to be given.
d vhb d pp-f dt n1, c-acp n1, cc n1. av vvg d, a-acp vbz dt j vvb pc-acp vbi vvn.
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To whomsoever much is given, of them shall much be required. To whomsoever much is given, of them shall much be required.
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God expects, our Duties should be answerable to our Advantages that we have in a condition.
God expects, our Duties should be answerable to our Advantages that we have in a condition.
np1 vvz, po12 n2 vmd vbi j p-acp po12 n2 cst pns12 vhb p-acp dt n1.
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We find the Altar that Solomon made, was four times bigger then that of Moses; if you compare 2 Chron. 4. 1. with Exod. 27. 1. Moses his Altar was, five Cubits long, and five Cubits broad;
We find the Altar that Solomon made, was four times bigger then that of Moses; if you compare 2 Chronicles 4. 1. with Exod 27. 1. Moses his Altar was, five Cubits long, and five Cubits broad;
pns12 vvb dt n1 cst np1 vvn, vbds crd n2 jc cs d pp-f np1; cs pn22 vvb crd np1 crd crd p-acp np1 crd crd np1 po31 n1 vbds, crd n2 av-j, cc crd n2 j;
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but Solomons Altar, was twenty Cubits long, and twenty Cubits broad, Now what is the reason of the difference? Surely this, Moses was in an unsettled condition,
but Solomons Altar, was twenty Cubits long, and twenty Cubits broad, Now what is the reason of the difference? Surely this, Moses was in an unsettled condition,
cc-acp np1 n1, vbds crd n2 av-j, cc crd n2 j, av q-crq vbz dt n1 pp-f dt n1? np1 d, np1 vbds p-acp dt j-vvn n1,
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but Solomon in a peaceable and flourishing Estate. And God expects, that our duties and services should be answerable to our worldly advantages.
but Solomon in a peaceable and flourishing Estate. And God expects, that our duties and services should be answerable to our worldly advantages.
cc-acp np1 p-acp dt j cc j-vvg n1. cc np1 vvz, cst po12 n2 cc n2 vmd vbi j p-acp po12 j n2.
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Let me tell you, this consideration of an accompt you have to give, will keep you humble in a prosperous condition;
Let me tell you, this consideration of an account you have to give, will keep you humble in a prosperous condition;
vvb pno11 vvi pn22, d n1 pp-f dt n1 pn22 vhb pc-acp vvi, vmb vvi pn22 j p-acp dt j n1;
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will put you upon improving the things of your condition, for the glory of God, the good of others, and your own benefit;
will put you upon improving the things of your condition, for the glory of God, the good of Others, and your own benefit;
vmb vvi pn22 p-acp vvg dt n2 pp-f po22 n1, p-acp dt n1 pp-f np1, dt j pp-f n2-jn, cc po22 d n1;
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considering, they are things you are to give an Accompt of.
considering, they Are things you Are to give an Account of.
vvg, pns32 vbr n2 pn22 vbr pc-acp vvi dt vvb pp-f.
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Thus for the second thing, whereby a Judgment is to be made of a Prosperous Condition,
Thus for the second thing, whereby a Judgement is to be made of a Prosperous Condition,
av p-acp dt ord n1, c-crq dt n1 vbz pc-acp vbi vvn pp-f dt j n1,
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Whether it be good for a man in this Life. III.
Whither it be good for a man in this Life. III.
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Then is Prosperity good for a man in this life, When it doth not make him to forget the Afflictions of Joseph. It is then Evil,
Then is Prosperity good for a man in this life, When it does not make him to forget the Afflictions of Joseph. It is then Evil,
av vbz n1 j p-acp dt n1 p-acp d n1, c-crq pn31 vdz xx vvi pno31 pc-acp vvi dt n2 pp-f np1. pn31 vbz av j-jn,
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when our Prosperity makes us to forget those that are in Adversity. The Lord speaketh of such, Amos 6. 1. They were at ease in Sion;
when our Prosperity makes us to forget those that Are in Adversity. The Lord speaks of such, Amos 6. 1. They were At ease in Sion;
c-crq po12 n1 vvz pno12 pc-acp vvi d cst vbr p-acp n1. dt n1 vvz pp-f d, np1 crd crd pns32 vbdr p-acp n1 p-acp np1;
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ver. 4. They did lie upon beds of Ivory. They did eat the Lambs out of the Flock:
ver. 4. They did lie upon Beds of Ivory. They did eat the Lambs out of the Flock:
fw-la. crd pns32 vdd vvi p-acp n2 pp-f n1. pns32 vdd vvi dt n2 av pp-f dt vvb:
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They did Chaunt to the sound of the Viol, (they had their Musick too.) Ver. 6. They drank Wine in Bowls, (they had their Wine too,They did Chant to the found of the Violent, (they had their Music too.) Ver. 6. They drank Wine in Bowls, (they had their Wine too,
pns32 vdd vvi p-acp dt n1 pp-f dt j, (pns32 vhd po32 n1 av.) np1 crd pns32 vvd n1 p-acp n2, (pns32 vhd po32 n1 av,
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and that in Abundance.) And they did Anoint themselves with the chief Oyntments, (they had their precious Oyntments,
and that in Abundance.) And they did Anoint themselves with the chief Ointments, (they had their precious Ointments,
cc cst p-acp n1.) cc pns32 vdd vvi px32 p-acp dt j-jn n2, (pns32 vhd po32 j n2,
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so that nothing was wanting.) Now, What is their Sin all this while? Why this, They were not grieved for the Afflictions of Joseph. This was their Sin;
so that nothing was wanting.) Now, What is their since all this while? Why this, They were not grieved for the Afflictions of Joseph. This was their since;
av cst pix vbds vvg.) av, q-crq vbz po32 n1 d d n1? q-crq d, pns32 vbdr xx vvn p-acp dt n2 pp-f np1. d vbds po32 n1;
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Their Prosperity had taken away the sympathy, and fellow-feeling they ought to have had of Joseph's Afflictions.
Their Prosperity had taken away the Sympathy, and fellow-feeling they ought to have had of Joseph's Afflictions.
po32 n1 vhd vvn av dt n1, cc n1 pns32 vmd pc-acp vhi vhn pp-f npg1 n2.
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Their Fulness, made them to forget his Wants.
Their Fullness, made them to forget his Wants.
po32 n1, vvd pno32 pc-acp vvi po31 vvz.
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Let me tell you, Prosperity is evil for a man, when it makes him forget the Afflictions of others.
Let me tell you, Prosperity is evil for a man, when it makes him forget the Afflictions of Others.
vvb pno11 vvi pn22, n1 vbz j-jn p-acp dt n1, c-crq pn31 vvz pno31 vvi dt n2 pp-f n2-jn.
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It was Evil for those, That they were at ease in Sion; and, that they had their Ivory Beds to lie upon, and their Lambs and Calves to feed on;
It was Evil for those, That they were At ease in Sion; and, that they had their Ivory Beds to lie upon, and their Lambs and Calves to feed on;
pn31 vbds j-jn p-acp d, cst pns32 vbdr p-acp vvb p-acp np1; cc, cst pns32 vhd po32 n1 n2 pc-acp vvi p-acp, cc po32 n2 cc n2 pc-acp vvi a-acp;
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and their Musick to delight them in;
and their Music to delight them in;
cc po32 n1 pc-acp vvi pno32 p-acp;
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but were not mindful of Josephs Afflictions: And therefore see how they are threatned, ver. 7. They shall go captive with the first that go captive: i. e.
but were not mindful of Josephs Afflictions: And Therefore see how they Are threatened, ver. 7. They shall go captive with the First that go captive: i. e.
p-acp vbdr xx j pp-f np1 n2: cc av vvb c-crq pns32 vbr vvn, fw-la. crd pns32 vmb vvi j-jn p-acp dt ord cst vvb j-jn: sy. sy.
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God would first fall upon them.
God would First fallen upon them.
np1 vmd ord vvi p-acp pno32.
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It is said of Dives, Luke 16. 19. That he was cloathed in Purple, and fared Deliciously every day:
It is said of Dives, Lycia 16. 19. That he was clothed in Purple, and fared Deliciously every day:
pn31 vbz vvn pp-f vvz, av crd crd cst pns31 vbds vvn p-acp j-jn, cc vvd av-j d n1:
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But Lazarus could not partake of so much, as the crumbs that fell from his Table.
But Lazarus could not partake of so much, as the crumbs that fell from his Table.
p-acp np1 vmd xx vvi pp-f av av-d, c-acp dt n2 cst vvd p-acp po31 n1.
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We may safely conclude, That, that mans Abundance is naught for him, that makes him to forget the Wants of others:
We may safely conclude, That, that men Abundance is nought for him, that makes him to forget the Wants of Others:
pns12 vmb av-j vvi, cst, cst ng1 n1 vbz pix p-acp pno31, cst vvz pno31 pc-acp vvi dt vvz pp-f n2-jn:
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That, that mans Prosperity is naught for him, that makes him to forget the Afflictions of others:
That, that men Prosperity is nought for him, that makes him to forget the Afflictions of Others:
cst, cst ng1 n1 vbz pix p-acp pno31, cst vvz pno31 pc-acp vvi dt n2 pp-f n2-jn:
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That, that mans Ease is evil for him, that makes him to forget the Troubles, and Disquiets of others.
That, that men Ease is evil for him, that makes him to forget the Troubles, and Disquiets of Others.
cst, cst ng1 n1 vbz j-jn p-acp pno31, cst vvz pno31 pc-acp vvi dt vvz, cc n2 pp-f n2-jn.
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Heb. 13. 3. The Apostle chargeth them, that they should remember those that are in Bonds, Hebrew 13. 3. The Apostle charges them, that they should Remember those that Are in Bonds,
np1 crd crd dt n1 vvz pno32, cst pns32 vmd vvi d cst vbr p-acp n2,
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as if they were bound with them. q. d.as if they were bound with them. q. worser.
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Though you are at Liberty, yet let not your Liberty destroy that sympathy, and fellow-feeling, you ought to have of your brethrens Bonds, and Miseries.
Though you Are At Liberty, yet let not your Liberty destroy that Sympathy, and fellow-feeling, you ought to have of your Brothers' Bonds, and Misery's.
cs pn22 vbr p-acp n1, av vvb xx po22 n1 vvi d n1, cc n1, pn22 vmd pc-acp vhi pp-f po22 ng2 n2, cc ng1.
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This sympathy the Apostle calleth for, Rom. 12. 15. Rejoyce with them that rejoyce, and weep with them that weep. q. d.
This Sympathy the Apostle calls for, Rom. 12. 15. Rejoice with them that rejoice, and weep with them that weep. q. worser.
d n1 dt n1 vvz p-acp, np1 crd crd vvb p-acp pno32 cst vvb, cc vvi p-acp pno32 cst vvb. vvd. sy.
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What ever a mans particular condition is, It should not hinder him from sympathising with others in their conditions. Rejoyce with them that rejoyce.
What ever a men particular condition is, It should not hinder him from sympathising with Others in their conditions. Rejoice with them that rejoice.
q-crq av dt ng1 j n1 vbz, pn31 vmd xx vvi pno31 p-acp n-vvg p-acp n2-jn p-acp po32 n2. vvb p-acp pno32 cst vvb.
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As if he should say, It may be your particular condition is Sad, and you have cause to Weep, in respect of your own particular;
As if he should say, It may be your particular condition is Sad, and you have cause to Weep, in respect of your own particular;
c-acp cs pns31 vmd vvi, pn31 vmb vbi po22 j n1 vbz j, cc pn22 vhb n1 pc-acp vvi, p-acp n1 pp-f po22 d j;
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yet if it go well with the Publick, and the people of God in general, You ought to rejoyce in their rejoycings.
yet if it go well with the Public, and the people of God in general, You ought to rejoice in their rejoicings.
av cs pn31 vvb av p-acp dt j, cc dt n1 pp-f np1 p-acp n1, pn22 vmd pc-acp vvi p-acp po32 n2.
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And then (saith the Apostle) weep with them that weep. q. d.And then (Says the Apostle) weep with them that weep. q. worser.
cc av (vvz dt n1) vvb p-acp pno32 cst vvb. vvd. sy.
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It may be, your particular condition may be a Rejoycing-condition, nothing aileth you, you want for nothing;
It may be, your particular condition may be a Rejoycing-condition, nothing aileth you, you want for nothing;
pn31 vmb vbi, po22 j n1 vmb vbi dt n1, pix vvz pn22, pn22 vvb p-acp pix;
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Yet, if the Church, and People of God, be in a sad condition; You are to Weep with them.
Yet, if the Church, and People of God, be in a sad condition; You Are to Weep with them.
av, cs dt n1, cc n1 pp-f np1, vbb p-acp dt j n1; pn22 vbr pc-acp vvi p-acp pno32.
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Job telleth us, he did so in the dayes of his Prosperity, Job 30. 25. Did not I weep for him that was in trouble? Was not my Soul grieved for the Poor? This he did,Job Telleth us, he did so in the days of his Prosperity, Job 30. 25. Did not I weep for him that was in trouble? Was not my Soul grieved for the Poor? This he did,
np1 vvz pno12, pns31 vdd av p-acp dt n2 pp-f po31 n1, np1 crd crd vdd xx pns11 vvi p-acp pno31 cst vbds p-acp n1? vbds xx po11 n1 vvn p-acp dt j? d pns31 vdd,
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when he had no cause to Weep in relation to himself, his condition being a Rejoycing condition.
when he had no cause to Weep in Relation to himself, his condition being a Rejoicing condition.
c-crq pns31 vhd dx n1 pc-acp vvi p-acp n1 p-acp px31, po31 n1 vbg dt vvg n1.
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You may see, how, in the height of his prosperity, he did sympathize with those that were in Affliction, Chap. 29. ver. 6, 12, 13, 15, 16.
You may see, how, in the height of his Prosperity, he did sympathise with those that were in Affliction, Chap. 29. ver. 6, 12, 13, 15, 16.
pn22 vmb vvi, c-crq, p-acp dt n1 pp-f po31 n1, pns31 vdd vvi p-acp d cst vbdr p-acp n1, np1 crd fw-la. crd, crd, crd, crd, crd
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To close this, Let our Condition be never so Prosperous, we ought to Bleed in others Wounds,
To close this, Let our Condition be never so Prosperous, we ought to Bleed in Others Wounds,
pc-acp vvi d, vvb po12 n1 vbi av-x av j, pns12 vmd pc-acp vvi p-acp ng2-jn n2,
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and to be Afflicted in all, wherein they are Afflicted.
and to be Afflicted in all, wherein they Are Afflicted.
cc pc-acp vbi j-vvn p-acp d, c-crq pns32 vbr j-vvn.
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Thus I have finished the First thing, viz. How a man may know, Whether a Prosperous condition be Good for him in this Life.
Thus I have finished the First thing, viz. How a man may know, Whither a Prosperous condition be Good for him in this Life.
av pns11 vhb vvn dt ord n1, n1 c-crq dt n1 vmb vvi, cs dt j n1 vbb j p-acp pno31 p-acp d n1.
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CHAP. XI. 2 I Now come to shew you, How a man may make a Judgment of an Adverse and an Afflicted condition;
CHAP. XI. 2 I Now come to show you, How a man may make a Judgement of an Adverse and an Afflicted condition;
np1 crd. crd pns11 av vvb pc-acp vvi pn22, c-crq dt n1 vmb vvi dt n1 pp-f dt j cc dt j-vvn n1;
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whether it be good for him in this life.
whither it be good for him in this life.
cs pn31 vbb j p-acp pno31 p-acp d n1.
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For let me tell you, That as it is not good for all, that they have Prosperity;
For let me tell you, That as it is not good for all, that they have Prosperity;
p-acp vvb pno11 vvi pn22, cst c-acp pn31 vbz xx j p-acp d, cst pns32 vhb n1;
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so neither is it good for all, that they are Afflicted. Now, that you may know, whether an Afflicted condition be good for you, Consider this.
so neither is it good for all, that they Are Afflicted. Now, that you may know, whither an Afflicted condition be good for you, Consider this.
av av-dx vbz pn31 j p-acp d, cst pns32 vbr j-vvn. av, cst pn22 vmb vvi, cs dt j-vvn n1 vbi j p-acp pn22, vvb d.
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I. In General, I shall mind you of what I have before said, ( viz. ) That he that will make a judgment of his condition, must first make a judgment of himself.
I In General, I shall mind you of what I have before said, (viz.) That he that will make a judgement of his condition, must First make a judgement of himself.
uh p-acp n1, pns11 vmb vvi pn22 pp-f r-crq pns11 vhb a-acp vvn, (n1) cst pns31 cst vmb vvi dt n1 pp-f po31 n1, vmb ord vvi dt n1 pp-f px31.
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So that, to you that are in an Afflicted condition, I have two questions to put. 1. What you do in your condition? 2. What you make of your condition?
So that, to you that Are in an Afflicted condition, I have two questions to put. 1. What you do in your condition? 2. What you make of your condition?
av cst, p-acp pn22 cst vbr p-acp dt j-vvn n1, pns11 vhb crd n2 pc-acp vvi. crd r-crq pn22 vdb p-acp po22 n1? crd r-crq pn22 vvb pp-f po22 n1?
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1. When God puts you into an Afflicted condition, What do you do in that condition? What is your carriage,
1. When God puts you into an Afflicted condition, What do you do in that condition? What is your carriage,
crd c-crq np1 vvz pn22 p-acp dt j-vvn n1, q-crq vdb pn22 vdb p-acp d n1? q-crq vbz po22 n1,
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and behaviour in the condition? Is it such, as becometh such providences and dispensations? Doth your behaviour become your condition?
and behaviour in the condition? Is it such, as Becometh such providences and dispensations? Does your behaviour become your condition?
cc n1 p-acp dt n1? vbz pn31 d, c-acp vvz d n2 cc n2? vdz po22 n1 vvi po22 n1?
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Quest. You will ask, What is a man to do in an Afflicted condition, that he may be able to make a judgment of it,Quest. You will ask, What is a man to do in an Afflicted condition, that he may be able to make a judgement of it,
n1. pn22 vmb vvi, q-crq vbz dt n1 pc-acp vdi p-acp dt j-vvn n1, cst pns31 vmb vbi j pc-acp vvi dt n1 pp-f pn31,
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Whether it be good for him?
Whither it be good for him?
cs pn31 vbb j p-acp pno31?
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Answ. Do you do the work of your condition, and perform the duties of your condition? Then it is good for you.Answer Do you do the work of your condition, and perform the duties of your condition? Then it is good for you.
np1 vdb pn22 vdb dt n1 pp-f po22 n1, cc vvi dt n2 pp-f po22 n1? cs pn31 vbz j p-acp pn22.
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Quest. But then you will ask, What is the work, and what are the duties, that he is to do in an Afflicted condition?Quest. But then you will ask, What is the work, and what Are the duties, that he is to do in an Afflicted condition?
n1. cc-acp cs pn22 vmb vvi, q-crq vbz dt n1, cc q-crq vbr dt n2, cst pns31 vbz pc-acp vdi p-acp dt j-vvn n1?
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Answ. I shall shew you that, in some Particulars.Answer I shall show you that, in Some Particulars.
np1 pns11 vmb vvi pn22 d, p-acp d n2-j.
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1. This he is to do, To endeavour the finding out of this, ( viz. ) What every Affliction comes in order to.
1. This he is to do, To endeavour the finding out of this, (viz.) What every Affliction comes in order to.
crd d pns31 vbz pc-acp vdi, pc-acp vvi dt vvg av pp-f d, (n1) r-crq d n1 vvz p-acp n1 p-acp.
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When God putteth us into an Afflicted condition, it is in order to somewhat;
When God putteth us into an Afflicted condition, it is in order to somewhat;
c-crq np1 vvz pno12 p-acp dt j-vvn n1, pn31 vbz p-acp n1 p-acp av;
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and it is our duty, to search out the mind and meaning of God in it.
and it is our duty, to search out the mind and meaning of God in it.
cc pn31 vbz po12 n1, pc-acp vvi av dt n1 cc n1 pp-f np1 p-acp pn31.
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Some there are, that walk up and down (as I may say) in that condition, without ever inquiring,
some there Are, that walk up and down (as I may say) in that condition, without ever inquiring,
d a-acp vbr, cst vvb a-acp cc a-acp (c-acp pns11 vmb vvi) p-acp d n1, p-acp av vvg,
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For what end it is they are Afflicted.
For what end it is they Are Afflicted.
p-acp r-crq n1 pn31 vbz pns32 vbr j-vvn.
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As those, Isa. 5. 12. They regarded not the work of the Lord, nor the operations of his Hands.
As those, Isaiah 5. 12. They regarded not the work of the Lord, nor the operations of his Hands.
p-acp d, np1 crd crd pns32 vvd xx dt n1 pp-f dt n1, ccx dt n2 pp-f po31 n2.
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We must know, Afflictions are some of God's Operations.
We must know, Afflictions Are Some of God's Operations.
pns12 vmb vvi, n2 vbr d pp-f npg1 n2.
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As it is God that bringeth a man and his comforts together, so a man and his crosses;
As it is God that brings a man and his comforts together, so a man and his Crosses;
p-acp pn31 vbz np1 cst vvz dt n1 cc po31 n2 av, av dt n1 cc po31 n2;
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and every cross cometh in order to somewhat.
and every cross comes in order to somewhat.
cc d n1 vvz p-acp n1 p-acp av.
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The Refiner kindleth his fire in his Furnace, in order to the refining of his Mettal.
The Refiner kindleth his fire in his Furnace, in order to the refining of his Metal.
dt n1 vvz po31 n1 p-acp po31 n1, p-acp n1 p-acp dt vvg pp-f po31 n1.
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The Physitian giveth Physick in order to Health. Remember, Every Affliction, is in order to somewhat.
The physician gives Physic in order to Health. remember, Every Affliction, is in order to somewhat.
dt n1 vvz n1 p-acp n1 p-acp n1. np1, d n1, vbz p-acp n1 p-acp av.
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It cometh with a message from God. Now, our great work is to find out, what the Message is, Affliction bringeth.
It comes with a message from God. Now, our great work is to find out, what the Message is, Affliction brings.
pn31 vvz p-acp dt n1 p-acp np1. av, po12 j n1 vbz pc-acp vvi av, q-crq dt n1 vbz, n1 vvz.
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When a man brings us Letters, we do not look on the back side only, and the superscription, but we look upon what is contained within, and what they import.
When a man brings us Letters, we do not look on the back side only, and the superscription, but we look upon what is contained within, and what they import.
c-crq dt n1 vvz pno12 n2, pns12 vdb xx vvi p-acp dt n1 n1 av-j, cc dt n1, cc-acp pns12 vvb p-acp r-crq vbz vvn a-acp, cc r-crq pns32 vvb.
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So it is in respect of Afflictions, They bring us (as I may say) Letters from God,
So it is in respect of Afflictions, They bring us (as I may say) Letters from God,
av pn31 vbz p-acp n1 pp-f n2, pns32 vvb pno12 (c-acp pns11 vmb vvi) n2 p-acp np1,
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and a Message, in order to somewhat.
and a Message, in order to somewhat.
cc dt n1, p-acp n1 p-acp av.
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The thing we have to do, in an Affliction, is, not only to look upon the endorsment, and outside of the Affliction;
The thing we have to do, in an Affliction, is, not only to look upon the Endorsement, and outside of the Affliction;
dt n1 pns12 vhb pc-acp vdi, p-acp dt n1, vbz, xx av-j pc-acp vvi p-acp dt n1, cc n1-an pp-f dt n1;
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but we must break it up, and see what is written within.
but we must break it up, and see what is written within.
cc-acp pns12 vmb vvi pn31 a-acp, cc vvb r-crq vbz vvn a-acp.
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I told you formerly, We must go to God to know the meaning of a condition;
I told you formerly, We must go to God to know the meaning of a condition;
pns11 vvd pn22 av-j, pns12 vmb vvi p-acp np1 pc-acp vvi dt n1 pp-f dt n1;
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Dan. 5. 5. We read of a hand writing, and the King, and all were troubled, to know the meaning of what was witten. Dan. 5. 5. We read of a hand writing, and the King, and all were troubled, to know the meaning of what was witten.
np1 crd crd pns12 vvb pp-f dt n1 n1, cc dt n1, cc d vbdr vvn, pc-acp vvi dt n1 pp-f r-crq vbds vvn.
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In an Afflicted condition, there is a hand-writing upon it.
In an Afflicted condition, there is a handwriting upon it.
p-acp dt j-vvn n1, pc-acp vbz dt n1 p-acp pn31.
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The great thing we have to do, is, to enquire what is the meaning of it,
The great thing we have to do, is, to inquire what is the meaning of it,
dt j n1 pns12 vhb pc-acp vdi, vbz, pc-acp vvi r-crq vbz dt n1 pp-f pn31,
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and for what end the Affliction cometh.
and for what end the Affliction comes.
cc p-acp r-crq n1 dt n1 vvz.
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Thus it is with many in Affliction, they never inquire after the meaning of an Affliction,
Thus it is with many in Affliction, they never inquire After the meaning of an Affliction,
av pn31 vbz p-acp d p-acp n1, pns32 av-x vvb p-acp dt n1 pp-f dt n1,
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though it cometh with Letters and Messages;
though it comes with Letters and Messages;
cs pn31 vvz p-acp n2 cc n2;
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yet (as I may say) they put them in their pocket, as Caesar did those Letters that forewarned him of his Death,
yet (as I may say) they put them in their pocket, as Caesar did those Letters that forewarned him of his Death,
av (c-acp pns11 vmb vvi) pns32 vvd pno32 p-acp po32 n1, c-acp np1 vdd d n2 cst vvn pno31 pp-f po31 n1,
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when he was going to the Senate.
when he was going to the Senate.
c-crq pns31 vbds vvg p-acp dt n1.
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Plutarch, telleth of the Governour of Thebes, when a Letter was sent to him from Athens, to discover a Plot that was against him, which was that night to be Executed;Plutarch, Telleth of the Governor of Thebes, when a letter was sent to him from Athens, to discover a Plot that was against him, which was that night to be Executed;
np1, vvz pp-f dt n1 pp-f np1, c-crq dt n1 vbds vvn p-acp pno31 p-acp np1, pc-acp vvi dt n1 cst vbds p-acp pno31, r-crq vbds d n1 pc-acp vbi vvn;
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and the Messenger told him, that the Matter, contained in the Letter, was of high Concernment,
and the Messenger told him, that the Matter, contained in the letter, was of high Concernment,
cc dt n1 vvd pno31, cst dt n1, vvn p-acp dt n1, vbds pp-f j n1,
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and that he must read the Letter presently; His Answer was, Weighty matters for to morrow, and that night he was Slain.
and that he must read the letter presently; His Answer was, Weighty matters for to morrow, and that night he was Slave.
cc cst pns31 vmb vvi dt n1 av-j; po31 n1 vbds, j n2 p-acp p-acp n1, cc d n1 pns31 vbds vvn.
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Thus, some never look into the Letters, that an Affliction bringeth us, and so despise the Affliction.
Thus, Some never look into the Letters, that an Affliction brings us, and so despise the Affliction.
av, d av-x vvi p-acp dt n2, cst dt n1 vvz pno12, cc av vvb dt n1.
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Lam. 3. 40. the Afflicted are there directed, what to do in their condition, Vers. 39. Why doth the living man complain? This we should not do.Lam. 3. 40. the Afflicted Are there directed, what to do in their condition, Vers. 39. Why does the living man complain? This we should not do.
np1 crd crd dt j-vvn vbr a-acp vvn, r-crq pc-acp vdi p-acp po32 n1, np1 crd q-crq vdz dt j-vvg n1 vvi? d pns12 vmd xx vdi.
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But then see, what we should do, Vers. 40. Let us search and try our wayes, &c. This is some of the work we have to do in an Afflicted condition.
But then see, what we should do, Vers. 40. Let us search and try our ways, etc. This is Some of the work we have to do in an Afflicted condition.
p-acp av vvb, r-crq pns12 vmd vdi, np1 crd vvb pno12 vvi cc vvi po12 n2, av d vbz d pp-f dt n1 pns12 vhb pc-acp vdi p-acp dt j-vvn n1.
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As the Lord spake to Josuah, when the men of Israel fled before the men of Ai, Josuah casteth himself down before the Lord,
As the Lord spoke to Joshua, when the men of Israel fled before the men of Ai, Joshua Cast himself down before the Lord,
p-acp dt n1 vvd p-acp np1, c-crq dt n2 pp-f np1 vvn p-acp dt n2 pp-f fw-fr, np1 vvz px31 p-acp p-acp dt n1,
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but the Lord bids him rise up and search, for there was wickedness committed.
but the Lord bids him rise up and search, for there was wickedness committed.
cc-acp dt n1 vvz pno31 vvi a-acp cc vvi, c-acp pc-acp vbds n1 vvn.
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As you may read, Josh. 7. 10. Where the Lord sheweth him, what was his duty, ( viz.) To search out the sin, for which that defeat came.
As you may read, Josh. 7. 10. Where the Lord shows him, what was his duty, (viz.) To search out the since, for which that defeat Come.
c-acp pn22 vmb vvi, np1 crd crd c-crq dt n1 vvz pno31, r-crq vbds po31 n1, (n1) p-acp n1 av dt n1, p-acp r-crq d n1 vvd.
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2. This is another thing we are to do in an Afflicted condition, ( viz. ) To set in,
2. This is Another thing we Are to do in an Afflicted condition, (viz.) To Set in,
crd d vbz j-jn n1 pns12 vbr pc-acp vdi p-acp dt j-vvn n1, (n1) pc-acp vvi p-acp,
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and joyn with the Affliction, and to further it in the work for which it is sent.
and join with the Affliction, and to further it in the work for which it is sent.
cc vvi p-acp dt n1, cc p-acp av-j pn31 p-acp dt n1 p-acp r-crq pn31 vbz vvn.
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We must do by Afflictions, as we do by Physick;
We must do by Afflictions, as we do by Physic;
pns12 vmb vdi p-acp n2, c-acp pns12 vdb p-acp n1;
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we do not only take Physick, but we also joyn with it, to further it in it's working;
we do not only take Physic, but we also join with it, to further it in it's working;
pns12 vdb xx av-j vvi n1, cc-acp pns12 av vvi p-acp pn31, p-acp av-jc pn31 p-acp pn31|vbz n-vvg;
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we keep our Chamber, we take Broth, we forbear Studying and Working; and all this is to further it's working.
we keep our Chamber, we take Broth, we forbear Studying and Working; and all this is to further it's working.
pns12 vvb po12 n1, pns12 vvb n1, pns12 vvb vvg cc vvg; cc d d vbz p-acp jc pn31|vbz vvg.
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Afflictions, are Physick that God giveth us:
Afflictions, Are Physic that God gives us:
n2, vbr n1 cst np1 vvz pno12:
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and then it is right, when we joyn with the Physick, and further and help it in it's Operation.
and then it is right, when we join with the Physic, and further and help it in it's Operation.
cc av pn31 vbz j-jn, c-crq pns12 vvb p-acp dt n1, cc av-jc cc vvb pn31 p-acp pn31|vbz n1.
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When a Physitian administreth Physick, to a diseased Patient, there are three things considerable, ( viz. ) The Physitian, the Patient, and the Disease.
When a physician administereth Physic, to a diseased Patient, there Are three things considerable, (viz.) The physician, the Patient, and the Disease.
c-crq dt n1 vvz n1, p-acp dt j-vvn n1, pc-acp vbr crd n2 j, (n1) dt n1, dt j, cc dt n1.
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And where any two of these joyn together, down goeth the third. If the Physitian and the Patient joyn together, down goeth the Disease;
And where any two of these join together, down Goes the third. If the physician and the Patient join together, down Goes the Disease;
cc c-crq d crd pp-f d vvb av, a-acp vvz dt ord. cs dt n1 cc dt n1 vvb av, a-acp vvz dt n1;
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if the Physitian and the Disease joyn together, down goeth the Patient; if the Patient and the Disease joyn together, down goeth the Physitian.
if the physician and the Disease join together, down Goes the Patient; if the Patient and the Disease join together, down Goes the physician.
cs dt n1 cc dt n1 vvb av, a-acp vvz dt j; cs dt j cc dt n1 vvb av, a-acp vvz dt n1.
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So it is in respect of an Afflicted Condition: There is the Patient, the Physick, and the Disease.
So it is in respect of an Afflicted Condition: There is the Patient, the Physic, and the Disease.
av pn31 vbz p-acp n1 pp-f dt j-vvn n1: pc-acp vbz dt j, dt n1, cc dt n1.
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Now what is the reason, that the Physick of Affliction doth some persons no good? Surely this, The Patient and the Disease joyn together.
Now what is the reason, that the Physic of Affliction does Some Persons no good? Surely this, The Patient and the Disease join together.
av q-crq vbz dt n1, cst dt n1 pp-f n1 vdz d n2 dx j? np1 d, dt j cc dt n1 vvb av.
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This the Prophet telleth us in the case of Babylon, Jer. 51. 9. We would have healed Babylon,
This the Prophet Telleth us in the case of Babylon, Jer. 51. 9. We would have healed Babylon,
np1 dt n1 vvz pno12 p-acp dt n1 pp-f np1, np1 crd crd pns12 vmd vhi vvn np1,
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but she would not be healed. Where you find the Patient, taking part with the Disease.but she would not be healed. Where you find the Patient, taking part with the Disease.
cc-acp pns31 vmd xx vbi vvn. c-crq pn22 vvb dt n1, vvg n1 p-acp dt n1.
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Thus, many in an Afflicted Condition, take part with the Disease, and not with the Physick.
Thus, many in an Afflicted Condition, take part with the Disease, and not with the Physic.
av, d p-acp dt j-vvn n1, vvb n1 p-acp dt n1, cc xx p-acp dt n1.
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Affliction cometh, to set mens hearts and the world, men's hearts and their lusts, at greater distance;
Affliction comes, to Set men's hearts and the world, men's hearts and their Lustiest, At greater distance;
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but here is the misery, that most men take part with their Lusts, and not with their Afflictions, to further them in the work for which they are sent.
but Here is the misery, that most men take part with their Lustiest, and not with their Afflictions, to further them in the work for which they Are sent.
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They do, in respect of the Rod, as they do in respect of the Word. When they should take part with the Word, against their Sins;
They do, in respect of the Rod, as they do in respect of the Word. When they should take part with the Word, against their Sins;
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they take part with their Sins against the Word:
they take part with their Sins against the Word:
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So, when they should take part with the Rod, against their Lusts, they take part with their Lusts, against the Rod.
So, when they should take part with the Rod, against their Lustiest, they take part with their Lustiest, against the Rod.
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Thus did those, Isa. 1. 5. Jer. 5. 3. They joyned with the Disease, and did all they could to obstruct the operation,
Thus did those, Isaiah 1. 5. Jer. 5. 3. They joined with the Disease, and did all they could to obstruct the operation,
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and working of the Physick of Affliction.
and working of the Physic of Affliction.
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This (as I may say) is a crossing our Crosses, and afflicting our Afflictions;
This (as I may say) is a crossing our Crosses, and afflicting our Afflictions;
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when we hinder them in their working. And this speaks an Afflicted condition evil for a man in this life.
when we hinder them in their working. And this speaks an Afflicted condition evil for a man in this life.
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It is said of Ahaz, That in his Affliction, he transgressed more and more; This is naught.
It is said of Ahaz, That in his Affliction, he transgressed more and more; This is nought.
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3. This is another work of an Afflicted condition, ( viz. ) to eye our Passions and Affections, more than our Afflictions.
3. This is Another work of an Afflicted condition, (viz.) to eye our Passion and Affections, more than our Afflictions.
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To have an eye upon our hearts, more then upon our hurts.
To have an eye upon our hearts, more then upon our hurts.
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Some, when they are in an Afflicted condition, spend all their time in poring upon their afflictions,
some, when they Are in an Afflicted condition, spend all their time in poring upon their afflictions,
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as though that were the only work of their condition:
as though that were the only work of their condition:
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whereas the great work they have to do, is, to eye their own hearts and spirits.
whereas the great work they have to do, is, to eye their own hearts and spirits.
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Some look altogether without, when they should look within. It is our own passions in an Afflicted condition, that are our greatest Affliction.
some look altogether without, when they should look within. It is our own passion in an Afflicted condition, that Are our greatest Affliction.
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If the house within be kept dry, we need not much to care, what tempests are without.
If the house within be kept dry, we need not much to care, what tempests Are without.
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We many times complain of that, that is without us; when indeed, the cause is within us.
We many times complain of that, that is without us; when indeed, the cause is within us.
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As we see it is with a sick man, he complaineth of the uneasiness of the Stool he sits upon, of the Bed he lieth upon, of the unsavoriness of the Meat he eats; when the cause is inward.
As we see it is with a sick man, he Complaineth of the uneasiness of the Stool he sits upon, of the Bed he lies upon, of the unsavoriness of the Meat he eats; when the cause is inward.
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Were but his ill-humours removed, and purged away, the same Stool, and Bed, and Meat, would content him.
Were but his ill-humours removed, and purged away, the same Stool, and Bed, and Meat, would content him.
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When God puts men into an Afflicted condition, the reason why to some it is so troublesome, is, from within, from their own spirits and dispositions.
When God puts men into an Afflicted condition, the reason why to Some it is so troublesome, is, from within, from their own spirits and dispositions.
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If they could but subdue their passions, and bound their spirits, the condition would be well enough.
If they could but subdue their passion, and bound their spirits, the condition would be well enough.
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Poring upon Afflictions, is like a mans poring upon rough and tempestuous Waters, which makes his head giddy, and himself Sea-sick:
Poring upon Afflictions, is like a men poring upon rough and tempestuous Waters, which makes his head giddy, and himself Seasick:
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So it is with some, they do but distemper themselves, by looking altogether upon their Afflictions.
So it is with Some, they do but distemper themselves, by looking altogether upon their Afflictions.
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Thus it was with Job, (Job 2.) You find him poring upon his Afflictions. And then see what the effect was, Chap. 3. he opened his mouth,
Thus it was with Job, (Job 2.) You find him poring upon his Afflictions. And then see what the Effect was, Chap. 3. he opened his Mouth,
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and fell a cursing the day of his birth. Satan indeed thought to make him fall a cursing his God, but he was deceived;and fell a cursing the day of his birth. Satan indeed Thought to make him fallen a cursing his God, but he was deceived;
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yet he fell to cursing the day of his birth, which was toomuch.
yet he fell to cursing the day of his birth, which was toomuch.
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The great work a Governour of a City hath to do, when he heareth that the Country about him are up in Arms against him, is, to look to the Town within, to see that there be no tumults and risings within.
The great work a Governor of a city hath to do, when he hears that the Country about him Are up in Arms against him, is, to look to the Town within, to see that there be no tumults and risings within.
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It is good for us in a day of Affliction, to look to this, that our passions do not raise a Mutiny.
It is good for us in a day of Affliction, to look to this, that our passion do not raise a Mutiny.
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It was the saying of a Heathen, Intus si recte, ne labores, Thou need'st not trouble thy self, if all be well within.
It was the saying of a Heathen, Intus si recte, ne labores, Thou Needest not trouble thy self, if all be well within.
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4. This is another work of an Afflicted Condition, ( viz. ) To eye our Sins, more than our Sufferings and Afflictions.
4. This is Another work of an Afflicted Condition, (viz.) To eye our Sins, more than our Sufferings and Afflictions.
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Many in an Afflicted condition, eye their Afflictions, but not their Sins.
Many in an Afflicted condition, eye their Afflictions, but not their Sins.
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They look upon what God doth against them, but consider not, what they have done against Him;
They look upon what God does against them, but Consider not, what they have done against Him;
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which if they did, it would make them complain more of their sins, then of their sorrows.
which if they did, it would make them complain more of their Sins, then of their sorrows.
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It would turn their tears into another Channel; and cause them to spend those tears upon their Sins, that they spend upon Afflictions.
It would turn their tears into Another Channel; and cause them to spend those tears upon their Sins, that they spend upon Afflictions.
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Lam. 3. 39. Why doth the living man complain, a man for the punishment of his sins? In their Afflicted Condition, they were full of complaints,Lam. 3. 39. Why does the living man complain, a man for the punishment of his Sins? In their Afflicted Condition, they were full of complaints,
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as we see, Vers. 2, 3. &c. But here the Prophet giveth a check to them, q. d. We complain of our Afflictions;
as we see, Vers. 2, 3. etc. But Here the Prophet gives a check to them, q. worser. We complain of our Afflictions;
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our eyes are altogether upon our Sufferings;
our eyes Are altogether upon our Sufferings;
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Oh, but consider, Man suffereth for his Sin. We should eye our Sins, more then our Sufferings, Psal. 51. 3. David saith, his sin was ever before him.
O, but Consider, Man suffers for his Sin. We should eye our Sins, more then our Sufferings, Psalm 51. 3. David Says, his since was ever before him.
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It is thus with some in an Afflicted Condition, that their Sufferings are ever before them, and not their Sins.
It is thus with Some in an Afflicted Condition, that their Sufferings Are ever before them, and not their Sins.
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When God Afflicts them, they can say, We are the persons that feel Affliction from God:
When God Afflicts them, they can say, We Are the Persons that feel Affliction from God:
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but consider not, how they have sinned against God.
but Consider not, how they have sinned against God.
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The good of the consideration of our sins in an Afflicted Condition, hath these benefits attending it.
The good of the consideration of our Sins in an Afflicted Condition, hath these benefits attending it.
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1. It will make us Justify God in all our Afflictions.
1. It will make us Justify God in all our Afflictions.
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To acknowledg that all his wayes are equal, and that he is righteous in all that he hath brought upon us, Dan. 9. 14. There is an expression of Eliphaz, Job 4. 17. Shall mortal man be just with God? There is a principle of pride in every man by nature, which is apt to shew it self in the lowest condition;To acknowledge that all his ways Are equal, and that he is righteous in all that he hath brought upon us, Dan. 9. 14. There is an expression of Eliphaz, Job 4. 17. Shall Mortal man be just with God? There is a principle of pride in every man by nature, which is apt to show it self in the lowest condition;
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so that we are apt to have better thoughts of our selves, then of God himself;
so that we Are apt to have better thoughts of our selves, then of God himself;
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and to think, We are more just then God, when he layeth Affliction on us. Thus those, Ezek. 33. 20. They said, The way of the Lord was unequal.
and to think, We Are more just then God, when he Layeth Affliction on us. Thus those, Ezekiel 33. 20. They said, The Way of the Lord was unequal.
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It was from looking only upon His wayes, and dealings with them, without considering their own wayes,
It was from looking only upon His ways, and dealings with them, without considering their own ways,
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and how They had dealt with him.
and how They had dealt with him.
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2. As it will help us to clear Gods Justice, so to admire his Mercy, in that he doth punish and afflict us, less then our iniquities do deserve.
2. As it will help us to clear God's justice, so to admire his Mercy, in that he does Punish and afflict us, less then our iniquities do deserve.
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As the confession is, Ezra 9. 13. They had been in captivity 70. years, and yet though their captivity were long, they saw cause why they should admire the Mercy of God towards them.
As the Confessi is, Ezra 9. 13. They had been in captivity 70. Years, and yet though their captivity were long, they saw cause why they should admire the Mercy of God towards them.
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Looking upon their sins, they saw their Sufferings were less then they did deserve.
Looking upon their Sins, they saw their Sufferings were less then they did deserve.
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3. This will help us to Adore the Wisdom of God, in making Afflictions to become cures of,
3. This will help us to Adore the Wisdom of God, in making Afflictions to become cures of,
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and remedies against, Sin. Afflictions at first came in as punishments for sin.
and remedies against, Sin. Afflictions At First Come in as punishments for since.
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While we look only upon our Afflictions, we discern not the wisdom of God in sending them,
While we look only upon our Afflictions, we discern not the Wisdom of God in sending them,
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and ordering them for our good;
and ordering them for our good;
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but when we eye our Sins, as well as our Afflictions, then we find, they are sent to cure the Soul of some disease,
but when we eye our Sins, as well as our Afflictions, then we find, they Are sent to cure the Soul of Some disease,
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as pride, and worldliness, &c. This will put a man upon putting this question to himself, Doth not this Affliction come to cure,
as pride, and worldliness, etc. This will put a man upon putting this question to himself, Does not this Affliction come to cure,
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and kill my corruptions? Hath not the Lord sent it to take me off the creature,
and kill my corruptions? Hath not the Lord sent it to take me off the creature,
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and to imbitter it more to me? Hath not God done this to cure the Tympany of Pride,
and to embitter it more to me? Hath not God done this to cure the Tympany of Pride,
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or the Dropsy of Covetousness, or some Creature-Surfet? And hereupon a man falls upon admiring,
or the Dropsy of Covetousness, or Some Creature-Surfet? And hereupon a man falls upon admiring,
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and adoring the Wisdom of God, in making Afflictions, Cures for our Corruptions.
and adoring the Wisdom of God, in making Afflictions, Cures for our Corruptions.
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4. Eying Sins as well as Afflictions, will help us to possess our Souls in patience,
4. Eyeing Sins as well as Afflictions, will help us to possess our Souls in patience,
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and to suppress all risings and smoakings of passion, to which we are subject in a day of Affliction.
and to suppress all risings and smokings of passion, to which we Are Subject in a day of Affliction.
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And this it will do, by giving us to see that our Afflictions are less then our iniquities do deserve;
And this it will do, by giving us to see that our Afflictions Are less then our iniquities do deserve;
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and then there is great reason we should bear them patiently, when we know we have deserved greater.
and then there is great reason we should bear them patiently, when we know we have deserved greater.
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Why should he not patiently endure the akeing of teeth, that knowes he hath deserved the gnashing of teeth? and the burning of a feaver,
Why should he not patiently endure the aching of teeth, that knows he hath deserved the gnashing of teeth? and the burning of a fever,
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when he knoweth he hath deserved Burning in Hell? This will help to make us patient,
when he Knoweth he hath deserved Burning in Hell? This will help to make us patient,
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when we lose a comfort, ( viz. ) the consideration of this, that we have forfeited all our comforts,
when we loose a Comfort, (viz.) the consideration of this, that we have forfeited all our comforts,
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and deserve to be deprived of all.
and deserve to be deprived of all.
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5. Eying our Sins as well as our Afflictions, will make the burthen of Affliction much the easier, and leighter.
5. Eyeing our Sins as well as our Afflictions, will make the burden of Affliction much the Easier, and lighter.
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What is the cause that to some, Afflictions are so heavy? It is, because their sin is so leight to them.
What is the cause that to Some, Afflictions Are so heavy? It is, Because their since is so Light to them.
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Remember this, The heavier we find our Sins to be, the higher we shall find our Afflictions to be.
remember this, The Heavier we find our Sins to be, the higher we shall find our Afflictions to be.
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Affliction must needs be heavy to those, who eye nothing but Affliction.
Affliction must needs be heavy to those, who eye nothing but Affliction.
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When we compare Evils of Suffering, with Evils of Sinning, we shall find them to be leight,
When we compare Evils of Suffering, with Evils of Sinning, we shall find them to be Light,
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although they be never so great.
although they be never so great.
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The reason why many complain of the burthen of their Affliction, is, because Sin is no burthen to them.
The reason why many complain of the burden of their Affliction, is, Because since is no burden to them.
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VVhere Sin is found to be heavy, Affliction will be found to be leight. Thus for the fourth thing we have to do in an Afflicted condition.
Where since is found to be heavy, Affliction will be found to be Light. Thus for the fourth thing we have to do in an Afflicted condition.
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5. We are in an Afflicted Condition to do this, ( viz. ) To keep our hearts open,
5. We Are in an Afflicted Condition to do this, (viz.) To keep our hearts open,
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and enlarged, in the midst of outward straitnings. Afflictions are straitnings. As God dealeth with Nations, Job 12. 23. He enlargeth them, and straitneth them again.
and enlarged, in the midst of outward straightenings. Afflictions Are straightenings. As God deals with nations, Job 12. 23. He enlarges them, and straiteneth them again.
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So he dealeth oftentimes with particular persons. And afflictions are their straitnings. God bindeth up the face of our Comforts.
So he deals oftentimes with particular Persons. And afflictions Are their straightenings. God binds up the face of our Comforts.
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As the expression is in Job, that by the frost, he bindeth up the face of the waters:
As the expression is in Job, that by the frost, he binds up the face of the waters:
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So by the Frost of Affliction, he bindeth up the face of our Comforts.
So by the Frost of Affliction, he binds up the face of our Comforts.
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Our work then is, To keep our hearts thawed, and open, when our outwards are as it were Frozen up.
Our work then is, To keep our hearts thawed, and open, when our outward Are as it were Frozen up.
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It is our work to see, That in the mid'st of our outward straitnings, our hearts be not straitned towards God.
It is our work to see, That in the midst of our outward straightenings, our hearts be not straitened towards God.
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It must be our work to keep our hearts open, when the Lord shuts us up by Affliction.
It must be our work to keep our hearts open, when the Lord shuts us up by Affliction.
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Gods Afflicting, is called Gods shutting up, Deut. 32. 30. Except the Lord had shut them up.
God's Afflicting, is called God's shutting up, Deuteronomy 32. 30. Except the Lord had shut them up.
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Sometimes a man and his comforts walke together.
Sometime a man and his comforts walk together.
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God sometimes turns a man loose among his Comforts, to walk at large in the enjoyment of them.
God sometime turns a man lose among his Comforts, to walk At large in the enjoyment of them.
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And then sometimes the Lord separates between a man and his comforts, and buildeth a wall between them, that they cannot come at one another.
And then sometime the Lord separates between a man and his comforts, and builds a wall between them, that they cannot come At one Another.
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Thus the Church complaineth, Lam. 3. 17. Thou hast removed my soul far from peace.
Thus the Church Complaineth, Lam. 3. 17. Thou hast removed my soul Far from peace.
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And again, Lam. 3. 5. He hath builded against me, and compassed me about with gall and travel.
And again, Lam. 3. 5. He hath built against me, and compassed me about with Gall and travel.
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And Vers. 7. He hath hedged me about that I cannot get out. Here the Church complaineth of her shuttings up by Affliction.
And Vers. 7. He hath hedged me about that I cannot get out. Here the Church Complaineth of her shuttings up by Affliction.
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There is a double hedg that God makes about a man, ( viz. ) an hedg of Protection, that no Evil can come at him; (Thus he did about Job. ) And then a hedg of Affliction, that no Good can come at a man, This is a hedg of Thorns.
There is a double hedge that God makes about a man, (viz.) an hedge of Protection, that no Evil can come At him; (Thus he did about Job.) And then a hedge of Affliction, that no Good can come At a man, This is a hedge of Thorns.
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Thus the Church complaineth, Lam. 3. 9. He hath enclosed my wayes with hewen stone. She was shut up with such a Wall which speaks strong and impregnable Afflictions.
Thus the Church Complaineth, Lam. 3. 9. He hath enclosed my ways with hewn stone. She was shut up with such a Wall which speaks strong and impregnable Afflictions.
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Now the work we have to do, is, To see that in the mid'st of our shuttings up, our hearts be not shut up towards God.
Now the work we have to do, is, To see that in the midst of our shuttings up, our hearts be not shut up towards God.
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Jam. 5. 13. If any be Afflicted, let him pray. Jam. 5. 13. If any be Afflicted, let him pray.
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Where the Apostle sheweth what is to be our work in an Afflicted condition, ( viz. ) Prayer.
Where the Apostle shows what is to be our work in an Afflicted condition, (viz.) Prayer.
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Several Conditions, have their several Duties. In Prosperity, we are to give Thanks; in Adversity, we are to Pray.
Several Conditions, have their several Duties. In Prosperity, we Are to give Thanks; in Adversity, we Are to Pray.
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Eliphaz charged Job, Job 15. 4. That in the day of his Affliction, he did restrain prayer before God; Eliphaz charged Job, Job 15. 4. That in the day of his Affliction, he did restrain prayer before God;
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That he had inward restraints, when he was under outward restraints. It is our work in an Afflicted Condition, to watch against that.
That he had inward restraints, when he was under outward restraints. It is our work in an Afflicted Condition, to watch against that.
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Prayer is the Duty that is proper for an Afflicted Condition, and that suits with such providences.
Prayer is the Duty that is proper for an Afflicted Condition, and that suits with such providences.
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And this is some of the work we are to do in that condition, ( viz. ) to Pray.
And this is Some of the work we Are to do in that condition, (viz.) to Pray.
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We read, Isa. 26. 16. In trouble they have visited Thee, they poured out a prayer when thy chastening was upon them.
We read, Isaiah 26. 16. In trouble they have visited Thee, they poured out a prayer when thy chastening was upon them.
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It is Calvin 's opinion, that there the Prophet sheweth, what was the behaviour of Gods People,
It is calvin is opinion, that there the Prophet shows, what was the behaviour of God's People,
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and what they did in the day of their affliction and trouble, ( viz. ) they did Visit the Lord;
and what they did in the day of their affliction and trouble, (viz.) they did Visit the Lord;
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and so shewed the confidence they had in God.
and so showed the confidence they had in God.
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q. d. Lord, whereas Afflictions drive others from thee, and set them at a further distance;q. worser. Lord, whereas Afflictions drive Others from thee, and Set them At a further distance;
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yet thy people draw nearer to thee, and seek the more after thee.
yet thy people draw nearer to thee, and seek the more After thee.
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Here is the work in an Afflicted Condition, To visit God, and to poure out a Prayer before Him.
Here is the work in an Afflicted Condition, To visit God, and to pour out a Prayer before Him.
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Afflictions are God's Visitations, and when God visiteth us with his Afflictions, we should visit Him with our Supplications.
Afflictions Are God's Visitations, and when God Visiteth us with his Afflictions, we should visit Him with our Supplications.
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When He poureth forth our Comforts, and emptieth us of them, (for so God's Afflicting is called, a pouring out) it's then our Duty to pour out a Prayer before Him.
When He pours forth our Comforts, and emptieth us of them, (for so God's Afflicting is called, a pouring out) it's then our Duty to pour out a Prayer before Him.
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David made this the work of his condition, Psal. 142. 2. I poured out my complaint before him, I shewed him my trouble. David made this the work of his condition, Psalm 142. 2. I poured out my complaint before him, I showed him my trouble.
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So Psal. 18. 6. In my distress I called upon the Lord, and cryed to my God.
So Psalm 18. 6. In my distress I called upon the Lord, and cried to my God.
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And this the Lord calleth for, as that which we are to do in an Afflicted condition.
And this the Lord calls for, as that which we Are to do in an Afflicted condition.
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Psal. 50. 15. Call upon me in the day of trouble. Psalm 50. 15. Call upon me in the day of trouble.
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It is some ease to us, when a trouble falls upon us, that we have some friend to repair to, into whose bosom we may pour out our complaints.
It is Some ease to us, when a trouble falls upon us, that we have Some friend to repair to, into whose bosom we may pour out our complaints.
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This is the great Priviledg, that in an Afflicted condition we have a God to go to;
This is the great Privilege, that in an Afflicted condition we have a God to go to;
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to whom we may make known our condition, and shew Him our trouble, as David did, Psal. 142. 2. In that condition, it is one great thing we have to do, to go to God, to begg of Him what we need for the condition:
to whom we may make known our condition, and show Him our trouble, as David did, Psalm 142. 2. In that condition, it is one great thing we have to do, to go to God, to beg of Him what we need for the condition:
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viz. Shoulders of Patience for our Burthens, and a gracious Improvement of our Conditions.viz. Shoulders of Patience for our Burdens, and a gracious Improvement of our Conditions.
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Christians, you must know, an Afflicted condition is then good for you, when your hearts are kept open,
Christians, you must know, an Afflicted condition is then good for you, when your hearts Are kept open,
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when you have inward Enlargements, in the mid'st of your outward straitnings.
when you have inward Enlargements, in the midst of your outward straightenings.
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6. The work of an Afflicted Condition, is this, viz. To keep the Ear open to Counsel and Instruction.
6. The work of an Afflicted Condition, is this, viz. To keep the Ear open to Counsel and Instruction.
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Some there are, so taken up with the thoughts of their Condition, that they will not hearken to Counsel.
some there Are, so taken up with the thoughts of their Condition, that they will not harken to Counsel.
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As Marius the Romane said, He could not hearken to the Laws, for the ratling and noyse of Armes.
As Marius the Roman said, He could not harken to the Laws, for the rattling and noise of Arms.
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So the noyse of Troubles, will not suffer some, to hearken to the voice of Counsel.
So the noise of Troubles, will not suffer Some, to harken to the voice of Counsel.
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And so David confesseth that it was his case, Psal. 77. 2. His Soul refused comfort.
And so David Confesses that it was his case, Psalm 77. 2. His Soul refused Comfort.
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Elihu, Job 36. 8. sheweth how it is with Godly men when they are in Affliction.
Elihu, Job 36. 8. shows how it is with Godly men when they Are in Affliction.
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And then Vers. 10. He openeth their ear to Discipline.
And then Vers. 10. He Openeth their ear to Discipline.
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We must know, Sathan is a great Enemy to the doing the work of our Condition;
We must know, Sathan is a great Enemy to the doing the work of our Condition;
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he endeavours to make us turn our Conditions into Sin, and not into Duty. He doth all he can, to stop our Ears against hearing Counsel and Instruction.
he endeavours to make us turn our Conditions into since, and not into Duty. He does all he can, to stop our Ears against hearing Counsel and Instruction.
pns31 vvz pc-acp vvi pno12 vvi po12 n2 p-acp n1, cc xx p-acp n1. pns31 vdz d pns31 vmb, pc-acp vvi po12 n2 p-acp vvg n1 cc n1.
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Remember, when you are in Affliction, there cometh some Instruction with it. Now Satan endeavours to open the Eye, but to stop the Ear;
remember, when you Are in Affliction, there comes Some Instruction with it. Now Satan endeavours to open the Eye, but to stop the Ear;
np1, c-crq pn22 vbr p-acp n1, a-acp vvz d n1 p-acp pn31. av np1 vvz pc-acp vvi dt n1, cc-acp pc-acp vvi dt n1;
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he keeps the Eye open, to look upon the Affliction;
he keeps the Eye open, to look upon the Affliction;
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but he keeps the Ear shut, and stopeth it, that it may not hearken unto the Instruction.
but he keeps the Ear shut, and stopeth it, that it may not harken unto the Instruction.
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The best way in an Afflicted Condition, is to keep the Eyes shut, and the Ear open.
The best Way in an Afflicted Condition, is to keep the Eyes shut, and the Ear open.
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Not so much to look upon the Affliction, as to hear Instruction. Micah 6. 9. Hear ye the Rod.
Not so much to look upon the Affliction, as to hear Instruction. micah 6. 9. Hear you the Rod.
xx av av-d pc-acp vvi p-acp dt n1, c-acp pc-acp vvi n1. np1 crd crd np1 pn22 dt n1.
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He doth not say, See ye the Rod, but, hear ye the Rod. When men are under the Rod, their eyes are open enough to see the Rod;
He does not say, See you the Rod, but, hear you the Rod. When men Are under the Rod, their eyes Are open enough to see the Rod;
pns31 vdz xx vvi, vvb pn22 dt n1, p-acp, vvb pn22 dt n1. c-crq n2 vbr p-acp dt n1, po32 n2 vbr j av-d pc-acp vvi dt n1;
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they can point to the Affliction, and shew what it is. But the great thing they are to do, is to hear the Rod.
they can point to the Affliction, and show what it is. But the great thing they Are to do, is to hear the Rod.
pns32 vmb vvi p-acp dt n1, cc vvb r-crq pn31 vbz. p-acp dt j n1 pns32 vbr pc-acp vdi, vbz pc-acp vvi dt n1.
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The Rod hath a Voice, which should be hearkened to.
The Rod hath a Voice, which should be harkened to.
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When an Affliction comes, it comes (as I told you before) with some Message from God; It comes with some Instruction;
When an Affliction comes, it comes (as I told you before) with Some Message from God; It comes with Some Instruction;
c-crq dt n1 vvz, pn31 vvz (c-acp pns11 vvd pn22 a-acp) p-acp d n1 p-acp np1; pn31 vvz p-acp d n1;
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and that we are to hearken to:
and that we Are to harken to:
cc cst pns12 vbr pc-acp vvi p-acp:
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We should hear what God will speak, as David said in another case, Psal. 85. 8. When we see a flash of Lightning, we then prepare our Ears to hear a clap of Thunder.
We should hear what God will speak, as David said in Another case, Psalm 85. 8. When we see a flash of Lightning, we then prepare our Ears to hear a clap of Thunder.
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When we see the Affliction, we should have our Ears open, to hearken to what followeth.
When we see the Affliction, we should have our Ears open, to harken to what follows.
c-crq pns12 vvb dt n1, pns12 vmd vhi po12 n2 j, pc-acp vvi p-acp r-crq vvz.
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We read of Eliah, when he was in the mouth of the Cave 1 King. 19. 12. There came a strong Wind that brake the Mountains;
We read of Elijah, when he was in the Mouth of the Cave 1 King. 19. 12. There Come a strong Wind that brake the Mountains;
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After the Wind came an Earth-quake; After the Earth-quake, came a Fire; After the Fire, came a soft still Voice. After the Wind Come an Earthquake; After the Earthquake, Come a Fire; After the Fire, Come a soft still Voice.
p-acp dt n1 vvd dt n1; p-acp dt n1, vvd dt n1; p-acp dt n1, vvd dt j j n1.
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Remember, after the noyse of Afflictions, there comes a Voice; and we should hearken to that Voice.
remember, After the noise of Afflictions, there comes a Voice; and we should harken to that Voice.
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Psal. 94. 12. it is said, Blessed is the man whom thou chastenest, and teachest him out of thy Law. Psalm 94. 12. it is said, Blessed is the man whom thou chastenest, and Teachest him out of thy Law.
np1 crd crd pn31 vbz vvn, vvn vbz dt n1 ro-crq pns21 vv2, cc vv2 pno31 av pp-f po21 n1.
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The happiness of a man lieth not in his being chastened, but in his being taught and instructed by his Chastisement.
The happiness of a man lies not in his being chastened, but in his being taught and instructed by his Chastisement.
dt n1 pp-f dt n1 vvz xx p-acp po31 vbg vvn, cc-acp p-acp po31 vbg vvn cc vvn p-acp po31 n1.
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A mute and dumb Affliction is Evil for a man;
A mute and dumb Affliction is Evil for a man;
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and it is our deafness, that maketh the Affliction dumb, when a man heareth not the Affliction speak.
and it is our deafness, that makes the Affliction dumb, when a man hears not the Affliction speak.
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So then, in an Afflicted Condition, we are to hearken to what God saith, as well see as to what God doth.
So then, in an Afflicted Condition, we Are to harken to what God Says, as well see as to what God does.
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7. Another work of an Afflicted Condition, is this, ( viz. ) Framing the heart to a pious Submission.
7. another work of an Afflicted Condition, is this, (viz.) Framing the heart to a pious Submission.
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To get the heart into a submitting Frame. And this not only out of Necessity, but out of Duty.
To get the heart into a submitting Frame. And this not only out of Necessity, but out of Duty.
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It is excellent, when we can bring our Hearts to a quiet Submission to the Will of God, in all these Providences and Dispensations.
It is excellent, when we can bring our Hearts to a quiet Submission to the Will of God, in all these Providences and Dispensations.
pn31 vbz j, c-crq pns12 vmb vvi po12 n2 p-acp dt j-jn n1 p-acp dt n1 pp-f np1, p-acp d d n2 cc n2.
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It must not be onely a Necessary Submission. Such a Submission is this, When a man parteth with a Comfort upon this consideration;
It must not be only a Necessary Submission. Such a Submission is this, When a man parts with a Comfort upon this consideration;
pn31 vmb xx vbi av-j dt j n1. d dt n1 vbz d, c-crq dt n1 vvz p-acp dt n1 p-acp d n1;
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If God will take it away, I cannot help it; I am content to part with it, since it cannot be otherwise.
If God will take it away, I cannot help it; I am content to part with it, since it cannot be otherwise.
cs np1 vmb vvi pn31 av, pns11 vmbx vvi pn31; pns11 vbm j pc-acp vvi p-acp pn31, c-acp pn31 vmbx vbi av.
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Thus they submit to their Condition, and yield to the parting with a Comfort, when they see they can keep it no longer.
Thus they submit to their Condition, and yield to the parting with a Comfort, when they see they can keep it no longer.
av pns32 vvb p-acp po32 n1, cc vvi p-acp dt n-vvg p-acp dt n1, c-crq pns32 vvb pns32 vmb vvi pn31 av-dx av-jc.
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And this is that Submission that some rest in, and think it sufficient to say, There is no remedy.
And this is that Submission that Some rest in, and think it sufficient to say, There is no remedy.
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But now there is another Submission that hath more of Grace in it.
But now there is Another Submission that hath more of Grace in it.
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And that is, when God calleth for a Comfort from us, there is free Resignation of it up to God.
And that is, when God calls for a Comfort from us, there is free Resignation of it up to God.
cc cst vbz, c-crq np1 vvz p-acp dt n1 p-acp pno12, pc-acp vbz j n1 pp-f pn31 a-acp p-acp np1.
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As we read of Abraham, When God called for Isaack, he presently resigned him up to Him.
As we read of Abraham, When God called for Isaac, he presently resigned him up to Him.
c-acp pns12 vvb pp-f np1, c-crq np1 vvd p-acp np1, pns31 av-j vvd pno31 a-acp p-acp pno31.
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And this Submission proceedeth from Faith, which works a Christian to the denying of himself,
And this Submission Proceedeth from Faith, which works a Christian to the denying of himself,
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and to a complying with God in that, that is seemingly contrary to his own desires and content.
and to a complying with God in that, that is seemingly contrary to his own Desires and content.
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Thus we read, Heb. 11. how Abraham, by Faith, offered up his only begotten Son. By a hand of Faith he presents again to God, That Blessing he received from Him.
Thus we read, Hebrew 11. how Abraham, by Faith, offered up his only begotten Son. By a hand of Faith he presents again to God, That Blessing he received from Him.
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Faith teacheth a man to receive a Mercy from God, and to be thankful; and to part again with it, and to be content:
Faith Teaches a man to receive a Mercy from God, and to be thankful; and to part again with it, and to be content:
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And this not out of necessity, because they can keep it no longer, but there is a free resigning of it up to God.
And this not out of necessity, Because they can keep it no longer, but there is a free resigning of it up to God.
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Consider, the difference between these Submissions, is such, as is between the death's and ends of men.
Consider, the difference between these Submissions, is such, as is between the death's and ends of men.
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Some men, when they see they must dye, and that there is no remedy, do yield out of necessity;
some men, when they see they must die, and that there is no remedy, do yield out of necessity;
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and so their Soul's are as it were taken from them.
and so their Soul's Are as it were taken from them.
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As the expression in the Gospel is, Thou fool, this night shall thy Soul be taken from thee.
As the expression in the Gospel is, Thou fool, this night shall thy Soul be taken from thee.
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Whereas a Godly man, makes his Soul a Free-will-Offering to God. As our Saviour did his, Father into thy hands I commend my Spirit.
Whereas a Godly man, makes his Soul a Free will offering to God. As our Saviour did his, Father into thy hands I commend my Spirit.
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And as Stephen did his, Lord Jesus, receive my Spirit. It is said, Prov. 14. 32. The Wicked is driven away in his Wickedness. (i. e.) He is thrust, and forced out of the world, whether he will or not.
And as Stephen did his, Lord jesus, receive my Spirit. It is said, Curae 14. 32. The Wicked is driven away in his Wickedness. (i. e.) He is thrust, and forced out of the world, whither he will or not.
cc p-acp np1 vdd po31, n1 np1, vvb po11 n1. pn31 vbz vvn, np1 crd crd dt j vbz vvn av p-acp po31 n1. (uh. sy.) pns31 vbz vvn, cc vvd av pp-f dt n1, cs pns31 vmb cc xx.
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But the Righteous hath hope in his Death; and that hope makes him to Resigne, and give up his Soul to God:
But the Righteous hath hope in his Death; and that hope makes him to Resign, and give up his Soul to God:
p-acp dt j vhz n1 p-acp po31 n1; cc d n1 vvz pno31 p-acp vvb, cc vvb a-acp po31 n1 p-acp np1:
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As we read of giving up the Ghost.
As we read of giving up the Ghost.
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8. This is another work we have to do in an Afflicted Condition, ( viz. ) To lay to heart the Affliction.
8. This is Another work we have to do in an Afflicted Condition, (viz.) To lay to heart the Affliction.
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When God puts a man into an Afflicted Condition, This is one thing God expects from him, Eccles. 7. 14. In the day of Adversity consider.
When God puts a man into an Afflicted Condition, This is one thing God expects from him, Eccles. 7. 14. In the day of Adversity Consider.
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In Isa. 42. 25. the Prophet complaineth of Jacob, That when God poured out upon him the Fury of his Anger, and the Strength of Battle:
In Isaiah 42. 25. the Prophet Complaineth of Jacob, That when God poured out upon him the Fury of his Anger, and the Strength of Battle:
p-acp np1 crd crd dt n1 vvz pp-f np1, cst c-crq np1 vvd av p-acp pno31 dt n1 pp-f po31 n1, cc dt n1 pp-f n1:
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And it had set him on Fire round about, yet he knew it not; and it burned him, yet he layed it not to heart.
And it had Set him on Fire round about, yet he knew it not; and it burned him, yet he laid it not to heart.
cc pn31 vhd vvn pno31 p-acp n1 av-j a-acp, av pns31 vvd pn31 xx; cc pn31 vvd pno31, av pns31 vvd pn31 xx p-acp n1.
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According to the Original, it is thus, He did not put it upon his heart. It is an Hebrew Phrase, and notes diligent consideration of Affliction.
According to the Original, it is thus, He did not put it upon his heart. It is an Hebrew Phrase, and notes diligent consideration of Affliction.
vvg p-acp dt j-jn, pn31 vbz av, pns31 vdd xx vvi pn31 p-acp po31 n1. pn31 vbz dt njp n1, cc n2 j n1 pp-f n1.
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Now that you may not be mistaken about this, you must know, There is a double laying to heart of an Affliction. 1. Carnal, sinful and hurtful. 2. Spiritual, holy and helpful.
Now that you may not be mistaken about this, you must know, There is a double laying to heart of an Affliction. 1. Carnal, sinful and hurtful. 2. Spiritual, holy and helpful.
av cst pn22 vmb xx vbi vvn p-acp d, pn22 vmb vvi, pc-acp vbz dt j-jn vvg p-acp n1 pp-f dt n1. crd j, j cc j. crd j, j cc j.
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1. There is a Sinful laying of Afflictions to heart.
1. There is a Sinful laying of Afflictions to heart.
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When a man takes those burthens that lye upon his outwards, ( viz. ) His Person, Estate, &c. and layeth them as a burthen upon his Spirit;
When a man Takes those burdens that lie upon his outward, (viz.) His Person, Estate, etc. and Layeth them as a burden upon his Spirit;
c-crq dt n1 vvz d n2 cst vvb p-acp po31 n2-j, (n1) po31 n1, n1, av cc vvz pno32 p-acp dt n1 p-acp po31 n1;
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whereby a man troubles himself, when God troubles him. When he layeth his troubles without, so to heart, as to trouble himself within;
whereby a man Troubles himself, when God Troubles him. When he Layeth his Troubles without, so to heart, as to trouble himself within;
c-crq dt n1 vvz px31, c-crq np1 vvz pno31. c-crq pns31 vvz po31 n2 p-acp, av p-acp n1, c-acp pc-acp vvi px31 p-acp;
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this is Evil. This is forbid, John 14. 1. Let not your hearts be troubled.
this is Evil. This is forbid, John 14. 1. Let not your hearts be troubled.
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The word in the Original, signifieth such a trouble, as is in water when the mud is stirred up;
The word in the Original, signifies such a trouble, as is in water when the mud is stirred up;
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or as the Sea is, when it is troubled with a Storm or Tempest.
or as the Sea is, when it is troubled with a Storm or Tempest.
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As we read in Scripture of the troubled Sea, that it's Waters cast forth Mire and Dirt. It also signifieth such a trouble as is in an Army,
As we read in Scripture of the troubled Sea, that it's Waters cast forth Mire and Dirt. It also signifies such a trouble as is in an Army,
c-acp pns12 vvb p-acp n1 pp-f dt j-vvn n1, cst pn31|vbz n2 vvn av n1 cc np1 pn31 av vvz d dt n1 c-acp vbz p-acp dt n1,
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when it is Routed and Disordered; there is nothing but Fear, and Distraction, and Confusion. So saith our Saviour, Let not your hearts be troubled. (i. e.) Take heed of so laying your troubles to heart, as to trouble your Hearts;
when it is Routed and Disordered; there is nothing but fear, and Distraction, and Confusion. So Says our Saviour, Let not your hearts be troubled. (i. e.) Take heed of so laying your Troubles to heart, as to trouble your Hearts;
c-crq pn31 vbz n-vvn cc j-vvn; pc-acp vbz pix p-acp n1, cc n1, cc n1. np1 vvz po12 n1, vvb xx po22 n2 vbb vvn. (uh. sy.) vvb n1 pp-f av vvg po22 n2 p-acp n1, c-acp pc-acp vvi po22 n2;
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to distemper your Affections, and so to blind the Judgement, that you can see and discern things no better,
to distemper your Affections, and so to blind the Judgement, that you can see and discern things no better,
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then a man can in muddy water. This laying of Afflictions to heart is unlawful;
then a man can in muddy water. This laying of Afflictions to heart is unlawful;
cs dt n1 vmb p-acp j n1. np1 vvg pp-f n2 p-acp n1 vbz j;
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when they are layed to heart, to disquiet and distemper the Heart, and to raise a Storm in the Soul, to make it a troubled Sea;
when they Are laid to heart, to disquiet and distemper the Heart, and to raise a Storm in the Soul, to make it a troubled Sea;
c-crq pns32 vbr vvn p-acp n1, pc-acp vvi cc vvi dt n1, cc pc-acp vvi dt n1 p-acp dt n1, pc-acp vvi pn31 dt j-vvn n1;
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casting forth nothing but the mud of impatiency and discontent.
casting forth nothing but the mud of impatiency and discontent.
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Take you a glass of water that hath some mud in it, and let it stand still, the mud settleth at the bottom,
Take you a glass of water that hath Some mud in it, and let it stand still, the mud settleth At the bottom,
vvb pn22 dt n1 pp-f n1 cst vhz d n1 p-acp pn31, cc vvb pn31 vvi av, dt n1 vvz p-acp dt n1,
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and the water above is clear; but shake this water, and then the mud ariseth, and there is confusion;
and the water above is clear; but shake this water, and then the mud arises, and there is confusion;
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and the water that before was clear, becometh muddy.
and the water that before was clear, Becometh muddy.
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So it is with our hearts and affections, there is mud at the bottom, and when they come to be stirred by Affliction, then the mud ariseth.
So it is with our hearts and affections, there is mud At the bottom, and when they come to be stirred by Affliction, then the mud arises.
av pn31 vbz p-acp po12 n2 cc n2, pc-acp vbz n1 p-acp dt n1, cc c-crq pns32 vvb pc-acp vbi vvn p-acp n1, cs dt n1 vvz.
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This we should take heed of, of laying Afflictions so to heart, as to stir up the mud of impatiency and discontent.
This we should take heed of, of laying Afflictions so to heart, as to stir up the mud of impatiency and discontent.
np1 pns12 vmd vvi n1 pp-f, pp-f vvg n2 av p-acp n1, c-acp pc-acp vvi a-acp dt n1 pp-f n1 cc n-jn.
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2. There is a laying of Afflictions to heart, that is Spiritual, holy and helpful;
2. There is a laying of Afflictions to heart, that is Spiritual, holy and helpful;
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This is a laying them to heart, not for the troubling, but for the bettering the heart.
This is a laying them to heart, not for the troubling, but for the bettering the heart.
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Not for the making of the Spirit more Distempered, Impatient, Weak, and unfit for Duty; but for the making of it more Holy, and Humble, and Submissive;
Not for the making of the Spirit more Distempered, Impatient, Weak, and unfit for Duty; but for the making of it more Holy, and Humble, and Submissive;
xx p-acp dt n-vvg pp-f dt n1 av-dc j-vvn, j, j, cc j p-acp n1; cc-acp p-acp dt n-vvg pp-f pn31 av-dc j, cc j, cc j;
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this is a right laying of Afflictions to heart. It is then right, when there is an applying of the heart to the Affliction;
this is a right laying of Afflictions to heart. It is then right, when there is an applying of the heart to the Affliction;
d vbz dt n-jn vvg pp-f n2 p-acp n1. pn31 vbz av j-jn, c-crq pc-acp vbz dt vvg pp-f dt n1 p-acp dt n1;
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to find out what use and benefit may be made of it.
to find out what use and benefit may be made of it.
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When we lay the Affliction to the heart, not to distemper it, but, as a plaister, to heal the diseases and distempers of it; ( viz. ) to heal it's Pride,
When we lay the Affliction to the heart, not to distemper it, but, as a plaster, to heal the diseases and distempers of it; (viz.) to heal it's Pride,
c-crq pns12 vvb dt n1 p-acp dt n1, xx pc-acp vvi pn31, cc-acp, c-acp dt n1, pc-acp vvi dt n2 cc n2 pp-f pn31; (n1) pc-acp vvi pn31|vbz n1,
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and Worldliness, and Vanity, &c. It should be with us, in considering of, and laying Afflictions to heart,
and Worldliness, and Vanity, etc. It should be with us, in considering of, and laying Afflictions to heart,
cc n1, cc n1, av pn31 vmd vbi p-acp pno12, p-acp vvg pp-f, cc vvg n2 p-acp n1,
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as with the Bee which alights on a Flower, and leaves it not till she hath made something out of it;
as with the Bee which alights on a Flower, and leaves it not till she hath made something out of it;
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even out of the very blossom of a Thistle, she will get somewhat.
even out of the very blossom of a Thistle, she will get somewhat.
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So it should be, in respect of an Afflicted Condition, There should be such an application of the heart to it,
So it should be, in respect of an Afflicted Condition, There should be such an application of the heart to it,
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as to get somewhat out of it, for the bettering of the heart.
as to get somewhat out of it, for the bettering of the heart.
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Solomon telleth us, Eccles. 7. 2. It is better to go to the House of Mourning, Solomon Telleth us, Eccles. 7. 2. It is better to go to the House of Mourning,
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then to the House of Feasting:
then to the House of Feasting:
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For this is the end of all flesh, and the living will lay it to his heart. For this is the end of all Flesh, and the living will lay it to his heart.
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Laying to heart the ends of others, is the making somewhat out of them, that is good and profitable for our selves.
Laying to heart the ends of Others, is the making somewhat out of them, that is good and profitable for our selves.
vvg p-acp n1 dt n2 pp-f n2-jn, vbz dt vvg av av pp-f pno32, cst vbz j cc j p-acp po12 n2.
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It is our Duty to lay to heart the Afflictions of others, much more our own.
It is our Duty to lay to heart the Afflictions of Others, much more our own.
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The Lord telleth Babylon, Isa. 47. 7. That she said, She should be a Lady for ever,
The Lord Telleth Babylon, Isaiah 47. 7. That she said, She should be a Lady for ever,
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and did not lay the Afflictions of his people to heart. and did not lay the Afflictions of his people to heart.
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As she laid them not to heart by way of Sympathy, so not by way of Improvement.
As she laid them not to heart by Way of sympathy, so not by Way of Improvement.
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So then, to close this, Laying afflictions to heart, stands in this, In having Impressions made upon our Spirits, suitable to the Providence and the Dispensation.
So then, to close this, Laying afflictions to heart, Stands in this, In having Impressions made upon our Spirits, suitable to the Providence and the Dispensation.
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We read of Ahaz, That in his Affliction he transgressed more and more, 2 Chron. 28. 19. God brought Judah low,
We read of Ahaz, That in his Affliction he transgressed more and more, 2 Chronicles 28. 19. God brought Judah low,
pns12 vvb pp-f np1, cst p-acp po31 n1 pns31 vvd av-dc cc av-dc, crd np1 crd crd np1 vvd np1 j,
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and Ahaz was put to his shifts; he gave gifts to the King of Assyria, yet he helped him not.
and Ahaz was put to his shifts; he gave Gifts to the King of Assyria, yet he helped him not.
cc np1 vbds vvn p-acp po31 n2; pns31 vvd n2 p-acp dt n1 pp-f np1, av pns31 vvd pno31 xx.
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And Verse 22. In the time of his distress, he did trespass more against the Lord.
And Verse 22. In the time of his distress, he did trespass more against the Lord.
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And it is said, This is that King Ahaz!
And it is said, This is that King Ahaz!
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The meaning is, That the Affliction did not make an Impression upon his heart, suitable to the Providence and Dispensation.
The meaning is, That the Affliction did not make an Impression upon his heart, suitable to the Providence and Dispensation.
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To close this, It is then right, when our Hearts answer to Providences, in laying Afflictions so to heart, as to make suitable Impressions.
To close this, It is then right, when our Hearts answer to Providences, in laying Afflictions so to heart, as to make suitable Impressions.
p-acp av-j d, pn31 vbz av j-jn, c-crq po12 n2 vvi p-acp n2, p-acp vvg n2 av p-acp n1, c-acp pc-acp vvi j n2.
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9. This is some of the work we have to do in an Afflicted Condition; We are patiently to expect and wait upon God;
9. This is Some of the work we have to do in an Afflicted Condition; We Are patiently to expect and wait upon God;
crd d vbz d pp-f dt n1 pns12 vhb pc-acp vdi p-acp dt j-vvn n1; pns12 vbr av-j pc-acp vvi cc vvi p-acp np1;
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Waiting is one of our Duties in an Afflicted Condition.
Waiting is one of our Duties in an Afflicted Condition.
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We are to wait upon God for comfortable Supports in it, and a seasonable Deliverance out of it;
We Are to wait upon God for comfortable Supports in it, and a seasonable Deliverance out of it;
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Isa. 8. 17. I will wait upon the Lord, that hideth his Face from the house of Jacob. The Prophet resolved to walk dutifully, when God walked strangely.Isaiah 8. 17. I will wait upon the Lord, that Hideth his Face from the house of Jacob. The Prophet resolved to walk dutifully, when God walked strangely.
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We shall find in an Afflicted condition, This is the Duty, that is Commanded, Commended, and Practised by the Saints in that Condition.
We shall find in an Afflicted condition, This is the Duty, that is Commanded, Commended, and Practised by the Saints in that Condition.
pns12 vmb vvi p-acp dt j-vvn n1, d vbz dt n1, cst vbz vvn, vvn, cc j-vvn p-acp dt n2 p-acp d n1.
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It is commanded, Psal. 27. 14. Wait on the Lord and he shall strengthen thy heart;
It is commanded, Psalm 27. 14. Wait on the Lord and he shall strengthen thy heart;
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wait I say on the Lord. wait I say on the Lord.
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Lam. 3. 26. It is good that a man should hope, and quietly wait for the Salvation of the Lora.
Lam. 3. 26. It is good that a man should hope, and quietly wait for the Salvation of the Lora.
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It is spoken there in reference to an Afflicted Condition.
It is spoken there in Referente to an Afflicted Condition.
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And so we find the Godly have made it their work in that condition to wait.
And so we find the Godly have made it their work in that condition to wait.
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David telleth us, He waited patiently for the Lord. Consider, Waiting is an Act of Patience drawn-out.David Telleth us, He waited patiently for the Lord. Consider, Waiting is an Act of Patience drawn-out.
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The Scripture hath two Expressions concerning it, viz. Waiting on God. Waiting for God. Waiting on Him for Comfort in Affliction;
The Scripture hath two Expressions Concerning it, viz. Waiting on God. Waiting for God. Waiting on Him for Comfort in Affliction;
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And waiting for Him, to deliver out of Affliction.
And waiting for Him, to deliver out of Affliction.
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Thus did the people of God, Isa. 25. 9. Lo, This is the Lord, we have waited for him, and he will save us.
Thus did the people of God, Isaiah 25. 9. Lo, This is the Lord, we have waited for him, and he will save us.
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This is some of the work we have to do in an Afflicted condition, ( viz. ) To wait on God, and to wait for God.
This is Some of the work we have to do in an Afflicted condition, (viz.) To wait on God, and to wait for God.
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Affliction is apt to make us short-breath'd. To make us weary not only in waiting, but weary of waiting.
Affliction is apt to make us short-breathed. To make us weary not only in waiting, but weary of waiting.
n1 vbz j pc-acp vvi pno12 j. p-acp vvi pno12 j xx av-j p-acp vvg, cc-acp j pp-f vvg.
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This we should look to, That though we are weary in waiting, yet not to be weary of waiting.
This we should look to, That though we Are weary in waiting, yet not to be weary of waiting.
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It was the saying of that wicked King of Israel, 2 King. 6. 33. This evil is of the Lord,
It was the saying of that wicked King of Israel, 2 King. 6. 33. This evil is of the Lord,
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why should I wait any longer? The great work we have to do in an Afflicted Condition, is, To wait upon God.why should I wait any longer? The great work we have to do in an Afflicted Condition, is, To wait upon God.
q-crq vmd pns11 vvi d av-jc? dt j n1 pns12 vhb pc-acp vdi p-acp dt j-vvn n1, vbz, pc-acp vvi p-acp np1.
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I have told you before, It is God that brings a man and his Afflictions together;
I have told you before, It is God that brings a man and his Afflictions together;
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and as it is He that openeth a fore-door, to let a man into that condition,
and as it is He that Openeth a Foredoor, to let a man into that condition,
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so it is He that must make a back-door, to let a man out. There are many that would make a back-door of their own;
so it is He that must make a backdoor, to let a man out. There Are many that would make a backdoor of their own;
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but God is wiser then they, and knows how to deliver them.
but God is Wiser then they, and knows how to deliver them.
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Job 14. 14. All the dayes (saith he) of my appointed time, will I wait till my change come. Job 14. 14. All the days (Says he) of my appointed time, will I wait till my change come.
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And this is some of the work we have to do in an Afflicted condition, ( viz. ) To wait till our change come.
And this is Some of the work we have to do in an Afflicted condition, (viz.) To wait till our change come.
cc d vbz d pp-f dt n1 pns12 vhb pc-acp vdi p-acp dt j-vvn n1, (n1) pc-acp vvi p-acp po12 n1 vvi.
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Now waiting upon God in Affliction, standeth in these two things, 1. In a Silence of Spirit.
Now waiting upon God in Affliction, Stands in these two things, 1. In a Silence of Spirit.
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A waiting Spirit is a Silent Spirit, it makes no Noyse or Clamour, Lam. 3. 26. It will wait quietly for the Salvation of God.
A waiting Spirit is a Silent Spirit, it makes no Noise or Clamour, Lam. 3. 26. It will wait quietly for the Salvation of God.
dt j-vvg n1 vbz dt j n1, pn31 vvz dx n1 cc n1, np1 crd crd pn31 vmb vvi av-jn p-acp dt n1 pp-f np1.
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Psal. 62. 1. My Soul, wait thou upon God.
Psalm 62. 1. My Soul, wait thou upon God.
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According to the Original, it is, Be Silent before God. Where there is waiting upon God, there is no murmuring; There are no impatient expressions;
According to the Original, it is, Be Silent before God. Where there is waiting upon God, there is no murmuring; There Are no impatient expressions;
vvg p-acp dt j-jn, pn31 vbz, vbb j p-acp np1. c-crq pc-acp vbz vvg p-acp np1, pc-acp vbz dx vvg; pc-acp vbr dx j n2;
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There is a deep silence of the Soul in respect of passion, though not in respect of Prayer.
There is a deep silence of the Soul in respect of passion, though not in respect of Prayer.
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There is a speaking to God, but not against God. A waiting Soul, is a praying, but not a passionate Soul. Remember;
There is a speaking to God, but not against God. A waiting Soul, is a praying, but not a passionate Soul. remember;
pc-acp vbz dt vvg p-acp np1, cc-acp xx p-acp np1. dt j-vvg n1, vbz dt vvg, cc-acp xx dt j n1 np1;
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When God's hand is upon our Backs, our hands should be upon our Mouths. 2. In a sweet Submission of Spirit to God, waiting God's time for Deliverance.
When God's hand is upon our Backs, our hands should be upon our Mouths. 2. In a sweet Submission of Spirit to God, waiting God's time for Deliverance.
c-crq npg1 n1 vbz p-acp po12 n2, po12 n2 vmd vbi p-acp po12 n2. crd p-acp dt j n1 pp-f n1 p-acp np1, vvg npg1 n1 p-acp n1.
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There is our time, and there is God's time. As Christ told Mary, Mine hour is not yet come.
There is our time, and there is God's time. As christ told Marry, Mine hour is not yet come.
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This is Waiting, to stay the Lords leisure, and to wait His time.
This is Waiting, to stay the lords leisure, and to wait His time.
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It was wickedly spoken by that King of Israel, Who said, This evil is of the Lord,
It was wickedly spoken by that King of Israel, Who said, This evil is of the Lord,
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why should I wait any longer? Whereas, on the contrary, he should have argued thus, This evil being of the Lord,why should I wait any longer? Whereas, on the contrary, he should have argued thus, This evil being of the Lord,
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therefore there is reason I should wait.
Therefore there is reason I should wait.
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10. Another work of an Afflicted Condition, is this, To make all out of God, that we need in that condition.
10. another work of an Afflicted Condition, is this, To make all out of God, that we need in that condition.
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Living on God, and living by Faith, are some of the great Duties that concern that Condition, Isa. 50. 10. Is there any that walketh in darkness and hath no light? Let him stay himself upon his God.
Living on God, and living by Faith, Are Some of the great Duties that concern that Condition, Isaiah 50. 10. Is there any that walks in darkness and hath no Light? Let him stay himself upon his God.
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While we are in a prosperous condition, we have Creature-props and stayes, and we are too apt to stay our selves upon them:
While we Are in a prosperous condition, we have Creature-props and stays, and we Are too apt to stay our selves upon them:
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And therefore the Lord pulleth them away, to make us stay our selves upon Him.
And Therefore the Lord pulls them away, to make us stay our selves upon Him.
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As the Lord speaks, Isa. 3. 1. Behold, I take away the stay and the staff, &c. The Church, in the day of her Affliction, made all out of God, Mic. 7. 8. Though I sit in darkness,
As the Lord speaks, Isaiah 3. 1. Behold, I take away the stay and the staff, etc. The Church, in the day of her Affliction, made all out of God, Mic. 7. 8. Though I fit in darkness,
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yet the Lord shall be a light about me. Faith will help us to look upon God as an Universal Good.yet the Lord shall be a Light about me. Faith will help us to look upon God as an Universal Good.
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We know there are many particular things, and (as it were) pieces of comforts, that must concurr, to make a mans outward condition good.
We know there Are many particular things, and (as it were) Pieces of comforts, that must concur, to make a men outward condition good.
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Our good here below, is a Compounded good;
Our good Here below, is a Compounded good;
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A Wife is a part, and Children a part, and Riches a part, and Health a part, &c. But a man by an Eye of Faith, seeth that God is all this, and more.
A Wife is a part, and Children a part, and Riches a part, and Health a part, etc. But a man by an Eye of Faith, sees that God is all this, and more.
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As Elkanah told Hannah, Am not I better to thee then ten Sons? So the Lord is more to a Christian, then all worldly Enjoyments.
As Elkanah told Hannah, Am not I better to thee then ten Sons? So the Lord is more to a Christian, then all worldly Enjoyments.
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The things of the world (though enjoyed in the greatest measure) can never make a Condition comfortable without God:
The things of the world (though enjoyed in the greatest measure) can never make a Condition comfortable without God:
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But the enjoyment of God, will make a condition comfortable without them. It was Davids course, to place God as his Strength, where greatest danger was:
But the enjoyment of God, will make a condition comfortable without them. It was Davids course, to place God as his Strength, where greatest danger was:
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The Lord (saith he) is the strength of my life: His Life was in greatest danger:The Lord (Says he) is the strength of my life: His Life was in greatest danger:
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And it was his way, to fetch supplies from God in his greatest wants. When he wanted a Rock, a Fortress, a Comforter, a Deliverer;
And it was his Way, to fetch supplies from God in his greatest Wants. When he wanted a Rock, a Fortress, a Comforter, a Deliverer;
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he made the Lord all these. And this is some of the work we have to do in an Afflicted condition.
he made the Lord all these. And this is Some of the work we have to do in an Afflicted condition.
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Thus we have finished the First thing, by which a man is to make a judgment of an Afflicted Condition;
Thus we have finished the First thing, by which a man is to make a judgement of an Afflicted Condition;
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whether it be good for him in this life or not? ( viz. ) By considering what he doth in that condition.
whither it be good for him in this life or not? (viz.) By considering what he does in that condition.
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CHAP. XII.
CHAP. XII.
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2 WE come now to shew you, that you are to make a judgment of your condition, by what you make of your condition,
2 WE come now to show you, that you Are to make a judgement of your condition, by what you make of your condition,
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and what you have gained by it.
and what you have gained by it.
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The great Question you are to put to your selves, is, Whether you are Spiritual gainers or losers by your condition? The truth is this, Every Temporal condition is Evil for a man, by which he is a Spirituall loser.
The great Question you Are to put to your selves, is, Whither you Are Spiritual gainers or losers by your condition? The truth is this, Every Temporal condition is Evil for a man, by which he is a Spiritual loser.
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In an Afflicted condition, all will confess they are Temporal losers;
In an Afflicted condition, all will confess they Are Temporal losers;
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They will tell you, they have lost Houses, and Estates, and Wife, and Children, and this, and the other Comfort:
They will tell you, they have lost Houses, and Estates, and Wife, and Children, and this, and the other Comfort:
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But the Question is, Whether you are Spiritual gainers, by your temporal losses.
But the Question is, Whither you Are Spiritual gainers, by your temporal losses.
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I have told you before, An Afflicted condition, is a condition that may be improved to Spiritual advantages:
I have told you before, an Afflicted condition, is a condition that may be improved to Spiritual advantages:
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Although it seemeth a barren condition, yet it is improveable. Isa. 41. 19. God said, he would plant in the Wilderness, the Cedar, Shittah Tree,
Although it seems a barren condition, yet it is improveable. Isaiah 41. 19. God said, he would plant in the Wilderness, the Cedar, Shittah Tree,
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and the Myrtle Tree, &c. He speaks there of making the Wilderness Fruitful.and the Myrtle Tree, etc. He speaks there of making the Wilderness Fruitful.
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An Afflicted condition, is a Wilderness-condition, and we should see what Fruitfulness there is in it.
an Afflicted condition, is a Wilderness condition, and we should see what Fruitfulness there is in it.
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It is sometimes with conditions, according to what the Psalmist speaketh in another case, Psal. 107. 34. He turneth a fruitful land into barrenness.
It is sometime with conditions, according to what the Psalmist speaks in Another case, Psalm 107. 34. He turns a fruitful land into Barrenness.
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And Verse 35. He turneth a Wilderness into Springs of Water. There are some conditions, that seem outwardly fruitful, ( viz. ) Prosperous conditions:
And Verse 35. He turns a Wilderness into Springs of Water. There Are Some conditions, that seem outwardly fruitful, (viz.) Prosperous conditions:
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And these sometimes are turned into barrenness; some are spiritually barren in that condition.
And these sometime Are turned into Barrenness; Some Are spiritually barren in that condition.
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Some there are, whose condition is a Wilderness, and yet this condition is turned into springs of water, and is made fruitful.
some there Are, whose condition is a Wilderness, and yet this condition is turned into springs of water, and is made fruitful.
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Christians should see, Whether they are fruitful in the land of their Affliction.
Christians should see, Whither they Are fruitful in the land of their Affliction.
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You have a passage, in Gen. 41. 52. That Joseph called his Sons Name Ephraim, For (saith he) God hath made me fruitful in the land of my Affliction.
You have a passage, in Gen. 41. 52. That Joseph called his Sons Name Ephraim, For (Says he) God hath made me fruitful in the land of my Affliction.
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Christians should look, what fruit their Afflicted condition beareth, and what they gather from it. It is a condition planted with Thorns and Thistles;
Christians should look, what fruit their Afflicted condition bears, and what they gather from it. It is a condition planted with Thorns and Thistles;
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but I have told you before, That there is a Spiritual Art, of gathering Figgs, from these Thorns; and Grapes, from these Thistles.
but I have told you before, That there is a Spiritual Art, of gathering Figgs, from these Thorns; and Grapes, from these Thistles.
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God, in Afflicting, intends our profit, and gain, and good, Heb. 12. 10. It is our work, to see whether we profit by Afflictions.
God, in Afflicting, intends our profit, and gain, and good, Hebrew 12. 10. It is our work, to see whither we profit by Afflictions.
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We can never say, An Affliction is good for us, till we can say, This Affliction is for my profit.
We can never say, an Affliction is good for us, till we can say, This Affliction is for my profit.
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And, as David did, It is good for me that I have been Afflicted.
And, as David did, It is good for me that I have been Afflicted.
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This having been spoken in General, I shall now come to shew you in some particulars,
This having been spoken in General, I shall now come to show you in Some particulars,
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how you may know, Whether you are gainers by an Afflicted condition. Before I come to speak to them;
how you may know, Whither you Are gainers by an Afflicted condition. Before I come to speak to them;
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You must consider, under what Notions and Names, the Scripture presenteth them to us: By which you may see, What is God's aime, and end, in sending them.
You must Consider, under what Notions and Names, the Scripture presents them to us: By which you may see, What is God's aim, and end, in sending them.
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And wee should see, whether the Affliction hath done that work upon us, that answers to the Ends and Intentions of God, for which he sent it.
And we should see, whither the Affliction hath done that work upon us, that answers to the Ends and Intentions of God, for which he sent it.
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Now that will be discovered thus, by considering these things.
Now that will be discovered thus, by considering these things.
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1. Affliction is God's Furnace, Isa. 48. 10. I have chosen thee in the Furnace of Affliction.
1. Affliction is God's Furnace, Isaiah 48. 10. I have chosen thee in the Furnace of Affliction.
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Isa. 31. 9. When God Afflicted Jerusalem, he is said, To have his Fire in Sion, and his Furnace in Jerusalem.
Isaiah 31. 9. When God Afflicted Jerusalem, he is said, To have his Fire in Sion, and his Furnace in Jerusalem.
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Affliction is God's Fire and Furnace.
Affliction is God's Fire and Furnace.
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Now, what is the Fire and Furnace to do? It is to Melt, and Try; and Refine, and Purify.
Now, what is the Fire and Furnace to do? It is to Melt, and Try; and Refine, and Purify.
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Christians, in an Afflicted Condition, are to see, Whether the Furnace hath done this work upon them? Whether it hath Purified and Refined them? They are to consider, what they were when they went into the Furnace,
Christians, in an Afflicted Condition, Are to see, Whither the Furnace hath done this work upon them? Whither it hath Purified and Refined them? They Are to Consider, what they were when they went into the Furnace,
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and what they are when they come out.
and what they Are when they come out.
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We read, Zach. 13. 9. God saith, he would bring a third part through the fire,
We read, Zach 13. 9. God Says, he would bring a third part through the fire,
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and he would try them as Silver is tryed. and he would try them as Silver is tried.
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Job ( chap. 23. 10.) saith in his Afflicted Condition, When he hath tryed me, I shall come forth like Gold. (i. e.) Pure and Glistering.
Job (chap. 23. 10.) Says in his Afflicted Condition, When he hath tried me, I shall come forth like Gold. (i. e.) Pure and Glistering.
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He should come forth better then he went in.
He should come forth better then he went in.
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This is the great thing we have to do, to see whether we come better out of the Furnace of Affliction, then when we went in;
This is the great thing we have to do, to see whither we come better out of the Furnace of Affliction, then when we went in;
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whether we come forth like Gold. The Furnace doth two things. It 1. Melteth. 2. Refineth.
whither we come forth like Gold. The Furnace does two things. It 1. Melts. 2. Refineth.
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1. It melteth that, that is meltable; And we are to see, What melting work Affliction hath done upon us.
1. It melts that, that is meltable; And we Are to see, What melting work Affliction hath done upon us.
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Some are not melted, because they are as stones in the Furnace.
some Are not melted, Because they Are as stones in the Furnace.
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Cast a stone into the Furnace, it goeth in a stone, and it comes forth a stone.
Cast a stone into the Furnace, it Goes in a stone, and it comes forth a stone.
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It is heated, but is not melted. There are many come out of an Affliction, the same they went in.
It is heated, but is not melted. There Are many come out of an Affliction, the same they went in.
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It is said of Pharoah, at the end of every Plague that befell him, That his heart was hardned.
It is said of Pharaoh, At the end of every Plague that befell him, That his heart was hardened.
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He went in hardned, and so he came out; he went a stone into the Furnace, and so he came forth.
He went in hardened, and so he Come out; he went a stone into the Furnace, and so he Come forth.
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It is our great work in an Afflicted condition, to see how we come forth, to see whether Affliction melteth us.
It is our great work in an Afflicted condition, to see how we come forth, to see whither Affliction melts us.
pn31 vbz po12 j n1 p-acp dt j-vvn n1, pc-acp vvi c-crq pns12 vvb av, pc-acp vvi cs n1 vvz pno12.
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There is an expression, Psal. 107. 26. Their hearts melted because of trouble.
There is an expression, Psalm 107. 26. Their hearts melted Because of trouble.
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We should see, Whether Afflictions do melt our hearts? Whether it hath melted a Proud Heart into Humility? An hard Heart into Softness? A Rebellious Heart into Obedience? Ephraim confesseth, Affliction wrought this work upon him, Jer. 31. 18. Thus you are to see, What Affliction hath wrought upon you by way of melting.
We should see, Whither Afflictions do melt our hearts? Whither it hath melted a Proud Heart into Humility? an hard Heart into Softness? A Rebellious Heart into obedience? Ephraim Confesses, Affliction wrought this work upon him, Jer. 31. 18. Thus you Are to see, What Affliction hath wrought upon you by Way of melting.
pns12 vmd vvi, cs n2 vdb vvi po12 n2? cs pn31 vhz vvn dt j n1 p-acp n1? dt j n1 p-acp n1? dt j n1 p-acp n1? np1 vvz, n1 vvd d n1 p-acp pno31, np1 crd crd av pn22 vbr pc-acp vvi, q-crq n1 vhz vvn p-acp pn22 p-acp n1 pp-f vvg.
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2. You are to see, What Affliction hath done by way of Refining and Purifying. That is the other work of the Furnace, ( viz. ) To Refine.
2. You Are to see, What Affliction hath done by Way of Refining and Purifying. That is the other work of the Furnace, (viz.) To Refine.
crd pn22 vbr pc-acp vvi, q-crq n1 vhz vdn p-acp n1 pp-f vvg cc n-vvg. cst vbz dt j-jn n1 pp-f dt n1, (n1) pc-acp vvi.
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It is to separate the dross from the Silver; and to take away impure mixtures.
It is to separate the dross from the Silver; and to take away impure mixtures.
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When you went into the Furnace you went in dross, but do you come forth as Gold? Some come forth but dross.
When you went into the Furnace you went in dross, but do you come forth as Gold? some come forth but dross.
c-crq pn22 vvd p-acp dt n1 pn22 vvd p-acp n1, cc-acp vdb pn22 vvb av p-acp n1? d vvb av p-acp n1.
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The Lord speaks of such, Jer. 6. 29, 30. They went in dross, and so they came out.
The Lord speaks of such, Jer. 6. 29, 30. They went in dross, and so they Come out.
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Vers. 29. The Bellows are burnt, the Lead is consumed in the fire, the Founder melteth in vain. Vers. 29. The Bellows Are burned, the Led is consumed in the fire, the Founder melts in vain.
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The Lord there speaketh of Himself, as a Founder that hath taken much paines, to little purpose:
The Lord there speaks of Himself, as a Founder that hath taken much pains, to little purpose:
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He had burned his Bellows, but all was in vain, the wicked were not taken away.
He had burned his Bellows, but all was in vain, the wicked were not taken away.
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Vers. 28. They were Brass and Iron. Vers. 28. They were Brass and Iron.
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God looked that they should have been Silver and Gold, when they were in the Furnace.
God looked that they should have been Silver and Gold, when they were in the Furnace.
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Gods Furnace of Affliction, is, for a Transmutation of Metalls, to turn Iron and Brass, into Silver and Gold:
God's Furnace of Affliction, is, for a Transmutation of Metals, to turn Iron and Brass, into Silver and Gold:
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But they were base and corrupt still. At best, they were but Reprobate Silver; As the Prophet styles them, Vers. 30. Reprobate Silver shall men call them:
But they were base and corrupt still. At best, they were but Reprobate Silver; As the Prophet styles them, Vers. 30. Reprobate Silver shall men call them:
cc-acp pns32 vbdr j cc vvi av. p-acp js, pns32 vbdr cc-acp n-jn n1; c-acp dt n1 vvz pno32, np1 crd j-jn n1 vmb n2 vvi pno32:
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Or as it is in the Margin of your Bibles, Refuse Silver; Such Silver, from which the dross would not be separated by the Fire of the Furnace of Affliction;
Or as it is in the Margin of your Bibles, Refuse Silver; Such Silver, from which the dross would not be separated by the Fire of the Furnace of Affliction;
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so they came out of the Furnace as they went in.
so they Come out of the Furnace as they went in.
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We read, Ezeck. 24. 12. God had set Israel on the fire, but yet her great scum went not out of ber.
We read, Ezekiel. 24. 12. God had Set Israel on the fire, but yet her great scum went not out of ber.
pns12 vvb, np1. crd crd np1 vhd vvn np1 p-acp dt n1, cc-acp av po31 j n1 vvd xx av pp-f zz.
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It began to boyle up, but it did not boyle out. Vers. 13. They were not purged.
It began to boil up, but it did not boil out. Vers. 13. They were not purged.
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They came off the fire as they went on.
They Come off the fire as they went on.
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The great work you have to do in an Afflicted condition, is, To see what Refining work Affliction hath done upon you. 2. Affliction is God's School.
The great work you have to do in an Afflicted condition, is, To see what Refining work Affliction hath done upon you. 2. Affliction is God's School.
dt j n1 pn22 vhb pc-acp vdi p-acp dt j-vvn n1, vbz, pc-acp vvi r-crq vvg n1 n1 vhz vdn p-acp pn22. crd n1 vbz npg1 n1.
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Now in a School, there is a Rod and a Book: The one for Correction, the other for Instruction.
Now in a School, there is a Rod and a Book: The one for Correction, the other for Instruction.
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Thus it is in God's School of Affliction, Psal. 94. 12. Blessed is the man whom thou chastenest,
Thus it is in God's School of Affliction, Psalm 94. 12. Blessed is the man whom thou chastenest,
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and teachest out of thy Law. Whom thou chastenest, There is the Rod: And teachest out of thy Law, There is the Book.and Teachest out of thy Law. Whom thou chastenest, There is the Rod: And Teachest out of thy Law, There is the Book.
cc vv2 av pp-f po21 n1. ro-crq pns21 vv2, pc-acp vbz dt n1: cc vv2 av pp-f po21 n1, pc-acp vbz dt n1.
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This we are to do in an Afflicted condition, To see what God's Rod hath made us to learn out of God's Book.
This we Are to do in an Afflicted condition, To see what God's Rod hath made us to Learn out of God's Book.
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The Rod cometh for two ends, 1. To drive somewhat out of us. 2. To drive somewhat into us.
The Rod comes for two ends, 1. To drive somewhat out of us. 2. To drive somewhat into us.
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1. The Rod cometh to drive somewhat out of us.
1. The Rod comes to drive somewhat out of us.
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Solomon telleth us, Prov. 22. 15. Folly is bound (or riveted) in the heart of a Child, Solomon Telleth us, Curae 22. 15. Folly is bound (or riveted) in the heart of a Child,
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but the Rod of Correction drives it away. The Rod is to whip Folly and Stubbornness out of a Child;but the Rod of Correction drives it away. The Rod is to whip Folly and Stubbornness out of a Child;
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and when it doth this work, then it is good. We are to see, What the Rod hath driven out of us.
and when it does this work, then it is good. We Are to see, What the Rod hath driven out of us.
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There is folly bound up in all our hearts, and we must see, Whether the Rod of Affliction hath driven it away.
There is folly bound up in all our hearts, and we must see, Whither the Rod of Affliction hath driven it away.
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Ephraim makes this confession, Jer. 31. 18. Thou hast chastised me, and I was chastised; Ephraim makes this Confessi, Jer. 31. 18. Thou hast chastised me, and I was chastised;
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I was as a Bullock accustomed to the yoak, &c. There was an unruly and untamed spirit in Ephraim, but the Rod of Affliction subdued it:I was as a Bullock accustomed to the yoke, etc. There was an unruly and untamed Spirit in Ephraim, but the Rod of Affliction subdued it:
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As he acknowledged, Vers. 19. Surely after I was turned, I Repented. The Rod gave him a Turn, and he was Reformed by it.
As he acknowledged, Vers. 19. Surely After I was turned, I Repented. The Rod gave him a Turn, and he was Reformed by it.
c-acp pns31 vvd, np1 crd av-j c-acp pns11 vbds vvn, pns11 vvn. dt n1 vvd pno31 dt n1, cc pns31 vbds vvn p-acp pn31.
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Our great Work in an Afflicted Condition, is, To see what the Rod hath driven out of us;
Our great Work in an Afflicted Condition, is, To see what the Rod hath driven out of us;
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And whether, when we were out of the way, it hath whipped us into the right way.
And whither, when we were out of the Way, it hath whipped us into the right Way.
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David saith, Psal. 119. 67. Before he was Afflicted he went astray. David was a Rambler till God whipped him.David Says, Psalm 119. 67. Before he was Afflicted he went astray. David was a Rambler till God whipped him.
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But now I keep thy Precepts. q. d.But now I keep thy Precepts. q. worser.
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I was a very careless observer of thy Precepts, but now thy Rod hath whipped it out of me.
I was a very careless observer of thy Precepts, but now thy Rod hath whipped it out of me.
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2. The Rod cometh to drive, and beat somewhat into us. It comes to set on Lessons and Instructions.
2. The Rod comes to drive, and beatrice somewhat into us. It comes to Set on Lessons and Instructions.
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Correction cometh for this end, To set on Instruction. You have a passage of Elihu, Job 33. 16. Of God's speaking once or twice, and man perceiveth it not.
Correction comes for this end, To Set on Instruction. You have a passage of Elihu, Job 33. 16. Of God's speaking once or twice, and man perceives it not.
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Vers. 16. Then he openeth the ears of men, and sealeth their Instruction: (i. e. Vers. 16. Then he Openeth the ears of men, and Sealeth their Instruction: (i. e.
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) When men will not hear, God cometh with Afflictions, and openeth their ears, and setteth on his Instruction with a Witnesse.
) When men will not hear, God comes with Afflictions, and Openeth their ears, and sets on his Instruction with a Witness.
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God's Corrections, are to Seal his Instructions.
God's Corrections, Are to Seal his Instructions.
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Instructions many times make no impression, till the Rod comes and Seals them, and puts the Stamp upon them.
Instructions many times make no impression, till the Rod comes and Seals them, and puts the Stamp upon them.
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The question we are to put to our selves in an Afflicted Condition, is, What Instruction the Affliction hath Sealed to us?
The question we Are to put to our selves in an Afflicted Condition, is, What Instruction the Affliction hath Sealed to us?
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1. Can you say, The Rod of Affliction hath Sealed an Instruction to you concerning God, What he is? We read of Manasseh, 2 Chron. 33. 12. When he was in Affliction, he besought the Lord his God,
1. Can you say, The Rod of Affliction hath Sealed an Instruction to you Concerning God, What he is? We read of Manasses, 2 Chronicles 33. 12. When he was in Affliction, he besought the Lord his God,
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and then (saith the Text) he knew that the Lord was God. and then (Says the Text) he knew that the Lord was God.
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No doubt but he knew it before, but he heeded it not, till the Affliction came and Sealed the Instruction to him.
No doubt but he knew it before, but he heeded it not, till the Affliction Come and Sealed the Instruction to him.
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2. What Instructions hath Afflictions Sealed concerning your selves? Can you say, We have often heard, What a Proud,
2. What Instructions hath Afflictions Sealed Concerning your selves? Can you say, We have often herd, What a Proud,
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and Stubborn, and Perverse-Creature, man is; Like a Bullock unaccustomed to the Yoak.
and Stubborn, and Perverse-Creature, man is; Like a Bullock unaccustomed to the Yoke.
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Such a creature I my self am, apt to forget my God, and to forget my self: But alas!
Such a creature I my self am, apt to forget my God, and to forget my self: But alas!
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I took no notice of these Instructions. But now Affliction hath opened mine Ear, and Sealed this Instruction.
I took no notice of these Instructions. But now Affliction hath opened mine Ear, and Sealed this Instruction.
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3. What Instructions hath Afflictions Sealed concerning the Creature? I have often been instructed of the Vanity of the Creature, of the Emptiness that is in all worldly Comforts, of the Uncertainty that is in Riches, and all worldly Enjoyments:
3. What Instructions hath Afflictions Sealed Concerning the Creature? I have often been instructed of the Vanity of the Creature, of the Emptiness that is in all worldly Comforts, of the Uncertainty that is in Riches, and all worldly Enjoyments:
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And have been called upon, to use all these things with weaned Affections, and right considerations of their Brevity, Mortality, Mutability.
And have been called upon, to use all these things with weaned Affections, and right considerations of their Brevity, Mortality, Mutability.
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But these Instructions I heeded not in the day of my Prosperity. But now my Affliction hath Sealed these Instructions.
But these Instructions I heeded not in the day of my Prosperity. But now my Affliction hath Sealed these Instructions.
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I now see what the creature is, and what all worldly things are, ( viz. ) Vanity and Vexation of Spirit.
I now see what the creature is, and what all worldly things Are, (viz.) Vanity and Vexation of Spirit.
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When Solon the Wise, came to visit Croesus the Rich, Croesus shewed him his Wealth,
When Solon the Wise, Come to visit Croesus the Rich, Croesus showed him his Wealth,
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and asked him, Whether he thought him not the happiest man living? Solon answered, Nemo faelix ante obitum; Thou mayest be unhappy for all this, before thou diest.
and asked him, Whither he Thought him not the Happiest man living? Solon answered, Nemo Felix ante obitum; Thou Mayest be unhappy for all this, before thou Dies.
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Croesus did then but laugh at what Solon said. But afterwards, when he had lost the Battle against Cyrus, and had his City taken,Croesus did then but laugh At what Solon said. But afterwards, when he had lost the Battle against Cyrus, and had his city taken,
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and was bound to a Gibbet over a Great Pile of wood, to be burned in the sight of the Persians; He cryed out aloud, O Solon, Solon! Cyrus asked him the meaning of it;
and was bound to a Gibbet over a Great Pile of wood, to be burned in the sighed of the Persians; He cried out aloud, Oh Solon, Solon! Cyrus asked him the meaning of it;
cc vbds vvn p-acp dt n1 p-acp dt j n1 pp-f n1, pc-acp vbi vvn p-acp dt n1 pp-f dt np1; pns31 vvd av av, uh np1, np1! npg1 vvd pno31 dt n1 pp-f pn31;
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He answered, That Solon had told him this before, but he believed him not. We are to see, Whether Affliction hath Sealed this Instruction concerning the creature's vanity.
He answered, That Solon had told him this before, but he believed him not. We Are to see, Whither Affliction hath Sealed this Instruction Concerning the creature's vanity.
pns31 vvd, cst np1 vhd vvn pno31 d a-acp, cc-acp pns31 vvd pno31 xx. pns12 vbr pc-acp vvi, cs n1 vhz vvn d n1 vvg dt ng1 n1.
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4. What Instructions hath Affliction Sealed concerning Sin? Can you say, I have been informed of the Evil of Sin, what a bitter thing it is, That though it be sweet in the mouth,
4. What Instructions hath Affliction Sealed Concerning since? Can you say, I have been informed of the Evil of since, what a bitter thing it is, That though it be sweet in the Mouth,
crd q-crq n2 vhz n1 vvn vvg n1? vmb pn22 vvi, pns11 vhb vbn vvn pp-f dt n-jn pp-f n1, r-crq dt j n1 pn31 vbz, cst cs pn31 vbb j p-acp dt n1,
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yet it will be Gall and Worm-wood in the end. These Instructions I have often heard, but heeded them not.
yet it will be Gall and Wormwood in the end. These Instructions I have often herd, but heeded them not.
av pn31 vmb vbi n1 cc n1 p-acp dt n1. np1 n2 pns11 vhb av vvn, cc-acp vvd pno32 xx.
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But now Affliction hath Sealed these Instructions.
But now Affliction hath Sealed these Instructions.
p-acp av n1 vhz vvn d n2.
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It hath given me to see, The Evil of Disobedience, Pride, Covetousnesse, and of overloving the Creature, &c. 5. What Instructions hath the Rod sealed concerning Duty? I have heard, out of Gods Word, much concerning my Duty, What I ought to do;
It hath given me to see, The Evil of Disobedience, Pride, Covetousness, and of Overloving the Creature, etc. 5. What Instructions hath the Rod sealed Concerning Duty? I have herd, out of God's Word, much Concerning my Duty, What I ought to do;
pn31 vhz vvn pno11 pc-acp vvi, dt n-jn pp-f n1, n1, n1, cc pp-f vvg dt n1, av crd q-crq n2 vhz dt n1 vvd vvg n1? pns11 vhb vvn, av pp-f npg1 n1, d vvg po11 n1, r-crq pns11 vmd pc-acp vdi;
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but I was a careless, and forgetful Hearer. 1. I have heard, it was my Duty, In a Good day, to prepare for Evil dayes.
but I was a careless, and forgetful Hearer. 1. I have herd, it was my Duty, In a Good day, to prepare for Evil days.
cc-acp pns11 vbds dt j, cc j n1. crd pns11 vhb vvn, pn31 vbds po11 n1, p-acp dt j n1, pc-acp vvi p-acp j-jn n2.
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But this Instruction I heeded not. I could not believe there would be a change in my condition:
But this Instruction I heeded not. I could not believe there would be a change in my condition:
p-acp d n1 pns11 vvd xx. pns11 vmd xx vvi pc-acp vmd vbi dt n1 p-acp po11 n1:
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But now Affliction hath sealed this Instruction. 2. I have heard, that this was my Duty, To pity others in their Miseries,
But now Affliction hath sealed this Instruction. 2. I have herd, that this was my Duty, To pity Others in their Misery's,
cc-acp av n1 vhz vvn d n1. crd pns11 vhb vvn, cst d vbds po11 n1, pc-acp vvi n2-jn p-acp po32 ng1,
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and to have a fellow-feeling of others Afflictions. But these I heeded not.
and to have a fellow-feeling of Others Afflictions. But these I heeded not.
cc pc-acp vhi dt n1 pp-f n2-jn n2. p-acp d pns11 vvd xx.
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I did not remember the Afflictions of Joseph. I was not afflicted in the Afflictions of others:
I did not Remember the Afflictions of Joseph. I was not afflicted in the Afflictions of Others:
pns11 vdd xx vvi dt n2 pp-f np1. pns11 vbds xx vvn p-acp dt n2 pp-f n2-jn:
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But now the Rod of Affliction hath sealed that Instruction. 3. I have been Instructed concerning Obedience, viz. That it should be close, and conscionable: But alass! I heeded not the Instruction:
But now the Rod of Affliction hath sealed that Instruction. 3. I have been Instructed Concerning obedience, viz. That it should be close, and conscionable: But alas! I heeded not the Instruction:
cc-acp av dt n1 pp-f n1 vhz vvn d n1. crd pns11 vhb vbn vvn vvg n1, n1 cst pn31 vmd vbi j, cc j: cc-acp uh! pns11 vvd xx dt n1:
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I was loose, and formal, and took that liberty to my self, that the Word did not allow.
I was lose, and formal, and took that liberty to my self, that the Word did not allow.
pns11 vbds j, cc j, cc vvd cst n1 p-acp po11 n1, cst dt n1 vdd xx vvi.
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But now the Rod hath sealed this Instruction;
But now the Rod hath sealed this Instruction;
p-acp av dt n1 vhz vvn d n1;
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It hath taught me to be more strict, and close in my Obedience, as it did David, Psal. 119. 71.
It hath taught me to be more strict, and close in my obedience, as it did David, Psalm 119. 71.
pn31 vhz vvn pno11 pc-acp vbi av-dc j, cc av-j p-acp po11 n1, c-acp pn31 vdd np1, np1 crd crd
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Thus we are to see, Whether the Rod of Affliction hath sealed these Instructions, Psal. 94. 12. Blessed is the man whom thou chastnest,
Thus we Are to see, Whither the Rod of Affliction hath sealed these Instructions, Psalm 94. 12. Blessed is the man whom thou chastnest,
av pns12 vbr pc-acp vvi, cs dt n1 pp-f n1 vhz vvn d n2, np1 crd crd j-vvn vbz dt n1 ro-crq pns21 vv2,
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and teachest out of thy Law. Then it is right, when with Affliction, and Correction, there goeth Instruction;and Teachest out of thy Law. Then it is right, when with Affliction, and Correction, there Goes Instruction;
cc vv2 av pp-f po21 n1. av pn31 vbz j-jn, c-crq p-acp n1, cc n1, a-acp vvz n1;
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and when the Rod of affliction sealeth instructions out of the Law.
and when the Rod of affliction Sealeth instructions out of the Law.
cc c-crq dt n1 pp-f n1 vvz n2 av pp-f dt n1.
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3. We have Affliction presented to us under another Name and Notion, ( viz. ) That it is God's Plough, Psalm. 129. 3. Every Instrument in Affliction, is God's Plower: And every Affliction is God's Plough, that makes Furrowes upon our Backs, our Estates, and Families.
3. We have Affliction presented to us under Another Name and Notion, (viz.) That it is God's Plough, Psalm. 129. 3. Every Instrument in Affliction, is God's Plower: And every Affliction is God's Plough, that makes Furrows upon our Backs, our Estates, and Families.
crd pns12 vhb n1 vvn p-acp pno12 p-acp j-jn n1 cc n1, (n1) cst pn31 vbz npg1 vvb, n1. crd crd np1 n1 p-acp n1, vbz npg1 n1: cc d n1 vbz npg1 vvb, cst vvz n2 p-acp po12 n2, po12 n2, cc n2.
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Now consider, What is the work of the Plough? It is to break up the Ground,
Now Consider, What is the work of the Plough? It is to break up the Ground,
av vvb, q-crq vbz dt n1 pp-f dt vvb? pn31 vbz pc-acp vvi a-acp dt n1,
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and to fit it for the Seed, that it may bring forth a Crop. Now,
and to fit it for the Seed, that it may bring forth a Crop. Now,
cc pc-acp vvi pn31 p-acp dt n1, cst pn31 vmb vvi av dt np1 av,
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how shall we know it was good for the Land that it was Plowed? but by the Crop it brings forth.
how shall we know it was good for the Land that it was Plowed? but by the Crop it brings forth.
q-crq vmb pns12 vvi pn31 vbds j p-acp dt n1 cst pn31 vbds vvn? cc-acp p-acp dt n1 pn31 vvz av.
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If it bring forth nothing but Weeds, or Bryars, or Thorns, we cannot say, That it was good for that Land, that it was Plowed.
If it bring forth nothing but Weeds, or Briars, or Thorns, we cannot say, That it was good for that Land, that it was Plowed.
cs pn31 vvb av pix cc-acp n2, cc n2, cc n2, pns12 vmbx vvi, cst pn31 vbds j p-acp d n1, cst pn31 vbds vvn.
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Joh. 15. 1. God is compared to a Husband-man. Now a Husband-man hath two things to look to. 1. His Field. 2. Vineyard.John 15. 1. God is compared to a Husbandman. Now a Husbandman hath two things to look to. 1. His Field. 2. Vineyard.
np1 crd crd np1 vbz vvn p-acp dt n1. av dt n1 vhz crd n2 pc-acp vvi p-acp. crd po31 n1. crd np1.
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For his Field, he hath a Plough: For his Vineyard, he hath a Pruning-knife. Afflictions are both these.
For his Field, he hath a Plough: For his Vineyard, he hath a Pruning-knife. Afflictions Are both these.
p-acp po31 n1, pns31 vhz dt vvb: c-acp po31 n1, pns31 vhz dt n1. n2 vbr d d.
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1. Afflictions are God's Plough for his Field; And whoever are the Instruments in Afflicting, they are but God's Plow-men.
1. Afflictions Are God's Plough for his Field; And whoever Are the Instruments in Afflicting, they Are but God's Plowmen.
crd n2 vbr npg1 vvb p-acp po31 n1; cc r-crq vbr dt n2 p-acp vvg, pns32 vbr p-acp npg1 n2.
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An Husband-man hath his day-labourers under him: So hath God, some that labour about the Ear, the Heart, and the Inward-man:
an Husbandman hath his day-labourers under him: So hath God, Some that labour about the Ear, the Heart, and the Inward-man:
dt n1 vhz po31 n2 p-acp pno31: av vhz np1, d cst vvb p-acp dt n1, dt n1, cc dt n1:
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And these are his Ministers, 1 Cor. 3. 9. We are labourers together with God; ye are God's Husbandry, or God's Tillage.
And these Are his Ministers, 1 Cor. 3. 9. We Are labourers together with God; you Are God's Husbandry, or God's Tillage.
cc d vbr po31 n2, crd np1 crd crd pns12 vbr n2 av p-acp np1; pn22 vbr npg1 n1, cc npg1 n1.
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And then God hath another sort, that deal about a mans outwards, and those are, Such Instruments as he makes use of, in Afflicting.
And then God hath Another sort, that deal about a men outward, and those Are, Such Instruments as he makes use of, in Afflicting.
cc av np1 vhz j-jn n1, cst vvb p-acp dt ng1 n2-j, cc d vbr, d n2 c-acp pns31 vvz n1 pp-f, p-acp vvg.
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An Husband-man in his Field, hath some to Plow, and break up the Earth: And he hath some to Sow, and cast abroad the Seed.
an Husbandman in his Field, hath Some to Blow, and break up the Earth: And he hath Some to Sow, and cast abroad the Seed.
dt n1 p-acp po31 n1, vhz d p-acp vvb, cc vvi a-acp dt n1: cc pns31 vhz d p-acp n1, cc vvd av dt n1.
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Those that Sow, are his Ministers, who by their Preaching, cast abroad the Seed, when the Plough of Affliction hath broken up the Ground.
Those that Sow, Are his Ministers, who by their Preaching, cast abroad the Seed, when the Plough of Affliction hath broken up the Ground.
d cst vvb, vbr po31 n2, r-crq p-acp po32 vvg, vvd av dt n1, c-crq dt vvb pp-f n1 vhz vvn a-acp dt n1.
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It is not the Husband-man's work, to be alwayes Plowing, he hath his time to be Sowing too.
It is not the Husbandman's work, to be always Plowing, he hath his time to be Sowing too.
pn31 vbz xx dt ng1 n1, pc-acp vbi av vvg, pns31 vhz po31 n1 pc-acp vbi vvg av.
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As you may see, Isa. 28. 24. God's Afflicting, may well be compared to Plowing, and that in these respects. 1. Plowing altereth and changeth the face of the Earth.
As you may see, Isaiah 28. 24. God's Afflicting, may well be compared to Plowing, and that in these respects. 1. Plowing altereth and changes the face of the Earth.
p-acp pn22 vmb vvi, np1 crd crd npg1 vvg, vmb av vbi vvn p-acp vvg, cc cst p-acp d n2. crd vvg vvz cc vvz dt n1 pp-f dt n1.
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If you Plowe up a green Meadow, you alter the Face of it: It's Verdure, and Greenness, and Beauty is gone.
If you Plow up a green Meadow, you altar the Face of it: It's Verdure, and Greenness, and Beauty is gone.
cs pn22 n1 p-acp dt j-jn n1, pn22 vvb dt n1 pp-f pn31: pn31|vbz n1, cc n1, cc n1 vbz vvn.
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The Plough turneth a pleasant Meadow, into a fallow Field. Thus Affliction changeth the face of a mans condition.
The Plough turns a pleasant Meadow, into a fallow Field. Thus Affliction changes the face of a men condition.
dt vvb vvz dt j n1, p-acp dt j n1. av n1 vvz dt n1 pp-f dt ng1 n1.
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It turneth a Naomi, into a Marah, Naomi signisieth, pleasant, and Marah bitter.
It turns a Naomi, into a Marah, Naomi signisieth, pleasant, and Marah bitter.
pn31 vvz dt np1, p-acp dt np1, np1 vvz, j, cc np1 j.
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Ruth 1. 20. It is said, in Mic. 3. 12. Sion shall be Plowed as a Field. Ruth 1. 20. It is said, in Mic. 3. 12. Sion shall be Plowed as a Field.
n1 crd crd pn31 vbz vvn, p-acp np1 crd crd np1 vmb vbi vvn p-acp dt n1.
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Sion had been as a beautiful Meadow, Fair, Green, and Pleasant; But God by Afflicting her, would make her look like a Fallow-field.Sion had been as a beautiful Meadow, Fair, Green, and Pleasant; But God by Afflicting her, would make her look like a Fallow-field.
np1 vhd vbn p-acp dt j n1, j, j-jn, cc j; cc-acp np1 p-acp vvg pno31, vmd vvi pno31 vvi av-j dt n1.
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Thus, you find the change, God's Plough of Affliction, made in Job's condition: It quite altered the face of it.
Thus, you find the change, God's Plough of Affliction, made in Job's condition: It quite altered the face of it.
av, pn22 vvb dt n1, npg1 vvb pp-f n1, vvn p-acp npg1 n1: pn31 av vvn dt n1 pp-f pn31.
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Job 29. 2, 3, 6, &c. he sheweth you, how fair and flourishing his condition was,Job 29. 2, 3, 6, etc. he shows you, how fair and flourishing his condition was,
np1 crd crd, crd, crd, av pns31 vvz pn22, c-crq j cc vvg po31 n1 vbds,
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before God's Plough went over him:
before God's Plough went over him:
p-acp npg1 vvb vvd p-acp pno31:
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But Chap. 30. He telleth you, what a change it had made of the face of his condition.
But Chap. 30. He Telleth you, what a change it had made of the face of his condition.
cc-acp np1 crd pns31 vvz pn22, q-crq dt n1 pn31 vhd vvn pp-f dt n1 pp-f po31 n1.
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2. The Plough overturneth the Earth, and layeth the bottom uppermost. It turneth that downward, that was upward, and that upward, that was downward.
2. The Plough overturneth the Earth, and Layeth the bottom uppermost. It turns that downward, that was upward, and that upward, that was downward.
crd dt vvb vvz dt n1, cc vvz dt n1 j. pn31 vvz cst av-j, cst vbds j, cc cst av-j, cst vbds av-j.
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So doth Affliction, Where that Plough comes, it hideth that that was green, and turns it out of sight, ( viz. ) our Comforts, and casteth earth upon them.
So does Affliction, Where that Plough comes, it Hideth that that was green, and turns it out of sighed, (viz.) our Comforts, and Cast earth upon them.
np1 vdz n1, c-crq d vvb vvz, pn31 vvz cst d vbds j-jn, cc vvz pn31 av pp-f n1, (n1) po12 n2, cc vvz n1 p-acp pno32.
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As the expression is, Isa. 24. 1. Behold, the Lord maketh the Earth empty, he maketh it wast, he turneth it upside down.
As the expression is, Isaiah 24. 1. Behold, the Lord makes the Earth empty, he makes it wast, he turns it upside down.
p-acp dt n1 vbz, np1 crd crd vvb, dt n1 vvz dt n1 j, pns31 vvz pn31 vvi, pns31 vvz pn31 av a-acp.
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This the Plough of Affliction doth when it cometh, It turneth our comforts and worldly enjoyments, upside-down.
This the Plough of Affliction does when it comes, It turns our comforts and worldly enjoyments, upside-down.
d dt vvb pp-f n1 vdz c-crq pn31 vvz, pn31 vvz po12 n2 cc j n2, j.
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3. The Plough where it cometh, maketh furrows:
3. The Plough where it comes, makes furrows:
crd dt vvb c-crq pn31 vvz, vvz n2:
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And maketh such marks and prints on the earth, that a man may know where the Plough hath gone:
And makes such marks and prints on the earth, that a man may know where the Plough hath gone:
cc vv2 d n2 cc n2 p-acp dt n1, cst dt n1 vmb vvi c-crq dt vvb vhz vvn:
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So that we can, for along time after say, This ground hath been Plowed. So Afflictions make furrows, and leave marks behind them, upon a mans Estate, and Body, and Family, and Relations;
So that we can, for along time After say, This ground hath been Plowed. So Afflictions make furrows, and leave marks behind them, upon a men Estate, and Body, and Family, and Relations;
av cst pns12 vmb, c-acp p-acp n1 p-acp vvb, d n1 vhz vbn vvn. av n2 vvb n2, cc vvi n2 p-acp pno32, p-acp dt ng1 n1, cc n1, cc n1, cc n2;
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that one may say, Here hath the Plough of Affliction hath gone.
that one may say, Here hath the Plough of Affliction hath gone.
d pi vmb vvi, av vhz dt vvb pp-f n1 vhz vvn.
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Thus it did upon Shiloh, Jer. 7. 12. Go ye to my place which was in Shiloh, &c. And see what I did to it,
Thus it did upon Shiloh, Jer. 7. 12. Go you to my place which was in Shiloh, etc. And see what I did to it,
av pn31 vdd p-acp np1, np1 crd crd vvb pn22 p-acp po11 n1 r-crq vbds p-acp np1, av cc vvb r-crq pns11 vdd p-acp pn31,
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for the wickedness of my people Israel. for the wickedness of my people Israel.
p-acp dt n1 pp-f po11 n1 np1.
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This was a long time after God had inflicted his judgments upon Shiloh, yet she lay as a Fallow-field still.
This was a long time After God had inflicted his Judgments upon Shiloh, yet she lay as a Fallow-field still.
d vbds dt j n1 p-acp np1 vhd vvn po31 n2 p-acp np1, av pns31 vvd p-acp dt n1 av.
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The great work we have to do, is this, To see, What work the Plough of Affliction hath done.
The great work we have to do, is this, To see, What work the Plough of Affliction hath done.
dt j n1 pns12 vhb pc-acp vdi, vbz d, pc-acp vvi, q-crq vvb dt vvb pp-f n1 vhz vdn.
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You must know, Plowing is a relative work;
You must know, Plowing is a relative work;
pn22 vmb vvi, vvg vbz dt j n1;
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It is in order to some other, and some further thing, as to Sowing, and to Harvest.
It is in order to Some other, and Some further thing, as to Sowing, and to Harvest.
pn31 vbz p-acp n1 p-acp d n-jn, cc d jc n1, c-acp p-acp vvg, cc p-acp n1.
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We are to see, Whether our Affliction have been followed with a fruitful Crop. I have told you before, The Plough of it self doth no good, there must be something else,
We Are to see, Whither our Affliction have been followed with a fruitful Crop. I have told you before, The Plough of it self does no good, there must be something Else,
pns12 vbr pc-acp vvi, cs po12 n1 vhb vbn vvn p-acp dt j np1 pns11 vhb vvn pn22 a-acp, dt vvb pp-f pn31 n1 vdz av-dx j, pc-acp vmb vbi pi av,
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or else there will be no Harvest. There must be Sowing as well as Plowing. This we are to do, to see, Whether we are Sowed, as well as Plowed.
or Else there will be no Harvest. There must be Sowing as well as Plowing. This we Are to do, to see, Whither we Are Sowed, as well as Plowed.
cc av pc-acp vmb vbi dx n1. pc-acp vmb vbi vvg p-acp av c-acp vvg. np1 pns12 vbr pc-acp vdi, pc-acp vvi, cs pns12 vbr j-vvn, c-acp av c-acp vvn.
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And to see, What Crop is brought forth, and groweth in those furrows of Affliction? Whether it be not weeds and hemlock,
And to see, What Crop is brought forth, and grows in those furrows of Affliction? Whither it be not weeds and hemlock,
cc pc-acp vvi, q-crq n1 vbz vvn av, cc vvz p-acp d n2 pp-f n1? cs pn31 vbb xx n2 cc n1,
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as the expression is, Hos. 10. 4. 4. We are to look upon Afflictions, as God's Physick, and as those Physical means and remedies, that God useth for the curing of our diseases.
as the expression is, Hos. 10. 4. 4. We Are to look upon Afflictions, as God's Physic, and as those Physical means and remedies, that God uses for the curing of our diseases.
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As Physitians have their wayes of curing corporal Diseases, by Diet-drinks, and Sweatings, and Purgations: So the Lord hath his Wayes and Means of curing our Spiritual Diseases.
As Physicians have their ways of curing corporal Diseases, by Diet-drinks, and Sweatings, and Purgations: So the Lord hath his Ways and Means of curing our Spiritual Diseases.
p-acp n2 vhb po32 n2 pp-f vvg j n2, p-acp j, cc n2-vvg, cc n2: av dt n1 vhz po31 n2 cc n2 pp-f vvg po12 j n2.
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As there are diseases to which our bodies are subject, ( viz. ) Surfets, and Feavers, and Dropsies, and Consumptions;
As there Are diseases to which our bodies Are Subject, (viz.) Surfeits, and Fevers, and Dropsies, and Consumptions;
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so there are the like in our Spirits.
so there Are the like in our Spirits.
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It is the saying of one, That there is no Beast on the Land, but it hath it's like in the Sea:
It is the saying of one, That there is no Beast on the Land, but it hath it's like in the Sea:
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So, there is no disease belonging to our Bodies, but our Souls are spiritually subject to.
So, there is no disease belonging to our Bodies, but our Souls Are spiritually Subject to.
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There is the Tympany of Pride, the Dropsy of Covetousness, the Consumption of Envy, the Feaver of Passion:
There is the Tympany of Pride, the Dropsy of Covetousness, the Consumption of Envy, the Fever of Passion:
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The Spirit hath it's Surfets and Distempers.
The Spirit hath it's Surfeits and Distempers.
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Now, Afflictions are some of those means and remedies God makes use of, for the curing these Diseases.
Now, Afflictions Are Some of those means and remedies God makes use of, for the curing these Diseases.
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The great thing we are to enquire after, is, What work the Physick of Affliction hath wrought upon us. 1. Afflictions are God's Diet-drink.
The great thing we Are to inquire After, is, What work the Physic of Affliction hath wrought upon us. 1. Afflictions Are God's Diet-drink.
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It is made up with Gall and Wormwood.
It is made up with Gall and Wormwood.
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So the Church telleth us, Lam. 3. 19. So Isa. 30. 20. we read of the Bread of Affliction, and the Water of Affliction.
So the Church Telleth us, Lam. 3. 19. So Isaiah 30. 20. we read of the Bred of Affliction, and the Water of Affliction.
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Psal. 80. 5. We read of the Bread of Tears, &c. Physitians give things to their Patients, that may not be toothsome, yet may be wholesome.Psalm 80. 5. We read of the Bred of Tears, etc. Physicians give things to their Patients, that may not be toothsome, yet may be wholesome.
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We are to see, What Operation this Diet-drink hath had upon us, Whether it hath weaned us from the world.
We Are to see, What Operation this Diet-drink hath had upon us, Whither it hath weaned us from the world.
pns12 vbr pc-acp vvi, q-crq n1 d j vhz vhn p-acp pno12, cs pn31 vhz vvn pno12 p-acp dt n1.
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There is a Disease Physitians call Pica, which is a desire to feed upon Trash: As some Women and Children, will eat Earth, and Coales, and the Clay of Walls.
There is a Disease Physicians call Pica, which is a desire to feed upon Trash: As Some Women and Children, will eat Earth, and Coals, and the Clay of Walls.
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Such a Disease we are all suctject to, having a strong appetite and desire after low earthly things, too base for the Spirit to feed upon.
Such a Disease we Are all suctject to, having a strong appetite and desire After low earthly things, too base for the Spirit to feed upon.
d dt n1 pns12 vbr d j-jn p-acp, vhg dt j n1 cc n1 p-acp j j n2, av j c-acp dt n1 pc-acp vvi p-acp.
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Now can you say, This Diet-drink of Affliction hath cured you of this Disease? 2. Affliction is God's Phlebotomy, his blood-letting.
Now can you say, This Diet-drink of Affliction hath cured you of this Disease? 2. Affliction is God's Phlebotomy, his bloodletting.
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God's Afflicting is His takeing some blood from us. And when God doth it, He doth it in the right Veine.
God's Afflicting is His taking Some blood from us. And when God does it, He does it in the right Vein.
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When He takes away Riches, and Honour, &c. then he bloodeth us in one Veine. When he taketh away Wife or Children, Then he letteth us blood in another Veine.
When He Takes away Riches, and Honour, etc. then he bloodeth us in one Vein. When he Takes away Wife or Children, Then he lets us blood in Another Vein.
c-crq pns31 vvz av n2, cc n1, av cs pns31 vvz pno12 p-acp crd n1. c-crq pns31 vvz av n1 cc n2, cs pns31 vvz pno12 n1 p-acp j-jn n1.
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We are to see, What good our Blood-letting hath done us, Whether it hath taken down our high Colour,
We Are to see, What good our Bloodletting hath done us, Whither it hath taken down our high Colour,
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and our high Looks? We are to see, Whether it hath taken away any of our corrupt Blood? Whether it hath cured our Ranckness of Pride, and Feaverishness of Passion.
and our high Looks? We Are to see, Whither it hath taken away any of our corrupt Blood? Whither it hath cured our Rankness of Pride, and Feaverishness of Passion.
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There is an Expression, Isa. 17. 4. That the glory of Jacob should be made thin,
There is an Expression, Isaiah 17. 4. That the glory of Jacob should be made thin,
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and the farness of his flesh should be made lean. (i.and the farness of his Flesh should be made lean. (i.
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e.) God would let them blood by His Afflictions, to cure their Pride, and all their other Spiritual Diseases. 3. Afflictions are God's Purgations, To purge out of us Peccant and Malignant Humours, They come to purge out of us Pride, Covetousness, &c. We are to see,
e.) God would let them blood by His Afflictions, to cure their Pride, and all their other Spiritual Diseases. 3. Afflictions Are God's Purgations, To purge out of us Peccant and Malignant Humours, They come to purge out of us Pride, Covetousness, etc. We Are to see,
sy.) np1 vmd vvi pno32 n1 p-acp po31 n2, pc-acp vvi po32 n1, cc d po32 j-jn j n2. crd n2 vbr npg1 n2, pc-acp vvi av pp-f pno12 vvi cc j n2, pns32 vvb pc-acp vvi av pp-f pno12 n1, n1, av pns12 vbr pc-acp vvi,
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VVhether Afflictions have purged us, not only by moving these corrupt humours, but by removing of them.
Whether Afflictions have purged us, not only by moving these corrupt humours, but by removing of them.
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Isa. 27. 9. By this shall the iniquity of Jacob be purged. This is our work, To see what sinful humours affliction hath purged away.Isaiah 27. 9. By this shall the iniquity of Jacob be purged. This is our work, To see what sinful humours affliction hath purged away.
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How many Purges hath God given to some by Afflictions, and yet they have not removed Obstructions. Afflictions are to remove Obstructions:
How many Purges hath God given to Some by Afflictions, and yet they have not removed Obstructions. Afflictions Are to remove Obstructions:
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to make way for the Word to come to the Heart.
to make Way for the Word to come to the Heart.
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It comes to the Ear, but the work of Affliction, is, to make way for it to come to the Heart.
It comes to the Ear, but the work of Affliction, is, to make Way for it to come to the Heart.
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The great Question, we are to put to our selves, is this, VVhether Affliction, hath opened a way for Instruction to come to our Hearts? St. Bernard told a brother of his that was a Souldier,
The great Question, we Are to put to our selves, is this, Whether Affliction, hath opened a Way for Instruction to come to our Hearts? Saint Bernard told a brother of his that was a Soldier,
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and a man of a Dissolute and Prophane life;
and a man of a Dissolute and Profane life;
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When he saw him sleight the good Counsel he had given him, He clapt his hand on his side,
When he saw him sleight the good Counsel he had given him, He clapped his hand on his side,
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and said, One day God will make way to this heart of yours, by some Spear or Launce. (i. e.) He should receive some Wound in the Warrs, and then he would think of his Admonitions: And so it fell out.
and said, One day God will make Way to this heart of yours, by Some Spear or Lance. (i. e.) He should receive Some Wound in the Wars, and then he would think of his Admonitions: And so it fell out.
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CHAP. XIII. Quest. SOme may ask, Since I know not what is good for me in this life, VVhat Counsel or Direction can you give me concerning Conditions, ( viz. ) for the choosing or refusing a condition;
CHAP. XIII. Quest. some may ask, Since I know not what is good for me in this life, What Counsel or Direction can you give me Concerning Conditions, (viz.) for the choosing or refusing a condition;
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so that I may not do what is contrary the Will of God, and to my own good?
so that I may not do what is contrary the Will of God, and to my own good?
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Answ. For Answer to this, I shall give you in some Directions, with which I shall conclude this Subject,Answer For Answer to this, I shall give you in Some Directions, with which I shall conclude this Subject,
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and they are of two sorts. Some General. Particular. 1. General. You must not be your own choosers of conditions, but let God choose for you.
and they Are of two sorts. some General. Particular. 1. General. You must not be your own choosers of conditions, but let God choose for you.
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As the Psalmist's expression is, Psal. 47. 4. He shall choose our inheritance for us.
As the Psalmist's expression is, Psalm 47. 4. He shall choose our inheritance for us.
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It is good for us, not to be our own choosers of conditions, but to let the Lord choosers for us.
It is good for us, not to be our own choosers of conditions, but to let the Lord choosers for us.
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It is an excellent thing, and that that speaks much Submission to the Will of God;
It is an excellent thing, and that that speaks much Submission to the Will of God;
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When in respect of outward conditions, we can say, Lord, Thou shalt choose for me. There are many that are discontented if they may not be their own choosers;
When in respect of outward conditions, we can say, Lord, Thou shalt choose for me. There Are many that Are discontented if they may not be their own choosers;
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And say, (as Rachel did concerning children) Give me this, or give me that, or else I dye.
And say, (as Rachel did Concerning children) Give me this, or give me that, or Else I die.
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Herein is the pride of man seen, That he must have, what he would have, or else he thinks it not well, and is ready to charge God foolishly.
Herein is the pride of man seen, That he must have, what he would have, or Else he thinks it not well, and is ready to charge God foolishly.
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Thus it was with Jonah, because he could not have his will in the destruction of Nineveh, and in the enjoyment of his Gourd;
Thus it was with Jonah, Because he could not have his will in the destruction of Nineveh, and in the enjoyment of his Gourd;
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he presently flyeth ont into passion against God himself:
he presently flies Onto into passion against God himself:
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As you may read, Jonah 4. VVhen God repented of the evil concerning Nineveh, it displeased Jonah exceedingly, and he was very angry.
As you may read, Jonah 4. When God repented of the evil Concerning Nineveh, it displeased Jonah exceedingly, and he was very angry.
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And see, In a pett he would dye, Vers. 3. Take away my life from me,
And see, In a pet he would die, Vers. 3. Take away my life from me,
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for it is better for me to dye then to live. for it is better for me to die then to live.
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What was the cause of all this? Jonah could not have his will in the destruction of Nineveh; and so thought it was better to dye,
What was the cause of all this? Jonah could not have his will in the destruction of Nineveh; and so Thought it was better to die,
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then not to have his will: So far did passion transport him.
then not to have his will: So Far did passion transport him.
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And then concerning the Gourd, Vers. 6. We read, how it sprung up to shadow Jonah, and he was exceeding glad of the Gourd.
And then Concerning the Gourd, Vers. 6. We read, how it sprung up to shadow Jonah, and he was exceeding glad of the Gourd.
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But when the Gourd was smitten, and withered, Jonah was exceeding angry; And saith, Vers. 7. It is better for me to dye, then to live.
But when the Gourd was smitten, and withered, Jonah was exceeding angry; And Says, Vers. 7. It is better for me to die, then to live.
p-acp c-crq dt n1 vbds vvn, cc j-vvn, np1 vbds vvg j; cc vvz, np1 crd pn31 vbz jc p-acp pno11 pc-acp vvi, cs pc-acp vvi.
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Yea, he proceeds so far, as when Vers. 9. God asked him, VVhether he did well to be angry for the Gourd,
Yea, he proceeds so Far, as when Vers. 9. God asked him, Whether he did well to be angry for the Gourd,
uh, pns31 vvz av av-j, c-acp c-crq np1 crd np1 vvd pno31, cs pns31 vdd av pc-acp vbi j p-acp dt n1,
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as to answer, I do well to be angry even to the death.
as to answer, I do well to be angry even to the death.
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Now, what was the cause of all this? But only this, That Jonah could not have his own will, and be his own chooser.
Now, what was the cause of all this? But only this, That Jonah could not have his own will, and be his own chooser.
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So the great direction, is this, Let the Lord choose your condition for you, and let it be as the Lord will.
So the great direction, is this, Let the Lord choose your condition for you, and let it be as the Lord will.
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VVe are apt to be our own choosers, and this causeth much sin and sorrow.
We Are apt to be our own choosers, and this Causes much since and sorrow.
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Thus we read of those, in Jer. 42. After the death of Gedaliah, the Forces under Johanah, were in a great strait, VVhether they should stay in the Land of Judah, or go into the Land of Egypt. They resoved at first, the Lord should choose their condition for them;
Thus we read of those, in Jer. 42. After the death of Gedaliah, the Forces under Johanah, were in a great strait, Whether they should stay in the Land of Judah, or go into the Land of Egypt. They resoved At First, the Lord should choose their condition for them;
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And thereupon they come to the Prophet, to enquire of God what they should do;
And thereupon they come to the Prophet, to inquire of God what they should do;
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And resolved what ever Answer they had from God, whether it were Good, or whether it were Evil, they would hearken to it.
And resolved what ever Answer they had from God, whither it were Good, or whither it were Evil, they would harken to it.
cc vvd r-crq av vvb pns32 vhd p-acp np1, cs pn31 vbdr j, cc cs pn31 vbdr j-jn, pns32 vmd vvi p-acp pn31.
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As you may see, Vers. 3, 5, 6. But we find, for all this, they resolved to be their own choosers,
As you may see, Vers. 3, 5, 6. But we find, for all this, they resolved to be their own choosers,
p-acp pn22 vmb vvi, np1 crd, crd, crd cc-acp pns12 vvb, p-acp d d, pns32 vvd pc-acp vbi po32 d n2,
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and to have their own wills:
and to have their own wills:
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And the Prophet telleth them, That they dissembled in their hearts, when they sent him to enquire of the Lord.
And the Prophet Telleth them, That they dissembled in their hearts, when they sent him to inquire of the Lord.
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For when God had choosen for them, and told them what He would have them do, viz. Not to go into Egypt, they would none of his choice,
For when God had choosen for them, and told them what He would have them doe, viz. Not to go into Egypt, they would none of his choice,
p-acp c-crq np1 vhd n1 p-acp pno32, cc vvd pno32 r-crq pns31 vmd vhi pno32 n1, n1 xx pc-acp vvi p-acp np1, pns32 vmd pi pp-f po31 n1,
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but into Egypt they would go.
but into Egypt they would go.
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This is that we are to take heed of, of being our own choosers of Conditions;
This is that we Are to take heed of, of being our own choosers of Conditions;
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but let the Lord choose for us.
but let the Lord choose for us.
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So take notice of these moving considerations, VVhy we should make the Lord, the chooser of our conditions,
So take notice of these moving considerations, Why we should make the Lord, the chooser of our conditions,
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and not be our own choosers.
and not be our own choosers.
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1. Now in Gospel-times, we are not under a Distinct Covenant for Temporalls as the Jews were.
1. Now in Gospel times, we Are not under a Distinct Covenant for Temporals as the jews were.
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The Law was to the Jews, a Conditional Covenant for Temporalls, ( viz. ) for outward Prosperity,
The Law was to the jews, a Conditional Covenant for Temporals, (viz.) for outward Prosperity,
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and long Life, and temporal Happiness in the Land of Canaan. VVe find the Old-Testament, runneth most upon temporal promises.
and long Life, and temporal Happiness in the Land of Canaan. We find the Old-Testament, Runneth most upon temporal promises.
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As we may read, Deut. 28. Lev. 27. And hence it was, the people of God in those times, did so much stumble at the Prosperity of wicked men,
As we may read, Deuteronomy 28. Lev. 27. And hence it was, the people of God in those times, did so much Stumble At the Prosperity of wicked men,
c-acp pns12 vmb vvi, np1 crd np1 crd cc av pn31 vbds, dt n1 pp-f np1 p-acp d n2, vdd av av-d vvi p-acp dt n1 pp-f j n2,
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and the Afflictions of Godly men; As David, Jeremiah, Habakkuk, and others did. But now under the Gospel it is otherwayes.
and the Afflictions of Godly men; As David, Jeremiah, Habakkuk, and Others did. But now under the Gospel it is otherways.
cc dt n2 pp-f j n2; c-acp np1, np1, np1, cc n2-jn vdd. p-acp av p-acp dt n1 pn31 vbz av.
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Since the coming of Christ in the Flesh, and his pouring forth of Spiritual Blessings upon His Church, by the Holy-Ghost;
Since the coming of christ in the Flesh, and his pouring forth of Spiritual Blessings upon His Church, by the Holy ghost;
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He doth not feed his People, with the hopes of those things that are temporal. The New-Testament runs most upon Spiritual promises:
He does not feed his People, with the hope's of those things that Are temporal. The New testament runs most upon Spiritual promises:
pns31 vdz xx vvi po31 n1, p-acp dt n2 pp-f d n2 cst vbr j. dt n1 vvz av-ds p-acp j n2:
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Only here and there, some Temporal ones are inserted, and intermixed; which (we must know) are to be understood with an exception;
Only Here and there, Some Temporal ones Are inserted, and intermixed; which (we must know) Are to be understood with an exception;
av-j av cc a-acp, d j pi2 vbr vvn, cc vvn; q-crq (pns12 vmb vvi) vbr pc-acp vbi vvn p-acp dt n1;
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and that they shall be performed, both when, and as, God seeth good.
and that they shall be performed, both when, and as, God sees good.
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They do not alwayes intimate what shall be, But onely this, That, what ever be, it shall be for good.
They do not always intimate what shall be, But only this, That, what ever be, it shall be for good.
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So then, having a Covenant made up of better promises, then those that are temporal, it should make us willing to be at God's disposing concerning temporalls.
So then, having a Covenant made up of better promises, then those that Are temporal, it should make us willing to be At God's disposing Concerning temporals.
av av, vhg dt n1 vvd a-acp pp-f jc n2, cs d cst vbr j, pn31 vmd vvi pno12 j pc-acp vbi p-acp npg1 n-vvg vvg n2.
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It should make us say, Lord, seeing thou hast by Covenant, settled the highest things upon me;
It should make us say, Lord, seeing thou hast by Covenant, settled the highest things upon me;
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Deal with me for outwards as thou wilt.
Deal with me for outward as thou wilt.
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2. A second moving Consideration is this, Our unfitness to be the choosers of our own Conditions.
2. A second moving Consideration is this, Our unfitness to be the choosers of our own Conditions.
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Such is our folly and ignorance, that, if God should leave us to our own choice, we should make a very foolish choice.
Such is our folly and ignorance, that, if God should leave us to our own choice, we should make a very foolish choice.
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We should choose conditions, as little children do Books, when they come into their Fathers studies, ( viz. ) by their gilt Covers,
We should choose conditions, as little children do Books, when they come into their Father's studies, (viz.) by their gilded Covers,
pns12 vmd vvi n2, c-acp j n2 vdb n2, c-crq pns32 vvb p-acp po32 ng1 n2, (n1) p-acp po32 n1 vvz,
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and the gay Pictures that are in them. So would many choose conditions, rather by what they seem, then by what they are:
and the gay Pictures that Are in them. So would many choose conditions, rather by what they seem, then by what they Are:
cc dt j n2 cst vbr p-acp pno32. av vmd d vvi n2, av-c p-acp r-crq pns32 vvb, av p-acp r-crq pns32 vbr:
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rather by the fineness, then by the fitness of a condition.
rather by the fineness, then by the fitness of a condition.
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As a child chooseth a Coat, he looks not so much at this, Whether it be fit,
As a child chooses a Coat, he looks not so much At this, Whither it be fit,
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as whether it be fine and trimm.
as whither it be fine and trimm.
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If God should leave us, to choose our own conditions, we should be apt to choose unfit conditions for our selves.
If God should leave us, to choose our own conditions, we should be apt to choose unfit conditions for our selves.
cs np1 vmd vvi pno12, pc-acp vvi po12 vvi n2, pns12 vmd vbi j pc-acp vvi j n2 p-acp po12 n2.
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Our choosing, would be like a child's in an Apothecaries shop, who chooseth the most painted box,
Our choosing, would be like a child's in an Apothecaries shop, who chooses the most painted box,
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when it may be, there is nothing but Rats-bane and Poyson in it.
when it may be, there is nothing but Ratsbane and Poison in it.
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We are apt to judg of Conditions, by their outside, and never look what is within the condition.
We Are apt to judge of Conditions, by their outside, and never look what is within the condition.
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That man that looks no further then upon the outside of a condition, will never make a right choice.
That man that looks no further then upon the outside of a condition, will never make a right choice.
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He will be of the number of those, of whom the Lord speaketh, Isa. 7. 15, 16. Who were apt to choose the evil, and refuse the good.
He will be of the number of those, of whom the Lord speaks, Isaiah 7. 15, 16. Who were apt to choose the evil, and refuse the good.
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We are indeed children in making a choice of conditions:
We Are indeed children in making a choice of conditions:
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Ready to take Rats-bane for Sugar, Hemlock for Parsly, and the Berries of deadly Night-shade for Cherries.
Ready to take Ratsbane for Sugar, Hemlock for Parsely, and the Berries of deadly Nightshade for cherries.
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As there is need for a great deal of Spiritual Wisdom, to judg of conditions; so also to choose conditions.
As there is need for a great deal of Spiritual Wisdom, to judge of conditions; so also to choose conditions.
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The consideration of our weaknesse and folly, should move us, to make the Lord our chooser for us.
The consideration of our weakness and folly, should move us, to make the Lord our chooser for us.
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How quickly should we undo our selves, if the Lord left us but to our own choice.
How quickly should we undo our selves, if the Lord left us but to our own choice.
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We should instead of Bread, choose Stones; instead of Fishes, choose Serpents; instead of Food, choose Poyson;
We should instead of Bred, choose Stones; instead of Fish, choose Serpents; instead of Food, choose Poison;
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and instead of Blessings, choose things Burthensome;
and instead of Blessings, choose things Burdensome;
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and instead of what is Really Good, we should choose only what is good in Appearance.
and instead of what is Really Good, we should choose only what is good in Appearance.
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Men would choose Conditions, as many do Wives, ( viz. ) by their outwards, not their inwards.
Men would choose Conditions, as many do Wives, (viz.) by their outward, not their inward.
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They choose Rich and Fine, rather then fit Wives; Whereas the comfort of Marriage, lieth in fitness and suitableness of Spirit.
They choose Rich and Fine, rather then fit Wives; Whereas the Comfort of Marriage, lies in fitness and suitableness of Spirit.
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The fineness of a Shoo, is not that that makes it easie, but the fitness;
The fineness of a Shoo, is not that that makes it easy, but the fitness;
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so it is not the fineness of a condition, but the fitness that makes it good.
so it is not the fineness of a condition, but the fitness that makes it good.
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Plutarch, telleth us this Story of a Roman, He put away his Wife;Plutarch, Telleth us this Story of a Roman, He put away his Wife;
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his Friends thereupon asked him, VVhat fault he found with her? Is she not Honest? Is she not Beautiful? He putting out his Foot, shewed them his shoo,
his Friends thereupon asked him, What fault he found with her? Is she not Honest? Is she not Beautiful? He putting out his Foot, showed them his shoo,
po31 n2 av vvd pno31, q-crq n1 pns31 vvd p-acp pno31? vbz pns31 xx j? vbz pns31 xx j? pns31 vvg av po31 n1, vvd pno32 po31 n1,
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and said, Is not this shoo new? Is it not finely made? And yet none of you know where this shoo pincheth me.
and said, Is not this shoo new? Is it not finely made? And yet none of you know where this shoo pincheth me.
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So, if we should be left to choose conditions by their outside, we should choose that condition that doth look fine,
So, if we should be left to choose conditions by their outside, we should choose that condition that does look fine,
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but yet may prove evil and uneasie to us. 3. A third moving consideration, is this, We have a God that is Infinitely Wise,
but yet may prove evil and uneasy to us. 3. A third moving consideration, is this, We have a God that is Infinitely Wise,
cc-acp av vmb vvi j-jn cc j p-acp pno12. crd dt ord vvg n1, vbz d, pns12 vhb dt n1 cst vbz av-j j,
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and therefore there is great reason, we should leave the choice of our condition to Him.
and Therefore there is great reason, we should leave the choice of our condition to Him.
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He made man, and therefore knowes what is best for man: He formed man, and therefore knowes how to frame his condition.
He made man, and Therefore knows what is best for man: He formed man, and Therefore knows how to frame his condition.
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Psal. 103. 14. He knoweth our frame. Psalm 103. 14. He Knoweth our frame.
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It is there meant, of our outward frame, ( viz. ) The frame of our bodies:
It is there meant, of our outward frame, (viz.) The frame of our bodies:
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But it is true of our inward frame, ( viz. ) the frame of our Spirits.
But it is true of our inward frame, (viz.) the frame of our Spirits.
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So, He must needs know best, what condition is best for us. 1. He knows what is in man.
So, He must needs know best, what condition is best for us. 1. He knows what is in man.
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It is said of Christ, (which speaks his Divinity) Joh. 2. 25. He knew what was in man.
It is said of christ, (which speaks his Divinity) John 2. 25. He knew what was in man.
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God knowes man's inwards, and knowes what outwards will best suit with him. He that made us, knows what condition is best for us.
God knows Man's inward, and knows what outward will best suit with him. He that made us, knows what condition is best for us.
np1 vvz ng1 n2-j, cc vvz r-crq av-j vmb js n1 p-acp pno31. pns31 cst vvd pno12, vvz r-crq n1 vbz js p-acp pno12.
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He that hath taken measure of our Bodies, best knowes how to fit us with a Garment:
He that hath taken measure of our Bodies, best knows how to fit us with a Garment:
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And he that hath measured our Foot, best knows how to fit us with a Shoo. And God that knowes our Spirits, knowes best what condition will sit them.
And he that hath measured our Foot, best knows how to fit us with a Shoo. And God that knows our Spirits, knows best what condition will fit them.
cc pns31 cst vhz vvn po12 n1, av-js vvz c-crq pc-acp vvi pno12 p-acp dt np1 cc np1 cst vvz po12 n2, vvz js r-crq n1 vmb vvi pno32.
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Heb. 12. 9. He is called, The Father of Spirits. They come from Him who is the highest SPIRIT, as from the Fountain.Hebrew 12. 9. He is called, The Father of Spirits. They come from Him who is the highest SPIRIT, as from the Fountain.
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And he is called, Num. 16. 12. The God of the Spirits of all flesh.
And he is called, Num. 16. 12. The God of the Spirits of all Flesh.
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He is the God of Spirits, and therefore must know the temper of Spirits, and what condition will best suite with them.
He is the God of Spirits, and Therefore must know the temper of Spirits, and what condition will best suit with them.
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As He that hath the Measure of our Bodies, is the fittest to make a Garment for us;
As He that hath the Measure of our Bodies, is the Fittest to make a Garment for us;
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and he that hath the Measure of our Foot, is fittest to make a Shoo for us:
and he that hath the Measure of our Foot, is Fittest to make a Shoo for us:
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So he that hath the measure of our Spirits, is most fit to choose our conditions for us.
So he that hath the measure of our Spirits, is most fit to choose our conditions for us.
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2. As He knoweth what is in man, so He knoweth what is in conditions; He knoweth what Effects they will have upon men.
2. As He Knoweth what is in man, so He Knoweth what is in conditions; He Knoweth what Effects they will have upon men.
crd p-acp pns31 vvz r-crq vbz p-acp n1, av pns31 vvz r-crq vbz p-acp n2; pns31 vvz r-crq n2 pns32 vmb vhi p-acp n2.
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As he knoweth our Spirits, so he knoweth what conditions will agree with them.
As he Knoweth our Spirits, so he Knoweth what conditions will agree with them.
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We are so ignorant, that if we were left to choose a condition, we should choose that, that may be unsuitable.
We Are so ignorant, that if we were left to choose a condition, we should choose that, that may be unsuitable.
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It is with many in choosing conditions, as it is with some in drinking Wine, who (as I have told you before) swallow it greedily because it is pleasant,
It is with many in choosing conditions, as it is with Some in drinking Wine, who (as I have told you before) swallow it greedily Because it is pleasant,
pn31 vbz p-acp d p-acp vvg n2, c-acp pn31 vbz p-acp d p-acp vvg n1, r-crq (c-acp pns11 vhb vvn pn22 a-acp) vvb pn31 av-j c-acp pn31 vbz j,
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but consider not it's Strength and Operation, and so become Intoxicated and Drunken by it.
but Consider not it's Strength and Operation, and so become Intoxicated and Drunken by it.
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This sheweth, He is fittest to choose our condition for us, that knoweth, both what is in us, and what is in conditions;
This shows, He is Fittest to choose our condition for us, that Knoweth, both what is in us, and what is in conditions;
np1 vvz, pns31 vbz js pc-acp vvi po12 n1 p-acp pno12, cst vvz, d r-crq vbz p-acp pno12, cc r-crq vbz p-acp n2;
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and knoweth how our hearts and conditions will suit when they meet.
and Knoweth how our hearts and conditions will suit when they meet.
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We read of Hazael, That he knew not the Operation, that Honour and Promotion, would have upon his Spirit:
We read of hazael, That he knew not the Operation, that Honour and Promotion, would have upon his Spirit:
pns12 vvb pp-f np1, cst pns31 vvd xx dt n1, cst n1 cc n1, vmd vhi p-acp po31 n1:
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When he returned this Answer to the Prophet, Am I a dog, that I should do this? How many have destroyed themselves, by choosing those things, whose Operations they knew not.
When he returned this Answer to the Prophet, Am I a dog, that I should do this? How many have destroyed themselves, by choosing those things, whose Operations they knew not.
c-crq pns31 vvd d n1 p-acp dt n1, vbm pns11 dt n1, cst pns11 vmd vdi d? q-crq d vhb vvn px32, p-acp vvg d n2, rg-crq n2 pns32 vvd xx.
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We many times know the Names, when we know not the Natures, and Properties, of things.
We many times know the Names, when we know not the Nature's, and Properties, of things.
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VVe know Prosperity by Name, when yet we know not it's Operations.
We know Prosperity by Name, when yet we know not it's Operations.
pns12 vvb n1 p-acp n1, c-crq av pns12 vvb xx pn31|vbz np1.
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VVe know Conditions as some know Hearbs, ( viz. ) their Names, but not their Vertues;
We know Conditions as Some know Herbs, (viz.) their Names, but not their Virtues;
pns12 vvb n2 p-acp d vvb n2, (n1) po32 n2, cc-acp xx po32 n2;
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but the Skilful Physitian knoweth them.
but the Skilful physician Knoweth them.
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God knowes what is in Conditions, and what Operation and Work, they will have upon our Spirits;
God knows what is in Conditions, and what Operation and Work, they will have upon our Spirits;
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And therefore is fittest to choose our condition for us. 4. A fourth moving consideration is this, God's Soveraignty and Lord-ship over us.
And Therefore is Fittest to choose our condition for us. 4. A fourth moving consideration is this, God's Sovereignty and Lordship over us.
cc av vbz js pc-acp vvi po12 n1 p-acp pno12. crd dt ord vvg n1 vbz d, npg1 n1 cc n1 p-acp pno12.
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He is an Independent Majesty, and we are dependent Creatures. We have a common saying, That beggars must not be choosers.
He is an Independent Majesty, and we Are dependent Creatures. We have a Common saying, That beggars must not be choosers.
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VVe are all beggarly creatures, that have nothing but what we receive from God. VVe live on Him, and depend on Him every day, for our daily bread.
We Are all beggarly creatures, that have nothing but what we receive from God. We live on Him, and depend on Him every day, for our daily bred.
pns12 vbr d j n2, cst vhb pix cc-acp r-crq pns12 vvb p-acp np1. pns12 vvb p-acp pno31, cc vvb p-acp pno31 d n1, p-acp po12 j n1.
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Now, to be our own choosers of conditions, suits not with this.
Now, to be our own choosers of conditions, suits not with this.
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He is a proud and sawcy beggar, that will be the chooser of his own almes.
He is a proud and saucy beggar, that will be the chooser of his own alms.
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VVe must know, God hath put us all into a state of dependency.
We must know, God hath put us all into a state of dependency.
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This should keep us humble, and work us to a submission unto the will of God,
This should keep us humble, and work us to a submission unto the will of God,
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and to be disposed of by Him.
and to be disposed of by Him.
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VVe read of Pharoah, how he forgot himself in this particular, Ezek. 29. 3. He waxed proud,
We read of Pharaoh, how he forgotten himself in this particular, Ezekiel 29. 3. He waxed proud,
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because his Land was watered by the River Nilus. Thus it was in that Country, They had not showres from Heaven, as other Countries had:
Because his Land was watered by the River Nilus. Thus it was in that Country, They had not showers from Heaven, as other Countries had:
c-acp po31 n1 vbds vvn p-acp dt n1 np1. av pn31 vbds p-acp d n1, pns32 vhd xx n2 p-acp n1, c-acp j-jn n2 vhd:
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For, Nilus at a certain time did overflow, and so did enrich the Land. Upon this, Pharoah thought, that he depended not upon God,
For, Nilus At a certain time did overflow, and so did enrich the Land. Upon this, Pharaoh Thought, that he depended not upon God,
c-acp, npg1 p-acp dt j n1 vdd vvi, cc av vdd vvi dt n1 p-acp d, np1 vvd, cst pns31 vvd xx p-acp np1,
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for the fruitfulness of his Country;
for the fruitfulness of his Country;
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and presumes to say, Is not the River mine? VVe must know, we are all dependent creatures:
and Presumest to say, Is not the River mine? We must know, we Are all dependent creatures:
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VVhat we have, was first in God's Hand, before it was in ours:
What we have, was First in God's Hand, before it was in ours:
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As what we give to a beggar, was first in our hands, before it was in his.
As what we give to a beggar, was First in our hands, before it was in his.
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5. A fifth moving consideration, is, Our own unworthiness. VVhat do we deserve? VVe forget this, when we would have our own wills.
5. A fifth moving consideration, is, Our own unworthiness. What do we deserve? We forget this, when we would have our own wills.
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VVhen we would choose our Conditions, may not the Lord Answer us, as we do a proud beggar, that is not contented with his almes,
When we would choose our Conditions, may not the Lord Answer us, as we do a proud beggar, that is not contented with his alms,
c-crq pns12 vmd vvi po12 n2, vmb xx dt n1 vvb pno12, c-acp pns12 vdb dt j n1, cst vbz xx vvn p-acp po31 n2,
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VVhy, what do you deserve? Let God put us into what condition he will, we should consider, It is better then we do deserve.
Why, what do you deserve? Let God put us into what condition he will, we should Consider, It is better then we do deserve.
q-crq, q-crq vdb pn22 vvi? vvb np1 vvi pno12 p-acp r-crq n1 pns31 vmb, pns12 vmd vvi, pn31 vbz jc cs pns12 vdb vvi.
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It is the confession of Jacob, Gen. 32. 10. I am less then the least of all thy mercies.
It is the Confessi of Jacob, Gen. 32. 10. I am less then the least of all thy Mercies.
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VVho is it, that can look upon himself as such, and yet stand upon it, to have what he will?
Who is it, that can look upon himself as such, and yet stand upon it, to have what he will?
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6. A sixth moving consideration, is, To let the Lord choose our condition for us, is the way to have comfort in our condition.
6. A sixth moving consideration, is, To let the Lord choose our condition for us, is the Way to have Comfort in our condition.
crd dt ord vvg n1, vbz, pc-acp vvi dt n1 vvb po12 n1 p-acp pno12, vbz dt n1 pc-acp vhi n1 p-acp po12 n1.
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There is no loss in it: VVhereas we shall be losers, in being our own choosers.
There is no loss in it: Whereas we shall be losers, in being our own choosers.
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There is comfort in leaving our selves to God, to choose our condition for us. Let the condition be never so uncomfortable, yet this puts comfort into it;
There is Comfort in leaving our selves to God, to choose our condition for us. Let the condition be never so uncomfortable, yet this puts Comfort into it;
pc-acp vbz n1 p-acp vvg po12 n2 p-acp np1, pc-acp vvi po12 n1 p-acp pno12. vvb dt n1 vbb av-x av j, av d vvz n1 p-acp pn31;
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That it is the condition, that God hath chosen for me, and so must needs be best for me.
That it is the condition, that God hath chosen for me, and so must needs be best for me.
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A mans condition may be such, as may not suit with his own Carnal will and desires;
A men condition may be such, as may not suit with his own Carnal will and Desires;
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yet, this is that, that gives comfort to a Christian, VVhen he can say, This is not a condition that is of my own choosing,
yet, this is that, that gives Comfort to a Christian, When he can say, This is not a condition that is of my own choosing,
av, d vbz d, cst vvz n1 p-acp dt njp, c-crq pns31 vmb vvi, d vbz xx dt n1 cst vbz pp-f po11 d n-vvg,
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but the Lord hath chosen it for me.
but the Lord hath chosen it for me.
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VVe read of Abraham, when the Lord called him out of his own Country, he went forth, not knowing whither he went, Heb. 11. Abraham did not lose by doing this,
We read of Abraham, when the Lord called him out of his own Country, he went forth, not knowing whither he went, Hebrew 11. Abraham did not loose by doing this,
pns12 vvb pp-f np1, c-crq dt n1 vvd pno31 av pp-f po31 d n1, pns31 vvd av, xx vvg c-crq pns31 vvd, np1 crd np1 vdd xx vvi p-acp vdg d,
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and by making God his chooser of a place for him. To close this;
and by making God his chooser of a place for him. To close this;
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Know, you will be no losers in the end, in letting the Lord choose your condition for you.
Know, you will be no losers in the end, in letting the Lord choose your condition for you.
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Remember what Moses told Israel, Deut. 8. 16. That God did all that he had done to them, to do them good at their latter end.
remember what Moses told Israel, Deuteronomy 8. 16. That God did all that he had done to them, to do them good At their latter end.
np1 r-crq np1 vvd np1, np1 crd crd cst np1 vdd d cst pns31 vhd vdn p-acp pno32, pc-acp vdi pno32 j p-acp po32 d n1.
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VVe may be assured, when we leave it to God to choose our condition for us, it shall be,
We may be assured, when we leave it to God to choose our condition for us, it shall be,
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first or last, good for us.
First or last, good for us.
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7. A seventh moving consideration, is this, They have always been losers, that have been their own choosers of conditions.
7. A seventh moving consideration, is this, They have always been losers, that have been their own choosers of conditions.
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Look through the Scripture, you will find that they were, at first or last, unhappy in their choice:
Look through the Scripture, you will find that they were, At First or last, unhappy in their choice:
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And that those, who would have their own wills, had, in the end, no cause to rejoyce.
And that those, who would have their own wills, had, in the end, no cause to rejoice.
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VVe read of Rachels passionate wish, Give me children, or else I dye.
We read of Rachels passionate wish, Give me children, or Else I die.
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And what got she by it? She died in Child-bearing. VVe read, Psal. 78. 18. of those, that required meat for their lusts. God gave them meat for their hunger,
And what god she by it? She died in Childbearing. We read, Psalm 78. 18. of those, that required meat for their Lustiest. God gave them meat for their hunger,
cc r-crq vvd pns31 p-acp pn31? pns31 vvd p-acp j. pns12 vvb, np1 crd crd pp-f d, cst vvd n1 p-acp po32 n2. np1 vvd pno32 n1 p-acp po32 n1,
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but they must have meat for their lusts.
but they must have meat for their Lustiest.
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And see what came of it, Vers. 30. While the meat was yet in their mouths, the Wrath of God came upon them, &c. I shall refer you, to Jer. 42. 10. Jer. 43. 9, 10. Jer. 44. 26, 28. VVhere you may see, What those got, that would be their own choosers.
And see what Come of it, Vers. 30. While the meat was yet in their mouths, the Wrath of God Come upon them, etc. I shall refer you, to Jer. 42. 10. Jer. 43. 9, 10. Jer. 44. 26, 28. Where you may see, What those god, that would be their own choosers.
cc vvb r-crq vvd pp-f pn31, np1 crd n1 dt n1 vbds av p-acp po32 n2, dt n1 pp-f np1 vvd p-acp pno32, av pns11 vmb vvi pn22, pc-acp np1 crd crd np1 crd crd, crd np1 crd crd, crd c-crq pn22 vmb vvi, q-crq d vvd, cst vmd vbi po32 d n2.
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Remember, this makes a condition a snare to us, When it is a condition of our own choosing. 1 Tim. 6. 9. NONLATINALPHABET; They that will be Rich, ( i. e. ) Rich whether God will or no:
remember, this makes a condition a snare to us, When it is a condition of our own choosing. 1 Tim. 6. 9.; They that will be Rich, (i. e.) Rich whither God will or no:
np1, d vvz dt n1 dt n1 p-acp pno12, c-crq pn31 vbz dt n1 pp-f po12 d vvg. crd np1 crd crd; pns32 cst vmb vbi j, (pns11. sy.) j cs np1 vmb cc dx:
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Who make it their aim, and design, and full purpose to be Rich, come of it what will, we may see, what comes of it, ( viz. ) They fall into temptations, and into snares.
Who make it their aim, and Design, and full purpose to be Rich, come of it what will, we may see, what comes of it, (viz.) They fallen into temptations, and into snares.
r-crq vvb pn31 po32 n1, cc n1, cc j n1 pc-acp vbi j, vvb pp-f pn31 q-crq n1, pns12 vmb vvi, r-crq vvz pp-f pn31, (n1) pns32 vvb p-acp n2, cc p-acp n2.
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Quest. But how may a man know, that he is not the chooser of his own condition? Answ. In General.Quest. But how may a man know, that he is not the chooser of his own condition? Answer In General.
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Consider this, Conditions are the higher and lower Rooms and Seats, in this great House of the World.
Consider this, Conditions Are the higher and lower Rooms and Seats, in this great House of the World.
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As you know at a Table, there are the higher and lower Seats.
As you know At a Table, there Are the higher and lower Seats.
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As we read, Math. 23. 6. That the Pharisees did love the uppermost Seats at Tables.
As we read, Math. 23. 6. That the Pharisees did love the uppermost Seats At Tables.
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VVe are apt to affect the higher conditions, but we should look to this, Whether the place we sit in, be the place of God's choosing? VVhether we did not place our selves? But,
We Are apt to affect the higher conditions, but we should look to this, Whither the place we fit in, be the place of God's choosing? Whether we did not place our selves? But,
pns12 vbr j pc-acp vvi dt jc n2, cc-acp pns12 vmd vvi p-acp d, cs dt n1 pns12 vvb p-acp, vbb dt n1 pp-f npg1 n-vvg? cs pns12 vdd xx vvi po12 n2? p-acp,
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whether it be the place the great Master of the Family placed us in? According to the Counsel of our Saviour, Luk. 14. 8, 10. It is said of Jesus Christ, in respect of his Priestly Office, Heb. 5. 5. He glorified not himself to be made an High-Priest. (i. e.) He did not place himself in that Office.
whither it be the place the great Master of the Family placed us in? According to the Counsel of our Saviour, Luk. 14. 8, 10. It is said of jesus christ, in respect of his Priestly Office, Hebrew 5. 5. He glorified not himself to be made an High-Priest. (i. e.) He did not place himself in that Office.
cs pn31 vbb dt n1 dt j n1 pp-f dt n1 vvd pno12 p-acp? vvg p-acp dt n1 pp-f po12 n1, np1 crd crd, crd pn31 vbz vvn pp-f np1 np1, p-acp n1 pp-f po31 j n1, np1 crd crd pns31 vvn xx px31 pc-acp vbi vvn dt n1. (uh. sy.) pns31 vdd xx vvi px31 p-acp d n1.
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It was not an Office of his own choosing, but he was called to it by the Father.
It was not an Office of his own choosing, but he was called to it by the Father.
pn31 vbds xx dt n1 pp-f po31 d n-vvg, cc-acp pns31 vbds vvn p-acp pn31 p-acp dt n1.
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VVe should consider, VVhether we do not take the Honour to our selves, of placing our selves in conditions? VVe read,
We should Consider, Whether we do not take the Honour to our selves, of placing our selves in conditions? We read,
pns12 vmd vvi, cs pns12 vdb xx vvi dt n1 p-acp po12 n2, pp-f vvg po12 n2 p-acp n2? pns12 vvb,
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when Elijah was threatned by Jezabel, 1 King. 19. 3. He fled for his life to Beersheba which belonged to Judah;
when Elijah was threatened by Jezebel, 1 King. 19. 3. He fled for his life to Beersheba which belonged to Judah;
c-crq np1 vbds vvn p-acp np1, crd n1. crd crd pns31 vvd p-acp po31 n1 p-acp np1 r-crq vvd p-acp np1;
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he fled out of Israel, and thence he went to Horeb, and came into a Cave. he fled out of Israel, and thence he went to Horeb, and Come into a Cave.
pns31 vvd av pp-f np1, cc av pns31 vvd p-acp np1, cc vvd p-acp dt n1.
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See Vers. 9. Behold the word of the Lord came to him, And he said to him, What doest thou here, Elijah? And so he asked him again, Vers. 13. What doest thou here, Elijah? And we find he could give no good account of his being there.
See Vers. 9. Behold the word of the Lord Come to him, And he said to him, What dost thou Here, Elijah? And so he asked him again, Vers. 13. What dost thou Here, Elijah? And we find he could give no good account of his being there.
vvb np1 crd vvb dt n1 pp-f dt n1 vvd p-acp pno31, cc pns31 vvd p-acp pno31, q-crq vd2 pns21 av, np1? cc av pns31 vvd pno31 av, np1 crd q-crq vd2 pns21 av, np1? cc pns12 vvb pns31 vmd vvi dx j n1 pp-f po31 vbg a-acp.
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We should consider when we are in a condition, What account, we can give to God of it.
We should Consider when we Are in a condition, What account, we can give to God of it.
pns12 vmd vvi c-crq pns12 vbr p-acp dt n1, q-crq n1, pns12 vmb vvi p-acp np1 pp-f pn31.
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What answer we can make, when we are asked, How came you there? When we are either in a Prosperous or an Adverse condition,
What answer we can make, when we Are asked, How Come you there? When we Are either in a Prosperous or an Adverse condition,
q-crq vvb pns12 vmb vvi, c-crq pns12 vbr vvn, q-crq vvd pn22 a-acp? c-crq pns12 vbr av-d p-acp dt j cc dt j n1,
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and are asked, How we came there? what answer can you give? Can you say, Lord, It is the Condition that thou hast chosen for me;
and Are asked, How we Come there? what answer can you give? Can you say, Lord, It is the Condition that thou hast chosen for me;
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and I am here by thy Disposal and Appointment? Now, this having been spoken in General;
and I am Here by thy Disposal and Appointment? Now, this having been spoken in General;
cc pns11 vbm av p-acp po21 n1 cc n1? av, d vhg vbn vvn p-acp n1;
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I shall come to shew you in some particulars, How a man may know, that he is not the chooser of his own condition.
I shall come to show you in Some particulars, How a man may know, that he is not the chooser of his own condition.
pns11 vmb vvi pc-acp vvi pn22 p-acp d n2-j, c-crq dt n1 vmb vvi, cst pns31 vbz xx dt n1 pp-f po31 d n1.
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1. He that is not his own chooser, is not guided by his own Counsel, but by God's Counsel.
1. He that is not his own chooser, is not guided by his own Counsel, but by God's Counsel.
crd pns31 cst vbz xx po31 d n1, vbz xx vvn p-acp po31 d n1, cc-acp p-acp npg1 n1.
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He consulteth more with God, concerning a condition, then with his own Heart and Spirit. It is thus with many;
He consulteth more with God, Concerning a condition, then with his own Heart and Spirit. It is thus with many;
pns31 vvz av-dc p-acp np1, vvg dt n1, av p-acp po31 d n1 cc n1. pn31 vbz av p-acp d;
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when they look upon conditions, they fall to Consulting with their own Carnal Hearts, and Carnal Friends,
when they look upon conditions, they fallen to Consulting with their own Carnal Hearts, and Carnal Friends,
c-crq pns32 vvb p-acp n2, pns32 vvb p-acp vvg p-acp po32 d j n2, cc j n2,
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and to consider, What is for their outward Ease, and Pleasure, and Profit:
and to Consider, What is for their outward Ease, and Pleasure, and Profit:
cc pc-acp vvi, q-crq vbz p-acp po32 j n1, cc n1, cc n1:
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But say not, as David did, It is good for me to draw near to God.
But say not, as David did, It is good for me to draw near to God.
cc-acp vvb xx, c-acp np1 vdd, pn31 vbz j p-acp pno11 pc-acp vvi av-j p-acp np1.
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They ask not Counsel of God, concerning their Condition.
They ask not Counsel of God, Concerning their Condition.
pns32 vvb xx n1 pp-f np1, vvg po32 n1.
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Ezr. 8. 21, 22. when Ezra was to go from Babylon to Jerusalem, he asked Counsel of God. Ezra 8. 21, 22. when Ezra was to go from Babylon to Jerusalem, he asked Counsel of God.
np1 crd crd, crd c-crq np1 vbds pc-acp vvi p-acp np1 p-acp np1, pns31 vvd n1 pp-f np1.
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It is said, He proclaimed a Fast at the River of Ahava, to seek of God a right way for them,
It is said, He proclaimed a Fast At the River of Ahava, to seek of God a right Way for them,
pn31 vbz vvn, pns31 vvd dt j p-acp dt n1 pp-f np1, pc-acp vvi pp-f np1 dt j-jn n1 p-acp pno32,
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and their little ones, and for all their substance. Where you may see, They would have God choose their way for them.and their little ones, and for all their substance. Where you may see, They would have God choose their Way for them.
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We read, 1 Sam. 14. 36. When Saul made the Motion of going after the Philistines, and to fall upon them by night, The people answered, Do whatsoever seemeth good to thee:
We read, 1 Sam. 14. 36. When Saul made the Motion of going After the philistines, and to fallen upon them by night, The people answered, Do whatsoever seems good to thee:
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But the Priest said, Let us draw near hither unto God. (q.
But the Priest said, Let us draw near hither unto God. (q.
p-acp dt n1 vvd, vvb pno12 vvi av-j av p-acp np1. (vvd.
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d.) Let us not be our own Counsellors, but let us ask Counsel of God.
worser.) Let us not be our own Counsellors, but let us ask Counsel of God.
sy.) vvb pno12 xx vbi po12 d n2, cc-acp vvb pno12 vvi n1 pp-f np1.
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Now in asking Counsel of God concerning a condition, we are to look to this, That it be, 1. Without Dissimulation. 2. Without Self-Reservation. 1. Without Dissimulation.
Now in asking Counsel of God Concerning a condition, we Are to look to this, That it be, 1. Without Dissimulation. 2. Without Self-Reservation. 1. Without Dissimulation.
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We read of those, Jer. 42. that would have the Prophet inquire of God for them:
We read of those, Jer. 42. that would have the Prophet inquire of God for them:
pns12 vvb pp-f d, np1 crd cst vmd vhi dt n1 vvb pp-f np1 p-acp pno32:
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They made as though they would Steer their Course, by his Counsel. But yet we find, they would be their own choosers.
They made as though they would Steer their Course, by his Counsel. But yet we find, they would be their own choosers.
pns32 vvd c-acp cs pns32 vmd vvi po32 n1, p-acp po31 n1. p-acp av pns12 vvb, pns32 vmd vbi po32 d n2.
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For the Prophet telleth them, Vers. 20. You dissembled in your hearts, when you sent me to enquire of the Lord.
For the Prophet Telleth them, Vers. 20. You dissembled in your hearts, when you sent me to inquire of the Lord.
p-acp dt n1 vvz pno32, np1 crd pn22 vvd p-acp po22 n2, c-crq pn22 vvd pno11 pc-acp vvi pp-f dt n1.
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They sent to enquire of God, when they were resolved before what to do. 2. Without Self-Reservation.
They sent to inquire of God, when they were resolved before what to do. 2. Without Self-Reservation.
pns32 vvd pc-acp vvi pp-f np1, c-crq pns32 vbdr vvn p-acp r-crq pc-acp vdi. crd p-acp n1.
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Of this were those guilty, Jer. 42. 6. Though they said, Whether it be good, or whether it be evil, we will obey the Voice of the Lord. (i. e.) Let God's answer be what it will, we will hearken to it.
Of this were those guilty, Jer. 42. 6. Though they said, Whither it be good, or whither it be evil, we will obey the Voice of the Lord. (i. e.) Let God's answer be what it will, we will harken to it.
pp-f d vbdr d j, np1 crd crd cs pns32 vvd, cs pn31 vbb j, cc cs pn31 vbb j-jn, pns12 vmb vvi dt n1 pp-f dt n1. (uh. sy.) vvb npg1 n1 vbi r-crq pn31 vmb, pns12 vmb vvi p-acp pn31.
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And yet we do find, That, because the Lord's Answer did not agree with their wills, They would not hearken to it.
And yet we do find, That, Because the Lord's Answer did not agree with their wills, They would not harken to it.
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So that we see, When they made that promise to the Prophet, it was with this Reservation, Provided, that the Answer that comes from God, be answerable to our desires.
So that we see, When they made that promise to the Prophet, it was with this Reservation, Provided, that the Answer that comes from God, be answerable to our Desires.
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Thus they became their own choosers, and rejected the Counsel of God, to their own destruction.
Thus they became their own choosers, and rejected the Counsel of God, to their own destruction.
av pns32 vvd po32 d n2, cc vvd dt n1 pp-f np1, p-acp po32 d n1.
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2. This speaks, we are not our own choosers of Conditions, ( viz. ) When Lawfull means are not neglected;
2. This speaks, we Are not our own choosers of Conditions, (viz.) When Lawful means Are not neglected;
crd np1 vvz, pns12 vbr xx po12 d n2 pp-f n2, (n1) q-crq j n2 vbr xx vvn;
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nor Unlawful means used. 1. When Lawful means are not neglected, for the avoiding of the Evils of Affliction.
nor Unlawful means used. 1. When Lawful means Are not neglected, for the avoiding of the Evils of Affliction.
ccx j-u n2 vvn. crd c-crq j n2 vbr xx vvn, p-acp dt vvg pp-f dt n2-jn pp-f n1.
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There are many that do create crosses to themselves. We are to bear those Crosses that God layeth upon us;
There Are many that do create Crosses to themselves. We Are to bear those Crosses that God Layeth upon us;
pc-acp vbr d cst vdb vvi n2 p-acp px32. pns12 vbr pc-acp vvi d n2 cst np1 vvz p-acp pno12;
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but we are not to make our own crosses. There is little comfort, in bearing a cross that is of our own making.
but we Are not to make our own Crosses. There is little Comfort, in bearing a cross that is of our own making.
cc-acp pns12 vbr xx pc-acp vvi po12 d n2. pc-acp vbz j n1, p-acp vvg dt n1 cst vbz pp-f po12 d vvg.
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It is one thing, when God makes us sick, or poor, &c. And another thing when we make our selves so, by the neglect of means. 2. When Unlawful means, are not used to mend and better our outward condition.
It is one thing, when God makes us sick, or poor, etc. And Another thing when we make our selves so, by the neglect of means. 2. When Unlawful means, Are not used to mend and better our outward condition.
pn31 vbz crd n1, c-crq np1 vvz pno12 j, cc j, av cc j-jn n1 c-crq pns12 vvb po12 n2 av, p-acp dt n1 pp-f n2. crd c-crq j-u n2, vbr xx vvn pc-acp vvi cc vvi po12 j n1.
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Some there are that God hath placed low: And, not being contented, they fall upon the use of unlawful means, to raise themselves:
some there Are that God hath placed low: And, not being contented, they fallen upon the use of unlawful means, to raise themselves:
d a-acp vbr cst np1 vhz vvn j: cc, xx vbg vvn, pns32 vvb p-acp dt n1 pp-f j n2, pc-acp vvi px32:
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And will not waite for the Invitations of Providence till God bid them sit up higher.
And will not wait for the Invitations of Providence till God bid them fit up higher.
cc vmb xx vvi p-acp dt n2 pp-f n1 p-acp np1 vvb pno32 vvi a-acp jc.
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There is an expression, Prov. 28. 30. He that maketh haste to be Rich, shall not be Innocent.
There is an expression, Curae 28. 30. He that makes haste to be Rich, shall not be Innocent.
pc-acp vbz dt n1, np1 crd crd pns31 cst vvz n1 pc-acp vbi j, vmb xx vbi j-jn.
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There is a making haste to be Rich. Some will not keep the Road, but will break Hedges,
There is a making haste to be Rich. some will not keep the Road, but will break Hedges,
pc-acp vbz dt vvg n1 pc-acp vbi np1 d vmb xx vvi dt n1, cc-acp vmb vvi n2,
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and think to find a nearer way to be Rich, by the use of unlawful means.
and think to find a nearer Way to be Rich, by the use of unlawful means.
cc vvb pc-acp vvi dt jc n1 pc-acp vbi j, p-acp dt n1 pp-f j n2.
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3. This speaks, we are not our own choosers of Conditions, ( viz. ) When cross-Providences do not discontent us.
3. This speaks, we Are not our own choosers of Conditions, (viz.) When cross-Providences do not discontent us.
crd np1 vvz, pns12 vbr xx po12 d n2 pp-f n2, (n1) q-crq j vdb xx n1 pno12.
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When what pleaseth God, pleaseth us.
When what Pleases God, Pleases us.
q-crq r-crq vvz np1, vvz pno12.
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When we can say, as Job did, Shall we receive good at the hands of God,
When we can say, as Job did, Shall we receive good At the hands of God,
c-crq pns12 vmb vvi, c-acp n1 vdd, vmb pns12 vvi j p-acp dt n2 pp-f np1,
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and shall we not receive evil? It is then right, When what pleaseth God, pleaseth us.and shall we not receive evil? It is then right, When what Pleases God, Pleases us.
cc vmb pns12 xx vvi j-jn? pn31 vbz av j-jn, c-crq r-crq vvz np1, vvz pno12.
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There is a known Story, of the answer that a Shepheard returned to some Travailers, who asked him, What weather they should have? Such weather as I please, saith he;
There is a known Story, of the answer that a Shepherd returned to Some Travelers, who asked him, What weather they should have? Such weather as I please, Says he;
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and told them, The weather would be such as God pleased, but what pleased God, pleased him.
and told them, The weather would be such as God pleased, but what pleased God, pleased him.
cc vvd pno32, dt n1 vmd vbi d c-acp np1 vvd, cc-acp q-crq vvd np1, vvd pno31.
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It is then right, When what pleaseth God, pleaseth us.
It is then right, When what Pleases God, Pleases us.
pn31 vbz av j-jn, c-crq r-crq vvz np1, vvz pno12.
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4. This speaks, that we are not our own choosers of conditions, ( viz. ) When outward good things are prayed for,
4. This speaks, that we Are not our own choosers of conditions, (viz.) When outward good things Are prayed for,
crd np1 vvz, cst pns12 vbr xx po12 d n2 pp-f n2, (n1) q-crq j j n2 vbr vvn p-acp,
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and outward evills are prayed against, With submission to the Will of God. Our Saviour telleth us, John 5. 30. He came not to seek his own will,
and outward evils Are prayed against, With submission to the Will of God. Our Saviour Telleth us, John 5. 30. He Come not to seek his own will,
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but the Will of Him that sent him. but the Will of Him that sent him.
cc-acp dt n1 pp-f pno31 cst vvd pno31.
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And when he was to drink of that bitter Cup, though he had prayed, it might pass from him;
And when he was to drink of that bitter Cup, though he had prayed, it might pass from him;
cc c-crq pns31 vbds pc-acp vvi pp-f cst j n1, cs pns31 vhd vvn, pn31 vmd vvi p-acp pno31;
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yet he addeth, Mat. 26. 39. Not my Will, but Thine be done So John 12. 27. Father (saith he) Glorify thy self. When he had prayed before, to be kept from that hour,
yet he adds, Mathew 26. 39. Not my Will, but Thine be done So John 12. 27. Father (Says he) glorify thy self. When he had prayed before, to be kept from that hour,
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yet he cometh in with this, Father, Glorify thy self. (q. d.) What ever becometh of me, Yet Father, Glorify thy self.
yet he comes in with this, Father, glorify thy self. (q. worser.) What ever Becometh of me, Yet Father, glorify thy self.
av pns31 vvz p-acp p-acp d, n1, vvb po21 n1. (vvd. sy.) q-crq av vvz pp-f pno11, av n1, vvb po21 n1.
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We should Imitate Jesus Christ in this, and say, Lord, Let not my will, but thy Will be done.
We should Imitate jesus christ in this, and say, Lord, Let not my will, but thy Will be done.
pns12 vmd vvi np1 np1 p-acp d, cc vvi, n1, vvb xx po11 n1, cc-acp po21 n1 vbi vdn.
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VVe should in praying, either for outward good things, or against outward evills, say, as those did, Acts 21. 14. The will of the Lord be done.
We should in praying, either for outward good things, or against outward evils, say, as those did, Acts 21. 14. The will of the Lord be done.
pns12 vmd p-acp vvg, av-d p-acp j j n2, cc p-acp j n2-jn, vvb, c-acp d vdd, n2 crd crd dt n1 pp-f dt n1 vbb vdn.
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VVe have an expression, 1 Joh. 5. 14. This confidence we have, that if we ask any thing according to his Will, he heareth us.
We have an expression, 1 John 5. 14. This confidence we have, that if we ask any thing according to his Will, he hears us.
pns12 vhb dt n1, crd np1 crd crd d n1 pns12 vhb, cst cs pns12 vvb d n1 vvg p-acp po31 n1, pns31 vvz pno12.
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This is the way to be heard, when we ask not only according to his Revealed Will,
This is the Way to be herd, when we ask not only according to his Revealed Will,
d vbz dt n1 pc-acp vbi vvn, c-crq pns12 vvb xx av-j vvg p-acp po31 vvn n1,
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but with Submission to his Secret Will.
but with Submission to his Secret Will.
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The Rule for the right using of the great Ordinance of Prayer, is, Asking according to the VVill of God.
The Rule for the right using of the great Ordinance of Prayer, is, Asking according to the VVill of God.
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It is not asking according to our own wills.
It is not asking according to our own wills.
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It is not to ask what we will, for that is to be our own choosers.
It is not to ask what we will, for that is to be our own choosers.
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In prayer, there is a making known of our desires to God, both for the bestowing the good things that we need,
In prayer, there is a making known of our Desires to God, both for the bestowing the good things that we need,
p-acp n1, pc-acp vbz dt n-vvg vvn pp-f po12 n2 p-acp np1, av-d p-acp dt vvg dt j n2 cst pns12 vvb,
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and averting the evils that we fear; and, in all this, there must be a submission to the will of God.
and averting the evils that we Fear; and, in all this, there must be a submission to the will of God.
cc vvg dt n2-jn cst pns12 vvb; cc, p-acp d d, pc-acp vmb vbi dt n1 p-acp dt n1 pp-f np1.
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In the best of Saints, there is Grace and Nature.
In the best of Saints, there is Grace and Nature.
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Nature would have it's will, but then Grace cometh, and causeth a submission to God's will;
Nature would have it's will, but then Grace comes, and Causes a submission to God's will;
n1 vmd vhi pn31|vbz n1, cc-acp av n1 vvz, cc vvz dt n1 p-acp npg1 n1;
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And saith, as our Saviour did, Let not my will, but thine be done.
And Says, as our Saviour did, Let not my will, but thine be done.
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5. You may know, you are not your own choosers of Conditions, by this, ( viz. ) When you are not too careful about the Issues, and Events of things.
5. You may know, you Are not your own choosers of Conditions, by this, (viz.) When you Are not too careful about the Issues, and Events of things.
crd pn22 vmb vvi, pn22 vbr xx po22 d n2 pp-f n2, p-acp d, (n1) c-crq pn22 vbr xx av j p-acp dt n2, cc n2 pp-f n2.
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It is thus with some, They can be content to use the Means; but trouble themselves, about the Issue, and Event.
It is thus with Some, They can be content to use the Means; but trouble themselves, about the Issue, and Event.
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Some are content, that God should prescribe them the Means, but they would appoint the Success.
some Are content, that God should prescribe them the Means, but they would appoint the Success.
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(33) chapter (DIV2)
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When we can use Means, and leave the Issue to God, without a distrustful thought, then it is right.
When we can use Means, and leave the Issue to God, without a distrustful Thought, then it is right.
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We have an expression of Joab's, 1 Chron. 19. 13. When the children of Ammon came against David, he sent Joab forth with his Army to give them Battle;
We have an expression of Joab's, 1 Chronicles 19. 13. When the children of Ammon Come against David, he sent Joab forth with his Army to give them Battle;
pns12 vhb dt n1 pp-f npg1, crd np1 crd crd c-crq dt n2 pp-f np1 vvd p-acp np1, pns31 vvd np1 av p-acp po31 n1 pc-acp vvi pno32 n1;
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and the Counsel that Joab gave to his brother Abishai, was this;
and the Counsel that Joab gave to his brother Abishai, was this;
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Be of good Courage, and let us behave our selves Valiantly for our People, and for the Cities of our God; Be of good Courage, and let us behave our selves Valiantly for our People, and for the Cities of our God;
vbb pp-f j n1, cc vvb pno12 vvi po12 n2 av-j p-acp po12 n1, cc p-acp dt n2 pp-f po12 n1;
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and, let the Lord do that which is good in his sight. q. d. Let us use the Means, and leave the Issue, and Success, to God.and, let the Lord do that which is good in his sighed. q. worser. Let us use the Means, and leave the Issue, and Success, to God.
cc, vvb dt n1 vdb d r-crq vbz j p-acp po31 n1. vvd. sy. vvb pno12 vvi dt n2, cc vvi dt n1, cc n1, p-acp np1.
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Joab knew, that the issues of Warr, were in the hands of God, and therefore left them to Him.Joab knew, that the issues of War, were in the hands of God, and Therefore left them to Him.
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(33) chapter (DIV2)
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Our thoughtfulness about the Issues of things, proceedeth from a desire that is in us, to be our own choosers.
Our thoughtfulness about the Issues of things, Proceedeth from a desire that is in us, to be our own choosers.
po12 n1 p-acp dt n2 pp-f n2, vvz p-acp dt n1 cst vbz p-acp pno12, pc-acp vbi po12 d n2.
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This is forbidden, Phil. 4. 6. In nothing be careful. The care forbidden, is about the Issues and Events of things:
This is forbidden, Philip 4. 6. In nothing be careful. The care forbidden, is about the Issues and Events of things:
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And such a Care bespeaks a fear, that things will not fall out according to our Desires, and Expectations;
And such a Care bespeaks a Fear, that things will not fallen out according to our Desires, and Expectations;
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and speaks our desire of being our own Choosers.
and speaks our desire of being our own Choosers.
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6. This speaks our not being our own Choosers of a condition, ( viz. ) When we have a Promise,
6. This speaks our not being our own Choosers of a condition, (viz.) When we have a Promise,
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and can rest upon Providence to bring it about, without shewing the way, how to do it.
and can rest upon Providence to bring it about, without showing the Way, how to do it.
cc vmb vvi p-acp n1 pc-acp vvi pn31 a-acp, p-acp vvg dt n1, c-crq pc-acp vdi pn31.
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Remember, we are to serve Providence, but not to go before it.
remember, we Are to serve Providence, but not to go before it.
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When we go about, to teach Providence its way, How to bring to pass a Promise, this speaks a desire in us, of being our own choosers.
When we go about, to teach Providence its Way, How to bring to pass a Promise, this speaks a desire in us, of being our own choosers.
c-crq pns12 vvb a-acp, pc-acp vvi n1 po31 n1, c-crq pc-acp vvi pc-acp vvi dt n1, d vvz dt n1 p-acp pno12, pp-f vbg po12 d n2.
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Thus it was with Rebeccah, when the promise was concerning her Sons, That the elder should serve the younger:
Thus it was with Rebecca, when the promise was Concerning her Sons, That the elder should serve the younger:
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Yet she could not be content with that, but must devise a way of her own,
Yet she could not be content with that, but must devise a Way of her own,
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how to bring it to pass.
how to bring it to pass.
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As if God needed her Sin, and her Shifting, to bring to pass, what he had promised.
As if God needed her since, and her Shifting, to bring to pass, what he had promised.
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Providence needeth not our Midwisery, to bring to pass Gods Purposes.
Providence needs not our Midwisery, to bring to pass God's Purposes.
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Concerning them, we may say, as the Egyptian Midwives did of the Israelitish women, That they were lively, and were Delivered before the Midwives came to them.
Concerning them, we may say, as the Egyptian Midwives did of the Israelitish women, That they were lively, and were Delivered before the Midwives Come to them.
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So, let me say of Providences, and Promises, They need not our help, for their being Delivered.
So, let me say of Providences, and Promises, They need not our help, for their being Delivered.
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The truth is, we are too apt to mix our Wisdom with God's, and to direct his Providence how to Work.
The truth is, we Are too apt to mix our Wisdom with God's, and to Direct his Providence how to Work.
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Job 38. 2. ( Saith God) Who is this, that darkneth wisdom, with words without knowledge? How many be there, that darken providence with their own sinful Inventions? As though they would teach God,Job 38. 2. (Says God) Who is this, that darkeneth Wisdom, with words without knowledge? How many be there, that darken providence with their own sinful Inventions? As though they would teach God,
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how to bring to pass, and perform his own Promises.
how to bring to pass, and perform his own Promises.
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It is then right, When we can wait upon God, for the performance of his Promises in his own Way;
It is then right, When we can wait upon God, for the performance of his Promises in his own Way;
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And this speaks, We are not our own choosers.
And this speaks, We Are not our own choosers.
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7. This speaks we are not our own choosers of a condition, ( viz. ) When we can wait God's time (if it be sad), for the change of it.
7. This speaks we Are not our own choosers of a condition, (viz.) When we can wait God's time (if it be sad), for the change of it.
crd np1 vvz pns12 vbr xx po12 d n2 pp-f dt n1, (n1) c-crq pns12 vmb vvi npg1 n1 (cs pn31 vbb j), c-acp dt n1 pp-f pn31.
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There is an Expression of the Lord's, Jer. 49. 19. Who will appoint me the time? Some there are, that will presume to appoint God the time,
There is an Expression of the Lord's, Jer. 49. 19. Who will appoint me the time? some there Are, that will presume to appoint God the time,
pc-acp vbz dt n1 pp-f dt n2, np1 crd crd q-crq vmb vvi pno11 dt n1? d a-acp vbr, cst vmb vvi pc-acp vvi np1 dt n1,
(33) chapter (DIV2)
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when He shall alter things, and change their conditon. We read, John 2. At the Marriage of Cana when they wanted wine;
when He shall altar things, and change their condition. We read, John 2. At the Marriage of Cana when they wanted wine;
c-crq pns31 vmb vvi n2, cc vvi po32 n1. pns12 vvb, np1 crd p-acp dt n1 pp-f np1 c-crq pns32 vvd n1;
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Christs Mother said to him, They have no wine, Vers. 3. But he answereth her, Vers. 4. Mine hour is not yet come. Christ Mother said to him, They have no wine, Vers. 3. But he Answers her, Vers. 4. Mine hour is not yet come.
npg1 n1 vvd p-acp pno31, pns32 vhb dx n1, np1 crd p-acp pns31 vvz pno31, np1 crd dt n1 vbz xx av vvn.
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Thus we would set God the time, of changing our Water into Wine. When we need a Mercy, then is our time to seek it;
Thus we would Set God the time, of changing our Water into Wine. When we need a Mercy, then is our time to seek it;
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but we are to wait God's time for the bestowing of it. We are not to set God a day, but wait.
but we Are to wait God's time for the bestowing of it. We Are not to Set God a day, but wait.
cc-acp pns12 vbr pc-acp vvi npg1 n1 p-acp dt n-vvg pp-f pn31. pns12 vbr xx pc-acp vvi np1 dt n1, cc-acp vvb.
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As Habukkuk said he would do, Hab. 2. 1, 2, 3. He would get him into his Watch-Tower.
As Habakkuk said he would do, Hab. 2. 1, 2, 3. He would get him into his Watch-Tower.
p-acp np1 vvd pns31 vmd vdi, np1 crd crd, crd, crd pns31 vmd vvi pno31 p-acp po31 n1.
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He knew the Vision was for an appointed time, and so would wait God's time, for the deliverance of his people.
He knew the Vision was for an appointed time, and so would wait God's time, for the deliverance of his people.
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8. This speaks, we are not our own choosers of conditions, ( viz. ) When the Issue and Success,
8. This speaks, we Are not our own choosers of conditions, (viz.) When the Issue and Success,
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and Event of things, doth not discontent us. Of this I have spoken before, and therefore do but touch it.
and Event of things, does not discontent us. Of this I have spoken before, and Therefore do but touch it.
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Bernard hath a passage, Quadr-Serm. 6. Enitendum ut sit nobis cum Deo una voluntas; Bernard hath a passage, Quadr-Serm. 6. Enitendum ut sit nobis cum God una Voluntas;
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&, quaecunque ei placent, placeant & nobis, We ought to endeavour, that our wills may be one with God's;&, quaecunque ei placent, placeant & nobis, We ought to endeavour, that our wills may be one with God's;
cc, fw-la fw-la fw-la, j cc fw-la, pns12 vmd p-acp n1, cst po12 n2 vmb vbi pi p-acp npg1;
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and that whatsoever pleaseth Him, may please us. But of this I have spoken before.
and that whatsoever Pleases Him, may please us. But of this I have spoken before.
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Quest. But some may ask, Whether it be lawful for a man to wish, that a thing had fallen out otherwise then it did? As when a loss or cross befalleth us,Quest. But Some may ask, Whither it be lawful for a man to wish, that a thing had fallen out otherwise then it did? As when a loss or cross befalls us,
n1. p-acp d vmb vvi, cs pn31 vbb j p-acp dt n1 pc-acp vvi, cst dt n1 vhd vvn av av av pn31 vdd? p-acp c-crq dt n1 cc n1 vvz pno12,
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Whether we may lawfully wish, it had not been so? Answ. I shall speak somewhat to the Answer of this Question.
Whither we may lawfully wish, it had not been so? Answer I shall speak somewhat to the Answer of this Question.
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(33) chapter (DIV2)
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So, we must distinguish between things that are 1. Offensive to God. 2. Troublesome to us. 1. For things that are Offensive to God, VVe may lawfully wish they had not been.
So, we must distinguish between things that Are 1. Offensive to God. 2. Troublesome to us. 1. For things that Are Offensive to God, We may lawfully wish they had not been.
np1, pns12 vmb vvi p-acp n2 cst vbr crd j p-acp np1. crd j p-acp pno12. crd p-acp n2 cst vbr j p-acp np1, pns12 vmb av-j vvi pns32 vhd xx vbn.
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VVe find the Lord himself wishing that, Psal. 81. 13. O that my people had hearkened to me,
We find the Lord himself wishing that, Psalm 81. 13. Oh that my people had harkened to me,
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and that Israel had walked in my way. and that Israel had walked in my Way.
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So that, To wish, that those evills that offend God, had not been, is lawful. 2. There are Evils Troublesome to us.
So that, To wish, that those evils that offend God, had not been, is lawful. 2. There Are Evils Troublesome to us.
av cst, pc-acp vvi, cst d n2-jn cst vvb np1, vhd xx vbn, vbz j. crd pc-acp vbr n2-jn j p-acp pno12.
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And about them lieth the Question, VVhether it be lawful for us to wish, whether such evils had not befallen us. For answer to that:
And about them lies the Question, Whether it be lawful for us to wish, whither such evils had not befallen us. For answer to that:
cc p-acp pno32 vvz dt n1, cs pn31 vbb j p-acp pno12 pc-acp vvi, cs d n2-jn vhd xx vvn pno12. p-acp n1 p-acp d:
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Though in some cases it may be lawful, yet I shall shew you in some cases it is unlawful. 1. When the wish proceedeth from an unwillingness to be under the Cross.
Though in Some cases it may be lawful, yet I shall show you in Some cases it is unlawful. 1. When the wish Proceedeth from an unwillingness to be under the Cross.
cs p-acp d n2 pn31 vmb vbi j, av pns11 vmb vvi pn22 p-acp d n2 pn31 vbz j. crd c-crq dt n1 vvz p-acp dt n1 pc-acp vbi p-acp dt n1.
(33) chapter (DIV2)
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We may sit down and bewail the state of things, and so may wish things were otherwise then they are;
We may fit down and bewail the state of things, and so may wish things were otherwise then they Are;
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(33) chapter (DIV2)
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but then we must see, that this proceeds not from delicacy of spirit, and unwillingness to be under the Cross.
but then we must see, that this proceeds not from delicacy of Spirit, and unwillingness to be under the Cross.
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A Christian should love to suffer, though he loveth not that which he suffereth. 2. The wish is Evil,
A Christian should love to suffer, though he loves not that which he suffers. 2. The wish is Evil,
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when it proceedeth from Murmuring and Discontentedness of spirit, with the Providences and Dispensations of God.
when it Proceedeth from Murmuring and Discontentedness of Spirit, with the Providences and Dispensations of God.
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Then to wish, such and such a thing had not been, is sinful, and a kind of secret blasphemy;
Then to wish, such and such a thing had not been, is sinful, and a kind of secret blasphemy;
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When we fall upon censuring God's Administrations: This is to make our selves wiser than God.
When we fallen upon censuring God's Administrations: This is to make our selves Wiser than God.
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Now consider in what cases we may wish things had not fallen out, so as to make such wishes lawful. 1. When they are not Absolute, but Hypothetical.
Now Consider in what cases we may wish things had not fallen out, so as to make such wishes lawful. 1. When they Are not Absolute, but Hypothetical.
av vvi p-acp r-crq n2 pns12 vmb vvi n2 vhd xx vvn av, av c-acp pc-acp vvi d n2 j. crd c-crq pns32 vbr xx j, cc-acp j.
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When the wish is only thus; If God had been so pleased;
When the wish is only thus; If God had been so pleased;
c-crq dt n1 vbz av-j av; cs np1 vhd vbn av vvn;
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or, If the Lord had seen it good. 2. When it is only by way of bewailing the state of things,
or, If the Lord had seen it good. 2. When it is only by Way of bewailing the state of things,
cc, cs dt n1 vhd vvn pn31 j. crd c-crq pn31 vbz av-j p-acp n1 pp-f vvg dt n1 pp-f n2,
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but yet there is a willingness to submit to God. 3. When in these our wishes, we mix Faith with our Tears;
but yet there is a willingness to submit to God. 3. When in these our wishes, we mix Faith with our Tears;
cc-acp av pc-acp vbz dt n1 pc-acp vvi p-acp np1. crd c-crq p-acp d po12 n2, pns12 vvb n1 p-acp po12 n2;
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and, under black and sad Dispensations, we believe that God is good, and good to us.
and, under black and sad Dispensations, we believe that God is good, and good to us.
cc, p-acp j-jn cc j n2, pns12 vvb cst np1 vbz j, cc j p-acp pno12.
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As the Psalmist saith, Psal. 73. 1. Yet God is good to Israel. To close this:
As the Psalmist Says, Psalm 73. 1. Yet God is good to Israel. To close this:
p-acp dt n1 vvz, np1 crd crd av np1 vbz j p-acp np1. pc-acp vvi d:
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We are to consider two things, 1. We may wish that, that God wills not, and yet not sin.
We Are to Consider two things, 1. We may wish that, that God wills not, and yet not since.
pns12 vbr pc-acp vvi crd n2, crd pns12 vmb vvi d, cst np1 vvz xx, cc av xx n1.
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As the deliverance of a people from Judgment, whom God intends to Destroy. 2. We may sin in wishing,
As the deliverance of a people from Judgement, whom God intends to Destroy. 2. We may sin in wishing,
p-acp dt n1 pp-f dt n1 p-acp n1, ro-crq np1 vvz pc-acp vvi. crd pns12 vmb vvi p-acp vvg,
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and desiring what God willeth, (I mean in respect of His Secret Will) as the death of a Father, a Child; and Husband, a Wife:
and desiring what God wills, (I mean in respect of His Secret Will) as the death of a Father, a Child; and Husband, a Wife:
cc vvg r-crq np1 vvz, (pns11 vvb p-acp n1 pp-f po31 j-jn n1) c-acp dt n1 pp-f dt n1, dt n1; cc n1, dt n1:
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For whose lives we may lawfully pray, when they are sick, though it may be the will of God that they shall dye.
For whose lives we may lawfully pray, when they Are sick, though it may be the will of God that they shall die.
c-acp rg-crq n2 pns12 vmb av-j vvi, c-crq pns32 vbr j, cs pn31 vmb vbi dt n1 pp-f np1 cst pns32 vmb vvi.
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This yet to be with a Submission to His will, though not yet Revealed. Thus I have given you Directions in General, concerning your choosing of conditions.
This yet to be with a Submission to His will, though not yet Revealed. Thus I have given you Directions in General, Concerning your choosing of conditions.
np1 av pc-acp vbi p-acp dt n1 p-acp po31 n1, cs xx av vvn. av pns11 vhb vvn pn22 n2 p-acp n1, vvg po22 n-vvg pp-f n2.
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I now come to give you in some particular ones. 1. Seek not great things for your selves, but desire only things that are convenient.
I now come to give you in Some particular ones. 1. Seek not great things for your selves, but desire only things that Are convenient.
pns11 av vvb pc-acp vvi pn22 p-acp d j pi2. crd vvb xx j n2 p-acp po22 n2, cc-acp vvb av-j n2 cst vbr j.
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We are apt to have our longings after things that are unfit for us. We read of those, Rom. 1. 28. Who did things that were not convenient.
We Are apt to have our longings After things that Are unfit for us. We read of those, Rom. 1. 28. Who did things that were not convenient.
pns12 vbr j pc-acp vhi po12 n2-vvg p-acp n2 cst vbr j p-acp pno12. pns12 vvb pp-f d, np1 crd crd q-crq vdd n2 cst vbdr xx j.
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So there are many, who desire things that are not convenient, Jer. 45. Vers. the last, The Lord giveth Baruch a sharp reproof for this, And seekest thou great things for thy self? Seek them not.
So there Are many, who desire things that Are not convenient, Jer. 45. Vers. the last, The Lord gives baruch a sharp reproof for this, And Seekest thou great things for thy self? Seek them not.
av a-acp vbr d, r-crq vvb n2 cst vbr xx j, np1 crd np1 dt ord, dt n1 vvz np1 dt j n1 p-acp d, cc vv2 pns21 j n2 p-acp po21 n1? vvb pno32 xx.
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We should still remember Agur his wish, Prov. 30. 8. Feed me with food convenient for me.
We should still Remember Agur his wish, Curae 30. 8. Feed me with food convenient for me.
pns12 vmd av vvi vvb po31 n1, np1 crd crd vvb pno11 p-acp n1 j p-acp pno11.
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According to the Original, it is, Feed me with the bread of my allowance. (i. e.) that that is my proportion.
According to the Original, it is, Feed me with the bred of my allowance. (i. e.) that that is my proportion.
vvg p-acp dt j-jn, pn31 vbz, vvb pno11 p-acp dt n1 pp-f po11 n1. (uh. sy.) d cst vbz po11 n1.
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Tremelius rendreth it, Demensum, mine allowance.Tremelius rendereth it, Demensum, mine allowance.
np1 vvz pn31, fw-la, po11 n1.
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Some think, that Demensum signifieth, a monthly proportion of food, deriving the word a mense: Some think, it is a metiendo, from measuring.
some think, that Demensum signifies, a monthly proportion of food, deriving the word a mense: some think, it is a metiendo, from measuring.
d vvb, cst fw-la vvz, dt j n1 pp-f n1, vvg dt n1 dt j: d vvb, pn31 vbz dt fw-la, p-acp vvg.
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So Agur prayeth for his measured allowance, ( i. e. ) such an allowance as did suit with the necessary occasions of his life.
So Agur Prayeth for his measured allowance, (i. e.) such an allowance as did suit with the necessary occasions of his life.
av vvb vvz p-acp po31 j-vvn n1, (pns11. sy.) d dt n1 a-acp vdd vvi p-acp dt j n2 pp-f po31 n1.
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We read of Jacob, when he was going to Padan-Aram, Gen. 28. 20. that he vowed a vow; And see what he desireth of God? It is, bread to eat, and rayment to put on.
We read of Jacob, when he was going to Padan-aram, Gen. 28. 20. that he vowed a Voelli; And see what he Desires of God? It is, bred to eat, and raiment to put on.
pns12 vvb pp-f np1, c-crq pns31 vbds vvg p-acp j, np1 crd crd d pns31 vvd dt n1; cc vvb r-crq pns31 vvz pp-f np1? pn31 vbz, n1 pc-acp vvi, cc n1 pc-acp vvi a-acp.
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He desireth not Honour, and Riches, and great things, but things necessary and convenient.
He Desires not Honour, and Riches, and great things, but things necessary and convenient.
pns31 vvz xx n1, cc n2, cc j n2, cc-acp n2 j cc j.
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He desireth not delicates, (as the children of Israel did) to be meat for his lust, but bread for his hunger:
He Desires not delicates, (as the children of Israel did) to be meat for his lust, but bred for his hunger:
pns31 vvz xx n2-j, (c-acp dt n2 pp-f np1 vdd) pc-acp vbi n1 p-acp po31 n1, cc-acp n1 p-acp po31 n1:
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If thou wilt give me (saith he) bread to eat. And then he desired not cloaths for his pride, but raiment to put on, (viz.) cloaths to cover his nakedness.
If thou wilt give me (Says he) bred to eat. And then he desired not clothes for his pride, but raiment to put on, (viz.) clothes to cover his nakedness.
cs pns21 vm2 vvi pno11 (vvz pns31) n1 pc-acp vvi. cc av pns31 vvd xx n2 p-acp po31 n1, p-acp n1 pc-acp vvi a-acp, (n1) n2 pc-acp vvi po31 n1.
(33) chapter (DIV2)
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The Apostle, Rom. 12. 16. among those Aphorisms or Aphoristical, precepts, he gives concerning practice, he gives some concerning conditions, Minde not high things, but condescend to men of low estate. Minde not high things, NONLATINALPHABET.
The Apostle, Rom. 12. 16. among those Aphorisms or Aphoristical, Precepts, he gives Concerning practice, he gives Some Concerning conditions, Mind not high things, but condescend to men of low estate. Mind not high things,.
dt n1, np1 crd crd p-acp d n2 cc j, n2, pns31 vvz vvg n1, pns31 vvz d vvg n2, vvb xx j n2, cc-acp vvi p-acp n2 pp-f j n1. vvb xx j n2,.
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And whereas our Translation reads it, condescend to men of low estate, in the Greek, it is only, NONLATINALPHABET,
And whereas our translation reads it, condescend to men of low estate, in the Greek, it is only,,
cc cs po12 n1 vvz pn31, vvb p-acp n2 pp-f j n1, p-acp dt jp, pn31 vbz j,,
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and may be rendred, low Things. And so the Antithesis requireth that it should be the neuter gender, answering to NONLATINALPHABET, high things. It is as if the Apostle had said, Mind not high things, but condescend to low things.
and may be rendered, low Things. And so the Antithesis requires that it should be the neuter gender, answering to, high things. It is as if the Apostle had said, Mind not high things, but condescend to low things.
cc vmb vbi vvn, j n2. cc av dt n1 vvz cst pn31 vmd vbi dt n1 n1, vvg p-acp, j n2. pn31 vbz c-acp cs dt n1 vhd vvn, n1 xx j n2, cc-acp vvi p-acp j n2.
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The same Apostle saith, 1 Tim. 6. 8. Having food and raiment, let us be therewith content.
The same Apostle Says, 1 Tim. 6. 8. Having food and raiment, let us be therewith content.
dt d n1 vvz, crd np1 crd crd np1 n1 cc n1, vvb pno12 vbi av j.
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Contentment is the rest of the Desire; having that that is necessary and convenient, we should desire no more.
Contentment is the rest of the Desire; having that that is necessary and convenient, we should desire no more.
n1 vbz dt n1 pp-f dt n1; vhg d cst vbz j cc j, pns12 vmd vvi av-dx av-dc.
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And the Apostle gives the reason, Ver. 7. For we brought nothing into this world, neither may we carry any thing out.
And the Apostle gives the reason, Ver. 7. For we brought nothing into this world, neither may we carry any thing out.
cc dt n1 vvz dt n1, np1 crd c-acp pns12 vvd pix p-acp d n1, dx vmb pns12 vvi d n1 av.
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Here I shall do Two things: 1. Shew you the Good of desiring only what is fit,
Here I shall do Two things: 1. Show you the Good of desiring only what is fit,
av pns11 vmb vdi crd n2: crd n1 pn22 dt j pp-f vvg av-j r-crq vbz j,
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and convenient. 2. How a man may judge of Conveniency, and how he may know what is convenient for him. I.
and convenient. 2. How a man may judge of Conveniency, and how he may know what is convenient for him. I.
cc j. crd c-crq dt n1 vmb vvi pp-f n1, cc c-crq pns31 vmb vvi r-crq vbz j p-acp pno31. pns11.
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Consider the Good of desiring what is only convenient, and of that condition that is fit for us. 1. It is the condition that is freest from Temptations, and so the best condition.
Consider the Good of desiring what is only convenient, and of that condition that is fit for us. 1. It is the condition that is Freest from Temptations, and so the best condition.
vvb dt j pp-f vvg r-crq vbz av-j j, cc pp-f d n1 cst vbz j p-acp pno12. crd pn31 vbz dt n1 cst vbz js p-acp n2, cc av dt js n1.
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The temptation commonly lyeth beyond the line of conveniency.
The temptation commonly lies beyond the line of conveniency.
dt n1 av-j vvz p-acp dt n1 pp-f n1.
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The Apostle saith, 1 Tim. 6. 9. That they that will be rich, fall into many snares, &c. When men are not content with necessary things, and convenient things;
The Apostle Says, 1 Tim. 6. 9. That they that will be rich, fallen into many snares, etc. When men Are not content with necessary things, and convenient things;
dt n1 vvz, crd np1 crd crd cst pns32 cst vmb vbi j, vvb p-acp d n2, av c-crq n2 vbr xx j p-acp j n2, cc j n2;
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but they must have Great things, and an Abundance; they lay themselves open to, and fall under, many temptations.
but they must have Great things, and an Abundance; they lay themselves open to, and fallen under, many temptations.
cc-acp pns32 vmb vhi j n2, cc dt n1; pns32 vvb px32 j p-acp, cc vvi p-acp, d n2.
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This Agur doth acknowledg, Prov. 30. 8, 9. In a Storm, that Ship is in least danger, that carrieth the lowest Sayl.
This Agur does acknowledge, Curae 30. 8, 9. In a Storm, that Ship is in least danger, that Carrieth the lowest Sail.
d vvb vdz vvi, np1 crd crd, crd p-acp dt n1, cst n1 vbz p-acp ds n1, cst vvz dt js vvb.
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The things of this Life, are things we easily sin in; Great things make us lyable to great Temptations.
The things of this Life, Are things we Easily sin in; Great things make us liable to great Temptations.
dt n2 pp-f d n1, vbr n2 pns12 av-j vvb p-acp; j n2 vvb pno12 j p-acp j n2.
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And this is one reason, why the apostle exhorteth, that Prayer should be made for great Persons, viz. For Kings, and such as are in Authority, 1 Tim. 2. 2.
And this is one reason, why the apostle exhorteth, that Prayer should be made for great Persons, viz. For Kings, and such as Are in authority, 1 Tim. 2. 2.
cc d vbz crd n1, q-crq dt n1 vvz, cst n1 vmd vbi vvn p-acp j n2, n1 p-acp n2, cc d c-acp vbr p-acp n1, crd np1 crd crd
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Christians, you are to observe, there are two sorts of persons the Tempter is ready to work upon, and to get advantage of;
Christians, you Are to observe, there Are two sorts of Persons the Tempter is ready to work upon, and to get advantage of;
np1, pn22 vbr pc-acp vvi, pc-acp vbr crd n2 pp-f n2 dt n1 vbz j pc-acp vvi p-acp, cc pc-acp vvi n1 pp-f;
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1. Of such as are in a High condition. 2. Of such as are in a Low condition.
1. Of such as Are in a High condition. 2. Of such as Are in a Low condition.
crd pp-f d c-acp vbr p-acp dt j n1. crd pp-f d c-acp vbr p-acp dt j n1.
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1. Such as are in a high condition; who sail with Top, and Top-gallant.
1. Such as Are in a high condition; who sail with Top, and Topgallant.
crd d c-acp vbr p-acp dt j n1; r-crq n1 p-acp n1, cc n1.
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Hence it is, that our Saviour saith, It is hard for a Rich man to enter into the Kingdom of Heaven.
Hence it is, that our Saviour Says, It is hard for a Rich man to enter into the Kingdom of Heaven.
av pn31 vbz, cst po12 n1 vvz, pn31 vbz j p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f n1.
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It is rare, to find Great men, and Rich men, Good men. 2. Such as are in a Low condition, and are Discontented with it;
It is rare, to find Great men, and Rich men, Good men. 2. Such as Are in a Low condition, and Are Discontented with it;
pn31 vbz j, pc-acp vvi j n2, cc j n2, j n2. crd d c-acp vbr p-acp dt j n1, cc vbr vvn p-acp pn31;
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That would have higher, and fuller Sailes: i.e. Better, and greater things. These through their discontedness, lay themselves open to Temptations.
That would have higher, and fuller Sails: i.e. Better, and greater things. These through their discontedness, lay themselves open to Temptations.
cst vmd vhi jc, cc jc n2: n1 jc, cc jc n2. np1 p-acp po32 n1, vvd px32 j p-acp n2.
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It is observed of Witches, who have given themselves up to the Devil;
It is observed of Witches, who have given themselves up to the devil;
pn31 vbz vvn pp-f n2, r-crq vhb vvn px32 a-acp p-acp dt n1;
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that they are (for the most part) such as are Old, and Melancholy Women especially,
that they Are (for the most part) such as Are Old, and Melancholy Women especially,
cst pns32 vbr (c-acp dt av-ds n1) d a-acp vbr j, cc j-jn n2 av-j,
(33) chapter (DIV2)
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& such as are of the poorer, and meaner Sort: And one reason of it, is, Their being discontented with the means of their condition.
& such as Are of the Poorer, and meaner Sort: And one reason of it, is, Their being discontented with the means of their condition.
cc d c-acp vbr pp-f dt jc, cc av-j vvb: cc crd n1 pp-f pn31, vbz, po32 vbg j-vvn p-acp dt n2 pp-f po32 n1.
(33) chapter (DIV2)
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Remember this, Our being contented with things convenient, without seeking great things for our selves, will free us from many temptations.
remember this, Our being contented with things convenient, without seeking great things for our selves, will free us from many temptations.
np1 d, np1 vbg vvn p-acp n2 j, p-acp vvg j n2 p-acp po12 n2, vmb vvi pno12 p-acp d n2.
(33) chapter (DIV2)
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There is a Story of a Roman, that had great Bribes sent him, and other great Rewards promised him:
There is a Story of a Roman, that had great Bribes sent him, and other great Rewards promised him:
pc-acp vbz dt n1 pp-f dt njp, cst vhd j n2 vvd pno31, cc j-jn j n2 vvd pno31:
(33) chapter (DIV2)
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The messenger that brought them, found him at Dinner with a dish of Turnips.
The Messenger that brought them, found him At Dinner with a dish of Turnips.
dt n1 cst vvd pno32, vvd pno31 p-acp n1 p-acp dt n1 pp-f n2.
(33) chapter (DIV2)
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He gave this Answer to the messenger, Carry back your Presents: he that can be content with such Fare, needeth them not.
He gave this Answer to the Messenger, Carry back your Presents: he that can be content with such Fare, needs them not.
pns31 vvd d n1 p-acp dt n1, vvb av po22 n2: pns31 cst vmb vbi j p-acp d vvb, vvz pno32 xx.
(33) chapter (DIV2)
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2. A convenient estate is, the estate that is most easy. Those are fit things that are most easy;
2. A convenient estate is, the estate that is most easy. Those Are fit things that Are most easy;
crd dt j n1 vbz, dt n1 cst vbz av-ds j. d vbr j n2 cst vbr av-ds j;
(33) chapter (DIV2)
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that shoo is the easiest, that fits our foot.
that shoo is the Easiest, that fits our foot.
d n1 vbz dt js, cst vvz po12 n1.
(33) chapter (DIV2)
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It is said of Abraham, Gen. 13. 2. that he was very rich. The Hebrew word rendred rich, signifieth Heavy, viz. Abraham was very Heavy.
It is said of Abraham, Gen. 13. 2. that he was very rich. The Hebrew word rendered rich, signifies Heavy, viz. Abraham was very Heavy.
pn31 vbz vvn pp-f np1, np1 crd crd cst pns31 vbds av j. dt njp n1 vvd j, vvz j, n1 np1 vbds av j.
(33) chapter (DIV2)
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Great things are burthensom, and heavy things; when things convenient are not so.
Great things Are burdensome, and heavy things; when things convenient Are not so.
j n2 vbr j, cc j n2; c-crq n2 j vbr xx av.
(33) chapter (DIV2)
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3047
They are attended with a double burthen. 1. A burthen of Duties 2. A burthen of Cares. 1. A burthen of Duties.
They Are attended with a double burden. 1. A burden of Duties 2. A burden of Cares. 1. A burden of Duties.
pns32 vbr vvn p-acp dt j-jn n1. crd dt n1 pp-f n2 crd dt n1 pp-f n2. crd dt n1 pp-f n2.
(33) chapter (DIV2)
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3048
Much will be required of those, to whom God hath given much of the things of this Life.
Much will be required of those, to whom God hath given much of the things of this Life.
av-d vmb vbi vvn pp-f d, p-acp ro-crq np1 vhz vvn d pp-f dt n2 pp-f d n1.
(33) chapter (DIV2)
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3049
The more Honour and Riches any have, the more Duty is expected. 2. A burthen of Cares.
The more Honour and Riches any have, the more Duty is expected. 2. A burden of Cares.
dt av-dc n1 cc n2 d vhb, dt av-dc n1 vbz vvn. crd dt n1 pp-f n2.
(33) chapter (DIV2)
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Great things are attended with great Cares, and great Fears.
Great things Are attended with great Cares, and great Fears.
j n2 vbr vvn p-acp j n2, cc j n2.
(33) chapter (DIV2)
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Eccles. 5. 12. The sleep of a Labouring man is sweet, but the abundance of the Rich will not suffer him to sleep. Eccles. 5. 12. The sleep of a Labouring man is sweet, but the abundance of the Rich will not suffer him to sleep.
np1 crd crd dt n1 pp-f dt j-vvg n1 vbz j, cc-acp dt n1 pp-f dt j vmb xx vvi pno31 pc-acp vvi.
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The Rich mans care of getting, and his fear of losing, depriveth him of his rest.
The Rich men care of getting, and his Fear of losing, depriveth him of his rest.
dt j ng1 n1 pp-f vvg, cc po31 n1 pp-f vvg, vvz pno31 pp-f po31 n1.
(33) chapter (DIV2)
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It is with such, as it is with those troubled with that disease called Ephialtes, or Night-mare; they feel a burthen in their sleep,
It is with such, as it is with those troubled with that disease called Ephialtes, or Nightmare; they feel a burden in their sleep,
pn31 vbz p-acp d, c-acp pn31 vbz p-acp d vvn p-acp d n1 vvn np1, cc n1; pns32 vvb dt n1 p-acp po32 n1,
(33) chapter (DIV2)
400
Page 221
3054
and think they have a Mountain lying upon their brests.
and think they have a Mountain lying upon their breasts.
cc vvb pns32 vhb dt n1 vvg p-acp po32 n2.
(33) chapter (DIV2)
400
Page 221
3055
Know this, A Convenient estate is the most easie, and is not attended with those troubles and burthens, as Great things are.
Know this, A Convenient estate is the most easy, and is not attended with those Troubles and burdens, as Great things Are.
vvb d, dt j n1 vbz dt av-ds j, cc vbz xx vvn p-acp d n2 cc n2, c-acp j n2 vbr.
(33) chapter (DIV2)
400
Page 222
3056
We know, Garments that sit close to us, are easiest for us. A loose garment, as a Cloak, &c. in a windy day, becomes troublesom.
We know, Garments that fit close to us, Are Easiest for us. A lose garment, as a Cloak, etc. in a windy day, becomes troublesome.
pns12 vvb, n2 cst vvb av-j p-acp pno12, vbr js p-acp pno12. dt j n1, c-acp dt n1, av p-acp dt j n1, vvz j.
(33) chapter (DIV2)
400
Page 222
3057
A staff is a help to a man in his Journey, but a Bundle of staves is a burthen.
A staff is a help to a man in his Journey, but a Bundle of staves is a burden.
dt n1 vbz dt n1 p-acp dt n1 p-acp po31 n1, cc-acp dt n1 pp-f n2 vbz dt n1.
(33) chapter (DIV2)
400
Page 222
3058
From all this, you may gather, That a convenient estate is the most easie. 3. A convenient estate is the safest, and most secure, in respect of outward dangers.
From all this, you may gather, That a convenient estate is the most easy. 3. A convenient estate is the Safest, and most secure, in respect of outward dangers.
p-acp d d, pn22 vmb vvi, cst dt j n1 vbz dt av-ds j. crd dt j n1 vbz dt js, cc av-ds j, p-acp n1 pp-f j n2.
(33) chapter (DIV2)
400
Page 222
3059
It makes us less liable to Envy, and Hatred.
It makes us less liable to Envy, and Hatred.
pn31 vvz pno12 dc j p-acp n1, cc n1.
(33) chapter (DIV2)
401
Page 222
3060
The Historian said of the Roman Emperours, That they got nothing by being Emperours, nisi ut citius interficerentur; but that they were killed the sooner.
The Historian said of the Roman emperors, That they god nothing by being emperors, nisi ut Quickly interficerentur; but that they were killed the sooner.
dt n1 vvd pp-f dt njp n2, cst pns32 vvd pix p-acp vbg n2, fw-la fw-la fw-la fw-la; p-acp cst pns32 vbdr vvn dt av-c.
(33) chapter (DIV2)
401
Page 222
3061
Low Trees stand in those Tempests that overturn the tall ones.
Low Trees stand in those Tempests that overturn the tall ones.
j n2 vvb p-acp d n2 cst vvb dt j pi2.
(33) chapter (DIV2)
401
Page 222
3062
Great things do but set us upon a Pinacle, from whence we are ready, every moment, to fall, and break our Necks.
Great things do but Set us upon a Pinnacle, from whence we Are ready, every moment, to fallen, and break our Necks.
j n2 vdb p-acp vvi pno12 p-acp dt n1, p-acp c-crq pns12 vbr j, d n1, pc-acp vvi, cc vvb po12 n2.
(33) chapter (DIV2)
401
Page 222
3063
4. Consider this, Things convenient, are most commodious for us as Christians. Do but consider, what Christianity is compared to, in Scripture;
4. Consider this, Things convenient, Are most commodious for us as Christians. Do but Consider, what Christianity is compared to, in Scripture;
crd np1 d, n2 j, vbr av-ds j p-acp pno12 p-acp np1. vdb p-acp vvi, r-crq np1 vbz vvn p-acp, p-acp n1;
(33) chapter (DIV2)
402
Page 222
3064
and you will find, That great, and superfluous things, do not suit with it. It is compared to three things. To a Race. To a Warfar. To a Pilgrimage.
and you will find, That great, and superfluous things, do not suit with it. It is compared to three things. To a Raze. To a Warfare. To a Pilgrimage.
cc pn22 vmb vvi, cst j, cc j n2, vdb xx vvi p-acp pn31. pn31 vbz vvn p-acp crd n2. p-acp dt n1. p-acp dt n1. p-acp dt n1.
(33) chapter (DIV2)
402
Page 222
3065
1. To a Race. 1 Cor. 9. 24. Know you not, that they that run in a race, run all, &c. They knew it well,
1. To a Raze. 1 Cor. 9. 24. Know you not, that they that run in a raze, run all, etc. They knew it well,
crd p-acp dt n1. crd np1 crd crd vvb pn22 xx, cst pns32 cst vvb p-acp dt n1, vvb d, av pns32 vvd pn31 av,
(33) chapter (DIV2)
403
Page 222
3066
for the Isthmian - Games were at Corinth, Vers. 24. So run that you may obtain.
for the Isthmian - Games were At Corinth, Vers. 24. So run that you may obtain.
p-acp dt jp - n2 vbdr p-acp np1, np1 crd av vvi cst pn22 vmb vvi.
(33) chapter (DIV2)
403
Page 222
3067
This sheweth that Christianity is a Race:
This shows that Christianity is a Raze:
d vvz cst np1 vbz dt n1:
(33) chapter (DIV2)
403
Page 222
3068
Now when a man is to run a Race, he chooseth that habit that is most leight.
Now when a man is to run a Raze, he chooses that habit that is most Light.
av c-crq dt n1 vbz pc-acp vvi dt n1, pns31 vvz d n1 cst vbz av-ds j.
(33) chapter (DIV2)
403
Page 222
3069
Some have lost the Race, by the over-burthening of themselves. It is thus with some, They never know when they have enough:
some have lost the Raze, by the overburdened of themselves. It is thus with Some, They never know when they have enough:
d vhb vvn dt n1, p-acp dt j pp-f px32. pn31 vbz av p-acp d, pns32 av-x vvb c-crq pns32 vhb av-d:
(33) chapter (DIV2)
403
Page 223
3070
And never consider, Can I run this Race with all these cumbersome things about me? They load themselves with thick clay, which unfits them to run that Race.
And never Consider, Can I run this Raze with all these cumbersome things about me? They load themselves with thick clay, which unfits them to run that Raze.
cc av-x vvb, vmb pns11 vvi d n1 p-acp d d j n2 p-acp pno11? pns32 vvi px32 p-acp j n1, r-crq vvz pno32 pc-acp vvi d n1.
(33) chapter (DIV2)
403
Page 223
3071
This made our Saviour say, That it was hard for a Rich man to enter into the Kingdom of Heaven.
This made our Saviour say, That it was hard for a Rich man to enter into the Kingdom of Heaven.
np1 vvd po12 n1 vvb, cst pn31 vbds j p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f n1.
(33) chapter (DIV2)
403
Page 223
3072
That man that desireth only convenient things, hath advantage of him that burtheneth himself with things unnecessary and superfluous.
That man that Desires only convenient things, hath advantage of him that burtheneth himself with things unnecessary and superfluous.
cst n1 cst vvz av-j j n2, vhz n1 pp-f pno31 cst vvz px31 p-acp n2 j cc j.
(33) chapter (DIV2)
403
Page 223
3073
The Apostle saith, Heb. 12. 1. That we should cast off what presseth us down, and run with patience, the race that is set before us.
The Apostle Says, Hebrew 12. 1. That we should cast off what Presseth us down, and run with patience, the raze that is Set before us.
dt n1 vvz, np1 crd crd cst pns12 vmd vvi a-acp r-crq vvz pno12 a-acp, cc vvi p-acp n1, dt n1 cst vbz vvn p-acp pno12.
(33) chapter (DIV2)
403
Page 223
3074
The things of this life, are things that are burthensome and heavy, and must needs make us run the Race with the more difficulty.
The things of this life, Are things that Are burdensome and heavy, and must needs make us run the Raze with the more difficulty.
dt n2 pp-f d n1, vbr n2 cst vbr j cc j, cc vmb av vvi pno12 vvi dt n1 p-acp dt av-dc n1.
(33) chapter (DIV2)
403
Page 223
3075
I shall conclude this, with a Story I have heard of a Pluralist that had two Benefices:
I shall conclude this, with a Story I have herd of a Pluralist that had two Benefices:
pns11 vmb vvi d, p-acp dt n1 pns11 vhb vvn pp-f dt n1 cst vhd crd n2:
(33) chapter (DIV2)
403
Page 223
3076
He being visited by a Minister upon his Death-bed, and speaking of his hope of going to Heaven:
He being visited by a Minister upon his Deathbed, and speaking of his hope of going to Heaven:
pns31 vbg vvn p-acp dt n1 p-acp po31 n1, cc vvg pp-f po31 n1 pp-f vvg p-acp n1:
(33) chapter (DIV2)
403
Page 223
3077
The Minister Replied, Our Saviour telleth us, That narrow is the way, and strait is the gate that leadeth to life.
The Minister Replied, Our Saviour Telleth us, That narrow is the Way, and strait is the gate that leads to life.
dt n1 vvd, po12 n1 vvz pno12, cst j vbz dt n1, cc j vbz dt n1 cst vvz p-acp n1.
(33) chapter (DIV2)
403
Page 223
3078
And do you think to enter Heaven, with two Steeples on your back? 2. Christianity is compared to a Warfar.
And do you think to enter Heaven, with two Steeples on your back? 2. Christianity is compared to a Warfare.
cc vdb pn22 vvb pc-acp vvi n1, p-acp crd n2 p-acp po22 n1? crd np1 vbz vvn p-acp dt n1.
(33) chapter (DIV2)
403
Page 223
3079
As you may see, 1 Tim. 1. 18. 1 Tim. 6. 12. Now, how is it with such men as goe to War? They entangle not themselves with the Affairs of this life. 2 Tim. 24. A loaded Souldier, full of spoil and plunder, is unfit to fight.
As you may see, 1 Tim. 1. 18. 1 Tim. 6. 12. Now, how is it with such men as go to War? They entangle not themselves with the Affairs of this life. 2 Tim. 24. A loaded Soldier, full of spoil and plunder, is unfit to fight.
p-acp pn22 vmb vvi, crd np1 crd crd crd np1 crd crd av, q-crq vbz pn31 p-acp d n2 c-acp vvb p-acp n1? pns32 vvi xx px32 p-acp dt n2 pp-f d n1. crd np1 crd dt j-vvn n1, j pp-f n1 cc vvi, vbz j pc-acp vvi.
(33) chapter (DIV2)
404
Page 223
3080
Convenient things are most fit for Christian-Souldiers;
Convenient things Are most fit for Christian-Souldiers;
j n2 vbr av-ds j p-acp n2;
(33) chapter (DIV2)
404
Page 223
3081
and when we desire things beyond the line of conveniency, we forget that by our profession we are such.
and when we desire things beyond the line of conveniency, we forget that by our profession we Are such.
cc c-crq pns12 vvb n2 p-acp dt n1 pp-f n1, pns12 vvb cst p-acp po12 n1 pns12 vbr d.
(33) chapter (DIV2)
404
Page 223
3082
3. Christianity is called a Pilgrimage. Christians are said to be Strangers and Pilgrims. Travellers desire not to burthen themselves with things unnecessary and cumbersome.
3. Christianity is called a Pilgrimage. Christians Are said to be Strangers and Pilgrim's. Travellers desire not to burden themselves with things unnecessary and cumbersome.
crd np1 vbz vvn dt n1. np1 vbr vvn pc-acp vbi n2 cc ng1. ng1 vvb xx p-acp n1 px32 p-acp n2 j cc j.
(33) chapter (DIV2)
405
Page 223
3083
I told you before, a staff in a Journy is helpful, but a bundle of staves is burthensome.
I told you before, a staff in a Journey is helpful, but a bundle of staves is burdensome.
pns11 vvd pn22 a-acp, dt n1 p-acp dt n1 vbz j, cc-acp dt n1 pp-f n2 vbz j.
(33) chapter (DIV2)
405
Page 224
3084
It was the manner of the Jews, to wear long garments:
It was the manner of the jews, to wear long garments:
pn31 vbds dt n1 pp-f dt np2, pc-acp vvi j n2:
(33) chapter (DIV2)
405
Page 224
3085
But when they were to go a Journy, they did truss and tuck them up, that they might not hinder them in their Journy.
But when they were to go a Journey, they did truss and tuck them up, that they might not hinder them in their Journey.
cc-acp c-crq pns32 vbdr pc-acp vvi dt n1, pns32 vdd vvi cc vvi pno32 a-acp, cst pns32 vmd xx vvi pno32 p-acp po32 n1.
(33) chapter (DIV2)
405
Page 224
3086
A long garment is apt to make us fall. Convenient things are most suitable for us, as we are Pilgrims.
A long garment is apt to make us fallen. Convenient things Are most suitable for us, as we Are Pilgrim's.
dt j n1 vbz j pc-acp vvi pno12 vvi. j n2 vbr av-ds j p-acp pno12, c-acp pns12 vbr ng1.
(33) chapter (DIV2)
405
Page 224
3087
Thus, you see the good of things, only-Convenient.
Thus, you see the good of things, only-Convenient.
av, pn22 vvb dt j pp-f n2, j.
(33) chapter (DIV2)
406
Page 224
3088
CHAP. XIV.
CHAP. XIV.
np1 np1.
(34) chapter (DIV2)
406
Page 224
3089
WE now come to answer another Question, that some may Ask, concerning, What is convenient? that so they may know that they desire not things unfit, and unproportionable.
WE now come to answer Another Question, that Some may Ask, Concerning, What is convenient? that so they may know that they desire not things unfit, and unproportionable.
pns12 av vvb pc-acp vvi j-jn n1, cst d vmb vvb, vvg, q-crq vbz j? cst av pns32 vmb vvi cst pns32 vvb xx n2 j, cc j.
(34) chapter (DIV2)
407
Page 224
3090
Answ. There are many that hearken to the voice of Covetousness, but not of Conscience; and so are mistaken in their judging of what is competent, and convenient for them.Answer There Are many that harken to the voice of Covetousness, but not of Conscience; and so Are mistaken in their judging of what is competent, and convenient for them.
np1 pc-acp vbr d cst vvb p-acp dt n1 pp-f n1, cc-acp xx pp-f n1; cc av vbr vvn p-acp po32 vvg pp-f r-crq vbz j, cc j p-acp pno32.
(34) chapter (DIV2)
408
Page 224
3091
We must know, Covetousness knoweth no competency, but is still crying, Give, Give.
We must know, Covetousness Knoweth no competency, but is still crying, Give, Give.
pns12 vmb vvi, n1 vvz dx n1, cc-acp vbz av vvg, vvb, vvb.
(34) chapter (DIV2)
408
Page 224
3092
The Greek word for Covetousness, is, NONLATINALPHABET an having of more. When it hath this, and that,
The Greek word for Covetousness, is, an having of more. When it hath this, and that,
dt jp n1 p-acp n1, vbz, dt vhg pp-f av-dc. c-crq pn31 vhz d, cc cst,
(34) chapter (DIV2)
408
Page 224
3093
and the other thing, yet it never hath enough. A covetous man never knoweth what is his demensum, and due proportion; and so, never content.
and the other thing, yet it never hath enough. A covetous man never Knoweth what is his demensum, and due proportion; and so, never content.
cc dt j-jn n1, av pn31 av vhz av-d. dt j n1 av-x vvz r-crq vbz po31 fw-la, cc j-jn n1; cc av, av-x j.
(34) chapter (DIV2)
408
Page 224
3094
I shall shew you in Four particulars, How you may judg, What is competent, and convenient for men in this Life.
I shall show you in Four particulars, How you may judge, What is competent, and convenient for men in this Life.
pns11 vmb vvi pn22 p-acp crd n2-j, c-crq pn22 vmb n1, q-crq vbz j, cc j p-acp n2 p-acp d n1.
(34) chapter (DIV2)
408
Page 224
3095
1. That that Nature requireth, viz. Meat and Drink to nourish and feed the Body, and Clothing to keep it warm.
1. That that Nature requires, viz. Meat and Drink to nourish and feed the Body, and Clothing to keep it warm.
crd cst d n1 vvz, n1 n1 cc vvb pc-acp vvi cc vvi dt n1, cc vvg pc-acp vvi pn31 j.
(34) chapter (DIV2)
409
Page 224
3096
Among the Rules that Wise men give for the regulating of our desires, This is one ▪ that we should desire naturally, according to Nature;
Among the Rules that Wise men give for the regulating of our Desires, This is one ▪ that we should desire naturally, according to Nature;
p-acp dt n2 cst j n2 vvb p-acp dt vvg pp-f po12 n2, d vbz pi ▪ cst pns12 vmd vvi av-j, vvg p-acp n1;
(34) chapter (DIV2)
409
Page 225
3097
and indeed, they make it the Fundamental rule.
and indeed, they make it the Fundamental Rule.
cc av, pns32 vvb pn31 dt j n1.
(34) chapter (DIV2)
409
Page 225
3098
Nature is content with little, when Covetousness is content with nothing, let a man have never so much.
Nature is content with little, when Covetousness is content with nothing, let a man have never so much.
n1 vbz j p-acp j, c-crq n1 vbz j p-acp pix, vvb dt n1 vhb av-x av av-d.
(34) chapter (DIV2)
409
Page 225
3099
It was the saying of Philip of Macedon, when once he had had a fall upon the earth;
It was the saying of Philip of Macedon, when once he had had a fallen upon the earth;
pn31 vbds dt n-vvg pp-f vvi pp-f np1, c-crq a-acp pns31 vhd vhn dt n1 p-acp dt n1;
(34) chapter (DIV2)
409
Page 225
3100
being risen up, and having viewed the Impression his body had made upon the ground:
being risen up, and having viewed the Impression his body had made upon the ground:
vbg vvn a-acp, cc vhg vvn dt n1 po31 n1 vhd vvn p-acp dt n1:
(34) chapter (DIV2)
409
Page 225
3101
Oh (saith he) how little, by Nature, serveth us, and yet whole Kingdoms will not content us. O (Says he) how little, by Nature, serves us, and yet Whole Kingdoms will not content us.
uh (vvz pns31) c-crq j, p-acp n1, vvz pno12, cc av j-jn n2 vmb xx vvi pno12.
(34) chapter (DIV2)
409
Page 225
3102
Nature is content with few things: This the Heathens knew. Socrates could say, when he saw great Treasures carried through a City:
Nature is content with few things: This the heathens knew. Socrates could say, when he saw great Treasures carried through a city:
n1 vbz j p-acp d n2: d dt n2-jn vvd. npg1 vmd vvi, c-crq pns31 vvd j n2 vvn p-acp dt n1:
(34) chapter (DIV2)
409
Page 225
3103
O, how much can I be without! Oh, how much can I be without!
uh, c-crq d vmb pns11 vbi a-acp!
(34) chapter (DIV2)
409
Page 225
3104
It is the saying of Seneca, Parabile est quod natura desiderat, et expositum ad manum est; admanum est quod sat est.
It is the saying of Senecca, Parabile est quod Nature Desiderate, et expositum ad manum est; admanum est quod sat est.
pn31 vbz dt n-vvg pp-f np1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la; fw-la fw-la fw-la vvd fw-la.
(34) chapter (DIV2)
409
Page 225
3105
That is ready at hand, that nature desireth, and will suffice it. Remember, Nature is contented with a little, and Grace with less.
That is ready At hand, that nature Desires, and will suffice it. remember, Nature is contented with a little, and Grace with less.
cst vbz j p-acp n1, cst n1 vvz, cc vmb vvi pn31. np1, n1 vbz vvn p-acp dt j, cc n1 p-acp dc.
(34) chapter (DIV2)
409
Page 225
3106
2. That that is fit for the Estate wherein God hath set us.
2. That that is fit for the Estate wherein God hath Set us.
crd cst d vbz j p-acp dt n1 c-crq np1 vhz vvn pno12.
(34) chapter (DIV2)
410
Page 225
3107
This is another rule, given for the Regulating of our desires, ( viz. ) That we are to desire, by our Relation; ( i. e. ) in reference to the place wherein God hath set us.
This is Another Rule, given for the Regulating of our Desires, (viz.) That we Are to desire, by our Relation; (i. e.) in Referente to the place wherein God hath Set us.
d vbz j-jn n1, vvn p-acp dt vvg pp-f po12 n2, (n1) cst pns12 vbr pc-acp vvi, p-acp po12 n1; (pns11. sy.) p-acp n1 p-acp dt n1 c-crq np1 vhz vvn pno12.
(34) chapter (DIV2)
410
Page 225
3108
We must know, that competencies are not all of one size and measure: That that may be a competency for one, may not be so for another.
We must know, that competencies Are not all of one size and measure: That that may be a competency for one, may not be so for Another.
pns12 vmb vvi, cst n2 vbr xx d pp-f crd n1 cc n1: cst d vmb vbi dt n1 p-acp crd, vmb xx vbi av p-acp j-jn.
(34) chapter (DIV2)
410
Page 225
3109
We must know, there are distinctions of persons. God hath made some to be high, and some low.
We must know, there Are Distinctions of Persons. God hath made Some to be high, and Some low.
pns12 vmb vvi, pc-acp vbr n2 pp-f n2. np1 vhz vvn d pc-acp vbi j, cc d j.
(34) chapter (DIV2)
410
Page 225
3110
As in the world, he hath made Mountains and Vallies;
As in the world, he hath made Mountains and Valleys;
p-acp p-acp dt n1, pns31 vhz vvn n2 cc n2;
(34) chapter (DIV2)
410
Page 225
3111
so there are in the world, men of several Degrees, and Estates, and these have their several Competencies, Conveniencies, and Proportions.
so there Are in the world, men of several Degrees, and Estates, and these have their several Competencies, Conveniences, and Proportions.
av a-acp vbr p-acp dt n1, n2 pp-f j n2, cc n2, cc d vhb po32 j n2, n2, cc n2.
(34) chapter (DIV2)
410
Page 225
3112
Agur (no doubt) was a man of quality, (some think he lived in the dayes of Solomon, others think in the dayes of Hezekiah ).Agur (no doubt) was a man of quality, (Some think he lived in the days of Solomon, Others think in the days of Hezekiah).
vvb (dx n1) vbds dt n1 pp-f n1, (d vvb pns31 vvd p-acp dt n2 pp-f np1, n2-jn vvb p-acp dt n2 pp-f np1).
(34) chapter (DIV2)
410
Page 225
3113
He prayeth for what was convenient for him.
He Prayeth for what was convenient for him.
pns31 vvz p-acp r-crq vbds j p-acp pno31.
(34) chapter (DIV2)
410
Page 226
3114
Then a man exceedeth the line of conveniency, when he desireth things that are above the State, Calling,
Then a man exceeds the line of conveniency, when he Desires things that Are above the State, Calling,
av dt n1 vvz dt n1 pp-f n1, c-crq pns31 vvz n2 cst vbr p-acp dt n1, vvg,
(34) chapter (DIV2)
410
Page 226
3115
and Condition, wherein God hath set him.
and Condition, wherein God hath Set him.
cc n1, c-crq np1 vhz vvn pno31.
(34) chapter (DIV2)
410
Page 226
3116
3. Those are convenient things, that are necessary for us, in relation to the Charge we have,
3. Those Are convenient things, that Are necessary for us, in Relation to the Charge we have,
crd d vbr j n2, cst vbr j p-acp pno12, p-acp n1 p-acp dt vvb pns12 vhb,
(34) chapter (DIV2)
411
Page 226
3117
and for the maintaining of our Families.
and for the maintaining of our Families.
cc p-acp dt vvg pp-f po12 n2.
(34) chapter (DIV2)
411
Page 226
3118
The Apostle, 1 Tim. 5. 8. saith, He is worse than an Infidel, that provideth not for his own, especially those of his own house.
The Apostle, 1 Tim. 5. 8. Says, He is Worse than an Infidel, that Provideth not for his own, especially those of his own house.
dt n1, crd np1 crd crd vvz, pns31 vbz jc cs dt n1, cst vvz xx p-acp po31 d, av-j d pp-f po31 d n1.
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Solomon hath an observation, Eccles. 4. 8. I have seen (saith he) a man that hath neither Child nor Brother,
Solomon hath an observation, Eccles. 4. 8. I have seen (Says he) a man that hath neither Child nor Brother,
np1 vhz dt n1, np1 crd crd pns11 vhb vvn (vvz pns31) dt n1 cst vhz dx n1 ccx n1,
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and yet there is no end of his labours. and yet there is no end of his labours.
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(viz.) he never hath enough, although he hath none to provide for, but himself.
(viz.) he never hath enough, although he hath none to provide for, but himself.
(n1) pns31 av-x vhz d, cs pns31 vhz pix pc-acp vvi p-acp, cc-acp px31.
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4. Those things are convenient, that are apparently needful, for the future, and the time to come.
4. Those things Are convenient, that Are apparently needful, for the future, and the time to come.
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The Scripture condemneth not a care of providence but commends, and commands it, 2 Cor. 12. 14. The Fathers ought to lay up for the children, &c. As we read of Joseph, Who fore-seeing the seaven years of famine, laid up Corn before hand. To close this:
The Scripture Condemneth not a care of providence but commends, and commands it, 2 Cor. 12. 14. The Father's ought to lay up for the children, etc. As we read of Joseph, Who Foreseeing the seaven Years of famine, laid up Corn before hand. To close this:
dt n1 vvz xx dt n1 pp-f n1 cc-acp vvz, cc vvz pn31, crd np1 crd crd dt n2 vmd pc-acp vvi a-acp p-acp dt n2, av c-acp pns12 vvb pp-f np1, r-crq j dt crd n2 pp-f n1, vvn p-acp n1 p-acp n1. pc-acp vvi d:
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only seek after things that are more for usefulness then delight;
only seek After things that Are more for usefulness then delight;
av-j vvb p-acp n2 cst vbr av-dc p-acp n1 cs n1;
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and things whereby you may be made more serviceable to your God, and things that suit with the present condition of times.
and things whereby you may be made more serviceable to your God, and things that suit with the present condition of times.
cc n2 c-crq pn22 vmb vbi vvn av-dc j p-acp po22 n1, cc n2 cst n1 p-acp dt j n1 pp-f n2.
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This was Baruch's failing, of which the Lord telleth him, That in sad, and evil times, he sought great things for himself. Thus for the first.
This was Baruch's failing, of which the Lord Telleth him, That in sad, and evil times, he sought great things for himself. Thus for the First.
d vbds npg1 vvg, pp-f r-crq dt n1 vvz pno31, cst p-acp j, cc j-jn n2, pns31 vvd j n2 p-acp px31. av p-acp dt ord.
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That we should not seek great things for our selves, but things Convenient.
That we should not seek great things for our selves, but things Convenient.
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2. Seek after those things, that are, without doubt and dispute, and without controversy, good for a man in this life.
2. Seek After those things, that Are, without doubt and dispute, and without controversy, good for a man in this life.
crd vvb p-acp d n2, cst vbr, p-acp n1 cc vvi, cc p-acp n1, j p-acp dt n1 p-acp d n1.
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When a man seeketh after Riches, and Honour, &c. There is some question to be made,
When a man seeks After Riches, and Honour, etc. There is Some question to be made,
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Whether these things are good for him? But there are some things, that, without dispute, are good for a man in this life.
Whither these things Are good for him? But there Are Some things, that, without dispute, Are good for a man in this life.
cs d n2 vbr j p-acp pno31? p-acp a-acp vbr d n2, cst, p-acp n1, vbr j p-acp dt n1 p-acp d n1.
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The Apostle hath an expression, 1 Cor. 9. 26. I therefore so run, NONLATINALPHABET, as not for an uncertainty.
The Apostle hath an expression, 1 Cor. 9. 26. I Therefore so run,, as not for an uncertainty.
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I have told you before, it alludes to the Isthmian - Games, where Running, and Wrestling, were the chiefest Excercises.
I have told you before, it alludes to the Isthmian - Games, where Running, and Wrestling, were the chiefest Exercises.
pns11 vhb vvn pn22 a-acp, pn31 vvz p-acp dt jp - n2, c-crq vvg, cc j-vvg, vbdr dt js-jn n2.
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And he telleth you, that those that run those Races, though they run for a Crown,
And he Telleth you, that those that run those Races, though they run for a Crown,
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yet it was but for a corruptible Crown: They did but run for that that was uncertain and corruptible;
yet it was but for a corruptible Crown: They did but run for that that was uncertain and corruptible;
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but he, for those things that were certain and incorruptible.
but he, for those things that were certain and incorruptible.
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Quest. Some may ask, But what are those things that are good without doubt, without controversy,Quest. some may ask, But what Are those things that Are good without doubt, without controversy,
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for a man in this life?
for a man in this life?
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Answ. Though we are not able to tell you concerning outward things, What are good for a man in this life? Yet we can tell you, of some things that are indeed good.Answer Though we Are not able to tell you Concerning outward things, What Are good for a man in this life? Yet we can tell you, of Some things that Are indeed good.
np1 cs pns12 vbr xx j pc-acp vvi pn22 vvg j n2, q-crq vbr j p-acp dt n1 p-acp d n1? av pns12 vmb vvi pn22, pp-f d n2 cst vbr av j.
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Those things are of two sorts ▪ 1. General. 2. Particular. 1. General. Godliness is good for a man in this life, and that without controversy.
Those things Are of two sorts ▪ 1. General. 2. Particular. 1. General. Godliness is good for a man in this life, and that without controversy.
d n2 vbr pp-f crd n2 ▪ crd n1. crd j. crd n1. n1 vbz j p-acp dt n1 p-acp d n1, cc cst p-acp n1.
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We find, how much the Scripture doth Magnify and Extol it, as that that is absolutely and really Good.
We find, how much the Scripture does Magnify and Extol it, as that that is absolutely and really Good.
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It speaks that of Godliness, that it never speaks of Riches, or Honour, or any worldly thing, 1 Tim. 4. 8. Godliness is profitable to all things, having the promises of the life that now is,
It speaks that of Godliness, that it never speaks of Riches, or Honour, or any worldly thing, 1 Tim. 4. 8. Godliness is profitable to all things, having the promises of the life that now is,
pn31 vvz d pp-f n1, cst pn31 av-x vvz pp-f n2, cc n1, cc d j n1, crd np1 crd crd n1 vbz j p-acp d n2, vhg dt n2 pp-f dt n1 cst av vbz,
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and of that that is to come. This the Scripture never said concerning any worldly things.and of that that is to come. This the Scripture never said Concerning any worldly things.
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Profit we know, is that that most men look after. And we say, Those Arguments drawn ab Vtili, from Profit, are the most moving.
Profit we know, is that that most men look After. And we say, Those Arguments drawn ab Useful, from Profit, Are the most moving.
n1 pns12 vvb, vbz d cst ds n2 vvb a-acp. cc pns12 vvb, d n2 vvn zz np1, p-acp n1, vbr dt av-ds j-vvg.
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Now we see, Godliness is profitable for all things, not only for the life to come, but for this life too; It is profitable. 1. For all persons:
Now we see, Godliness is profitable for all things, not only for the life to come, but for this life too; It is profitable. 1. For all Persons:
av pns12 vvb, n1 vbz j p-acp d n2, xx av-j p-acp dt n1 pc-acp vvi, cc-acp p-acp d n1 av; pn31 vbz j. crd p-acp d n2:
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the things of this world are not so. Godliness is profitable for High, and Low; for Old and Young;
the things of this world Are not so. Godliness is profitable for High, and Low; for Old and Young;
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for all Sexes, Men, and Women; for all Relations, Parents and Children, Masters and Servants. 2. It is profitable for all things:
for all Sexes, Men, and Women; for all Relations, Parents and Children, Masters and Servants. 2. It is profitable for all things:
p-acp d n2, n2, cc n2; p-acp d n2, n2 cc n2, n2 cc n2. crd pn31 vbz j p-acp d n2:
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For all the Actions and Businesses of your lives: For all Religious Actions: For all Civil Actions:
For all the Actions and Businesses of your lives: For all Religious Actions: For all Civil Actions:
c-acp d dt n2 cc n2 pp-f po22 n2: c-acp d j n2: c-acp d j n2:
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You cannot Buy or Sell, nor converse with men as you should, without this:
You cannot Buy or Fell, nor converse with men as you should, without this:
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Yea, it is profitable in respect of natural Actions, you cannot Eat, nor Drink, nor do any other thing to the glory of God, without Godliness.
Yea, it is profitable in respect of natural Actions, you cannot Eat, nor Drink, nor do any other thing to the glory of God, without Godliness.
uh, pn31 vbz j p-acp n1 pp-f j n2, pn22 vmbx vvi, ccx vvb, ccx vdb d j-jn n1 p-acp dt n1 pp-f np1, p-acp n1.
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3. It is profitable at all times. It is profitable in Health, in Sickness, in the time of Youth, and of Old-age;
3. It is profitable At all times. It is profitable in Health, in Sickness, in the time of Youth, and of Old age;
crd pn31 vbz j p-acp d n2. pn31 vbz j p-acp n1, p-acp n1, p-acp dt n1 pp-f n1, cc pp-f n1;
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in the time of Peace, and in the day of Trouble, when Riches will not profit.
in the time of Peace, and in the day of Trouble, when Riches will not profit.
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As Solomon telleth us, Prov. 10. Lastly, (which is the chief) Godliness is profitable for both worlds.
As Solomon Telleth us, Curae 10. Lastly, (which is the chief) Godliness is profitable for both world's.
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It is profitable in relation to this world. It hath the promises of this life. And it is profitable, in relation to the world to come.
It is profitable in Relation to this world. It hath the promises of this life. And it is profitable, in Relation to the world to come.
pn31 vbz j p-acp n1 p-acp d n1. pn31 vhz dt n2 pp-f d n1. cc pn31 vbz j, p-acp n1 p-acp dt n1 pc-acp vvi.
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It hath (as the Apostle telleth us) the promises of that life that is to come.
It hath (as the Apostle Telleth us) the promises of that life that is to come.
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In Scripture, there are no such promises made to any man, as he is Great, and Rich, and Honourable, but as he is Godly.
In Scripture, there Are no such promises made to any man, as he is Great, and Rich, and Honourable, but as he is Godly.
p-acp n1, pc-acp vbr dx d n2 vvn p-acp d n1, c-acp pns31 vbz j, cc j, cc j, cc-acp c-acp pns31 vbz j.
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To close this, The Scripture speaketh this of Godliness, That it is gain with contentment, 1 Tim. 6. 6. Which sheweth,
To close this, The Scripture speaks this of Godliness, That it is gain with contentment, 1 Tim. 6. 6. Which shows,
p-acp av-j d, dt n1 vvz d pp-f n1, cst pn31 vbz n1 p-acp n1, crd np1 crd crd r-crq vvz,
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how it differeth from all worldly gain. Godliness is great gain with contentment. Covetousness may be gain, but it is without contentment:
how it differeth from all worldly gain. Godliness is great gain with contentment. Covetousness may be gain, but it is without contentment:
c-crq pn31 vvz p-acp d j n1. n1 vbz j n1 p-acp n1. n1 vmb vbi n1, cc-acp pn31 vbz p-acp n1:
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But Godliness is gain, with contentment: It is gain in the mid'st of losses: It makes a man contented, whether he hath little or much.
But Godliness is gain, with contentment: It is gain in the midst of losses: It makes a man contented, whither he hath little or much.
cc-acp n1 vbz n1, p-acp n1: pn31 vbz n1 p-acp dt n1 pp-f n2: pn31 vvz dt n1 vvn, cs pns31 vhz j cc d.
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To Covetousness, there is nothing that is enough: But Godliness, sheweth a man enough in God;
To Covetousness, there is nothing that is enough: But Godliness, shows a man enough in God;
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which makes him say, not only with Esau, I have enough; but to say with Jacob, I have all. Now for Particulars.
which makes him say, not only with Esau, I have enough; but to say with Jacob, I have all. Now for Particulars.
r-crq vvz pno31 vvi, xx av-j p-acp np1, pns11 vhb d; cc-acp pc-acp vvi p-acp np1, pns11 vhb d. av p-acp n2-j.
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1. It is good for a man in this life, to eye more the enjoyment of God, then enjoyments from God.
1. It is good for a man in this life, to eye more the enjoyment of God, then enjoyments from God.
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This is good without controversy, and without dispute.
This is good without controversy, and without dispute.
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Some there are that possess much in this life, but never put this question, Do I enjoy God, with the things that I receive from him?
some there Are that possess much in this life, but never put this question, Do I enjoy God, with the things that I receive from him?
d a-acp vbr cst vvb d p-acp d n1, cc-acp av-x vvd d n1, vdb pns11 vvi np1, p-acp dt n2 cst pns11 vvb p-acp pno31?
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2. It is good for a man in this life, To rejoyce more in the God of his Mercies,
2. It is good for a man in this life, To rejoice more in the God of his mercies,
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then in the Mercies of his God:
then in the mercies of his God:
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Some rejoyce in this, That their Corn, and their Wine, is increased, and that they have goods laid up for many years: This speaks worldliness, not Godliness.
some rejoice in this, That their Corn, and their Wine, is increased, and that they have goods laid up for many Years: This speaks worldliness, not Godliness.
d vvb p-acp d, cst po32 n1, cc po32 n1, vbz vvn, cc cst pns32 vhb n2-j vvn a-acp p-acp d n2: d vvz n1, xx n1.
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Godliness teacheth a man to rejoyce more in the Creator, then in the Creature: More in the Fountain, then in the Stream:
Godliness Teaches a man to rejoice more in the Creator, then in the Creature: More in the Fountain, then in the Stream:
n1 vvz dt n1 pc-acp vvi av-dc p-acp dt n1, av p-acp dt n1: dc p-acp dt n1, av p-acp dt n1:
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More in the Sun, then in the Stars.
More in the Sun, then in the Stars.
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Psal. 4. Thou hast (saith David) put more joy into my heart, than they had, Psalm 4. Thou hast (Says David) put more joy into my heart, than they had,
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when their Corn and their Wine increased. when their Corn and their Wine increased.
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3. This is, without dispute, good for a man in this life, ( viz. ) To serve God chearfully, however He serve us, and deal with us.
3. This is, without dispute, good for a man in this life, (viz.) To serve God cheerfully, however He serve us, and deal with us.
crd d vbz, p-acp n1, j p-acp dt n1 p-acp d n1, (n1) pc-acp vvi np1 av-j, c-acp pns31 vvb pno12, cc vvi p-acp pno12.
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Selfishness will teach us to serve God, while he serves us. He shall have Duty, while we have Mercies:
Selfishness will teach us to serve God, while he serves us. He shall have Duty, while we have mercies:
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He shall have Work, only while we have Wages; according to the Antient Proverb, No penny, no Pater-noster. Godliness will destroy this mercinariness.
He shall have Work, only while we have Wages; according to the Ancient Proverb, No penny, no Paternoster. Godliness will destroy this mercinariness.
pns31 vmb vhi n1, av-j cs pns12 vhb n2; vvg p-acp dt j n1, dx n1, dx j. n1 vmb vvi d n1.
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Sathan would perswade the Lord, that Job did serve him only upon that accompt; but he found it otherwise.
Sathan would persuade the Lord, that Job did serve him only upon that account; but he found it otherwise.
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4. This, without dispute, is good for a man in this life, ( viz. ) To keep God, whatsoever we lose for keeping Him:
4. This, without dispute, is good for a man in this life, (viz.) To keep God, whatsoever we loose for keeping Him:
crd np1, p-acp n1, vbz j p-acp dt n1 p-acp d n1, (n1) pc-acp vvi np1, r-crq pns12 vvb p-acp vvg pno31:
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And to please Him, whomsoever we displease. Wordliness will teach us, to keep Him, while we can keep our worldly pref•rments:
And to please Him, whomsoever we displease. Worldliness will teach us, to keep Him, while we can keep our worldly pref•rments:
cc pc-acp vvi pno31, ro-crq pns12 vvi. n1 vmb vvi pno12, pc-acp vvi pno31, cs pns12 vmb vvi po12 j n2:
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But Godliness will teach us, to keep Him, though we lose all for keeping Him.
But Godliness will teach us, to keep Him, though we loose all for keeping Him.
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5. This, without dispute, is good for a man in this life ( viz ▪ ) To remember God in all our wayes,
5. This, without dispute, is good for a man in this life (videlicet ▪) To Remember God in all our ways,
crd np1, p-acp n1, vbz j p-acp dt n1 p-acp d n1 (av ▪) pc-acp vvi np1 p-acp d po12 n2,
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and to eye his Glory in all the Actions and business of this life. 1 Cor. 10. 31. Whether you eat or drink,
and to eye his Glory in all the Actions and business of this life. 1 Cor. 10. 31. Whither you eat or drink,
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or whatsoever else you do, do all to the Glory of God. or whatsoever Else you do, do all to the Glory of God.
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6. This, without dispute, is good for a man in this life, ( viz. ) To Consecrate all his outward things,
6. This, without dispute, is good for a man in this life, (viz.) To Consecrate all his outward things,
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and enjoyments, to the Service of God.
and enjoyments, to the Service of God.
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We read, 1 King. 20. 3. When Benhadab sent this message to Ahab, Thy Silver and thy Gold is mine:
We read, 1 King. 20. 3. When Benhadab sent this message to Ahab, Thy Silver and thy Gold is mine:
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Thy Wives and thy Children (even the Goodliest) are mine. Ahab returned this Answer, I am thine, and all that I have is thine. Thy Wives and thy Children (even the Goodliest) Are mine. Ahab returned this Answer, I am thine, and all that I have is thine.
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So it is good for a man to serve the Lord, with the things that he enjoyes,
So it is good for a man to serve the Lord, with the things that he enjoys,
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as those things that are His. We read, How those in the primitive times, Acts 4. 35. that had possessions, sold them,
as those things that Are His. We read, How those in the primitive times, Acts 4. 35. that had possessions, sold them,
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and laid them down at the Apostles feet. and laid them down At the Apostles feet.
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So it is good for a man, To lay down all (as I may say) at the Feet of God.
So it is good for a man, To lay down all (as I may say) At the Feet of God.
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7. This is good for a man in this life, without dispute, ( viz. ) To give the things of another life the preheminence.
7. This is good for a man in this life, without dispute, (viz.) To give the things of Another life the pre-eminence.
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This our Saviour sheweth us, in Mat. 6. 33. Seek first the Kingdom of God,
This our Saviour shows us, in Mathew 6. 33. Seek First the Kingdom of God,
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and it's Righteousness, &c. We are to set Heaven, above Earth, and Heavenly things, above all worldly things.and it's Righteousness, etc. We Are to Set Heaven, above Earth, and Heavenly things, above all worldly things.
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It is not good for a man, to give the things of this life, the upper hand of the things of Eternity.
It is not good for a man, to give the things of this life, the upper hand of the things of Eternity.
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We find, how Jesus Christ hath placed things, Prov. 3. 16. (viz.) Length of dayes on the right hand,
We find, how jesus christ hath placed things, Curae 3. 16. (viz.) Length of days on the right hand,
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and Riches and Honour on the left. The right hand is given to Eternity, and the things of Eternity;and Riches and Honour on the left. The right hand is given to Eternity, and the things of Eternity;
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when Riches and Honour, &c. are set at the left hand.
when Riches and Honour, etc. Are Set At the left hand.
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We read of Joseph, Gen. 48. 14. When he heard his Father Jacob was sick, he came with his two Sons, to visit his Father,
We read of Joseph, Gen. 48. 14. When he herd his Father Jacob was sick, he Come with his two Sons, to visit his Father,
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and presented them to him, to receive a blessing from him:
and presented them to him, to receive a blessing from him:
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But that Son that he brought to his Fathers right hand, he put his left hand on.
But that Son that he brought to his Father's right hand, he put his left hand on.
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Thus it is with many, They set those things at the right hand, that Jesus Christ setteth at the left.
Thus it is with many, They Set those things At the right hand, that jesus christ sets At the left.
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It is good, when we see the things of this life, striving to get the uppermost place, To bid them come down, and sit lower.
It is good, when we see the things of this life, striving to get the uppermost place, To bid them come down, and fit lower.
pn31 vbz j, c-crq pns12 vvb dt n2 pp-f d n1, vvg pc-acp vvi dt j n1, pc-acp vvi pno32 vvi a-acp, cc vvb av-jc.
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Some may ask, What is it that speaks our giving the things of another life, the Preheminence? Answer,
some may ask, What is it that speaks our giving the things of Another life, the Pre-eminence? Answer,
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1. When we give them the preheminence, in respect of Esteem. When they are the things most prized and esteemed by us:
1. When we give them the pre-eminence, in respect of Esteem. When they Are the things most prized and esteemed by us:
crd c-crq pns12 vvb pno32 dt n1, p-acp n1 pp-f n1. c-crq pns32 vbr dt n2 av-ds vvn cc vvn p-acp pno12:
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As David said, Psal. 84. 10. That one day in God's Court, is better than a thousand.
As David said, Psalm 84. 10. That one day in God's Court, is better than a thousand.
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It is good for a man in this life, to think meanly of the things of this life, in comparison of the things of another life.
It is good for a man in this life, to think meanly of the things of this life, in comparison of the things of Another life.
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In Isa. 40. 17. When God's infinite perfections are looked on, all the things of this world are as nothing:
In Isaiah 40. 17. When God's infinite perfections Are looked on, all the things of this world Are as nothing:
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All Nations before him are as nothing, and they are counted to him less then nothing.
All nations before him Are as nothing, and they Are counted to him less then nothing.
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So should we make account of the things of this life, as nothing, in comparison of that life that is to come.
So should we make account of the things of this life, as nothing, in comparison of that life that is to come.
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2. Giving them the preheminence, in respect of Affection, Collos. 3. 2. Set your Affections on things Above,
2. Giving them the pre-eminence, in respect of Affection, Colossians 3. 2. Set your Affections on things Above,
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and not on the things of the Earth. and not on the things of the Earth.
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It is good for a man in this life, to have his Affections weaned from the things of this life,
It is good for a man in this life, to have his Affections weaned from the things of this life,
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and wedded to the things of another life.
and wedded to the things of Another life.
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Though we have the things of this life in our hands, yet those things should not have our hearts.
Though we have the things of this life in our hands, yet those things should not have our hearts.
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Remember, our Affections were made for better things, than things below.
remember, our Affections were made for better things, than things below.
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3. Giving them the preheminence, appears in respect of pursuit, ( viz. ) When the things of another life are chiefly sought after:
3. Giving them the pre-eminence, appears in respect of pursuit, (viz.) When the things of Another life Are chiefly sought After:
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According to the command of our Saviour, Mat. 6. 33. Seek first the Kingdom of God.
According to the command of our Saviour, Mathew 6. 33. Seek First the Kingdom of God.
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Joh. 6. 27. Labour not for the meat that perisheth, &c. The things of another life, are the things that are primarily,
John 6. 27. Labour not for the meat that Perishes, etc. The things of Another life, Are the things that Are primarily,
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and principally to be sought after.
and principally to be sought After.
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4. Giving the things of another life the Preheminence, appears by this, ( viz. ) in making the things of this life serviceable, to those of another life.
4. Giving the things of Another life the Pre-eminence, appears by this, (viz.) in making the things of this life serviceable, to those of Another life.
crd vvg dt n2 pp-f j-jn n1 dt n1, vvz p-acp d, (n1) p-acp vvg dt n2 pp-f d n1 j, p-acp d pp-f j-jn n1.
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The Lord said concerning Esau, and Jacob, The elder shall serve the younger. Thus many make the things of Heaven, to serve their inferiors;
The Lord said Concerning Esau, and Jacob, The elder shall serve the younger. Thus many make the things of Heaven, to serve their inferiors;
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giving the better hand to the things of this life.
giving the better hand to the things of this life.
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5. Giving the things of another life the Preheminence, will appear by this, ( viz. ) The Advantages,
5. Giving the things of Another life the Pre-eminence, will appear by this, (viz.) The Advantages,
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and disadvantages that relate to another life. When an Heavenly advantage is more to us, than an Earthly one;
and disadvantages that relate to Another life. When an Heavenly advantage is more to us, than an Earthly one;
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And when an Heavenly disadvantage, is more to us than a temporal one.
And when an Heavenly disadvantage, is more to us than a temporal one.
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It will appear thus, When we do that, that is to our disadvantage, when the disadvantage only concerns this life,
It will appear thus, When we do that, that is to our disadvantage, when the disadvantage only concerns this life,
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and the thing done, concerns the life to come.
and the thing done, concerns the life to come.
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This did Moses, in forsaking Egypt, He did that that was seemingly disadvantagious to him, in relation to this life.
This did Moses, in forsaking Egypt, He did that that was seemingly disadvantageous to him, in Relation to this life.
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We read of those, Heb. 11. 35. They accepted not deliverance. The meaning is, They accepted it not, upon the tearms upon which it was offered.
We read of those, Hebrew 11. 35. They accepted not deliverance. The meaning is, They accepted it not, upon the terms upon which it was offered.
pns12 vvb pp-f d, np1 crd crd pns32 vvd xx n1. dt n1 vbz, pns32 vvd pn31 xx, p-acp dt n2 p-acp r-crq pn31 vbds vvn.
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To have had deliverance was a temporal advantage:
To have had deliverance was a temporal advantage:
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But to have accepted it upon those tearms, (they found) would have been an Eternal disadvantage to them.
But to have accepted it upon those terms, (they found) would have been an Eternal disadvantage to them.
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Upon this accompt, did the Martyrs of Old, refuse life when it was offered them: They saw a temporal advantage cloy'd with an Eternal disadvantage.
Upon this account, did the Martyrs of Old, refuse life when it was offered them: They saw a temporal advantage cloyed with an Eternal disadvantage.
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Thus for the Seventh thing, that is good for a man in this life.
Thus for the Seventh thing, that is good for a man in this life.
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8. This is good for a man in this life, without dispute, ( viz. ) So to live,
8. This is good for a man in this life, without dispute, (viz.) So to live,
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and so to walk, (what ever his condition be) as that he may fetch comfort from the consideration, of what his condition in another life shall be.
and so to walk, (what ever his condition be) as that he may fetch Comfort from the consideration, of what his condition in Another life shall be.
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Some there are, that being in a prosperous condition, draw all their comfort from it. Of such David speaketh, They have their Portion only in this life:
some there Are, that being in a prosperous condition, draw all their Comfort from it. Of such David speaks, They have their Portion only in this life:
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They comfort themselves only with what is their Portion here, without considering what their condition will be hereafter.
They Comfort themselves only with what is their Portion Here, without considering what their condition will be hereafter.
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It is thus with gracious ones, (what ever their condition be) They can say, My refreshment and comfort, floweth not from the things of my condition, and the Springs below:
It is thus with gracious ones, (what ever their condition be) They can say, My refreshment and Comfort, flows not from the things of my condition, and the Springs below:
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But from the consideration of this, ( viz. ) What my condition shall be in Heaven,
But from the consideration of this, (viz.) What my condition shall be in Heaven,
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and so from the Springs Above.
and so from the Springs Above.
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Thus in the saddest condition, we find the Saints of God, have comforted themselves with that.
Thus in the Saddest condition, we find the Saints of God, have comforted themselves with that.
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As you may see, 2 Cor. 5. 1. Heb. 11. 10. Rom. 8. 18. Heb. 10. 34. Heb. 13. 14. Heb. 4. 9. To close this, It is good,
As you may see, 2 Cor. 5. 1. Hebrew 11. 10. Rom. 8. 18. Hebrew 10. 34. Hebrew 13. 14. Hebrew 4. 9. To close this, It is good,
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when our present condition in this life, is sweetned with the consideration, of what it shall be in another life.
when our present condition in this life, is sweetened with the consideration, of what it shall be in Another life.
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It may be, our house doth not please us, but it is comfortable to think, we shall have a Pallace.
It may be, our house does not please us, but it is comfortable to think, we shall have a Palace.
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It is the Psalmist's expression, Psal. 66. 12. Thou broughtest us through Fire and Water, yet thou broughtest us forth into a Wealthy place.
It is the Psalmist's expression, Psalm 66. 12. Thou Broughtest us through Fire and Water, yet thou Broughtest us forth into a Wealthy place.
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Remember, that the Wealthy place, that is beyond our condition, gives a gracious Heart comfort, in the worst of temporal conditions.
remember, that the Wealthy place, that is beyond our condition, gives a gracious Heart Comfort, in the worst of temporal conditions.
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9. This is good for a man in this life, without dispute, ( viz. ) What ever his portion in this life be, To make God his Portion.
9. This is good for a man in this life, without dispute, (viz.) What ever his portion in this life be, To make God his Portion.
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Let his Portion be a Portion of Comforts, or a Portion of Crosses:
Let his Portion be a Portion of Comforts, or a Portion of Crosses:
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It is good to have a Portion above all this, ( viz. ) The God of all comfort.
It is good to have a Portion above all this, (viz.) The God of all Comfort.
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As Jacob said to his Son Joseph, when he was a dying, Gen. 48. 22. I have given to thee, one Portion above thy Brethren.
As Jacob said to his Son Joseph, when he was a dying, Gen. 48. 22. I have given to thee, one Portion above thy Brothers.
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It is good in the best outward condition, when we can say, I have a Portion above all this.
It is good in the best outward condition, when we can say, I have a Portion above all this.
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We find in Scripture, the Saints of God, comforting themselves, with this and that. 1. When they had somewhat else to glory in. 2. VVhen they had nothing else to glory in, or fetch comfort from.
We find in Scripture, the Saints of God, comforting themselves, with this and that. 1. When they had somewhat Else to glory in. 2. When they had nothing Else to glory in, or fetch Comfort from.
pns12 vvb p-acp n1, dt n2 pp-f np1, vvg px32, p-acp d cc d. crd c-crq pns32 vhd av av p-acp n1 p-acp. crd c-crq pns32 vhd pix av pc-acp vvi p-acp, cc vvi n1 p-acp.
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1. VVhen they had something else to glory in, and fetch comfort from: VVhen they have had a large portion of outwards;
1. When they had something Else to glory in, and fetch Comfort from: When they have had a large portion of outward;
crd c-crq pns32 vhd pi av pc-acp vvi p-acp, cc vvi n1 p-acp: c-crq pns32 vhb vhn dt j n1 pp-f av-j;
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yet they have rejoyced in this, That the Lord was their Portion. Thus David, Psal. 16. 5, 6. Psal. 119. 57. 2. The Saints have Gloried in the Lords being their Portion, when they have had nothing else to boast of.
yet they have rejoiced in this, That the Lord was their Portion. Thus David, Psalm 16. 5, 6. Psalm 119. 57. 2. The Saints have Gloried in the lords being their Portion, when they have had nothing Else to boast of.
av pns32 vhb vvn p-acp d, cst dt n1 vbds po32 n1. av np1, np1 crd crd, crd np1 crd crd crd dt n2 vhb vvn p-acp dt n2 vbg po32 n1, c-crq pns32 vhb vhn pix av pc-acp vvi pp-f.
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Thus did the Church, when in a sad condition, Lam. 3. 24. The Lord is my Portion, saith my Soul. This the Church spake, in the day of her Captivity.
Thus did the Church, when in a sad condition, Lam. 3. 24. The Lord is my Portion, Says my Soul. This the Church spoke, in the day of her Captivity.
av vdd dt n1, c-crq p-acp dt j n1, np1 crd crd dt n1 vbz po11 n1, vvz po11 n1 d dt n1 vvd, p-acp dt n1 pp-f po31 n1.
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You must know, God is the best Portion. VVere a mans portion in this life, as larg as from Sea, to Sea;
You must know, God is the best Portion. Were a men portion in this life, as large as from Sea, to Sea;
pn22 vmb vvi, np1 vbz dt js n1. vbdr dt ng1 n1 p-acp d n1, c-acp j c-acp p-acp n1, p-acp n1;
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were it as Glorious a Portion as Solomons was, yet it is nothing, except we have the Lord for our Portion.
were it as Glorious a Portion as Solomons was, yet it is nothing, except we have the Lord for our Portion.
vbdr pn31 p-acp j dt n1 c-acp np1 vbds, av pn31 vbz pix, c-acp pns12 vhb dt n1 p-acp po12 n1.
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God is a Soul-Portion, and must needs be the best Portion;
God is a Soul-Portion, and must needs be the best Portion;
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VVhich will appear, if we consider these things. 1. Excellency. The Soul is an Excellent thing;
Which will appear, if we Consider these things. 1. Excellency. The Soul is an Excellent thing;
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and base things, (such as the things of the world are) can never be a fit portion for the Soul. God is Supereminently, and Unconceaveably Excellent;
and base things, (such as the things of the world Are) can never be a fit portion for the Soul. God is Supereminently, and Unconceaveably Excellent;
cc j n2, (d c-acp dt n2 pp-f dt n1 vbr) vmb av-x vbi dt j n1 p-acp dt n1 np1 vbz av-j, cc av-j j;
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and therefore, in Scripture, Great and Excellent things (according to the Original) are called the things of God. 2. Spirituality. The Soul is a Spirit. God is a Spirit:
and Therefore, in Scripture, Great and Excellent things (according to the Original) Are called the things of God. 2. Spirituality. The Soul is a Spirit. God is a Spirit:
cc av, p-acp n1, j cc j n2 (vvg p-acp dt j-jn) vbr vvn dt n2 pp-f np1. crd n1. dt n1 vbz dt n1. np1 vbz dt n1:
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And nothing but a Spirit, can be a portion for a Spirit. The Soul is the spirit created, and God is the Spirit Creating:
And nothing but a Spirit, can be a portion for a Spirit. The Soul is the Spirit created, and God is the Spirit Creating:
cc pix p-acp dt n1, vmb vbi dt n1 p-acp dt n1. dt n1 vbz dt n1 vvn, cc np1 vbz dt n1 vvg:
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And nothing can be the portion of Spirits, but he that is the God and Father of Spirits. 3. Infiniteness. Nothing but what hath Infinite Fulness in it, can be the Soul's Portion.
And nothing can be the portion of Spirits, but he that is the God and Father of Spirits. 3. Infiniteness. Nothing but what hath Infinite Fullness in it, can be the Soul's Portion.
cc pix vmb vbi dt n1 pp-f n2, cc-acp pns31 cst vbz dt n1 cc n1 pp-f n2. crd n1. pi2 p-acp r-crq vhz j n1 p-acp pn31, vmb vbi dt ng1 n1.
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There is an Image of God's Infiniteness upon the Soul:
There is an Image of God's Infiniteness upon the Soul:
pc-acp vbz dt n1 pp-f npg1 n1 p-acp dt n1:
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It's desires are Infinite, and so needs an Infinite Portion. 4. Everlastingness. The Soul liveth for ever, and seeketh an everlasting Portion.
It's Desires Are Infinite, and so needs an Infinite Portion. 4. Everlastingness. The Soul lives for ever, and seeks an everlasting Portion.
pn31|vbz n2 vbr j, cc av vvz dt j n1. crd n1. dt n1 vvz p-acp av, cc vvz dt j n1.
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VVhen Basil was tempted by the Emperour's Lievtenant, with offers of Mony, and Preferment:
When Basil was tempted by the Emperor's Lieutenant, with offers of Money, and Preferment:
c-crq np1 vbds vvn p-acp dt ng1 n1, p-acp n2 pp-f n1, cc n1:
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He returned this Answer, Give me Riches that will last for ever, and Preferment that will indure to Eternity.
He returned this Answer, Give me Riches that will last for ever, and Preferment that will endure to Eternity.
pns31 vvd d n1, vvb pno11 n2 cst vmb vvi p-acp av, cc n1 cst vmb vvi p-acp n1.
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God is a Portion for ever. Psal. 73. 26. He is my Portion for ever. He is the Soul's Portion in this life.God is a Portion for ever. Psalm 73. 26. He is my Portion for ever. He is the Soul's Portion in this life.
np1 vbz dt n1 c-acp av. np1 crd crd pns31 vbz po11 n1 c-acp av. pns31 vbz dt ng1 n1 p-acp d n1.
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As David speaketh, Psal. 142. 5. Thou art my Portion in the Land of the living.
As David speaks, Psalm 142. 5. Thou art my Portion in the Land of the living.
p-acp np1 vvz, np1 crd crd pns21 vb2r po11 n1 p-acp dt n1 pp-f dt n-vvg.
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And he is the Soul's Portion in the world to come: As the Apostle telleth us, 1 Cor. 15. God will be all in all.
And he is the Soul's Portion in the world to come: As the Apostle Telleth us, 1 Cor. 15. God will be all in all.
cc pns31 vbz dt ng1 n1 p-acp dt n1 pc-acp vvi: c-acp dt n1 vvz pno12, crd np1 crd np1 vmb vbi d p-acp d.
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There he will be such a Portion as is above Expression, above Comparison, above present Sense and Feeling, above Desire, above Hope and Expectation, above Imagination.
There he will be such a Portion as is above Expression, above Comparison, above present Sense and Feeling, above Desire, above Hope and Expectation, above Imagination.
a-acp pns31 vmb vbi d dt n1 c-acp vbz p-acp n1, p-acp n1, p-acp j n1 cc vvg, p-acp n1, p-acp n1 cc n1, p-acp n1.
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10. This is good for a man in this life, without dispute, ( viz. ) To have Sin pardoned.
10. This is good for a man in this life, without dispute, (viz.) To have since pardoned.
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Psal. 32. 1. Blessed is the man, whose iniquity is forgiven, and whose sin is covered. Psalm 32. 1. Blessed is the man, whose iniquity is forgiven, and whose since is covered.
np1 crd crd j-vvn vbz dt n1, rg-crq n1 vbz vvn, cc rg-crq n1 vbz vvn.
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He sets not the Crown of Blessedness, upon the head of the Rich man, or the Great man;
He sets not the Crown of Blessedness, upon the head of the Rich man, or the Great man;
pns31 vvz xx dt n1 pp-f n1, p-acp dt n1 pp-f dt j n1, cc dt j n1;
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but on the head of that man, whose iniquity is forgiven. Pardon of sin, is radically every good thing.
but on the head of that man, whose iniquity is forgiven. Pardon of since, is radically every good thing.
cc-acp p-acp dt n1 pp-f d n1, rg-crq n1 vbz vvn. n1 pp-f n1, vbz av-j d j n1.
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VVhen Israel had committed that great Sin, the first thing Moses prayeth for, is pardon of their sin, Exod. 30. 32. Pardon of sin, is that, without which 1. The best worldly condition, cannot make a man happy.
When Israel had committed that great since, the First thing Moses Prayeth for, is pardon of their since, Exod 30. 32. Pardon of since, is that, without which 1. The best worldly condition, cannot make a man happy.
c-crq np1 vhd vvn d j n1, dt ord n1 np1 vvz p-acp, vbz n1 pp-f po32 n1, np1 crd crd n1 pp-f n1, vbz d, p-acp r-crq crd dt js j n1, vmbx vvi dt n1 j.
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Let him be a Rich man, a Great man;
Let him be a Rich man, a Great man;
vvb pno31 vbi dt j n1, dt j n1;
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yet he is not a happy man, except his iniquity be forgiven, and his sin be pardoned.
yet he is not a happy man, except his iniquity be forgiven, and his since be pardoned.
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Worldly things, cannot mount a man above the evill that is in sin, and so he must needs be unhappy.
Worldly things, cannot mount a man above the evil that is in since, and so he must needs be unhappy.
j n2, vmbx vvi dt n1 p-acp dt n-jn cst vbz p-acp n1, cc av pns31 vmb av vbi j.
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It is said of Naaman, That he was a Great, and Honourable man, but he was a Leaper; that imbittered all.
It is said of Naaman, That he was a Great, and Honourable man, but he was a Leaper; that imbittered all.
pn31 vbz vvn pp-f np1, cst pns31 vbds dt j, cc j n1, cc-acp pns31 vbds dt n1; cst vvd d.
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So, let a man be what he will for his outward condition, sin unpardoned will spoil all.
So, let a man be what he will for his outward condition, since unpardoned will spoil all.
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What comfort hath a Great man, if he hath the Stone in the Bladder, or the Gout? So,
What Comfort hath a Great man, if he hath the Stone in the Bladder, or the Gout? So,
q-crq n1 vhz dt j n1, cs pns31 vhz dt n1 p-acp dt n1, cc dt n1? np1,
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when sin is unpardoned, it imbitters the comforts of the best worldly condition.
when since is unpardoned, it imbitters the comforts of the best worldly condition.
c-crq n1 vbz j, pn31 vvz dt n2 pp-f dt js j n1.
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If we could extract the quintessence of all outward comforts, into one Catholick and Universal comfort,
If we could extract the quintessence of all outward comforts, into one Catholic and Universal Comfort,
cs pns12 vmd vvi dt n1 pp-f d j n2, p-acp crd njp cc j-u n1,
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yet it would do nothing, to cure the evil of sin. 2. The worst worldly condition, cannot make a pardoned man Miserable.
yet it would do nothing, to cure the evil of since. 2. The worst worldly condition, cannot make a pardoned man Miserable.
av pn31 vmd vdi pix, pc-acp vvi dt n-jn pp-f n1. crd dt js j n1, vmbx vvi dt j-vvn n1 j.
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The comfort of a pardoned condition, is such, as is not to be over-topped by any discomfort in any worldly condition.
The Comfort of a pardoned condition, is such, as is not to be overtopped by any discomfort in any worldly condition.
dt n1 pp-f dt j-vvn n1, vbz d, c-acp vbz xx pc-acp vbi j p-acp d n1 p-acp d j n1.
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Our Saviour speaking to the man, sick of the Palsy, saith, Mat. 9. 2. Son, be of good comfort, thy sins are forgiven thee.
Our Saviour speaking to the man, sick of the Palsy, Says, Mathew 9. 2. Son, be of good Comfort, thy Sins Are forgiven thee.
po12 n1 vvg p-acp dt n1, j pp-f dt n1, vvz, np1 crd crd n1, vbb pp-f j n1, po21 n2 vbr vvn pno21.
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Pardon of sin, is the greatest comfort. Isa. 40. 1. Comfort ye my people, (saith the Lord).
Pardon of since, is the greatest Comfort. Isaiah 40. 1. Comfort you my people, (Says the Lord).
n1 pp-f n1, vbz dt js n1. np1 crd crd n1 pn22 po11 n1, (vvz dt n1).
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And one thing wherewith they were to be comforted, was this, That their iniquity was pardoned.
And one thing wherewith they were to be comforted, was this, That their iniquity was pardoned.
cc crd n1 c-crq pns32 vbdr pc-acp vbi vvn, vbds d, cst po32 n1 vbds vvn.
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Could we extract, out of all worldly Evills, the quintessence of them, into one Catholick and Universal Misery (As it is reported of Caesar-Borgia, That he was so skilled, in the Art of Poysoning, that he could contract the Poyson of a hundred Toads, into one drop):
Could we extract, out of all worldly Evils, the quintessence of them, into one Catholic and Universal Misery (As it is reported of Caesar-Borgia, That he was so skilled, in the Art of Poisoning, that he could contract the Poison of a hundred Toads, into one drop):
vmd pns12 vvi, av pp-f d j n2-jn, dt n1 pp-f pno32, p-acp crd njp cc j-u n1 (c-acp pn31 vbz vvn pp-f np1, cst pns31 vbds av vvn, p-acp dt n1 pp-f vvg, cst pns31 vmd vvi dt n1 pp-f dt crd n2, p-acp crd n1):
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Yet all this would not amount to the Misery that attendeth sin.
Yet all this would not amount to the Misery that attends since.
av d d vmd xx vvi p-acp dt n1 cst vvz n1.
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11. This is good for a man in this life, without dispute, To lay up Treasure there, where things are Purest,
11. This is good for a man in this life, without dispute, To lay up Treasure there, where things Are Purest,
crd d vbz j p-acp dt n1 p-acp d n1, p-acp n1, pc-acp vvi a-acp n1 a-acp, c-crq n2 vbr js,
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and things are Surest, ( viz. ) To lay up Treasure in Heaven:
and things Are Surest, (viz.) To lay up Treasure in Heaven:
cc n2 vbr js, (n1) pc-acp vvi a-acp n1 p-acp n1:
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According to our Saviours Counsel, Mat. 6. 19, 20. Lay not up for your selves, Treasures on earth, where the rust,
According to our Saviors Counsel, Mathew 6. 19, 20. Lay not up for your selves, Treasures on earth, where the rust,
vvg p-acp po12 ng1 n1, np1 crd crd, crd n1 xx a-acp p-acp po22 n2, n2 p-acp n1, c-crq dt n1,
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and moath doth corrupt, &c. Some may ask, But is it not good for a man to lay up Treasures on earth? Let me tell you, It is not good for you, to have those for your only Treasure.and moath does corrupt, etc. some may ask, But is it not good for a man to lay up Treasures on earth? Let me tell you, It is not good for you, to have those for your only Treasure.
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They are Treasures that Rust may corrupt, or Theeves Steal.
They Are Treasures that Rust may corrupt, or Thieves Steal.
pns32 vbr n2 cst n1 vmb vvi, cc n2 vvi.
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But would you know, what is good for a man indeed, in this life? It is, laying up Treasure in Heaven.
But would you know, what is good for a man indeed, in this life? It is, laying up Treasure in Heaven.
p-acp vmd pn22 vvi, q-crq vbz j p-acp dt n1 av, p-acp d n1? pn31 vbz, vvg a-acp n1 p-acp n1.
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There things are Pure, no Rust to Corrupt them; and there things are Sure, no Theeves to Steal them.
There things Are Pure, no Rust to Corrupt them; and there things Are Sure, no Thieves to Steal them.
a-acp n2 vbr j, dx n1 pc-acp vvi pno32; cc po32 n2 vbr j, dx n2 pc-acp vvi pno32.
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It is Wisdom in treasuring up of things, not to reflect upon the place from which we are going;
It is Wisdom in treasuring up of things, not to reflect upon the place from which we Are going;
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but upon the place, to which we are going.
but upon the place, to which we Are going.
cc-acp p-acp dt n1, p-acp r-crq pns12 vbr vvg.
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Were a man only for this life, and were this world only, to be his continuing City;
Were a man only for this life, and were this world only, to be his Continuing city;
np1 dt n1 av-j p-acp d n1, cc vbdr d n1 av-j, pc-acp vbi po31 j-vvg n1;
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then it were somewhat, to lay up Treasures here: But remember, this life is but a passage to another;
then it were somewhat, to lay up Treasures Here: But Remember, this life is but a passage to Another;
cs pn31 vbdr av, pc-acp vvi a-acp n2 av: cc-acp vvb, d n1 vbz p-acp dt n1 p-acp j-jn;
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and it is good to lay up our Treasure there, whither we are going. It should be with us, as with a man that is removing into another Country;
and it is good to lay up our Treasure there, whither we Are going. It should be with us, as with a man that is removing into Another Country;
cc pn31 vbz j pc-acp vvi a-acp po12 n1 a-acp, c-crq pns12 vbr vvg. pn31 vmd vbi p-acp pno12, c-acp p-acp dt n1 cst vbz vvg p-acp j-jn n1;
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He sends his Treasure before hand thither, and keeps no more about him, then what will serve him for his Removal.
He sends his Treasure before hand thither, and keeps no more about him, then what will serve him for his Removal.
pns31 vvz po31 n1 p-acp n1 av, cc vvz dx dc p-acp pno31, av q-crq vmb vvi pno31 p-acp po31 n1.
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So, that without controversy, this is good for a man in this life, To lay up Treasure in Heaven.
So, that without controversy, this is good for a man in this life, To lay up Treasure in Heaven.
np1, cst p-acp n1, d vbz j p-acp dt n1 p-acp d n1, pc-acp vvi a-acp n1 p-acp n1.
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12. This is good for a man in this life, without dispute, ( viz. ) To seek after distinguishing Favours.
12. This is good for a man in this life, without dispute, (viz.) To seek After distinguishing Favours.
crd d vbz j p-acp dt n1 p-acp d n1, p-acp n1, (n1) pc-acp vvi p-acp j-vvg n2.
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Conditions in themselves, are un-distinguishing, Eccles. 9. 1. We should, therefore, look after those things that speak distinguishing,
Conditions in themselves, Are un-distinguishing, Eccles. 9. 1. We should, Therefore, look After those things that speak distinguishing,
n2 p-acp px32, vbr j, np1 crd crd pns12 vmd, av, vvb p-acp d n2 cst vvb vvg,
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and not common, Love, Psal. 4. 6. There be many that say, (saith David) Who will shew us any good? But Lord, Lift thou up the light of thy countenance upon us. This is a distinguishing thing:
and not Common, Love, Psalm 4. 6. There be many that say, (Says David) Who will show us any good? But Lord, Lift thou up the Light of thy countenance upon us. This is a distinguishing thing:
cc xx j, n1, np1 crd crd pc-acp vbi d cst vvb, (vvz np1) r-crq vmb vvi pno12 d j? p-acp n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12. d vbz dt j-vvg n1:
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Corn, and Wine, and Oyl, are not. But the light of God's countenance is.
Corn, and Wine, and Oil, Are not. But the Light of God's countenance is.
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Christians, remember, that the outward things of a condition, are but common, without the Graces of the Condition.
Christians, Remember, that the outward things of a condition, Are but Common, without the Graces of the Condition.
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13. This is good for a man in this life without dispute, ( viz. ) To keep peace within, however things are without.
13. This is good for a man in this life without dispute, (viz.) To keep peace within, however things Are without.
crd d vbz j p-acp dt n1 p-acp d n1 p-acp n1, (n1) pc-acp vvi n1 p-acp, c-acp n2 vbr p-acp.
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A good Conscience, is a good thing for a man in this life.
A good Conscience, is a good thing for a man in this life.
dt j n1, vbz dt j n1 p-acp dt n1 p-acp d n1.
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An Heathen could say, as I told you before, Intus si recte, ne labores, If all be well within, never trouble thy self.
an Heathen could say, as I told you before, Intus si recte, ne labores, If all be well within, never trouble thy self.
dt j-jn vmd vvi, c-acp pns11 vvd pn22 a-acp, fw-la fw-la fw-la, fw-la fw-la, cs d vbb av p-acp, av-x vvb po21 n1.
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Solomon saith of a good Conscience, that it is a continual Feast. A good Conscience is an Heaven,Solomon Says of a good Conscience, that it is a continual Feast. A good Conscience is an Heaven,
np1 vvz pp-f dt j n1, cst pn31 vbz dt j n1. dt j n1 vbz dt n1,
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and an evil one, is an Hell in this life.
and an evil one, is an Hell in this life.
cc dt j-jn crd, vbz dt n1 p-acp d n1.
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14. This is good for a man in this life, without dispute, ( viz. ) For a man to keep himself, in a continual preparation for Death.
14. This is good for a man in this life, without dispute, (viz.) For a man to keep himself, in a continual preparation for Death.
crd d vbz j p-acp dt n1 p-acp d n1, p-acp n1, (n1) p-acp dt n1 pc-acp vvi px31, p-acp dt j n1 p-acp n1.
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This is good for a man without controversy.
This is good for a man without controversy.
d vbz j p-acp dt n1 p-acp n1.
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And it will appear by these particulars. 1. It is not good for a man to live one hour in that estate, wherein he dare not dye.
And it will appear by these particulars. 1. It is not good for a man to live one hour in that estate, wherein he Dare not die.
cc pn31 vmb vvi p-acp d n2-j. crd pn31 vbz xx j p-acp dt n1 pc-acp vvi crd n1 p-acp d n1, c-crq pns31 vvb xx vvi.
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Dare you dye in an Unbelieving, and an Unregenerate Estate? 2. It is good for a man to dye daily,
Dare you die in an Unbelieving, and an Unregenerate Estate? 2. It is good for a man to die daily,
n1 pn22 vvb p-acp dt vvg, cc dt j n1? crd pn31 vbz j p-acp dt n1 pc-acp vvi av-j,
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and to keep himself in a dying disposition.
and to keep himself in a dying disposition.
cc pc-acp vvi px31 p-acp dt j-vvg n1.
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When the Apostle saith, Pray continually, The meaning is, That we should still keep our hearts in a praying Frame.
When the Apostle Says, Pray continually, The meaning is, That we should still keep our hearts in a praying Frame.
c-crq dt n1 vvz, vvb av-j, dt n1 vbz, cst pns12 vmd av vvi po12 n2 p-acp dt vvg n1.
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So, when we speak of dying daily, The meaning is, That by daily meditation of, and preparation for, Death, we should dye daily.
So, when we speak of dying daily, The meaning is, That by daily meditation of, and preparation for, Death, we should die daily.
np1, c-crq pns12 vvb pp-f vvg av-j, dt n1 vbz, cst p-acp j n1 pp-f, cc n1 p-acp, n1, pns12 vmd vvi av-j.
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A Lyon seldom seen, is the more terrible. 3. It is good for a man in this life, To do every thing so,
A lion seldom seen, is the more terrible. 3. It is good for a man in this life, To do every thing so,
dt n1 av vvn, vbz dt av-dc j. crd pn31 vbz j p-acp dt n1 p-acp d n1, pc-acp vdi d n1 av,
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as that it may hold an agreement with a dying condition. This is that we should look to;
as that it may hold an agreement with a dying condition. This is that we should look to;
c-acp cst pn31 vmb vvi dt n1 p-acp dt j-vvg n1. d vbz cst pns12 vmd vvi p-acp;
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Whether, in seeking the things of this life, we seek them so, as that our seeking, holds an agreement with a dying state? Do you use the world,
Whither, in seeking the things of this life, we seek them so, as that our seeking, holds an agreement with a dying state? Do you use the world,
cs, p-acp vvg dt n2 pp-f d n1, pns12 vvb pno32 av, c-acp cst po12 vvg, vvz dt n1 p-acp dt j-vvg n1? vdb pn22 vvi dt n1,
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as though you used it not? Do you do every Duty, as if it were your dying Duty? 4. It is good for a man in this life, To live every day,
as though you used it not? Do you do every Duty, as if it were your dying Duty? 4. It is good for a man in this life, To live every day,
c-acp cs pn22 vvd pn31 xx? vdb pn22 vdb d n1, c-acp cs pn31 vbdr po22 j-vvg n1? crd pn31 vbz j p-acp dt n1 p-acp d n1, pc-acp vvi d n1,
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as if it were his last day;
as if it were his last day;
c-acp cs pn31 vbdr po31 ord n1;
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and to be doing that every day, that we should be found doing at our last day.
and to be doing that every day, that we should be found doing At our last day.
cc pc-acp vbi vdg d d n1, cst pns12 vmd vbi vvn vdg p-acp po12 ord n1.
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Some think that good at Death, that they looked not upon as good in Life.
some think that good At Death, that they looked not upon as good in Life.
d vvb cst j p-acp n1, cst pns32 vvd xx p-acp c-acp j p-acp n1.
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O that men would consider, that what is good at the last hour, must needs be good every hour!
O that men would Consider, that what is good At the last hour, must needs be good every hour!
sy d n2 vmd vvi, cst r-crq vbz j p-acp dt ord n1, vmb av vbi j d n1!
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As on the contrary, What is evil at Death, must needs be evil in Life. 5. It is good for a man,
As on the contrary, What is evil At Death, must needs be evil in Life. 5. It is good for a man,
p-acp p-acp dt n-jn, q-crq vbz j-jn p-acp n1, vmb av vbi j-jn p-acp n1. crd pn31 vbz j p-acp dt n1,
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so to live, that when he comes to die, he may have nothing to do but to die.
so to live, that when he comes to die, he may have nothing to do but to die.
av pc-acp vvi, cst c-crq pns31 vvz pc-acp vvi, pns31 vmb vhi pix pc-acp vdi cc-acp pc-acp vvi.
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It is a folly in many, to put off all, till Sickness and Death come.
It is a folly in many, to put off all, till Sickness and Death come.
pn31 vbz dt n1 p-acp d, pc-acp vvi a-acp d, c-acp n1 cc n1 vvb.
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Solomon calleth upon men, Eccles. 12. 1. To remember their Creator in the dayes of their youth. Solomon calls upon men, Eccles. 12. 1. To Remember their Creator in the days of their youth.
np1 vvz p-acp n2, np1 crd crd p-acp vvi po32 n1 p-acp dt n2 pp-f po32 n1.
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It is a madness in people, to leave the hardest work, to the worst and weakest State. To close all:
It is a madness in people, to leave the Hardest work, to the worst and Weakest State. To close all:
pn31 vbz dt n1 p-acp n1, pc-acp vvi dt js n1, p-acp dt js cc js n1. p-acp av-j av-d:
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Let me tell you Christians, That it is said of David, that after he had served his Generation, by the Will of God, (or,
Let me tell you Christians, That it is said of David, that After he had served his Generation, by the Will of God, (or,
vvb pno11 vvi pn22 np1, cst pn31 vbz vvn pp-f np1, cst a-acp pns31 vhd vvn po31 n1, p-acp dt n1 pp-f np1, (cc,
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as some read it) After he had served the Will of God in his Generation, he fell a sleep.
as Some read it) After he had served the Will of God in his Generation, he fell a sleep.
c-acp d vvb pn31) c-acp pns31 vhd vvn dt n1 pp-f np1 p-acp po31 n1, pns31 vvd dt n1.
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How many fall a sleep, before they do their work? And put off their bodies,
How many fallen a sleep, before they do their work? And put off their bodies,
c-crq d vvb dt n1, c-acp pns32 vdb po32 n1? np1 vvd a-acp po32 n2,
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before they put off their sins. FINIS.
before they put off their Sins. FINIS.
c-acp pns32 vvd a-acp po32 n2. fw-la.
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