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The Crucifying of the world, BY The Cross of CHRIST.
The Crucifying of the world, BY The Cross of CHRIST.
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GAL. 6. 14. But God forbid that I should glory, save in the Cross of our Lord Iesus Christ;
GAL. 6. 14. But God forbid that I should glory, save in the Cross of our Lord Iesus christ;
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by whom the world is crucified to me, and I unto the world.
by whom the world is Crucified to me, and I unto the world.
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SECT. I. EVER since mankind had a being upon earth, the malicious apostate spirits have been their enemies:
SECT. I. EVER since mankind had a being upon earth, the malicious apostate spirits have been their enemies:
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If it was the will of our Creator that we should be Militaries in our Innocency,
If it was the will of our Creator that we should be Militaries in our Innocency,
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and keep our standing, and attain our Confirmation and Glory by a Victory, or else come short of it if we lost the day:
and keep our standing, and attain our Confirmation and Glory by a Victory, or Else come short of it if we lost the day:
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No wonder then that our lapsed condition must be militant, and that by conquest we must obtain the Crown.
No wonder then that our lapsed condition must be militant, and that by conquest we must obtain the Crown.
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But there is a great deal of difference between these combats.
But there is a great deal of difference between these combats.
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In our first state we were the sole Combatants against the Enemy our selves, and we fought in that sufficient strength of our own which was then given us,
In our First state we were the sole Combatants against the Enemy our selves, and we fought in that sufficient strength of our own which was then given us,
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and by our wilfull yielding we were overcome.
and by our wilful yielding we were overcome.
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But since our fall we fight under the banner of another, who having first conquered for us, will afterward conquer in us and by us.
But since our fallen we fight under the banner of Another, who having First conquered for us, will afterwards conquer in us and by us.
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All the great transactions and bus•es of the world, which our Fathers have reported to us, which have filled all the Histories of ages,
All the great transactions and bus•es of the world, which our Father's have reported to us, which have filled all the Histories of ages,
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and which our eyes have seen, or our ears have heard of, are nothing but the various actions and successes of this great war,
and which our eyes have seen, or our ears have herd of, Are nothing but the various actions and Successes of this great war,
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and all the persons in the world are the souldiers of these two Armies, whereof the Lord of Life,
and all the Persons in the world Are the Soldiers of these two Armies, whereof the Lord of Life,
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and the Prince of Darkness are the Generals: The whole Inhabited world is the field. The great on-set of the Enemy was made upon the person of our Lord himself.
and the Prince of Darkness Are the Generals: The Whole Inhabited world is the field. The great onset of the Enemy was made upon the person of our Lord himself.
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And as oft as he was assaulted or did assault, so oft did he overcome. In the wilderness he had that first appointed confl•ct with Satan himself hand to hand:
And as oft as he was assaulted or did assault, so oft did he overcome. In the Wilderness he had that First appointed confl•ct with Satan himself hand to hand:
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Through his whole life after, he was assaulted by the inferiour sort of enemies: And a leader in his own Army;
Through his Whole life After, he was assaulted by the inferior sort of enemies: And a leader in his own Army;
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even Peter himself is once seduced to become a Satan, Mat. 16. 22. and a Traytor Iudas is the means of his apprehension,
even Peter himself is once seduced to become a Satan, Mathew 16. 22. and a Traitor Iudas is the means of his apprehension,
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and then the blinded Jews and Rulers of his Crucifixion, and there had he the last and greatest Conflict;
and then the blinded jews and Rulers of his Crucifixion, and there had he the last and greatest Conflict;
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in which when he seemed conquered he did overcome, and so his personall war was finished.
in which when he seemed conquered he did overcome, and so his personal war was finished.
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When the Captain of our salvation was thus made perfect through sufferings, Heb. 2. 10. that he might bring many sons to glory, his next work was to form his Army;
When the Captain of our salvation was thus made perfect through sufferings, Hebrew 2. 10. that he might bring many Sons to glory, his next work was to from his Army;
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which he did, by giving first Commission to his Officers, and appointing them to gather the common souldiers, and to fill his bands.
which he did, by giving First Commission to his Officers, and appointing them to gather the Common Soldiers, and to fill his bans.
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No sooner did they set themselves upon the work, but Satan sendeth forth his bands against them: Persecutors assault them openly:
No sooner did they Set themselves upon the work, but Satan sends forth his bans against them: Persecutors assault them openly:
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and Hereticks are Traytors in their own Societies, and make mutinies among the souldiers of Christ,
and Heretics Are Traitors in their own Societies, and make mutinies among the Soldiers of christ,
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and do them more mischief by perfidiousness, then the rest could do by open hostility.
and do them more mischief by perfidiousness, then the rest could do by open hostility.
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The first sort of them took advantage, 1. By the reputation of Moses Law, and the zeal of the blinded Jews for its defence.
The First sort of them took advantage, 1. By the reputation of Moses Law, and the zeal of the blinded jews for its defence.
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And 2. from the dangers, sufferings and fleshly tenderness of many professors of the Christian faith, which made them too ready to listen to any Doctrine that promised them peace and safety in the world;
And 2. from the dangers, sufferings and fleshly tenderness of many professors of the Christian faith, which made them too ready to listen to any Doctrine that promised them peace and safety in the world;
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and as they were themselves a Carnall Generation, that looked after worldly glory and felicity,
and as they were themselves a Carnal Generation, that looked After worldly glory and felicity,
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and could not bear persecution for Christ, and so were enemies to his Cross, while they profest themselves to be his Disciples,
and could not bear persecution for christ, and so were enemies to his Cross, while they professed themselves to be his Disciples,
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so would they have perswaded the Churches to be of th••••me mind, and to take the same course as they;
so would they have persuaded the Churches to be of th••••me mind, and to take the same course as they;
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that so they might not be noted for carnall and cowardly professors themselves, while they brought others to believe the justness of their way;
that so they might not be noted for carnal and cowardly professors themselves, while they brought Others to believe the justness of their Way;
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but rather might have matter of glorying in their followers, instead of being either sufferers with the true Christians,
but rather might have matter of glorying in their followers, instead of being either sufferers with the true Christians,
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or rejected by them whose profession they had undertaken.
or rejected by them whose profession they had undertaken.
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These were the persons that Paul had here to deal with, against whom having opposed many arguments through the Epistle, in the words of my Text he opposeth his own Resolution, [ God forbid that I should glory, &c. — ]
These were the Persons that Paul had Here to deal with, against whom having opposed many Arguments through the Epistle, in the words of my Text he Opposeth his own Resolution, [ God forbid that I should glory, etc. — ]
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The words contain Pauls renouncing the carnal disposition and practise of the false Apostles, and his professed Resolution of the contrary.
The words contain Paul's renouncing the carnal disposition and practice of the false Apostles, and his professed Resolution of the contrary.
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Where you have, 1. The terms of Detestation and Renunciation [ God forbid ] or, [ be it far from me.
Where you have, 1. The terms of Detestation and Renunciation [ God forbid ] or, [ be it Far from me.
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] 2. The thing• Detested and Renounced, viz. To glory in any thing save the Cross of Christ.
] 2. The thing• Detested and Renounced, viz. To glory in any thing save the Cross of christ.
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His own positive profession containeth, 1. His Resolution to Glory in the Cross of Christ. 2. The effects of the Cross of Christ upon his soul;
His own positive profession Containeth, 1. His Resolution to Glory in the Cross of christ. 2. The effects of the Cross of christ upon his soul;
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which being contrary to the disposition, and doctrine, and endeavour of the false Teachers, is added as a Reason of his abhorring their waies,
which being contrary to the disposition, and Doctrine, and endeavour of the false Teachers, is added as a Reason of his abhorring their ways,
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and as the ground and principle of his contrary course. [ Hereby the world was crucified to him, and he to the world. ]
and as the ground and principle of his contrary course. [ Hereby the world was Crucified to him, and he to the world. ]
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The difficulties in the words being not great, I shall take leave to be the briefer in their explication.
The difficulties in the words being not great, I shall take leave to be the briefer in their explication.
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The verb NONLATINALPHABET signifieth not only externall bo•sting, but first internall confidence and acquiescence.
The verb signifies not only external bo•sting, but First internal confidence and acquiescence.
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By [ the Cross of our Lord Iesus Christ ] we are to understand both his Cross as suffered by him, and as considered by us, and as imitated by us, or the Cross we suffer in conformity to him:
By [ the Cross of our Lord Iesus christ ] we Are to understand both his Cross as suffered by him, and as considered by us, and as imitated by us, or the Cross we suffer in conformity to him:
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For I see no reason to take it in a more restrained sense.
For I see no reason to take it in a more restrained sense.
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By [ the world ] is meant, the whole inferiour Creation, or all that is objected to our sense,
By [ the world ] is meant, the Whole inferior Creation, or all that is objected to our sense,
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or is the bait or provision for the flesh, or by the tempter is put in competition with God:
or is the bait or provision for the Flesh, or by the tempter is put in competition with God:
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both the things and the men of the world.
both the things and the men of the world.
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To have [ the world crucified to him ] doth signifie, 1. That it is killed and so disabled from doing him any deadly harm,
To have [ the world Crucified to him ] does signify, 1. That it is killed and so disabled from doing him any deadly harm,
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or from being able to steal away his affections, as it doth they that are unsanctified. 2. That he esteemeth it but as a dead and contemptible thing.
or from being able to steal away his affections, as it does they that Are unsanctified. 2. That he esteems it but as a dead and contemptible thing.
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So that this phrase expresseth both its disabling, and his positive contempt of it.
So that this phrase Expresses both its disabling, and his positive contempt of it.
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The other phrase that Paul was [ crucified to the world ] doth signifie on the other side, 1. That his estimation and affections were as dead to it; that is, he had no more esteem of it, or love to it;
The other phrase that Paul was [ Crucified to the world ] does signify on the other side, 1. That his estimation and affections were as dead to it; that is, he had no more esteem of it, or love to it;
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nor did he further mind or regard it, (so far as he was sanctified) then a dead man would do. 2. It signifieth that he was also contemned by worldly men,
nor did he further mind or regard it, (so Far as he was sanctified) then a dead man would do. 2. It signifies that he was also contemned by worldly men,
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and lookt on as his Crucified Lord was, whom he preached.
and looked on as his crucified Lord was, whom he preached.
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This is said to be done [ by Christ ] or [ by his Cross: ] For the relative may relate to either antecedent.
This is said to be done [ by christ ] or [ by his Cross: ] For the relative may relate to either antecedent.
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But I should rather refer it to the later, though in sense the difference is small ▪ because the one is implyed in the other.
But I should rather refer it to the later, though in sense the difference is small ▪ Because the one is employed in the other.
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The further explication of the Nature of this Crucifixion, and the influence that Christ and his Cross have thereinto,
The further explication of the Nature of this Crucifixion, and the influence that christ and his Cross have thereinto,
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and how they are the Causes of it, must be further spoke to in the handling of the Doctrines, which are as followeth. SECT. II. Doct. 1. THE carnall Glorying of worldly professors, is a thing detested and renounced by the Saints.
and how they Are the Causes of it, must be further spoke to in the handling of the Doctrines, which Are as follows. SECT. II Doct. 1. THE carnal Glorying of worldly professors, is a thing detested and renounced by the Saints.
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Doct. 2. A Crucified Christ, or Christ and his Cross, is the Glorying of the Saints.
Doct. 2. A crucified christ, or christ and his Cross, is the Glorying of the Saints.
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Doct. 3. The world is Crucified to the Saints, and they to the world.
Doct. 3. The world is crucified to the Saints, and they to the world.
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Doct. 4. It is by a Crucified Christ, or by Christ and his Cross that this is done.
Doct. 4. It is by a crucified christ, or by christ and his Cross that this is done.
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But because our limited time will not allow us to handle each of these distinctly, I shall reduce them all to one Generall Doctrine, which is the sense of the Text. Doct.
But Because our limited time will not allow us to handle each of these distinctly, I shall reduce them all to one General Doctrine, which is the sense of the Text. Doct.
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THE world is Crucified to the Saints, and the Saints are Crucified to the world, by the Cross of Christ;
THE world is crucified to the Saints, and the Saints Are crucified to the world, by the Cross of christ;
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and therefore in it alone must they Glory, abhorring the Glorying of carnall men.
and Therefore in it alone must they Glory, abhorring the Glorying of carnal men.
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THE Method which I shall observe as fittest for your Edification in handling this Doctrine is this. 1. I shall more fully shew you Negatively what it is not,
THE Method which I shall observe as Fittest for your Edification in handling this Doctrine is this. 1. I shall more Fully show you Negatively what it is not,
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and Affirmatively what it is, to have the world Crucified to us, and to be Crucified to the world.
and Affirmatively what it is, to have the world crucified to us, and to be crucified to the world.
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2. I shall shew you, How this is wrought by the Cross of Christ.
2. I shall show you, How this is wrought by the Cross of christ.
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3. I shall give you the Reasons, which prove that so it is. 4. I shall give you the Reasons why it must be so. 5. I shall make application of this first part of the Doctrine.
3. I shall give you the Reasons, which prove that so it is. 4. I shall give you the Reasons why it must be so. 5. I shall make application of this First part of the Doctrine.
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And then handle the latter part as time shall permit. I.
And then handle the latter part as time shall permit. I.
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THere are few Doctrines of faith, or waies of holiness, but have their extreams, which men will reel into from side to side,
THere Are few Doctrines of faith, or ways of holiness, but have their extremes, which men will reel into from side to side,
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when few will consist in the Sacred mean.
when few will consist in the Sacred mean.
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The purblind world cannot cut by so small a thred, as the word of God directeth them to do,
The purblind world cannot Cut by so small a thread, as the word of God directeth them to do,
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and as all must do that will be conducted into Truth. We have much ado to take men off these vanities;
and as all must do that will be conducted into Truth. We have much ado to take men off these vanities;
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but yet when many of them are convinced, and see that the world must be cast aside, they mistake the nature of holy mortification,
but yet when many of them Are convinced, and see that the world must be cast aside, they mistake the nature of holy mortification,
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and embrace instead of it some superstitious and cynicall conceits; in which they are as fast bemired almost as they were before.
and embrace instead of it Some superstitious and cynical conceits; in which they Are as fast bemired almost as they were before.
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I shall therefore first tell you what is not the Crucifixion which we are to treate of.
I shall Therefore First tell you what is not the Crucifixion which we Are to Treat of.
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1. It is not to think that the world is indeed Nothing; and that in a proper sense our life is but a dream:
1. It is not to think that the world is indeed Nothing; and that in a proper sense our life is but a dream:
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Nor yet sceptically to take the being and modes of all things as uncertain: Nor to imagine that sense is so far fallible, that a man of sound sense,
Nor yet sceptically to take the being and modes of all things as uncertain: Nor to imagine that sense is so Far fallible, that a man of found sense,
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and understanding, may not be sure of the objects conveniently presented to his sense.
and understanding, may not be sure of the objects conveniently presented to his sense.
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There still remaineth one Argument which the Scepticks were never able to confute, but will make them at any time to yield the cause;
There still remains one Argument which the Sceptics were never able to confute, but will make them At any time to yield the cause;
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Even to scourge them, as fools, till they are sure they feel it. But we have few of these to deal with;
Even to scourge them, as Fools, till they Are sure they feel it. But we have few of these to deal with;
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the Scepticism of our times being restrained to those things which closelyer concern the matter of salvation.
the Scepticism of our times being restrained to those things which closelyer concern the matter of salvation.
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2. Nor is it any part of the meaning of this Text, that we should entertain a low and base esteem of the world or any thing therein,
2. Nor is it any part of the meaning of this Text, that we should entertain a low and base esteem of the world or any thing therein,
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as in its Natural state considered, it is the work of God.
as in its Natural state considered, it is the work of God.
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For though man be eminently created in his image, yet all his works are like him in their measure,
For though man be eminently created in his image, yet all his works Are like him in their measure,
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and therefore have all an excellency to be admired.
and Therefore have all an excellency to be admired.
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It cannot be that infinite wisdom can make any thing which shall not have some impressions and demonstrations thereof.
It cannot be that infinite Wisdom can make any thing which shall not have Some impressions and demonstrations thereof.
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Nor can Goodness make any thing but what is Good. And never did the Almighty make any thing that is absolutely contemptible;
Nor can goodness make any thing but what is Good. And never did the Almighty make any thing that is absolutely contemptible;
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Nor any thing so mean, which can be done by any other without him; so far unimitable is he in the smallest of his works.
Nor any thing so mean, which can be done by any other without him; so Far unimitable is he in the Smallest of his works.
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Nor did he ever make any thing in vain;
Nor did he ever make any thing in vain;
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but those things which seem small and useless to us, have an unsearchable excellency and usefulness which we know not of.
but those things which seem small and useless to us, have an unsearchable excellency and usefulness which we know not of.
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If the unskilful have the modesty to believe, that the smallest string in an Instrument of Musick,
If the unskilful have the modesty to believe, that the Smallest string in an Instrument of Music,
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and the smallest pin in a Watch, have their use, though he know not of it, we have great reason to think as modestly of the frame of all the works of God.
and the Smallest pin in a Watch, have their use, though he know not of it, we have great reason to think as modestly of the frame of all the works of God.
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And those things that in themselves considered are small, yet respectively and virtually may be very great.
And those things that in themselves considered Are small, yet respectively and virtually may be very great.
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The heart may do more to the preservation of life then a part much bigger; and the eye may see more then all the rest of the body besides.
The heart may do more to the preservation of life then a part much bigger; and the eye may see more then all the rest of the body beside.
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And the order, location and respects of several parts, doth give them such an admirable usefulness and excellency, which none can know that seeth not the whole frame.
And the order, location and respects of several parts, does give them such an admirable usefulness and excellency, which none can know that sees not the Whole frame.
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Yea our own selves, souls or bodies considered as the workmanship of God, must not be thought or spoke contemptibly of.
Yea our own selves, Souls or bodies considered as the workmanship of God, must not be Thought or spoke contemptibly of.
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For so by all that we say against the work, we do but reproach and dishonour the work-man.
For so by all that we say against the work, we do but reproach and dishonour the workman.
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In all our self-accusations and condemnations, we must take heed of accusing or condemning our Creator.
In all our self-accusations and condemnations, we must take heed of accusing or condemning our Creator.
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Our Naturals therefore must be honoured, while our Corrupt Morals are vilified.
Our Naturals Therefore must be honoured, while our Corrupt Morals Are vilified.
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We must disgrace nothing that is of God, but only that which may be truly called our own:
We must disgrace nothing that is of God, but only that which may be truly called our own:
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Nor in the accusation of our Own, must we by reflexions and consequences accuse that which is Gods,
Nor in the accusation of our Own, must we by reflexions and consequences accuse that which is God's,
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as if the fault in the Original were his.
as if the fault in the Original were his.
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By giving us our Natural free-will, which is a selfdetermining power, he made us capable of having somewhat in Morality which we may too justly call our own:
By giving us our Natural freewill, which is a selfdetermining power, he made us capable of having somewhat in Morality which we may too justly call our own:
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And our loss and want of Moral freedom, (which is but our right Dispositions and Inclinations) were not to be charged ultimately on our selves,
And our loss and want of Moral freedom, (which is but our right Dispositions and Inclinations) were not to be charged ultimately on our selves,
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if the foresaid Natural freedom did not make us capable of such a culpability.
if the foresaid Natural freedom did not make us capable of such a culpability.
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Its a strange way that some men have devised, of magnifying the Creator by v••ifying his works:
Its a strange Way that Some men have devised, of magnifying the Creator by v••ifying his works:
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and its a strange conceit that all the praise that is given to the creature is taken from God;
and its a strange conceit that all the praise that is given to the creature is taken from God;
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They would not do so by man: The praise of an House is taken to be no dishonour to the Carpenter:
They would not do so by man: The praise of an House is taken to be no dishonour to the Carpenter:
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Nor the commendation of a watch a dishonour to the watch-maker.
Nor the commendation of a watch a dishonour to the watchmaker.
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God did not dishonour himself, when he said, his works in the beginning were all Good ▪ He would never have been a Creator,
God did not dishonour himself, when he said, his works in the beginning were all Good ▪ He would never have been a Creator,
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if all the Good which he made and Communicated had been to his dishonour:
if all the Good which he made and Communicated had been to his dishonour:
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When there was nothing but himself in being, there was nothing but himself to be commended:
When there was nothing but himself in being, there was nothing but himself to be commended:
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but doubtless God intended his Glory by his Works;
but doubtless God intended his Glory by his Works;
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and all that is in them proceeding from himself ▪ the praise of them redoundeth to himself.
and all that is in them proceeding from himself ▪ the praise of them redoundeth to himself.
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In a word, we must be very careful of Gods interest in his creatures, and take heed of any such contempt or vilifying of them, which may reflect upon himself.
In a word, we must be very careful of God's Interest in his creatures, and take heed of any such contempt or vilifying of them, which may reflect upon himself.
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3. The Crucifying of the world to us ▪ doth not consist in our looking upon it as an useless thing,
3. The Crucifying of the world to us ▪ does not consist in our looking upon it as an useless thing,
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or laying it aside as to all spiritual improvement. No;
or laying it aside as to all spiritual improvement. No;
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so far is this from being any part of our duty, that it is none of the least of our sins:
so Far is this from being any part of our duty, that it is none of the least of our Sins:
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The creature was the first book that ever God did make for us, in which we might read his blessed perfections;
The creature was the First book that ever God did make for us, in which we might read his blessed perfections;
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And the perverting it to another use, with the neglect of this, was mans first sin.
And the perverting it to Another use, with the neglect of this, was men First since.
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As it was the great work of the Redeemer, to bring us back to God that made us,
As it was the great work of the Redeemer, to bring us back to God that made us,
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and restore us to his favour, so also to restore us to a capacity of serving him,
and restore us to his favour, so also to restore us to a capacity of serving him,
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even in that imployment which he appointed to us in our innocency;
even in that employment which he appointed to us in our innocency;
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which was to see God in the face of his creatures, and then to love and honour him,
which was to see God in the face of his creatures, and then to love and honour him,
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and by them to serve him. Though this be not our highest felicity, yet is it the way thereto:
and by them to serve him. Though this be not our highest felicity, yet is it the Way thereto:
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Till we come to see face to face, we must be glad to see the face of God in the glass of his works.
Till we come to see face to face, we must be glad to see the face of God in the glass of his works.
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But of this we have more to say anon in the application. 4. Our Crucifying of, or to the world, requireth not any secession from the world,
But of this we have more to say anon in the application. 4. Our Crucifying of, or to the world, requires not any secession from the world,
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nor a withdrawing our selves from the society of men, nor the casting away the propriety or possession of the necessaries which we possess.
nor a withdrawing our selves from the society of men, nor the casting away the propriety or possession of the necessaries which we possess.
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It is an easier thing to throw away our Masters Talents, then faithfully to improve them.
It is an Easier thing to throw away our Masters Talents, then faithfully to improve them.
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The Papists glory in the holiness of their Church, because they have many among them that have vowed never to marry,
The Papists glory in the holiness of their Church, Because they have many among them that have vowed never to marry,
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and have no propriety in Lands or Houses, and have separated themselves into a Monasticall society.
and have no propriety in Lands or Houses, and have separated themselves into a Monastical society.
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A••high commendation to their Church, when men must be Sainted with them, if they will do no mischief,
A••high commendation to their Church, when men must be Sainted with them, if they will do no mischief,
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though they make themselves useless to the rest of the world ▪ The servant that hid his Talent in a Napkin, was condemned by Christ as wicked and sloathful; and shall he be commended by us for extraordinarily devout? Will you reward that servant that will lock up himself in his chamber,
though they make themselves useless to the rest of the world ▪ The servant that hid his Talon in a Napkin, was condemned by christ as wicked and slothful; and shall he be commended by us for extraordinarily devout? Will you reward that servant that will lock up himself in his chamber,
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or hide his head in a hole when he should be busie at your work? Or will you reward that souldier that will withdraw from the Army into a corner,
or hide his head in a hold when he should be busy At your work? Or will you reward that soldier that will withdraw from the Army into a corner,
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when he should be fighting? The world swarms on every side with multitudes of ignorant and impenitent sinners, whose miserable condition cryeth loud for some relief, to all that are any way able to relieve them.
when he should be fighting? The world swarms on every side with Multitudes of ignorant and impenitent Sinners, whose miserable condition Cries loud for Some relief, to all that Are any Way able to relieve them.
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And these Religious Monks make haste from among them, and leave them to themselves to sink or swim,
And these Religious Monks make haste from among them, and leave them to themselves to sink or swim,
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and they think this cruelty to be the top of piety.
and they think this cruelty to be the top of piety.
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Unworthy is that man to live on the earth, that liveth only to himself, and communicateth not the gifts of God to others.
Unworthy is that man to live on the earth, that lives only to himself, and Communicateth not the Gifts of God to Others.
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And yet do these idle unprofitable droans, esteem their course, the life of perfection.
And yet do these idle unprofitable Drones, esteem their course, the life of perfection.
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When we must charge through the thickest of our enemies, and bear all the unthankfull requitals of the world,
When we must charge through the thickest of our enemies, and bear all the unthankful requitals of the world,
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and undergo their scorns and persecutions, these wary souldiers can look to their skin, and get out of the reach of such encounters;
and undergo their scorns and persecutions, these wary Soldiers can look to their skin, and get out of the reach of such encounters;
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and when they have done, imagine that they have got the victory.
and when they have done, imagine that they have god the victory.
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To live to our selves, were it never so spiritually, is far unlike the life of a Christian:
To live to our selves, were it never so spiritually, is Far unlike the life of a Christian:
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A good man is a common good;
A good man is a Common good;
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and compassionate to the miserable, and desirous to bring others to the participation of his felicity.
and compassionate to the miserable, and desirous to bring Others to the participation of his felicity.
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To withdraw from the world to do God service, is to get out of the Vineyard or Shop, that we may do our Masters work.
To withdraw from the world to do God service, is to get out of the Vineyard or Shop, that we may do our Masters work.
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If you have riches, it is not casting them away that shall excuse you, instead of an holy improving them for God.
If you have riches, it is not casting them away that shall excuse you, instead of an holy improving them for God.
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If you have possessions, it is not a renouncing of propriety, that shall excuse you from the prudent and charitable use of them.
If you have possessions, it is not a renouncing of propriety, that shall excuse you from the prudent and charitable use of them.
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The same I say also of Relations, of Offices in the Church and Common-wealth. God calleth you not to renounce them:
The same I say also of Relations, of Offices in the Church and Commonwealth. God calls you not to renounce them:
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To crucifie the world is not to disclaim all the relations, possessions, or honours of the world.
To crucify the world is not to disclaim all the relations, possessions, or honours of the world.
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These are not yours but Gods:
These Are not yours but God's:
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And as he put them into your hands, and commanded you faithfully to use them as his Stewards, so you must do it;
And as he put them into your hands, and commanded you faithfully to use them as his Stewards, so you must do it;
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and not think it a good account of your Stewardship, •o tell God that you threw away the talents that he trusted you with,
and not think it a good account of your Stewardship, •o tell God that you threw away the Talents that he trusted you with,
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because they were temptations to you, or because he was austere.
Because they were temptations to you, or Because he was austere.
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I should have no great need to speak of this, were there not such a multitude of deluded souls that have lately received the Popish dotages herein.
I should have no great need to speak of this, were there not such a multitude of deluded Souls that have lately received the Popish dotages herein.
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Its one thing to creep into a Monks Cell, or an Anchorets Cave, or an Hermits Wilderness, or Diogenes Tub;
Its one thing to creep into a Monks Cell, or an Anchorets Cave, or an Hermit's Wilderness, or Diogenes Tub;
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and another thing truly to be Crucified to the world; and in the midst of the creatures to live above them unto God;
and Another thing truly to be crucified to the world; and in the midst of the creatures to live above them unto God;
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as we are anon to shew.
as we Are anon to show.
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5. To be Crucified to the world, is not to forbear our lawfull trades and labours in the world.
5. To be crucified to the world, is not to forbear our lawful trades and labours in the world.
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He that bids us eat our bread in the sweat of our brows, and would not have him eat, that will not labour, Gen. 3. 19. 2 Thes. 3. 6, 10, 12. did never call men to be begging Fryers,
He that bids us eat our bred in the sweat of our brows, and would not have him eat, that will not labour, Gen. 3. 19. 2 Thebes 3. 6, 10, 12. did never call men to be begging Friars,
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nor licentious Prodigals, nor idle Gentlemen, nor lazy unprofitable burdens of the earth. All idleness that's wilfull, is sinful;
nor licentious Prodigals, nor idle Gentlemen, nor lazy unprofitable burdens of the earth. All idleness that's wilful, is sinful;
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but that which is cloaked with the pretence of Religion, is a double sin.
but that which is cloaked with the pretence of Religion, is a double since.
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When some servants grow lazy, they will pretend piety for it, and accuse their Masters of worldliness for setting them to work.
When Some Servants grow lazy, they will pretend piety for it, and accuse their Masters of worldliness for setting them to work.
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And some that have families will neglect their duty for them, and all upon pretences of a contempt of the world.
And Some that have families will neglect their duty for them, and all upon pretences of a contempt of the world.
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But he that bid us use the world as not abusing it, 1 Cor. 7. 31. did never mean to forbid us the use of it.
But he that bid us use the world as not abusing it, 1 Cor. 7. 31. did never mean to forbid us the use of it.
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While such Hypocrites will needs be more then Christians, they become in Pauls judgement worse then Infidels, 1 Tim. 5. 8. They should not labour with a desire to be rich,
While such Hypocrites will needs be more then Christians, they become in Paul's judgement Worse then Infidels, 1 Tim. 5. 8. They should not labour with a desire to be rich,
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yet must they labour to give to him that needeth, Eph. 4. 28. Idleness is not Mortification.
yet must they labour to give to him that needs, Ephesians 4. 28. Idleness is not Mortification.
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6. To be crucified to the world or the world to us, containeth not an unthankfull undervaluing of our Mercies.
6. To be Crucified to the world or the world to us, Containeth not an unthankful undervaluing of our mercies.
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It will not warrant us to say, Health, and Riches, and Honours are contemptible; and therefore I owe God but little thanks for them;
It will not warrant us to say, Health, and Riches, and Honours Are contemptible; and Therefore I owe God but little thanks for them;
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nor will it excuse any ingratefull insensibility of our deliverances.
nor will it excuse any ingrateful insensibility of our Deliverances.
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7. To Crucifie the world, is not to take away the lives of the men of the world,
7. To Crucify the world, is not to take away the lives of the men of the world,
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nor actually to use them as they used Christ.
nor actually to use them as they used christ.
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Though the Magistrate must bring a false Prophet to Capital Punishment that sought to turn the People from God,
Though the Magistrate must bring a false Prophet to Capital Punishment that sought to turn the People from God,
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yet every one might not do so: nor is that any part of the sense of this Text;
yet every one might not do so: nor is that any part of the sense of this Text;
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nor was it thus that Paul did crucifie the world.
nor was it thus that Paul did crucify the world.
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8. Much less may it encourage any poor Melancholly tempted souls to be weary of their lives,
8. Much less may it encourage any poor Melancholy tempted Souls to be weary of their lives,
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and to seek to make away themselves. This horrid sin is far from the duty here required:
and to seek to make away themselves. This horrid since is Far from the duty Here required:
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To be crucified to the world, is not to rid our selves out of the world;
To be Crucified to the world, is not to rid our selves out of the world;
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nor to do that to our selves, which were so hainous a sin if we did it to another,
nor to do that to our selves, which were so heinous a since if we did it to Another,
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as not here to be lightlyer punished then with death.
as not Here to be lightlyer punished then with death.
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And thus I have shewed you Negatively, What it is, not to have the world crucified to us;
And thus I have showed you Negatively, What it is, not to have the world Crucified to us;
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which I do both to prevent extreams, and to prevent your unjust censures of the Doctrine which I must next deliver, that you may see that I am not leading you into extreams,
which I do both to prevent extremes, and to prevent your unjust censures of the Doctrine which I must next deliver, that you may see that I am not leading you into extremes,
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but insisting on a plain and needfull truth. SECT. III. I Am next Affirmatively to shew what this Crucifixion is.
but insisting on a plain and needful truth. SECT. III. I Am next Affirmatively to show what this Crucifixion is.
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And first of the former branch: What it is to have the world to be Crucified to us.
And First of the former branch: What it is to have the world to be crucified to us.
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Where we shall speak of the object, and then of the acts.
Where we shall speak of the Object, and then of the acts.
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Qu. 1. In what respects is it that the world must be Crucified to us?Qu. 1. In what respects is it that the world must be crucified to us?
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Answ. In general. 1. In those respects in which men fell to the world from God.Answer In general. 1. In those respects in which men fell to the world from God.
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The state of mans Apostacy is an adhesion to the creature, and a departure from God;
The state of men Apostasy is an adhesion to the creature, and a departure from God;
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and the state of his recovery must be a departing from the creature, and an adhering unto God. 2. In those respects in which Christ himself hath opposed and overcome the world, in those must his people oppose and overcome it. More particularly;
and the state of his recovery must be a departing from the creature, and an adhering unto God. 2. In those respects in which christ himself hath opposed and overcome the world, in those must his people oppose and overcome it. More particularly;
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though it be but one and the same thing which they all import, yet I think it may the better insinuate into your understandings,
though it be but one and the same thing which they all import, yet I think it may the better insinuate into your understandings,
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if I present it to you in these various notions.
if I present it to you in these various notions.
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1. As the creature would be mans felicity, or any part of his true felicity, so is it to be hated, resisted and crucified.
1. As the creature would be men felicity, or any part of his true felicity, so is it to be hated, resisted and Crucified.
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If the world would know its own place, it might be esteemed and used in its place;
If the world would know its own place, it might be esteemed and used in its place;
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but if it will needs pretend to be what it is not, and will promise to do what it cannot,
but if it will needs pretend to be what it is not, and will promise to do what it cannot,
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and so would not only be used but enjoyed, we must take it for a deceiver,
and so would not only be used but enjoyed, we must take it for a deceiver,
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and rise up against it with the greatest detestation. For else it will be the certain damnation of our souls.
and rise up against it with the greatest detestation. For Else it will be the certain damnation of our Souls.
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For he that hath a wrong End, is wrong in all the means; and doth much worse then lose his labour in every step of his way.
For he that hath a wrong End, is wrong in all the means; and does much Worse then loose his labour in every step of his Way.
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It is the greatest and most pernicious errour in the world, to mistake in our very end, and about our chiefest good.
It is the greatest and most pernicious error in the world, to mistake in our very end, and about our chiefest good.
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When once the world would seem to be your home, and promiseth you content and satisfaction,
When once the world would seem to be your home, and promises you content and satisfaction,
c-crq a-acp dt n1 vmd vvi pc-acp vbi po22 n1-an, cc vvz pn22 j cc n1,
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and is indeed the condition that you would have;
and is indeed the condition that you would have;
cc vbz av dt n1 cst pn22 vmd vhi;
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so that you do not heartily and desirously look any further, but would with all your heart take this for your portion,
so that you do not heartily and desirously look any further, but would with all your heart take this for your portion,
av cst pn22 vdb xx av-j cc av-j vvb d av-jc, cc-acp vmd p-acp d po22 n1 vvb d p-acp po22 n1,
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if you knew but how to keep it when you have it, and begin to say, It is good to be here;
if you knew but how to keep it when you have it, and begin to say, It is good to be Here;
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and with that stigmatized fool [ soul take thy rest ] then hath the world perniciously deceived you,
and with that stigmatized fool [ soul take thy rest ] then hath the world perniciously deceived you,
cc p-acp d vvn n1 [ n1 vvb po21 n1 ] cs vhz dt n1 av-j vvn pn22,
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and if you be not effectually recovered, will be your everlasting ruine.
and if you be not effectually recovered, will be your everlasting ruin.
cc cs pn22 vbb xx av-j vvn, vmb vbi po22 j n1.
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Whatever it be that presenteth it self to you (of this world) as your felicity, is to be hated, opposed and crucified.
Whatever it be that presents it self to you (of this world) as your felicity, is to be hated, opposed and Crucified.
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Yea if it would but share in this office and honour, and would seem to be some part of your happiness,
Yea if it would but share in this office and honour, and would seem to be Some part of your happiness,
uh cs pn31 vmd cc-acp vvi p-acp d n1 cc n1, cc vmd vvi pc-acp vbi d n1 pp-f po22 n1,
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thus also must it die to you, or your souls must die: You can have but one ultimate principall end and happiness.
thus also must it die to you, or your Souls must die: You can have but one ultimate principal end and happiness.
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If you take the world for it, you can expect no more.
If you take the world for it, you can expect no more.
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The Covetousness of such is said to be Idolatry, Col. 3. 5. and their bellies to be their God, Phil. 3. 18, 19. and their gain to be their Godliness, 1 Tim. 6. 5. and their portion is in this life, Psal. 17. 14. and so they are called, Men of the world; Here they lay up a treasure to themselves, and therefore here is their hearts, Mat. 6. 19, 20, 21. and verily they have their reward, Mat. 6. 5. 2. As the creature is set in competition with God, or in the least degree of Co-ordination with God, so is it to be hated, rejected and crucified.
The Covetousness of such is said to be Idolatry, Col. 3. 5. and their bellies to be their God, Philip 3. 18, 19. and their gain to be their Godliness, 1 Tim. 6. 5. and their portion is in this life, Psalm 17. 14. and so they Are called, Men of the world; Here they lay up a treasure to themselves, and Therefore Here is their hearts, Mathew 6. 19, 20, 21. and verily they have their reward, Mathew 6. 5. 2. As the creature is Set in competition with God, or in the least degree of Coordination with God, so is it to be hated, rejected and Crucified.
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It is Gods prerogative to have Soveraign Interest in the soul:
It is God's prerogative to have Sovereign Interest in the soul:
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To be esteemed and loved as our chiefest good, and to be depended on as the principal cause of our well-being.
To be esteemed and loved as our chiefest good, and to be depended on as the principal cause of our wellbeing.
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The heart he made for himself, and the heart he will have; or else whoever hath it shall have it to its woe.
The heart he made for himself, and the heart he will have; or Else whoever hath it shall have it to its woe.
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He will be its Rest, or it shall never have Rest: and he will be its Happines•, or it shall be miserable everlastingly.
He will be its Rest, or it shall never have Rest: and he will be its Happines•, or it shall be miserable everlastingly.
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If now the presumptuous world will play the Traytor, and seek to dispossess the Soveraign of your souls, its time to use it as a Traytor should be used.
If now the presumptuous world will play the Traitor, and seek to dispossess the Sovereign of your Souls, its time to use it as a Traitor should be used.
cs av dt j n1 vmb vvi dt n1, cc vvb pc-acp vvi dt n-jn pp-f po22 n2, po31 n1 pc-acp vvi pn31 p-acp dt n1 vmd vbi vvn.
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If it will needs usurp the place of God, down with that Idol, and deal with it as it deserves.
If it will needs usurp the place of God, down with that Idol, and deal with it as it deserves.
cs pn31 vmb av vvi dt n1 pp-f np1, a-acp p-acp d n1, cc vvi p-acp pn31 c-acp pn31 vvz.
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O with what indignation and scorn may the Lord of glory look down upon the dirty worth-less creature,
O with what Indignation and scorn may the Lord of glory look down upon the dirty worthless creature,
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when he seeth it in his throne!
when he sees it in his throne!
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What! an earthen God! an aery God! Is gold, and honour, and fleshly pleasures, fit matter to become your God! And with what indignation and scorn should a gracious soul once hear the motion of entertaining such a God! It should be odious to us once to hear a comparison between the living God and the world!
What! an earthen God! an aery God! Is gold, and honour, and fleshly pleasures, fit matter to become your God! And with what Indignation and scorn should a gracious soul once hear the motion of entertaining such a God! It should be odious to us once to hear a comparison between the living God and the world!
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as if it would be to us, what he would be or could procure our safety and felicity in his stead.
as if it would be to us, what he would be or could procure our safety and felicity in his stead.
c-acp cs pn31 vmd vbi p-acp pno12, r-crq pns31 vmd vbi cc vmd vvi po12 n1 cc n1 p-acp po31 n1.
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As the Jews would not endure to hear of Christ being their King, but cryed out, Away with him, Crucifie him, we have no King but Caesar.
As the jews would not endure to hear of christ being their King, but cried out, Away with him, Crucify him, we have no King but Caesar.
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So must we think and speak of the world when it would be our King; Away with it, crucifie it, we have no King but God in Christ.
So must we think and speak of the world when it would be our King; Away with it, crucify it, we have no King but God in christ.
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And as the rebellious world saith of Christ, Luke 19. 27. We will not have this man to rule over us;
And as the rebellious world Says of christ, Lycia 19. 27. We will not have this man to Rule over us;
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so must we say of the flesh and the world, we will not have them to rule over us.
so must we say of the Flesh and the world, we will not have them to Rule over us.
av vmb pns12 vvi pp-f dt n1 cc dt n1, pns12 vmb xx vhi pno32 pc-acp vvi p-acp pno12.
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As the churlish Israelite asked Moses (the Prophet like Christ) so must we do the flesh and world;
As the churlish Israelite asked Moses (the Prophet like christ) so must we do the Flesh and world;
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Who made thee a Ruler over us? We may value a very dunghill for the manuring of our Land:Who made thee a Ruler over us? We may valve a very dunghill for the manuring of our Land:
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but if any man will say, This dunghill is the Sun, which giveth light to the world;
but if any man will say, This dunghill is the Sun, which gives Light to the world;
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the assertion would rather cause derision then belief:
the assertion would rather cause derision then belief:
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Or if you would perswade a man to put it in his bosom or his bed, he would cast it away with abhorrence and disdain, who would not have refused it if you had laid it in his field.
Or if you would persuade a man to put it in his bosom or his Bed, he would cast it away with abhorrence and disdain, who would not have refused it if you had laid it in his field.
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The poorest beggar may be regarded in his place;
The Poorest beggar may be regarded in his place;
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but if he will proclaim himself King, you will either laugh at him as a fool,
but if he will proclaim himself King, you will either laugh At him as a fool,
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or abhor him as a Traytor; subjects do owe much honour and obedience to their Princes;
or abhor him as a Traitor; subject's do owe much honour and Obedience to their Princes;
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but if Caligula will needs be Iupiter, or if they must hear as the Pope, Dominus Deus noster Papa, or if they will usurp Gods prerogatives,
but if Caligula will needs be Iupiter, or if they must hear as the Pope, Dominus Deus Noster Papa, or if they will usurp God's prerogatives,
cc-acp cs np1 vmb av vbb np1, cc cs pns32 vmb vvi p-acp dt n1, fw-la fw-la fw-la np1, cc cs pns32 vmb vvi npg1 n2,
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and undertake his proper work, or will set themselves against his truth and interest, and grow jealous of his power on which they must depend,
and undertake his proper work, or will Set themselves against his truth and Interest, and grow jealous of his power on which they must depend,
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and of his Gospel and spiritual Administrations and Discipline, lest it should ecclipse their glory or cross their wills, this is the ready way to make them become base,
and of his Gospel and spiritual Administrations and Discipline, lest it should eclipse their glory or cross their wills, this is the ready Way to make them become base,
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and lay both them and their glory in the dust.
and lay both them and their glory in the dust.
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The Jews ought to reverence Herod their King, but if once they begin to say, [ It is the voice of a God, and not of a man.
The jews ought to Reverence Herod their King, but if once they begin to say, [ It is the voice of a God, and not of a man.
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] No wonder if he be smitten by the hand of Divine vengeance, and he that would be a God, become the food of worms;
] No wonder if he be smitten by the hand of Divine vengeance, and he that would be a God, become the food of worms;
] uh-dx vvb cs pns31 vbb vvn p-acp dt n1 pp-f j-jn n1, cc pns31 cst vmd vbi dt np1, vvb dt n1 pp-f n2;
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and God shew them what a God they had magnified, that cannot keep the lice or worms from eating him alive.
and God show them what a God they had magnified, that cannot keep the lice or worms from eating him alive.
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God useth to pour contempt upon Princes, when they will not know and submit to the everlasting King.
God uses to pour contempt upon Princes, when they will not know and submit to the everlasting King.
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He taketh himself as engaged to break down all that would usurp his honour, and tumble down the Idols of the world;
He Takes himself as engaged to break down all that would usurp his honour, and tumble down the Idols of the world;
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therefore hath he alway so abhorred the two grand abominations, Pride and Idolatry, above other sins:
Therefore hath he always so abhorred the two grand abominations, Pride and Idolatry, above other Sins:
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For he will not give his glory to another:
For he will not give his glory to Another:
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He will not with patience hear it spoken of an Idol, [ These are thy Gods O Israel, that brought thee out of Egypt:
He will not with patience hear it spoken of an Idol, [ These Are thy God's Oh Israel, that brought thee out of Egypt:
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] The first Commandment is not meerly a precept for some particular act of obedience, as are the rest:
] The First Commandment is not merely a precept for Some particular act of Obedience, as Are the rest:
] dt ord n1 vbz xx av-j dt n1 p-acp d j n1 pp-f n1, c-acp vbr dt n1:
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but it is the fundamentall Law of God, establishing the very Relations of Soveraign and Subject:
but it is the fundamental Law of God, establishing the very Relations of Sovereign and Subject:
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And as this is the first and great command, and that which virtually containeth all, [ Thou shalt have no other Gods before me ] or, [ Thou shalt love the Lord thy God with all thy heart.
And as this is the First and great command, and that which virtually Containeth all, [ Thou shalt have no other God's before me ] or, [ Thou shalt love the Lord thy God with all thy heart.
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] So he that breaketh this is guilty of all.
] So he that breaks this is guilty of all.
] av pns31 cst vvz d vbz j pp-f d.
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When the Parent of the world would needs become as God, he made himself the slave of the Devil.
When the Parent of the world would needs become as God, he made himself the slave of the devil.
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You see then I hope sufficient reason why the world must be abhorred and crucified, when it is made an Idol, and would become our God;
You see then I hope sufficient reason why the world must be abhorred and Crucified, when it is made an Idol, and would become our God;
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and why this Crucifixion of it is of absolute indispensable necessity to salvation.
and why this Crucifixion of it is of absolute indispensable necessity to salvation.
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If it had kept its place and distance, and would have been only a stream from the infinite power,
If it had kept its place and distance, and would have been only a stream from the infinite power,
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and wisdom, and goodness, and a Messenger to bring us the report of his excellencies,
and Wisdom, and Goodness, and a Messenger to bring us the report of his excellencies,
cc n1, cc n1, cc dt n1 pc-acp vvi pno12 dt n1 pp-f po31 n2,
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and a book in which we might read his name, and a glass in which we might see his face,
and a book in which we might read his name, and a glass in which we might see his face,
cc dt n1 p-acp r-crq pns12 vmd vvi po31 n1, cc dt n1 p-acp r-crq pns12 vmd vvi po31 n1,
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then might we have esteemed and magnified it:
then might we have esteemed and magnified it:
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But when the Devil and the flesh will make it their bait to draw away our hearts from God,
But when the devil and the Flesh will make it their bait to draw away our hearts from God,
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and to steal that love, desire, and care, which is due to him, and begin to tell us of Rest,
and to steal that love, desire, and care, which is due to him, and begin to tell us of Rest,
cc pc-acp vvi d n1, vvb, cc n1, r-crq vbz j-jn p-acp pno31, cc vvb pc-acp vvi pno12 pp-f n1,
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or Satisfaction, or Felicity here, its time to cry out, Crucifie it, crucifie it.
or Satisfaction, or Felicity Here, its time to cry out, Crucify it, crucify it.
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When it would insinuate it self into our bosom, and get next our hearts, and have our most delightfull and frequent thoughts,
When it would insinuate it self into our bosom, and get next our hearts, and have our most delightful and frequent thoughts,
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and become so dear to us, that we cannot be without it;
and become so dear to us, that we cannot be without it;
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when it is the very thing that our minds are bent upon, and that lifts us up when we have it,
when it is the very thing that our minds Are bent upon, and that lifts us up when we have it,
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and casts us down when we want it;
and Cast us down when we want it;
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and thus disposeth of our affections and endeavours, its time to lay such an Idol in the dust,
and thus Disposeth of our affections and endeavours, its time to lay such an Idol in the dust,
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and to cast out such a Traytor with the greatest detestation.
and to cast out such a Traitor with the greatest detestation.
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As we our selves shall be exalted if we humble our selves, and brought low if we exalt our selves;
As we our selves shall be exalted if we humble our selves, and brought low if we exalt our selves;
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so must we cast down the world when it would exalt it self in our esteem,
so must we cast down the world when it would exalt it self in our esteem,
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and the right exaltation of it is by the lowest subjecting of it unto God.
and the right exaltation of it is by the lowest subjecting of it unto God.
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For whoever hath to deal with Infinite Power, must think of no other way of exaltation.
For whoever hath to deal with Infinite Power, must think of no other Way of exaltation.
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3. The world must be abhorred, and crucified by us, as it standeth at enmity to God and his holy waies.
3. The world must be abhorred, and Crucified by us, as it Stands At enmity to God and his holy ways.
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It is become, through mans corruption, the great seducer, and an impediment to our entertainment of heavenly Doctrine,
It is become, through men corruption, the great seducer, and an impediment to our entertainment of heavenly Doctrine,
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and a means of keeping the soul from God.
and a means of keeping the soul from God.
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Yea it is become the Interest of the flesh, and is set in fullest opposition to our spiritual Interest.
Yea it is become the Interest of the Flesh, and is Set in Fullest opposition to our spiritual Interest.
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In what degree soever the world would turn your hearts from God, or stop your ears against his word,
In what degree soever the world would turn your hearts from God, or stop your ears against his word,
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or take you off from the duty which he prescribeth you, in that measure must you seek to crucifie it to your selves.
or take you off from the duty which he prescribeth you, in that measure must you seek to crucify it to your selves.
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If Father or Mother would draw us away from Christ, though as parents they must be honoured still,
If Father or Mother would draw us away from christ, though as Parents they must be honoured still,
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yet as enemies to Christ they must be contemned.
yet as enemies to christ they must be contemned.
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When your honours would hinder you from honouring God, and your credit doth contend against your conscience,
When your honours would hinder you from honouring God, and your credit does contend against your conscience,
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and your worldly business contradicteth your heavenly business, and your gain is pleaded against your obedience;
and your worldly business Contradicteth your heavenly business, and your gain is pleaded against your Obedience;
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it is time then to use the world as an enemy, and to vilifie those honours, and businesses, and commodities.
it is time then to use the world as an enemy, and to vilify those honours, and businesses, and commodities.
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A tender conscience that is acquainted with a course of universall obedience, will take notice when these worldly interpositions and a vocations would interrupt his course;
A tender conscience that is acquainted with a course of universal Obedience, will take notice when these worldly interpositions and a vocations would interrupt his course;
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and a soul acquainted with an holy dependance upon God and Communion, can feel when these enticing and deluding things would interrupt his Communion,
and a soul acquainted with an holy dependence upon God and Communion, can feel when these enticing and deluding things would interrupt his Communion,
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and turn his eye from the face of God:
and turn his eye from the face of God:
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and therefore he can feel by the advantage of his holy experience, when the world becomes his enemy,
and Therefore he can feel by the advantage of his holy experience, when the world becomes his enemy,
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and calleth him to the conflict.
and calls him to the conflict.
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4. The world is to be crucified, as it is the matter of our fleshpleasing, or the food of our carnal affections,
4. The world is to be Crucified, as it is the matter of our fleshpleasing, or the food of our carnal affections,
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and the fuel of our concupiscence.
and the fuel of our concupiscence.
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The grand Idol that is exalted against the Lord, is Carnal Self: This is the God of all the unregenerate:
The grand Idol that is exalted against the Lord, is Carnal Self: This is the God of all the unregenerate:
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This hath their hearts, their care, their labours.
This hath their hearts, their care, their labours.
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The pleasing of this flesh is the end of the unsanctified, and therefore the summary capital sin, which virtually containeth all the rest;
The pleasing of this Flesh is the end of the unsanctified, and Therefore the summary capital since, which virtually Containeth all the rest;
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Even as the Pleasing of God is the End of every Saint, and therefore the summary capital duty which virtually containeth all other duties:
Even as the Pleasing of God is the End of every Saint, and Therefore the summary capital duty which virtually Containeth all other duties:
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The world is an Idol subservient to the flesh, as being the matter of its delight,
The world is an Idol subservient to the Flesh, as being the matter of its delight,
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and the means by which its End is attained;
and the means by which its End is attained;
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as in the contrary state, the Mediator is subservient to the Father, as being the matter of his delight, in whom he is well-pleased,
as in the contrary state, the Mediator is subservient to the Father, as being the matter of his delight, in whom he is well-pleased,
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and the means by whom he obtaineth his Ends, in making his people also well-pleasing in his eyes.
and the means by whom he obtaineth his Ends, in making his people also Well-pleasing in his eyes.
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The Devil also is an Idol of the ungodly;
The devil also is an Idol of the ungodly;
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but that is in a suberviency to the world and to the flesh, as by the bait of worldly things he pleaseth the flesh:
but that is in a suberviency to the world and to the Flesh, as by the bait of worldly things he Pleases the Flesh:
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as in the contrary state the Holy Ghost is in office subordinate to the Son and to the Father, in that he bringeth us to Christ, by whom we must have access to the Father.
as in the contrary state the Holy Ghost is in office subordinate to the Son and to the Father, in that he brings us to christ, by whom we must have access to the Father.
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In the Carnal Trinity then you may see, that as the flesh is the Principall and Ultimate End,
In the Carnal Trinity then you may see, that as the Flesh is the Principal and Ultimate End,
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and hath the first place, so the world is the nearest means to that End, and hath the second place:
and hath the First place, so the world is the nearest means to that End, and hath the second place:
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and as there is no coming to the Father or Pleasing him but by the Son,
and as there is no coming to the Father or Pleasing him but by the Son,
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so is there no way of Pleasing the flesh but by the world.
so is there no Way of Pleasing the Flesh but by the world.
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So that by this you may perceive in what relation we stand to the sensual seducing world,
So that by this you may perceive in what Relation we stand to the sensual seducing world,
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and on what grounds, and how far it is necessary that we crucifie it:
and on what grounds, and how Far it is necessary that we crucify it:
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The fixed determination of our Soveraign is, that if we live after the flesh we shall die,
The fixed determination of our Sovereign is, that if we live After the Flesh we shall die,
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but if by the Spirit we mortifie the deeds of the body, we shall live, Rom. 8. 13. To live after the flesh, is by loving the world,but if by the Spirit we mortify the Deeds of the body, we shall live, Rom. 8. 13. To live After the Flesh, is by loving the world,
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and enjoying it as our felicity;
and enjoying it as our felicity;
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and to mortifie the deeds of it by the Spirit, is by withdrawing this fuel and food that doth maintain them,
and to mortify the Deeds of it by the Spirit, is by withdrawing this fuel and food that does maintain them,
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and by crucifying and killing the world as to such ends.
and by crucifying and killing the world as to such ends.
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Our work is to put on the Lord Iesus Christ, and make no provision for the flesh to fulfill the lusts thereof, Rom. 13. 14. It is the world that is this provision for the fulfilling of our fleshly lusts.
Our work is to put on the Lord Iesus christ, and make no provision for the Flesh to fulfil the Lustiest thereof, Rom. 13. 14. It is the world that is this provision for the fulfilling of our fleshly Lustiest.
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So far therefore as the flesh must be mortified, the world also must be mortified.
So Far Therefore as the Flesh must be mortified, the world also must be mortified.
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5. Moreover the world must be Crucified to us, as far as it is presented to us as an independant or separated Good, without its due relations unto God.
5. Moreover the world must be crucified to us, as Far as it is presented to us as an independent or separated Good, without its due relations unto God.
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It is God only who is the Absolute, Necessary ▪ Independant Being;
It is God only who is the Absolute, Necessary ▪ Independent Being;
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and all creatures are but secondary, contingent, dependant Beings, (whether Univocally or Equivocally, or Analogically so called, with God, let the Schools debate.) To look on the creature as a separated or simple Being or Good, is to look upon it as God.
and all creatures Are but secondary, contingent, dependant Beings, (whither Univocally or Equivocally, or Analogically so called, with God, let the Schools debate.) To look on the creature as a separated or simple Being or Good, is to look upon it as God.
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And here came in the first Idolatry of the world.
And Here Come in the First Idolatry of the world.
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When Adam had all his felicity in God, and had the creature only as a stream and means,
When Adam had all his felicity in God, and had the creature only as a stream and means,
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and when all his affections should have been centred in God, and he should not have viewed one line in the volume of nature, without the joint observance of the Center where it was terminated;
and when all his affections should have been centred in God, and he should not have viewed one line in the volume of nature, without the joint observance of the Centre where it was terminated;
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Contrarily he withdraws his eye from God, and fixeth it on the creature as a separated Good;
Contrarily he withdraws his eye from God, and fixeth it on the creature as a separated Good;
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and desiring to know Good in this separated sense, he made it an Evil to him,
and desiring to know Good in this separated sense, he made it an Evil to him,
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and knew it to his sorrow:
and knew it to his sorrow:
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And so forsaking the true and Al-sufficient Good, he turned to a Good which indeed as conceived of by him was no Good,
And so forsaking the true and All-sufficient Good, he turned to a Good which indeed as conceived of by him was no Good,
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and knew it by a knowledge, which as to the Truth of it was not Knowing, but Erring. And in this course which our first progenitors have led us into, the carnall world proceedeth to this day.
and knew it by a knowledge, which as to the Truth of it was not Knowing, but Erring. And in this course which our First progenitors have led us into, the carnal world Proceedeth to this day.
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The creature is near them, but God is far off: A little they know of the creature, but they are utter strangers to God:
The creature is near them, but God is Far off: A little they know of the creature, but they Are utter Strangers to God:
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And therefore think on the creature as an independant separated Good.
And Therefore think on the creature as an independent separated Good.
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And you must carefully note, that the dependance of the creature on God, is not to be fully manifest by the dependance of any creature upon another.
And you must carefully note, that the dependence of the creature on God, is not to be Fully manifest by the dependence of any creature upon Another.
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The line is locally distant from the Center;
The line is locally distant from the Centre;
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and the streams are locally distant from the spring, though they are contiguous, and have the dependancy of an effect:
and the streams Are locally distant from the spring, though they Are contiguous, and have the dependency of an Effect:
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But God is not locall, and so not locally distant from us.
But God is not local, and so not locally distant from us.
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The nearest similitude is that of the bodies dependance upon the soul (which yet doth fall exceeding short.) In God both we and every creature do live,
The nearest similitude is that of the bodies dependence upon the soul (which yet does fallen exceeding short.) In God both we and every creature do live,
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and move, and have our being.
and move, and have our being.
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As no man of reason will talk to a corpse, nor dwell and converse with any man meerly as corporeall, without respect to the soul that doth animate him,
As no man of reason will talk to a corpse, nor dwell and converse with any man merely as corporeal, without respect to the soul that does animate him,
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nor will he fall in love with a corpse;
nor will he fallen in love with a corpse;
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so no man that is spiritually wise (so far as he is so) will once look upon any creature, much less converse with it,
so no man that is spiritually wise (so Far as he is so) will once look upon any creature, much less converse with it,
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or fall in love with it, barely as a creature, conceiving of it as a thing that is separated from God,
or fallen in love with it, barely as a creature, conceiving of it as a thing that is separated from God,
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or not positively conceiving of God as animating it, and as being its Alpha and Omega, its Beginning and End, its principall efficient,
or not positively conceiving of God as animating it, and as being its Alpha and Omega, its Beginning and End, its principal efficient,
cc xx av-j vvg pp-f np1 p-acp vvg pn31, cc a-acp vbg po31 np1 cc np1, po31 n1 cc vvb, pn31|vbz j-jn j,
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and ultimate Finall cause, at least:
and ultimate Final cause, At least:
cc vvi j n1, p-acp ds:
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For this were to imagine the carkaise of a creature, and to conceive of it as such a thing as is not in being.
For this were to imagine the Carcass of a creature, and to conceive of it as such a thing as is not in being.
c-acp d vbdr pc-acp vvi dt n1 pp-f dt n1, cc pc-acp vvi pp-f pn31 p-acp d dt n1 c-acp vbz xx p-acp vbg.
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For out of the God of Nature the creature is Nothing, nor can do an• thing ▪ for there is no such thing;
For out of the God of Nature the creature is Nothing, nor can do an• thing ▪ for there is no such thing;
p-acp av pp-f dt n1 pp-f n1 dt n1 vbz pix, ccx vmb vdi n1 n1 ▪ p-acp pc-acp vbz dx d n1;
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even as out of Christ the Lord of spiritual Life and Grace, the new creature is nothing, and we can do nothing; for there is no such new creature.
even as out of christ the Lord of spiritual Life and Grace, the new creature is nothing, and we can do nothing; for there is no such new creature.
av c-acp av pp-f np1 dt n1 pp-f j n1 cc n1, dt j n1 vbz pix, cc pns12 vmb vdi pix; p-acp pc-acp vbz dx d j n1.
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You have here the very difference between a Carnal and a Spiritual life.
You have Here the very difference between a Carnal and a Spiritual life.
pn22 vhb av dt j n1 p-acp dt j cc dt j n1.
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The Carnal man doth see only the carkaise of the world, and is blind to God,
The Carnal man does see only the Carcass of the world, and is blind to God,
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and seeth not him, when he seeth that which is animated by him.
and sees not him, when he sees that which is animated by him.
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But the Spiritual man seeth God in and by the creature, and the creature is nothing to him but in God.
But the Spiritual man sees God in and by the creature, and the creature is nothing to him but in God.
p-acp dt j n1 vvz np1 p-acp cc p-acp dt n1, cc dt n1 vbz pix p-acp pno31 p-acp p-acp np1.
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As an illiterate man doth look upon a Book, and seeth only the le•ters, and taketh pleasure in their shape and order,
As an illiterate man does look upon a Book, and sees only the le•ters, and Takes pleasure in their shape and order,
p-acp dt j n1 vdz vvi p-acp dt n1, cc vvz av-j dt n2, cc vvz n1 p-acp po32 n1 cc n1,
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and falls a playing with it as children do; but he seeth not, nor understands the sense;
and falls a playing with it as children do; but he sees not, nor understands the sense;
cc vvz dt vvg p-acp pn31 p-acp n2 vdb; cc-acp pns31 vvz xx, ccx vvz dt n1;
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and therefore if it contained the noblest mysteries or the greatest promises, even such as his life did depend upon, he loveth it not in any such respect,
and Therefore if it contained the Noblest Mysteres or the greatest promises, even such as his life did depend upon, he loves it not in any such respect,
cc av cs pn31 vvd dt js n2 cc dt js n2, av d c-acp po31 n1 vdd vvi p-acp, pns31 vvz pn31 xx p-acp d d n1,
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nor doth he for that delight in it:
nor does he for that delight in it:
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but let a learned man have the perusing of the same Book, and though he may commend the clearness of the character,
but let a learned man have the perusing of the same Book, and though he may commend the clearness of the character,
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yet it is the sense that he principally observeth, and the sense that he loveth, and the sense that he delighteth in:
yet it is the sense that he principally observeth, and the sense that he loves, and the sense that he delights in:
av pn31 vbz dt n1 cst pns31 av-j vvz, cc dt n1 cst pns31 vvz, cc dt n1 cst pns31 vvz p-acp:
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and therefore as the sense is incomparably more excellent then the character simply considered, so is it an higher and more excellent kind of knowledge and delight which he hath in the Book,
and Therefore as the sense is incomparably more excellent then the character simply considered, so is it an higher and more excellent kind of knowledge and delight which he hath in the Book,
cc av c-acp dt n1 vbz av-j av-dc j cs dt n1 av-j vvn, av vbz pn31 dt jc cc av-dc j n1 pp-f n1 cc n1 r-crq pns31 vhz p-acp dt n1,
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then that which the illiterate hath ▪ And indeed it is an imaginary annihilation of the Book,
then that which the illiterate hath ▪ And indeed it is an imaginary annihilation of the Book,
av cst r-crq dt j vhz ▪ cc av pn31 vbz dt j n1 pp-f dt n1,
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and of every character of it formally considered, to conceive of it as separated from the sense:
and of every character of it formally considered, to conceive of it as separated from the sense:
cc pp-f d n1 pp-f pn31 av-j vvn, pc-acp vvi pp-f pn31 p-acp vvn p-acp dt n1:
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for the very essence of it, is to be a sign of that sense:
for the very essence of it, is to be a Signen of that sense:
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and therefore as the illiterate cannot see the sense for words and letters, the wood for trees,
and Therefore as the illiterate cannot see the sense for words and letters, the wood for trees,
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so the literate can see no such thing as words without sense, nor would regard the materials but for this signifying use.
so the literate can see no such thing as words without sense, nor would regard the materials but for this signifying use.
av dt j vmb vvi dx d n1 c-acp n2 p-acp n1, ccx vmd vvi dt n2-jn p-acp p-acp d vvg n1.
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I have expressed the similitude in more words then I use in such cases, because it much illustrateth our present matter.
I have expressed the similitude in more words then I use in such cases, Because it much illustrateth our present matter.
pns11 vhb vvn dt n1 p-acp dc n2 cs pns11 vvb p-acp d n2, c-acp pn31 av-d vvz po12 j n1.
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It was never the mind of God to make the great body of this world to stand as a separated thing, or to be an Idol.
It was never the mind of God to make the great body of this world to stand as a separated thing, or to be an Idol.
pn31 vbds av-x dt n1 pp-f np1 pc-acp vvi dt j n1 pp-f d n1 pc-acp vvi p-acp dt j-vvn n1, cc pc-acp vbi dt n1.
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He made all this for himself:
He made all this for himself:
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The whole Creation is one entire volume, and the sense of every line is God. His name is legible on every creature;
The Whole Creation is one entire volume, and the sense of every line is God. His name is legible on every creature;
dt j-jn n1 vbz pi j n1, cc dt n1 pp-f d n1 vbz np1. po31 n1 vbz j p-acp d n1;
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and he that seeth not God in all, understandeth not the sense of the Creation.
and he that sees not God in all, understands not the sense of the Creation.
cc pns31 cst vvz xx np1 p-acp d, vvz xx dt n1 pp-f dt n1.
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As it is Eternal Life to know God, so this God is the Life of the creature which we know,
As it is Eternal Life to know God, so this God is the Life of the creature which we know,
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and the knowing of him in it is the Life of all our knowledge.
and the knowing of him in it is the Life of all our knowledge.
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The illiterate world doth gaze upon the creatures, and fall in love with the out-side and materials,
The illiterate world does gaze upon the creatures, and fallen in love with the outside and materials,
dt j n1 vdz vvi p-acp dt n2, cc vvi p-acp n1 p-acp dt n1-an cc n2-jn,
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and play with it, but understandeth not a creature.
and play with it, but understands not a creature.
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By separating it in their apprehensions from God, the sense, they do annihilate the world to themselves,
By separating it in their apprehensions from God, the sense, they do annihilate the world to themselves,
p-acp n-vvg pn31 p-acp po32 n2 p-acp np1, dt n1, pns32 vdb vvi dt n1 p-acp px32,
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as to its principall use and signification.
as to its principal use and signification.
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There are two Texts of Scripture among many others, of which I have often thought as notable descriptions of a carnal mans life:
There Are two Texts of Scripture among many Others, of which I have often Thought as notable descriptions of a carnal men life:
pc-acp vbr crd n2 pp-f n1 p-acp d n2-jn, pp-f r-crq pns11 vhb av vvn c-acp j n2 pp-f dt j ng1 n1:
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the one as to the privative part, and the other as to the positive.
the one as to the privative part, and the other as to the positive.
dt pi p-acp p-acp dt j n1, cc dt j-jn c-acp p-acp dt j.
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One is, Ephes. 2. 12. which calleth them [ Atheists, or without God in the world.
One is, Ephesians 2. 12. which calls them [ Atheists, or without God in the world.
pi vbz, np1 crd crd r-crq vvz pno32 [ n2, cc p-acp np1 p-acp dt n1.
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] They see and know somewhat of the world, but God they neither see not know:
] They see and know somewhat of the world, but God they neither see not know:
] pns32 vvb cc vvi av pp-f dt n1, p-acp np1 pns32 d vvb xx vvi:
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They converse with the world, but not with God: All their affections are let out upon the world, but God hath none of them:
They converse with the world, but not with God: All their affections Are let out upon the world, but God hath none of them:
pns32 vvb p-acp dt n1, cc-acp xx p-acp np1: d po32 n2 vbr vvn av p-acp dt n1, cc-acp np1 vhz pix pp-f pno32:
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All their business is about the world, but they live as if they had nothing to do with God.
All their business is about the world, but they live as if they had nothing to do with God.
d po32 n1 vbz p-acp dt n1, cc-acp pns32 vvb c-acp cs pns32 vhd pix pc-acp vdi p-acp np1.
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As a Schollar, if his Master should stand in a corner of the School to watch what he will do, will behave himself while he seeth him not,
As a Scholar, if his Master should stand in a corner of the School to watch what he will do, will behave himself while he sees him not,
p-acp dt n1, cs po31 n1 vmd vvi p-acp dt n1 pp-f dt n1 pc-acp vvi r-crq pns31 vmb vdi, vmb vvi px31 cs pns31 vvz pno31 xx,
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as if he were not there;
as if he were not there;
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he will play with his fellows and talk to them, as if there were no Master in the School;
he will play with his Fellows and talk to them, as if there were no Master in the School;
pns31 vmb vvi p-acp po31 n2 cc vvi p-acp pno32, c-acp cs pc-acp vbdr dx n1 p-acp dt n1;
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So do the ungodly live in the world, as if there were no God in the world;
So do the ungodly live in the world, as if there were no God in the world;
av vdb dt j vvi p-acp dt n1, c-acp cs pc-acp vbdr dx n1 p-acp dt n1;
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they think, and speak, and deal with the world, as if there were nothing but the world for them to converse with.
they think, and speak, and deal with the world, as if there were nothing but the world for them to converse with.
pns32 vvb, cc vvi, cc vvi p-acp dt n1, c-acp cs pc-acp vbdr pix cc-acp dt n1 p-acp pno32 pc-acp vvi p-acp.
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As for God they know him not, but carry themselves as if they had nothing to do with him;
As for God they know him not, but carry themselves as if they had nothing to do with him;
p-acp p-acp np1 pns32 vvb pno31 xx, cc-acp vvb px32 a-acp cs pns32 vhd pix pc-acp vdi p-acp pno31;
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and ask in their hearts as Pharaoh once did, Who is the Lord that I should serve him? And perhaps this made David say, Psal. 14. 1. [ The fool hath said in his heart there is no God.
and ask in their hearts as Pharaoh once did, Who is the Lord that I should serve him? And perhaps this made David say, Psalm 14. 1. [ The fool hath said in his heart there is no God.
cc vvb p-acp po32 n2 p-acp np1 a-acp vdd, r-crq vbz dt n1 cst pns11 vmd vvi pno31? cc av d j-vvn np1 vvb, np1 crd crd [ dt n1 vhz vvn p-acp po31 n1 a-acp vbz dx n1.
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] Though he speak it not positively, yet there is a privative Atheism, which is interpretatively to say, [ There is no God. ] For he seeth him not,
] Though he speak it not positively, yet there is a privative Atheism, which is interpretatively to say, [ There is no God. ] For he sees him not,
] cs pns31 vvb pn31 xx av-j, av pc-acp vbz dt j n1, r-crq vbz av-j pc-acp vvi, [ a-acp vbz dx n1. ] c-acp pns31 vvz pno31 xx,
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nor taketh any great notice of him; but liveth as without him in the world: Not without him efficiently considered;
nor Takes any great notice of him; but lives as without him in the world: Not without him efficiently considered;
ccx vvz d j n1 pp-f pno31; cc-acp vvz a-acp p-acp pno31 p-acp dt n1: xx p-acp pno31 av-j vvn;
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for so nothing can subsist without him, but without him objectively considered:
for so nothing can subsist without him, but without him objectively considered:
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For God is not in all his thoughts, Psal. 10. 4, 5. and his judgements are far above, out of his sight.
For God is not in all his thoughts, Psalm 10. 4, 5. and his Judgments Are Far above, out of his sighed.
c-acp np1 vbz xx p-acp d po31 n2, np1 crd crd, crd cc png31 n2 vbr av-j a-acp, av pp-f po31 n1.
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God looketh down upon the children of men, to see if there be any that will understand and seek after God:
God looks down upon the children of men, to see if there be any that will understand and seek After God:
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but they are gone aside, and are become filthy, and observe not him that observeth them, Psal. 14. 2, 3. This is the case of poor worldlings from the highest Prince to the lowest beggar:but they Are gone aside, and Are become filthy, and observe not him that observeth them, Psalm 14. 2, 3. This is the case of poor worldlings from the highest Prince to the lowest beggar:
cc-acp pns32 vbr vvn av, cc vbr vvn j, cc vvb xx pno31 cst vvz pno32, np1 crd crd, crd d vbz dt n1 pp-f j n2 p-acp dt js n1 p-acp dt js n1:
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A great deal of business they have in the world, some in seeking what they want,
A great deal of business they have in the world, Some in seeking what they want,
dt j n1 pp-f n1 pns32 vhb p-acp dt n1, d p-acp vvg r-crq pns32 vvb,
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and others in holding and enjoying what they have; but they all live as without God in the world.
and Others in holding and enjoying what they have; but they all live as without God in the world.
cc n2-jn p-acp vvg cc vvg r-crq pns32 vhb; cc-acp pns32 d vvb a-acp p-acp np1 p-acp dt n1.
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[ Now consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you, Psal. 50. 22. For the wicked shall be turned into hell,
[ Now Consider this you that forget God, lest he tear you in Pieces, and there be none to deliver you, Psalm 50. 22. For the wicked shall be turned into hell,
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and all the Nations that forget God, Psal 9. 17. ]and all the nations that forget God, Psalm 9. 17. ]
cc d dt n2 cst vvb np1, np1 crd crd ]
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The other Text that describeth the life of a meer naturall man, is, Psalm 39. 6. to which you may joyn, Psalm 73. 20. The former saith, [ Surely every man walketh in a vain shew;
The other Text that Describeth the life of a mere natural man, is, Psalm 39. 6. to which you may join, Psalm 73. 20. The former Says, [ Surely every man walks in a vain show;
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surely they are disquieted, or make a tumult and stir in vain. surely they Are disquieted, or make a tumult and stir in vain.
av-j pns32 vbr vvn, cc vvi dt n1 cc vvi p-acp j.
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] Though the brevity of life it self may be something here intended, yet that seemeth not to be all:
] Though the brevity of life it self may be something Here intended, yet that seems not to be all:
] cs dt n1 pp-f n1 pn31 n1 vmb vbi pi av vvn, av cst vvz xx pc-acp vbi d:
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but also the vanity of it as it is a worldly life, and imployed meerly about transitory creatures:
but also the vanity of it as it is a worldly life, and employed merely about transitory creatures:
cc-acp av dt n1 pp-f pn31 c-acp pn31 vbz dt j n1, cc vvd av-j p-acp j n2:
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For even on earth our Spiritual life of Grace, and Communion with God in Christ by the Spirit, is not vain. The word which we translate a vain shew, signifieth the image,
For even on earth our Spiritual life of Grace, and Communion with God in christ by the Spirit, is not vain. The word which we translate a vain show, signifies the image,
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or shadow, or appearance, or figure of a thing:
or shadow, or appearance, or figure of a thing:
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a thing that is nothing, or not the thing it seems to be, but the shew of it;
a thing that is nothing, or not the thing it seems to be, but the show of it;
dt n1 cst vbz pix, cc xx dt n1 pn31 vvz pc-acp vbi, cc-acp dt n1 pp-f pn31;
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or as the Prophet himself expoundeth it, a dream: Men do but seem to live, that live only on and to the creature;
or as the Prophet himself expoundeth it, a dream: Men do but seem to live, that live only on and to the creature;
cc c-acp dt n1 px31 vvz pn31, dt n1: n2 vdb p-acp vvb pc-acp vvi, cst vvb av-j a-acp cc p-acp dt n1;
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they do but seem to be Rich, that have no other Riches; and seem to have Pleasure, that have no higher Pleasures;
they do but seem to be Rich, that have no other Riches; and seem to have Pleasure, that have no higher Pleasures;
pns32 vdb p-acp vvb pc-acp vbi j, cst vhb dx j-jn n2; cc vvb pc-acp vhi n1, cst vhb dx jc n2;
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and seem to be Honourable, that have but the Honour that comes from man. A great stir they make in the world, to little purpose.
and seem to be Honourable, that have but the Honour that comes from man. A great stir they make in the world, to little purpose.
cc vvb pc-acp vbi j, cst vhb p-acp dt n1 cst vvz p-acp n1. dt j n1 pns32 vvb p-acp dt n1, p-acp j n1.
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They thrust themselves into tumults, and quarrel, and fight, and some are conquered, and others conquerors,
They thrust themselves into tumults, and quarrel, and fight, and Some Are conquered, and Others conquerors,
pns32 vvd px32 p-acp n2, cc n1, cc vvi, cc d vbr vvn, cc n2-jn n2,
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and some lament, and others rejoyce, some walk dejectedly, and others domineer; and all is but a vain shew or thing of nought.
and Some lament, and Others rejoice, Some walk dejectedly, and Others domineer; and all is but a vain show or thing of nought.
cc d vvb, cc n2-jn vvb, d n1 av-vvn, cc n2-jn vvb; cc d vbz p-acp dt j n1 cc n1 pp-f pix.
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Its but like childrens games, where all is done in jest, and wise men account it not worthy their observance.
Its but like Children's games, where all is done in jest, and wise men account it not worthy their observance.
pn31|vbz p-acp j ng2 n2, c-crq d vbz vdn p-acp n1, cc j n2 vvb pn31 xx j po32 n1.
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Its but like the acting of a Comedy, wheregreat persons and actions are personated and counterfeited;
Its but like the acting of a Comedy, wheregreat Persons and actions Are personated and counterfeited;
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and a pompous stir there is for a while, to please the foolish spectators, that themselves may be pleased by their applause;
and a pompous stir there is for a while, to please the foolish spectators, that themselves may be pleased by their applause;
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and then they come down and the sport is ended, and they are as they were.
and then they come down and the sport is ended, and they Are as they were.
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The life of a worldling is but like a Poppet-play, where there is great doings to little purpose:
The life of a worldling is but like a Puppet-play, where there is great doings to little purpose:
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Or like the busie gadding of the laborious Ants, to gather together a little sticks and straw, which the spurn of a mans foot will soon disperse.
Or like the busy gadding of the laborious Aunts, to gather together a little sticks and straw, which the spurn of a men foot will soon disperse.
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Thus do all worldly sensual men, walk in a vain shew. By separating the creature from God, they make it nothing:
Thus do all worldly sensual men, walk in a vain show. By separating the creature from God, they make it nothing:
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and then they study it, and dispute of it, and seek, and run, and labour for it,
and then they study it, and dispute of it, and seek, and run, and labour for it,
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when they have in a sort annihilated it. I speak still of their Objective separation in esse cognito & volito:
when they have in a sort annihilated it. I speak still of their Objective separation in esse cognito & volito:
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for a real separation is impossible, but as a real annihilation may be so called.
for a real separation is impossible, but as a real annihilation may be so called.
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When they have separated the characters of the great Book of Nature from God who is their sense,
When they have separated the characters of the great Book of Nature from God who is their sense,
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and made nothing of it, as to the form of a Book, then do they fall a playing with it, who could not endure to learn on it.
and made nothing of it, as to the from of a Book, then do they fallen a playing with it, who could not endure to Learn on it.
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But when their Master comes to take an account of their Learning the play will be at an end ▪ and the sorrow begins:
But when their Master comes to take an account of their Learning the play will be At an end ▪ and the sorrow begins:
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and then they must remember and feel that their Book was given them to another use.
and then they must Remember and feel that their Book was given them to Another use.
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And this seems to be the sense of that other Text, Psal. 73. 20. [ As a dream when one awaketh,
And this seems to be the sense of that other Text, Psalm 73. 20. [ As a dream when one awakes,
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so O Lord when thou awakest, (or in awaking) thou shalt despise their image. so Oh Lord when thou awakest, (or in awaking) thou shalt despise their image.
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] Though our Translators apply it to Gods awaking, that is, to Judgement, yet many learned interpreters rather apply the word [ in awaking ] to the sinners awaking at Judgement, out of the foresaid dream of a sensual life.
] Though our Translators apply it to God's awaking, that is, to Judgement, yet many learned Interpreters rather apply the word [ in awaking ] to the Sinners awaking At Judgement, out of the foresaid dream of a sensual life.
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They do but labour, and care, and gather as in a dream: They fight, and conquer, and possess, but as in a dream.
They do but labour, and care, and gather as in a dream: They fight, and conquer, and possess, but as in a dream.
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They dream that they are rich, and honourable, and happy, and how proudly do they carry it out in this dream? One dreameth that he is a great man, and he is lifted up:
They dream that they Are rich, and honourable, and happy, and how proudly do they carry it out in this dream? One dreameth that he is a great man, and he is lifted up:
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another dreameth that he is poor and undone, and he is troubled:
Another dreameth that he is poor and undone, and he is troubled:
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But when God awaketh the dreaming world, he will shew them the vanity and despicableness of this image or shew that here they walked in:
But when God awakes the dreaming world, he will show them the vanity and despicableness of this image or show that Here they walked in:
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They shall see that as in a game at Chess, though one was imaginarily a King, and another a Queen; yet it was but imaginary:
They shall see that as in a game At Chess, though one was imaginarily a King, and Another a Queen; yet it was but imaginary:
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and when the tedious game is ended, they have laboured hard to do nothing, and are all alike;
and when the tedious game is ended, they have laboured hard to do nothing, and Are all alike;
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so will it be with them.
so will it be with them.
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The meaning is not only that God himself will despise this their shew or imaginary employments and enjoyments:
The meaning is not only that God himself will despise this their show or imaginary employments and enjoyments:
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but that he will make them appear despicable to themselves and all the world. Truly Brethren, all that we have to do with the world in a separated sense,
but that he will make them appear despicable to themselves and all the world. Truly Brothers, all that we have to do with the world in a separated sense,
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as without God, is such a game, a dream, a shew. When Schollars are thus studying their Physicks or Mathematicks, or any thing of the creature,
as without God, is such a game, a dream, a show. When Scholars Are thus studying their Physics or Mathematics, or any thing of the creature,
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as separated from God, yea, or as not studying God in that creature, they are but playing the children and fools:
as separated from God, yea, or as not studying God in that creature, they Are but playing the children and Fools:
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they are like a Printer that cannot read, (if there were such a man) that studyeth how to shape his letters,
they Are like a Printer that cannot read, (if there were such a man) that studieth how to shape his letters,
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when he knoweth not what a letter meaneth.
when he Knoweth not what a Letter means.
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When they are disputing in the Schools about Gods works, in this separated sort, as without God, they are busily playing the ideots,
When they Are disputing in the Schools about God's works, in this separated sort, as without God, they Are busily playing the Idiots,
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and taking the name of God in vain, and making a learned stir about nothing.
and taking the name of God in vain, and making a learned stir about nothing.
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And here I pray you mark the different successes of a sensual, and of a sanctified study and knowledge.
And Here I pray you mark the different Successes of a sensual, and of a sanctified study and knowledge.
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The first sinner by seeking to know and enjoy the creature in a separated sort, did lose God who was his All,
The First sinner by seeking to know and enjoy the creature in a separated sort, did loose God who was his All,
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and made the creature his All, and thereby as to its signification and principal use, did to himself annihilate it.
and made the creature his All, and thereby as to its signification and principal use, did to himself annihilate it.
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And in this path do all his posterity walk, till faith recover them; and this is their vain shew, and their living without God in the world.
And in this path do all his posterity walk, till faith recover them; and this is their vain show, and their living without God in the world.
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But when faith hath opened a mans eyes, and shewed him God in every creature, who was hid from him before,
But when faith hath opened a men eyes, and showed him God in every creature, who was hid from him before,
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then is the creature who was before his All, annihilated to him in that separated sense,
then is the creature who was before his All, annihilated to him in that separated sense,
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and God becomes his All again:
and God becomes his All again:
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and this annihilation of the creature, is indeed its restauration, objectively to its primitive nature and use;
and this annihilation of the creature, is indeed its restauration, objectively to its primitive nature and use;
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and it was not indeed known or respected as a creature till now.
and it was not indeed known or respected as a creature till now.
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So that sensual men, by making the creature an imaginary God, or chiefest Good, or All, do make it indeed objectively to become Nothing: and so their All, their God, their felicity is Nothing; and so all their life is a Nothing. When as the faithfull by Crucifying or Annihilating the creature,
So that sensual men, by making the creature an imaginary God, or chiefest Good, or All, do make it indeed objectively to become Nothing: and so their All, their God, their felicity is Nothing; and so all their life is a Nothing. When as the faithful by Crucifying or Annihilating the creature,
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as it would appear a felicity to us, or any Good, as separated from God, do restore it to its true objective being and use, by returning to God who is truly All; and in whom the creature is a Derived Imperfect something, and out of whom it is indeed a Nothing.
as it would appear a felicity to us, or any Good, as separated from God, do restore it to its true objective being and use, by returning to God who is truly All; and in whom the creature is a Derived Imperfect something, and out of whom it is indeed a Nothing.
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I will further illustrate it by one other similitude. God gave the Ceremonial Law by Moses to the Israelites, to be an obscure Gospell,
I will further illustrate it by one other similitude. God gave the Ceremonial Law by Moses to the Israelites, to be an Obscure Gospel,
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and to lead them unto Christ.
and to led them unto christ.
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The sacrifices, and other typicall Ceremonies were the Letters of the Law, and Christ was the sense.
The Sacrifices, and other typical Ceremonies were the Letters of the Law, and christ was the sense.
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The true Believers thus understood and used them; but the Carnal Jews lookt only on the letter and lost the sense:
The true Believers thus understood and used them; but the Carnal jews looked only on the Letter and lost the sense:
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and thus separating the bare Letter from the sense, that is, the Legall works from Christ, they thought to be justified by those works, and by the Law, in that separated sense.
and thus separating the bore letter from the sense, that is, the Legal works from christ, they Thought to be justified by those works, and by the Law, in that separated sense.
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But the Apostle Paul doth plead against thi• errour, and tells them that Christ is the end of the Law to all Believers,
But the Apostle Paul does plead against thi• error, and tells them that christ is the end of the Law to all Believers,
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and that he is the fulfilling of it, and that through him it is fulfilled in those that walk not after the flesh, but after the Spirit; and that he is the fulfilling of it, and that through him it is fulfilled in those that walk not After the Flesh, but After the Spirit;
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and that by the dee•s of the Law, in this separated sense, no flesh can be justified;
and that by the dee•s of the Law, in this separated sense, no Flesh can be justified;
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and that the Letter separated from the sense of it killeth: but Christ by his Spirit, who is the sense of it, giveth life.
and that the letter separated from the sense of it kills: but christ by his Spirit, who is the sense of it, gives life.
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If these Jews had taken and used the Law as God intended it, and had taken the sense and spirit with the letter,
If these jews had taken and used the Law as God intended it, and had taken the sense and Spirit with the Letter,
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and had understood that Christ was the very life, and end, and all of the Law.
and had understood that christ was the very life, and end, and all of the Law.
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Paul would never have cryed down the Law, nor Justification by it, in this sense: for that had been to cry down Justification by Christ.Paul would never have cried down the Law, nor Justification by it, in this sense: for that had been to cry down Justification by christ.
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But it was Justification by the Letter, or the Law as separated from Christ who was the meaning of it.
But it was Justification by the letter, or the Law as separated from christ who was the meaning of it.
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So is it in our present case. The creature is the letter, and God the sense;
So is it in our present case. The creature is the Letter, and God the sense;
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and Carnal men do understand only the Letter of the creature, and fall in love with it:
and Carnal men do understand only the letter of the creature, and fallen in love with it:
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and thus God cryeth down the world, and vilifieth, and speaketh contemptuously of the world;
and thus God Cries down the world, and vilifieth, and speaks contemptuously of the world;
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When as if it had not been for the separation, he would never have cryed it down,
When as if it had not been for the separation, he would never have cried it down,
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nor spoken an hard word of it.
nor spoken an hard word of it.
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As the Law had never been so hardly spoken of, if the mis-understanding Jew had not separated it from Christ.
As the Law had never been so hardly spoken of, if the misunderstanding Jew had not separated it from christ.
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So the world had never been so often called, Vanity, and a Lie, and Nothing, and a Dream, and that which is not bread, and that which profiteth not, a Shadow, a Deceiver, with abundance of the like contemptuous terms,
So the world had never been so often called, Vanity, and a Lie, and Nothing, and a Dream, and that which is not bred, and that which profiteth not, a Shadow, a Deceiver, with abundance of the like contemptuous terms,
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if carnal sinners had not in their minds and affections separated it from God. And thus I have shewed you in what Respects the World must be Crucified.
if carnal Sinners had not in their minds and affections separated it from God. And thus I have showed you in what Respects the World must be crucified.
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AND let me add in the Conclusion, as most necessary for your observation, that there is in the world an inseparable aptitude to tempt us dangerously to the foresaid abuse:
AND let me add in the Conclusion, as most necessary for your observation, that there is in the world an inseparable aptitude to tempt us dangerously to the foresaid abuse:
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and therefore when we have done all that we can in Crucifying and sublimating it, we must never imagine that we can make it so wholsom or harmless a thing,
and Therefore when we have done all that we can in Crucifying and sublimating it, we must never imagine that we can make it so wholesome or harmless a thing,
cc av c-crq pns12 vhb vdn d cst pns12 vmb p-acp vvg cc vvg pn31, pns12 vmb av-x vvi cst pns12 vmb vvi pn31 av j cc j dt n1,
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as that we may feed upon it without great caution and suspition, or ever return to friendship with it again, till fire have refined it, and grace hath perfectly refined us. And yet this is not long of the creature without us,
as that we may feed upon it without great caution and suspicion, or ever return to friendship with it again, till fire have refined it, and grace hath perfectly refined us. And yet this is not long of the creature without us,
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but of us, and the tempter. The world is in it self Good, as being the work of God;
but of us, and the tempter. The world is in it self Good, as being the work of God;
cc-acp pp-f pno12, cc dt n1. dt n1 vbz p-acp pn31 n1 j, c-acp vbg dt n1 pp-f np1;
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and it cannot be the proper efficient culpable cause of our sin:
and it cannot be the proper efficient culpable cause of our since:
cc pn31 vmbx vbi dt j j j n1 pp-f po12 n1:
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For it hath no sin in it self. (I mean the world as distinct from the men of the world;) and therefore cannot be the direct cause of sin.
For it hath no since in it self. (I mean the world as distinct from the men of the world;) and Therefore cannot be the Direct cause of since.
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But yet there is that in it, which is apt to be the Matter of our temptation;
But yet there is that in it, which is apt to be the Matter of our temptation;
p-acp av pc-acp vbz d p-acp pn31, r-crq vbz j pc-acp vbi dt n1 pp-f po12 n1;
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and so apt, as that all that perish do perish by the world.
and so apt, as that all that perish do perish by the world.
cc av j, c-acp cst d cst vvb vdb vvi p-acp dt n1.
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As there is no salvation but by the whole Trinity Conjunct, who have each person his several office for our recovery;
As there is no salvation but by the Whole Trinity Conjunct, who have each person his several office for our recovery;
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so there is no damnation but by the whole Infernal Trinity, the flesh, the world and the Devil:
so there is no damnation but by the Whole Infernal Trinity, the Flesh, the world and the devil:
av a-acp vbz dx n1 cc-acp p-acp dt j-jn j np1, dt n1, dt n1 cc dt n1:
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Even to Innocent Adam the world must be the bait, and Satan found somewhat in it, that made it apt for such an office,
Even to Innocent Adam the world must be the bait, and Satan found somewhat in it, that made it apt for such an office,
av p-acp j-jn np1 dt n1 vmb vbi dt n1, cc np1 vvd av p-acp pn31, cst vvd pn31 j p-acp d dt n1,
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though nothing but what was very good.
though nothing but what was very good.
cs pix cc-acp r-crq vbds av j.
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But now that the flesh is become the Predominant part and power in us, as it is in all till the Spirit overcome it, the case is much worse,
But now that the Flesh is become the Predominant part and power in us, as it is in all till the Spirit overcome it, the case is much Worse,
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and the world is incomparably a more dangerous enemy then to Adam it could be.
and the world is incomparably a more dangerous enemy then to Adam it could be.
cc dt n1 vbz av-j dt av-dc j n1 av p-acp np1 pn31 vmd vbi.
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For though still the creature is good in it self, yet we are so bad, that the better the creature is, the worse it becomes to us:
For though still the creature is good in it self, yet we Are so bad, that the better the creature is, the Worse it becomes to us:
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For we are naturally propense to it, in its separated capacity, and all men till regeneration, are fond of it as their felicity,
For we Are naturally propense to it, in its separated capacity, and all men till regeneration, Are found of it as their felicity,
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and hug it as their dearest good, and Sacrifice to it as their Idol.
and hug it as their dearest good, and Sacrifice to it as their Idol.
cc vvb pn31 p-acp po32 js-jn j, cc n1 p-acp pn31 p-acp po32 n1.
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So that an enemy it is, and an enemy it will be, when we have done our best,
So that an enemy it is, and an enemy it will be, when we have done our best,
av cst dt n1 pn31 vbz, cc dt n1 pn31 vmb vbi, c-crq pns12 vhb vdn po12 js,
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as long as we are on earth.
as long as we Are on earth.
c-acp av-j c-acp pns12 vbr p-acp n1.
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For while we have a flesh that would fain be pleased, by that which God forbiddeth,
For while we have a Flesh that would fain be pleased, by that which God forbiddeth,
p-acp cs pns12 vhb dt n1 cst vmd av-j vbi vvn, p-acp d r-crq np1 vvz,
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and there is a Devil to offer us the bait, and tempt us to this flesh-pleasing, the world which is the bait will still be the matter and occasion of our danger.
and there is a devil to offer us the bait, and tempt us to this fleshpleasing, the world which is the bait will still be the matter and occasion of our danger.
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The consideration of this may cut the throat of licentious principles, and hence we may answer the most of their vain pretended reasons, who under the Cloak of Christian liberty, would again indulge the flesh,
The consideration of this may Cut the throat of licentious principles, and hence we may answer the most of their vain pretended Reasons, who under the Cloak of Christian liberty, would again indulge the Flesh,
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and be reconciled to the world. But certainly it will never lay by its enmity, till we lay by our flesh:
and be reconciled to the world. But Certainly it will never lay by its enmity, till we lay by our Flesh:
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and therefore there is no thoughts to be entertained of closing with it any more: but we must be killing it, and dying to it, to the last. SECT. IV. HAving thus shewed you in what Respect the world must be Crucified, and so resolved the question as to the Object, I am next to resolve it as to the Act, and shew you wherein the Crucifying it doth consist.
and Therefore there is no thoughts to be entertained of closing with it any more: but we must be killing it, and dying to it, to the last. SECT. IV. HAving thus showed you in what Respect the world must be crucified, and so resolved the question as to the Object, I am next to resolve it as to the Act, and show you wherein the Crucifying it does consist.
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The Apostle followeth on the Allegory, which he took occasion of from the mention of the Cross of Christ.
The Apostle follows on the Allegory, which he took occasion of from the mention of the Cross of christ.
dt n1 vvz p-acp dt n1, r-crq pns31 vvd n1 pp-f p-acp dt n1 pp-f dt n1 pp-f np1.
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From thence therefore we must also fetch the proper sense.
From thence Therefore we must also fetch the proper sense.
p-acp av av pns12 vmb av vvi dt j n1.
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As the world did use Christ, or would have used him, so we must use the world.
As the world did use christ, or would have used him, so we must use the world.
p-acp dt n1 vdd vvi np1, cc vmd vhb vvn pno31, av pns12 vmb vvi dt n1.
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Not actually murder the sons of death, as they did murder the Lord of Life:
Not actually murder the Sons of death, as they did murder the Lord of Life:
xx av-j vvi dt n2 pp-f n1, c-acp pns32 vdd vvi dt n1 pp-f n1:
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but what Christ was on the Cross in their eye, that must the world be esteemed in our eyes.
but what christ was on the Cross in their eye, that must the world be esteemed in our eyes.
cc-acp q-crq np1 vbds p-acp dt n1 p-acp po32 n1, cst vmb dt n1 vbb vvn p-acp po12 n2.
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To take it in order. 1. The predictions of the Prophets before Christs coming, were not regarded by the unbelieving Jews, but the Prophets themselves persecuted.
To take it in order. 1. The predictions of the prophets before Christ coming, were not regarded by the unbelieving jews, but the prophets themselves persecuted.
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So those that would perswade us of the felicity of any worldly enjoyments, & by extolling sensual pleasures,
So those that would persuade us of the felicity of any worldly enjoyments, & by extolling sensual pleasures,
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or profits, or honors, would draw our hearts to them, should be despised & esteemed as deceivers by us.
or profits, or honours, would draw our hearts to them, should be despised & esteemed as deceivers by us.
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No man is more serviceable to the Devil for our destruction, then they that applaud any sensual vanity,
No man is more serviceable to the devil for our destruction, then they that applaud any sensual vanity,
dx n1 vbz av-dc j p-acp dt n1 p-acp po12 n1, cs pns32 cst vvb d j n1,
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and would make us believe what great matters are to be expected from the world, and so would be the Pandors of it to entice us to its unchast embracements.
and would make us believe what great matters Are to be expected from the world, and so would be the Panders of it to entice us to its unchaste embracements.
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Remember this, when any would perswade you what a fine thing it is to be rich and great, and somebody in the world:
remember this, when any would persuade you what a fine thing it is to be rich and great, and somebody in the world:
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what a merry life it is to drink, and sport away your time: These are the Prophets and Apostles of the Devil and the world;
what a merry life it is to drink, and sport away your time: These Are the prophets and Apostles of the devil and the world;
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and let them be regarded by you accordingly.
and let them be regarded by you accordingly.
cc vvb pno32 vbi vvn p-acp pn22 av-vvg.
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2. As soon as Christ was born into the world, his best place of entertainment was a common Inn;
2. As soon as christ was born into the world, his best place of entertainment was a Common Inn;
crd p-acp av c-acp np1 vbds vvn p-acp dt n1, po31 js n1 pp-f n1 vbds dt j n1;
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and there he could have room but in a stable and in a manger; the world would allow him no better accomodation:
and there he could have room but in a stable and in a manger; the world would allow him no better accommodation:
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and this was the welcome that it first afforded him.
and this was the welcome that it First afforded him.
cc d vbds dt j-jn cst pn31 ord vvd pno31.
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Here you have two notable directions for your usage of the world. 1. Begin to renounce it betime, as it did Christ.
Here you have two notable directions for your usage of the world. 1. Begin to renounce it betime, as it did christ.
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As the world rejected Christ an Infant, so we in our Infancy must reject the world.
As the world rejected christ an Infant, so we in our Infancy must reject the world.
p-acp dt n1 vvn np1 dt n1, av pns12 p-acp po12 n1 vmb vvi dt n1.
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This is to be solemnly performed in Baptism:
This is to be solemnly performed in Baptism:
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where as we are engaged to the saving Trinity, and Baptized into the name of the Father, Son and Holy Ghost,
where as we Are engaged to the Saving Trinity, and Baptised into the name of the Father, Son and Holy Ghost,
c-crq c-acp pns12 vbr vvn p-acp dt vvg np1, cc j-vvn p-acp dt n1 pp-f dt n1, n1 cc j n1,
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so must we solemnly Renounce the damning Trinity, even the flesh, the world and the Devil:
so must we solemnly Renounce the damning Trinity, even the Flesh, the world and the devil:
av vmb pns12 av-j vvb dt vvg np1, av dt n1, dt n1 cc dt n1:
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For so the Church hath ever done, and the nature of the thing doth manifestly require it:
For so the Church hath ever done, and the nature of the thing does manifestly require it:
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for the motus must have its Terminus à quo, as well as ad quem. Its a sad thing that so many well-meaning men should deny our Infant-capacity of this engagement;
for the motus must have its Terminus à quo, as well as ad Whom. Its a sad thing that so many well-meaning men should deny our Infant-capacity of this engagement;
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but much sadder that they should do it with such violent Church dividing zeal, as if the Kingdom of God lay in the exclusion of the seed of Believers out of it!
but much sadder that they should do it with such violent Church dividing zeal, as if the Kingdom of God lay in the exclusion of the seed of Believers out of it!
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If it be true that all our Infant-seed are excluded from the Church, I am sure it is so sad a truth, that me thinks men should not so eagerly lay hold of it,
If it be true that all our Infant-seed Are excluded from the Church, I am sure it is so sad a truth, that me thinks men should not so eagerly lay hold of it,
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before they have better evidence to evince it.
before they have better evidence to evince it.
c-acp pns32 vhb jc n1 pc-acp vvi pn31.
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It was once a mercy for Infants to be in Covenant with God, and members of his Church;
It was once a mercy for Infants to be in Covenant with God, and members of his Church;
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and I do not think that it is now a mercy to be out;
and I do not think that it is now a mercy to be out;
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or that the Kingdom of the Devil is the more desirable state; (and all men are in one of these.) Sure I am, they were once members of the Church by Gods appointment,
or that the Kingdom of the devil is the more desirable state; (and all men Are in one of these.) Sure I am, they were once members of the Church by God's appointment,
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and they that say they are cast out must prove it, and better then any that yet have attempted it,
and they that say they Are cast out must prove it, and better then any that yet have attempted it,
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if they would have judicious, considerate, impartial men believe them.
if they would have judicious, considerate, impartial men believe them.
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Whoever cast them out, sure Christ would not, that did so much to enlarge the Church and better its state,
Whoever cast them out, sure christ would not, that did so much to enlarge the Church and better its state,
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and manifest more abundant mercy, and chide his Disciples that kept such from him, and proclaimed that his Kingdom was of such.
and manifest more abundant mercy, and chide his Disciples that kept such from him, and proclaimed that his Kingdom was of such.
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I am not easily perswaded to believe that the Head and King of the Church hath actually gathered a Society of a false Constitution so long and that he that is so tender of his Church,
I am not Easily persuaded to believe that the Head and King of the Church hath actually gathered a Society of a false Constitution so long and that he that is so tender of his Church,
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and hath bought it so dearly, and ruled it so faithfully, had never a true constituted visible Church till about two hundred years ago, among a few such as I have no mind to describe,
and hath bought it so dearly, and ruled it so faithfully, had never a true constituted visible Church till about two hundred Years ago, among a few such as I have no mind to describe,
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and that we must now have a new and true Church-frame to begin, when the world is almost at an end;
and that we must now have a new and true Church-frame to begin, when the world is almost At an end;
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and that this glory reserved for our last daies, consisteth in casting out our Infant-seed, and leaving them in the visible Kingdom of the Devil till they come to age.
and that this glory reserved for our last days, Consisteth in casting out our Infant-seed, and leaving them in the visible Kingdom of the devil till they come to age.
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I am more out of doubt then ever I was, that God would have our Infants renounce the world,
I am more out of doubt then ever I was, that God would have our Infants renounce the world,
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and be Dedicated unto him, as the world did renounce Christ an Infant.
and be Dedicated unto him, as the world did renounce christ an Infant.
cc vbi vvn p-acp pno31, c-acp dt n1 vdd vvi np1 dt n1.
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If an Infant-Christ must be the Head of the Church, I know not why an Infant-sinner may not be a member of it:
If an Infant-Christ must be the Head of the Church, I know not why an Infant-sinner may not be a member of it:
cs dt np1 vmb vbi dt n1 pp-f dt n1, pns11 vvb xx c-crq dt n1 vmb xx vbi dt n1 pp-f pn31:
(11) part (DIV2)
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And as the world without reason through malice rejected our Infant Head; so God will find both Reason and Love to receive and entertain his Infant-members.
And as the world without reason through malice rejected our Infant Head; so God will find both Reason and Love to receive and entertain his Infant-members.
cc p-acp dt n1 p-acp n1 p-acp n1 vvn po12 n1 n1; av np1 vmb vvi d n1 cc n1 pc-acp vvi cc vvi po31 n2.
(11) part (DIV2)
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And as long as we have Gods express approbation in his Word, for parents entring their children into his Covenant,
And as long as we have God's express approbation in his Word, for Parents entering their children into his Covenant,
cc c-acp av-j c-acp pns12 vhb n2 j n1 p-acp po31 n1, c-acp n2 vvg po32 n2 p-acp po31 n1,
(11) part (DIV2)
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and have the examples of all Nations by the Law of Nature, allowing parents to enter their children into Covenants which are apparently for their good,
and have the Examples of all nations by the Law of Nature, allowing Parents to enter their children into Covenants which Are apparently for their good,
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(11) part (DIV2)
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and to put their names into their Leases with their own, we shall not think our Infants uncapable of Covenanting with God,
and to put their names into their Leases with their own, we shall not think our Infants uncapable of Covenanting with God,
cc pc-acp vvi po32 n2 p-acp po32 n2 p-acp po32 d, pns12 vmb xx vvi po12 n2 j pp-f vvg p-acp np1,
(11) part (DIV2)
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nor of making this early Abrenunciation of the world.
nor of making this early Abrenunciation of the world.
ccx pp-f vvg d j n1 pp-f dt n1.
(11) part (DIV2)
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2. From hence also you may learn what room it is that the world should be allowed by you,
2. From hence also you may Learn what room it is that the world should be allowed by you,
crd p-acp av av pn22 vmb vvi r-crq n1 pn31 vbz d dt n1 vmd vbi vvn p-acp pn22,
(11) part (DIV2)
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even the stable and the manger, as it allowed Christ. This is a point of most necessary consideration.
even the stable and the manger, as it allowed christ. This is a point of most necessary consideration.
av dt n1 cc dt n1, c-acp pn31 vvd np1. d vbz dt n1 pp-f ds j n1.
(11) part (DIV2)
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The soul of man hath its several faculties:
The soul of man hath its several faculties:
dt n1 pp-f n1 vhz po31 j n2:
(11) part (DIV2)
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As vegitative, it hath its natural parts, and spirits, and powers, and a naturall Appetite after the creature.
As Vegetative, it hath its natural parts, and spirits, and Powers, and a natural Appetite After the creature.
c-acp j, pn31 vhz po31 j n2, cc n2, cc n2, cc dt j n1 p-acp dt n1.
(11) part (DIV2)
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This is the stable and the manger, where the creature as a natural good may be entertained:
This is the stable and the manger, where the creature as a natural good may be entertained:
d vbz dt n1 cc dt n1, c-crq dt n1 p-acp dt j j vmb vbi vvn:
(11) part (DIV2)
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It hath also as sensitive, its power of sensation, and sensitive Appetite. This also may entertain the creature;
It hath also as sensitive, its power of sensation, and sensitive Appetite. This also may entertain the creature;
pn31 vhz av c-acp j, po31 n1 pp-f n1, cc j n1. np1 av vmb vvi dt n1;
(11) part (DIV2)
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but not for it self, nor by its own conduct; but under the guidance of Reason to an higher end.
but not for it self, nor by its own conduct; but under the guidance of Reason to an higher end.
cc-acp xx c-acp pn31 n1, ccx p-acp po31 d n1; cc-acp p-acp dt n1 pp-f n1 p-acp dt jc n1.
(11) part (DIV2)
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But the high and noble faculty of Reason, and the Rationall Appetite, may not allow it the least entertainment in its separated capacity,
But the high and noble faculty of Reason, and the Rational Appetite, may not allow it the least entertainment in its separated capacity,
p-acp dt j cc j n1 pp-f n1, cc dt j n1, vmb xx vvi pn31 dt av-ds n1 p-acp po31 j-vvn n1,
(11) part (DIV2)
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as we are now discoursing of it.
as we Are now discoursing of it.
c-acp pns12 vbr av vvg pp-f pn31.
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It belongeth not to the Naturall or sensitive Powers to see and Love God in the creature;
It belongeth not to the Natural or sensitive Powers to see and Love God in the creature;
pn31 vvz xx p-acp dt j cc j n2 pc-acp vvi cc n1 np1 p-acp dt n1;
(11) part (DIV2)
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and therefore it cannot be required of them; and therefore they may receive their objects, (moderated by reason) upon lower terms.
and Therefore it cannot be required of them; and Therefore they may receive their objects, (moderated by reason) upon lower terms.
cc av pn31 vmbx vbi vvn pp-f pno32; cc av pns32 vmb vvi po32 n2, (vvn p-acp n1) p-acp jc n2.
(11) part (DIV2)
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But its the office of Reason, as to moderate the senses, so to behold God in all the objects of sense;
But its the office of Reason, as to moderate the Senses, so to behold God in all the objects of sense;
p-acp pn31|vbz dt n1 pp-f n1, c-acp pc-acp vvi dt n2, av pc-acp vvi np1 p-acp d dt n2 pp-f n1;
(11) part (DIV2)
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and no otherwise should it have to do with sensual objects, of which more anon.
and no otherwise should it have to do with sensual objects, of which more anon.
cc dx av vmd pn31 vhi pc-acp vdi p-acp j n2, pp-f r-crq n1 av.
(11) part (DIV2)
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3. It was not long that Christ had been in the world before Herod sought his Life,
3. It was not long that christ had been in the world before Herod sought his Life,
crd pn31 vbds xx j cst np1 vhd vbn p-acp dt n1 p-acp np1 vvd po31 n1,
(11) part (DIV2)
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and caused him to flie into AEgypt. And as soon as we are capable of assaulting the world, we must actually fall upon it,
and caused him to fly into Egypt. And as soon as we Are capable of assaulting the world, we must actually fallen upon it,
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(11) part (DIV2)
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and seek the extirpation of all its Interest from our hearts, where Christ sets up his throne.
and seek the extirpation of all its Interest from our hearts, where christ sets up his throne.
cc vvi dt n1 pp-f d po31 n1 p-acp po12 n2, c-crq np1 vvz a-acp po31 n1.
(11) part (DIV2)
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It was for fear of losing his Crown that Herod sought the death of Christ.
It was for Fear of losing his Crown that Herod sought the death of christ.
pn31 vbds p-acp n1 pp-f vvg po31 n1 cst np1 vvd dt n1 pp-f np1.
(11) part (DIV2)
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It must be for fear lest Christ should be dethroned in our hearts, and lose his regal Interest,
It must be for Fear lest christ should be dethroned in our hearts, and loose his regal Interest,
pn31 vmb vbi p-acp n1 cs np1 vmd vbi vvn p-acp po12 n2, cc vvi po31 j n1,
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and lest we should lose the Crown of glory, that we must endeavour the crucifying of the world.
and lest we should loose the Crown of glory, that we must endeavour the crucifying of the world.
cc cs pns12 vmd vvi dt n1 pp-f n1, cst pns12 vmb vvi dt n-vvg pp-f dt n1.
(11) part (DIV2)
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When Angels and wise men did worship Christ, yet Herod did seek his death, and the more seek it,
When Angels and wise men did worship christ, yet Herod did seek his death, and the more seek it,
c-crq n2 cc j n2 vdd vvi np1, av np1 vdd vvi po31 n1, cc dt av-dc vvi pn31,
(11) part (DIV2)
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because of their acclamations, as being brought into jealousies of him by the Titles which they gave him.
Because of their acclamations, as being brought into jealousies of him by the Titles which they gave him.
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(11) part (DIV2)
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So when the Princes and great ones of the earth do extoll the world, and magnifie its glory, we must be raised hereby into the greater suspition of it,
So when the Princes and great ones of the earth do extol the world, and magnify its glory, we must be raised hereby into the greater suspicion of it,
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(11) part (DIV2)
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and the more resolvedly set against it.
and the more resolvedly Set against it.
cc dt av-dc av-vvn vvn p-acp pn31.
(11) part (DIV2)
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As Herod did put to death even the innocent children, lest Christ should escape, that so he might make sure work for his Crown.
As Herod did put to death even the innocent children, lest christ should escape, that so he might make sure work for his Crown.
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(11) part (DIV2)
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So must we subdue our sensuall desires, by denying them sometimes even in lawful things, lest we should be carryed to that which is unlawful before we are aware;
So must we subdue our sensual Desires, by denying them sometime even in lawful things, lest we should be carried to that which is unlawful before we Are aware;
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(11) part (DIV2)
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and we must avoid the very occasions and appearances of evil, and restrain our selves in the liberty that we might take,
and we must avoid the very occasions and appearances of evil, and restrain our selves in the liberty that we might take,
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(11) part (DIV2)
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and not go as near the brink of danger as we dare:
and not go as near the brink of danger as we Dare:
cc xx vvi c-acp av-j dt n1 pp-f n1 c-acp pns12 vvb:
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For it concerneth us to make sure work where the Reign of Christ and our own salvation is so much concerned,
For it concerns us to make sure work where the Reign of christ and our own salvation is so much concerned,
c-acp pn31 vvz pno12 pc-acp vvi j n1 c-crq dt vvi pp-f np1 cc po12 d n1 vbz av av-d vvn,
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as in our victory over the world it is. 4. The whole life of Christ on earth was one continued conflict with the world.
as in our victory over the world it is. 4. The Whole life of christ on earth was one continued conflict with the world.
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They believed not on him even when they saw his Miracles. They hated him even while he did them good.
They believed not on him even when they saw his Miracles. They hated him even while he did them good.
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They afforded him not a settled habitation. So in the height of its Glory, the world must not be trusted by us.
They afforded him not a settled habitation. So in the height of its Glory, the world must not be trusted by us.
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(11) part (DIV2)
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Though it afford us sustenance for our outward man, yet must we hate it; and we must allow it no settled entertainment in our hearts.
Though it afford us sustenance for our outward man, yet must we hate it; and we must allow it not settled entertainment in our hearts.
cs pn31 vvi pno12 n1 p-acp po12 j n1, av vmb pns12 vvi pn31; cc pns12 vmb vvi pn31 xx vvn n1 p-acp po12 n2.
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Christ was in the world, and the world was made by him, and yet it knew him not, Iohn 1. 10. We converse in the world,
christ was in the world, and the world was made by him, and yet it knew him not, John 1. 10. We converse in the world,
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and our outward man must live by it, as in it we received our life, and yet we must not know it in its separated capacity:
and our outward man must live by it, as in it we received our life, and yet we must not know it in its separated capacity:
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The world could not hate them that were of the world, but Christ it hated,
The world could not hate them that were of the world, but christ it hated,
dt n1 vmd xx vvi pno32 cst vbdr pp-f dt n1, cc-acp np1 pn31 vvd,
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because he was not of it, Iohn 7. 7. and 15. 18, 19. and 17. 14. So must we hate the world,
Because he was not of it, John 7. 7. and 15. 18, 19. and 17. 14. So must we hate the world,
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because it is not of that nature, nor for that Interest as the New creature is,
Because it is not of that nature, nor for that Interest as the New creature is,
c-acp pn31 vbz xx pp-f d n1, ccx p-acp d n1 p-acp dt j n1 vbz,
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though worldlings that are of it cannot hate it.
though worldlings that Are of it cannot hate it.
cs n2 cst vbr pp-f pn31 vmbx vvi pn31.
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The nearer Christ was to the end of his life, the more cruelly and maliciously did the world use him.
The nearer christ was to the end of his life, the more cruelly and maliciously did the world use him.
dt jc np1 vbds p-acp dt n1 pp-f po31 n1, dt av-dc av-j cc av-j vdd dt n1 vvb pno31.
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And the nearer we are to our parting with the world, the more must we contemn and hate it.
And the nearer we Are to our parting with the world, the more must we contemn and hate it.
cc dt jc pns12 vbr p-acp po12 n-vvg p-acp dt n1, dt av-dc vmb pns12 vvi cc vvi pn31.
(11) part (DIV2)
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5. The world did arraign and condemn Christ as a Malefactor;
5. The world did arraign and condemn christ as a Malefactor;
crd dt n1 vdd vvi cc vvi np1 p-acp dt n1;
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they charged him to be a Deceiver, and one that did his mighty works by the power of Beelzebub. So must we justly charge the world to be a Deceiver,
they charged him to be a Deceiver, and one that did his mighty works by the power of Beelzebub. So must we justly charge the world to be a Deceiver,
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(11) part (DIV2)
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and work its strange stupendious delusions by the power of Satan the great deceiver, and as a Malefactor must we attach, arraign and condemn it.
and work its strange stupendious delusions by the power of Satan the great deceiver, and as a Malefactor must we attach, arraign and condemn it.
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(11) part (DIV2)
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They came out against Christ as a thief with swords and staves, Mat. 26. 55. we must come out against the world as that great thief that would rob God of his honour and interest, Christ of his Kingdom,
They Come out against christ as a thief with swords and staves, Mathew 26. 55. we must come out against the world as that great thief that would rob God of his honour and Interest, christ of his Kingdom,
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(11) part (DIV2)
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and us of our salvation, and by the sword of the Spirit must disarm and conquer it.
and us of our salvation, and by the sword of the Spirit must disarm and conquer it.
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(11) part (DIV2)
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The world judged Christ to be a blasphemer and guilty of death, because he said that he was the Son of God,
The world judged christ to be a blasphemer and guilty of death, Because he said that he was the Son of God,
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(11) part (DIV2)
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and should sit at his right hand.
and should fit At his right hand.
cc vmd vvi p-acp po31 j-jn n1.
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We must condemn the world of Blasphemous usurpation, that would needs become our God, and usurp the Divine prerogatives and honours.
We must condemn the world of Blasphemous usurpation, that would needs become our God, and usurp the Divine prerogatives and honours.
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(11) part (DIV2)
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They spit upon Christ in token of hatred and contempt.
They spit upon christ in token of hatred and contempt.
pns32 vvb p-acp np1 p-acp n1 pp-f n1 cc n1.
(11) part (DIV2)
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And we must as it were spit at the pleasures, and profits, and honours of the world,
And we must as it were spit At the pleasures, and profits, and honours of the world,
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(11) part (DIV2)
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and manifest our defiance, and hatred, and contempt of them. They buffeted Christ in manifestation of their malicious enmity.
and manifest our defiance, and hatred, and contempt of them. They buffeted christ in manifestation of their malicious enmity.
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And the world and our flesh must not scape our hands, though our war be but defensive,
And the world and our Flesh must not escape our hands, though our war be but defensive,
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(11) part (DIV2)
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yet must we offend that we may defend.
yet must we offend that we may defend.
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(11) part (DIV2)
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[ So fight I, (saith Paul, 1 Cor. 9. 26, 27.) not at one that beateth the air, (that maketh a shew of enmity when there is none,
[ So fight I, (Says Paul, 1 Cor. 9. 26, 27.) not At one that beats the air, (that makes a show of enmity when there is none,
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(11) part (DIV2)
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as children in sport, or sencers that have not intent to kill) but I keep under my body, and bring it into subjection;
as children in sport, or sencers that have not intent to kill) but I keep under my body, and bring it into subjection;
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(11) part (DIV2)
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lest that by any means when I have preached to others, I my self should be a cast-away ] [ NONLATINALPHABET ] The first verb signifieth to buffet and beat black and blew,lest that by any means when I have preached to Others, I my self should be a castaway ] [ ] The First verb signifies to buffet and beatrice black and blue,
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(11) part (DIV2)
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as we say, Et valid is ictibus subjicere reluctantem, as Beza speaks:
as we say, Et valid is ictibus subjicere reluctantem, as Beza speaks:
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(11) part (DIV2)
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and the second verb signifieth, to bring into servitude, or into the state of a servant, which is indeed the very work that we have to do with the flesh, and the world.
and the second verb signifies, to bring into servitude, or into the state of a servant, which is indeed the very work that we have to do with the Flesh, and the world.
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(11) part (DIV2)
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They reproached Christ when they had smote him, and tauntingly bid him, Prophesie who smote him. And the world and all the Idols of it deserve no better of us,
They reproached christ when they had smote him, and tauntingly bid him, Prophesy who smote him. And the world and all the Idols of it deserve no better of us,
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(11) part (DIV2)
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when they will usurp the place of God;
when they will usurp the place of God;
c-crq pns32 vmb vvi dt n1 pp-f np1;
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and we may well scorn such a God as Elias did Baal, and as God useth to do by the Idols of the heathen.
and we may well scorn such a God as Elias did Baal, and as God uses to do by the Idols of the heathen.
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(11) part (DIV2)
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Fine gods indeed, that can neither save themselves nor us.
Fine God's indeed, that can neither save themselves nor us.
j n2 av, cst vmb av-dx vvi px32 ccx pno12.
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The world did strip Christ and put on him a robe and a Crown of thorns,
The world did strip christ and put on him a robe and a Crown of thorns,
dt n1 vdd vvi np1 cc vvi p-acp pno31 dt n1 cc dt n1 pp-f n2,
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and a reed into his hand, and again spit upon him and mocked him. And this contempt in our apprehensions must we cast upon the arrogant world;
and a reed into his hand, and again spit upon him and mocked him. And this contempt in our apprehensions must we cast upon the arrogant world;
cc dt n1 p-acp po31 n1, cc av vvb p-acp pno31 cc vvd pno31. cc d n1 p-acp po12 n2 vmb pns12 vvi p-acp dt j n1;
(11) part (DIV2)
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596
we must strip it of its vain shew, and give it the honour of a reed for levity,
we must strip it of its vain show, and give it the honour of a reed for levity,
pns12 vmb vvi pn31 pp-f po31 j n1, cc vvb pn31 dt n1 pp-f dt n1 p-acp n1,
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597
and of thorns for unprofitableness and vexation;
and of thorns for unprofitableness and vexation;
cc pp-f n2 p-acp n1 cc n1;
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598
for as thorns it vexeth when it promiseth felicity, and as thorns it choaketh that word of truth,
for as thorns it vexes when it promises felicity, and as thorns it choketh that word of truth,
c-acp c-acp n2 pn31 vvz c-crq pn31 vvz n1, cc c-acp n2 pn31 vvz d n1 pp-f n1,
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and as a reed it is shaken with every wind.
and as a reed it is shaken with every wind.
cc p-acp dt n1 pn31 vbz vvn p-acp d n1.
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No backwardness of the Judge, and no intercession of his wife, could rescue Christ from the malice of the Jews,
No backwardness of the Judge, and no Intercession of his wife, could rescue christ from the malice of the jews,
dx n1 pp-f dt n1, cc dx n1 pp-f po31 n1, vmd vvi np1 p-acp dt n1 pp-f dt np2,
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but the more is said for him, the more they cry, Crucifie him. And as resolvedly-must we persecute the world.
but the more is said for him, the more they cry, Crucify him. And as resolvedly-must we persecute the world.
cc-acp dt av-dc vbz vvn p-acp pno31, dt av-dc pns32 vvb, vvi pno31. cc p-acp j pns12 vvi dt n1.
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No intercession of our flesh, or backwardness of carnal Reason, must take us off; but we must be content with nothing but its Crucifying.
No Intercession of our Flesh, or backwardness of carnal Reason, must take us off; but we must be content with nothing but its Crucifying.
dx n1 pp-f po12 n1, cc n1 pp-f j n1, vmb vvi pno12 p-acp; cc-acp pns12 vmb vbi j p-acp pix cc-acp po31 vvg.
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When Pilate drew back, they knockt all dead with this malicious voice, Iohn 19. 12. [ If thou let this man go, thou art not Caesars friend: whosoever maketh himself a King speaketh against Caesar:
When Pilate drew back, they knocked all dead with this malicious voice, John 19. 12. [ If thou let this man go, thou art not Caesars friend: whosoever makes himself a King speaks against Caesar:
c-crq np1 vvd av, pns32 vvd d j p-acp d j n1, np1 crd crd [ cs pns21 vvb d n1 vvi, pns21 vb2r xx npg1 n1: r-crq vvz px31 dt n1 vvz p-acp np1:
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] So must we quicken and provoke our Reason by arguments drawn from our fidelity to Christ,
] So must we quicken and provoke our Reason by Arguments drawn from our Fidis to christ,
] av vmb pns12 vvi cc vvi po12 n1 p-acp n2 vvn p-acp po12 n1 p-acp np1,
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and say, If we favour this world, we are not •lse friend of Christ;
and say, If we favour this world, we Are not •lse friend of christ;
cc vvi, cs pns12 vvb d n1, pns12 vbr xx j n1 pp-f np1;
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for whatsoever would make it self our King, and our felicity, and would steal away our hearts, is not Christs friend. for whatsoever would make it self our King, and our felicity, and would steal away our hearts, is not Christ friend.
p-acp r-crq vmd vvi pn31 n1 po12 n1, cc po12 n1, cc vmd vvi av po12 n2, vbz xx npg1 n1.
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When Pilate saith, [ Shall I crucifie your King? ] they cry out, [ we have no King but Caesar.
When Pilate Says, [ Shall I crucify your King? ] they cry out, [ we have no King but Caesar.
c-crq np1 vvz, [ vmb pns11 vvi po22 n1? ] pns32 vvb av, [ pns12 vhb dx n1 p-acp np1.
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] And when the flesh or carnal Reason saith, [ Will you cast away your comforts, your peace, your happiness, your lives? We must say, [ We have no comfort but Christ, no peace but Christ, no happiness, no life but what's in Christ. ]
] And when the Flesh or carnal Reason Says, [ Will you cast away your comforts, your peace, your happiness, your lives? We must say, [ We have no Comfort but christ, no peace but christ, no happiness, no life but what's in christ. ]
] cc c-crq dt n1 cc j n1 vvz, [ vmb pn22 vvi av po22 n2, po22 n1, po22 n1, po22 n2? pns12 vmb vvi, [ pns12 vhb dx n1 p-acp np1, dx n1 p-acp np1, dx n1, dx n1 cc-acp q-crq|vbz n1 np1. ]
(11) part (DIV2)
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The world crucified Christ between two thieves. And we must crucifie the world between two thieves;
The world Crucified christ between two thieves. And we must crucify the world between two thieves;
dt n1 vvd np1 p-acp crd n2. cc pns12 vmb vvi dt n1 p-acp crd n2;
(11) part (DIV2)
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viz. the flesh on the one hand, and the Devil on the other; which would both have robbed God and us;viz. the Flesh on the one hand, and the devil on the other; which would both have robbed God and us;
n1 dt n1 p-acp dt crd n1, cc dt n1 p-acp dt j-jn; r-crq vmd d vhi vvn np1 cc pno12;
(11) part (DIV2)
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Though through the power of a Crucified Christ, the one of these ▪ even the flesh, may be so refined as to be admitted into Paradise.
Though through the power of a crucified christ, the one of these ▪ even the Flesh, may be so refined as to be admitted into Paradise.
cs p-acp dt n1 pp-f dt vvn np1, dt crd pp-f d ▪ av dt n1, vmb vbi av vvn a-acp pc-acp vbi vvn p-acp n1.
(11) part (DIV2)
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The world vvritt over the head of Christ as the cause of his death [ King of the Iews. ] And vve must write this over the Crucified vvorld, [ This is it that would have been our King,
The world writ over the head of christ as the cause of his death [ King of the Iews. ] And we must write this over the crucified world, [ This is it that would have been our King,
dt n1 vvn p-acp dt n1 pp-f np1 p-acp dt n1 pp-f po31 n1 [ n1 pp-f dt np2. ] cc pns12 vmb vvi d p-acp dt vvn n1, [ d vbz pn31 cst vmd vhi vbn po12 n1,
(11) part (DIV2)
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and God, and Happiness ▪ so let all thine enmies perish O Lord. ] We must pierce the very sides of it, and let out its heart-blood.and God, and Happiness ▪ so let all thine enemies perish Oh Lord. ] We must pierce the very sides of it, and let out its Heart blood.
cc np1, cc n1 ▪ av vvb d po21 ng1 vvi uh n1. ] pns12 vmb vvi dt j n2 pp-f pn31, cc vvb av po31 n1.
(11) part (DIV2)
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614
We must nail its hands and feet, the very instruments or means by vvhich it executed its deceits.
We must nail its hands and feet, the very Instruments or means by which it executed its Deceits.
pns12 vmb vvi po31 n2 cc n2, dt j n2 cc n2 p-acp r-crq pn31 vvd po31 n2.
(11) part (DIV2)
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615
We must give it the Gall and Vinegar of penitent tears, and threatned judgements.
We must give it the Gall and Vinegar of penitent tears, and threatened Judgments.
pns12 vmb vvi pn31 dt n1 cc n1 pp-f j-jn n2, cc j-vvn n2.
(11) part (DIV2)
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The vvorld thus despised and rejected Christ, making him a man of sorrows, and acquainted with our griefs;
The world thus despised and rejected christ, making him a man of sorrows, and acquainted with our griefs;
dt n1 av vvn cc vvd np1, vvg pno31 dt n1 pp-f n2, cc vvn p-acp po12 n2;
(11) part (DIV2)
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they hid their faces and esteemed him not, Isa. 53. 3. He had no form or comeliness in their eyes,
they hid their faces and esteemed him not, Isaiah 53. 3. He had no from or comeliness in their eyes,
pns32 vvd po32 n2 cc vvd pno31 xx, np1 crd crd pns31 vhd dx n1 cc n1 p-acp po32 n2,
(11) part (DIV2)
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618
and when they saw-him, there was no beauty that they should desire him, Vers. 2. So must we despise and reject the world,and when they saw-him, there was no beauty that they should desire him, Vers. 2. So must we despise and reject the world,
cc c-crq pns32 j, pc-acp vbds dx n1 cst pns32 vmd vvi pno31, np1 crd av vmb pns12 vvi cc vvi dt n1,
(11) part (DIV2)
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619
and hide our faces from it, and not esteem it, disdaining even to look upon its pomp and vanity,
and hide our faces from it, and not esteem it, disdaining even to look upon its pomp and vanity,
cc vvi po12 n2 p-acp pn31, cc xx vvi pn31, vvg av pc-acp vvi p-acp po31 n1 cc n1,
(11) part (DIV2)
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620
and to observe its gawdy alluring dress, or once to regard its enticing charms.
and to observe its Gaudy alluring dress, or once to regard its enticing charms.
cc pc-acp vvi po31 j j-vvg n1, cc a-acp pc-acp vvi po31 j-vvg n2.
(11) part (DIV2)
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We must think it all into a loathsom vanity, till there appear to us no form or comeliness in it,
We must think it all into a loathsome vanity, till there appear to us no from or comeliness in it,
pns12 vmb vvi pn31 d p-acp dt j n1, c-acp pc-acp vvi p-acp pno12 dx n1 cc n1 p-acp pn31,
(11) part (DIV2)
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622
nor any beauty for which we should desire it, and wonder what they can see in it that so far dote upon it;
nor any beauty for which we should desire it, and wonder what they can see in it that so Far dote upon it;
ccx d n1 p-acp r-crq pns12 vmd vvi pn31, cc vvb r-crq pns32 vmb vvi p-acp pn31 cst av av-j vvi p-acp pn31;
(11) part (DIV2)
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623
as to part with Christ and salvation to enjoy it. The world did even triumph over a crucified Christ, and shake their heads at him,
as to part with christ and salvation to enjoy it. The world did even triumph over a Crucified christ, and shake their Heads At him,
c-acp pc-acp vvi p-acp np1 cc n1 pc-acp vvi pn31. dt n1 vdd av vvb p-acp dt vvn np1, cc vvi po32 n2 p-acp pno31,
(11) part (DIV2)
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624
and say, He saved others, but himself he cannot save.
and say, He saved Others, but himself he cannot save.
cc vvi, pns31 vvd n2-jn, cc-acp px31 pns31 vmbx vvi.
(11) part (DIV2)
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] And we must triumph through Christ over the crucified world, and say, This is it that promised such great matters to its deceived followers;
] And we must triumph through christ over the Crucified world, and say, This is it that promised such great matters to its deceived followers;
] cc pns12 vmb vvi p-acp np1 p-acp dt vvn n1, cc vvi, d vbz pn31 cst vvd d j n2 p-acp po31 j-vvn n2;
(11) part (DIV2)
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that men esteemed before God and glory; and now, as it cannot save them from the dust, or the wrath of God,
that men esteemed before God and glory; and now, as it cannot save them from the dust, or the wrath of God,
d n2 vvn p-acp np1 cc n1; cc av, c-acp pn31 vmbx vvi pno32 p-acp dt n1, cc dt n1 pp-f np1,
(11) part (DIV2)
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so neither can it save it self from this contempt that Christ doth cast upon it.
so neither can it save it self from this contempt that christ does cast upon it.
av dx vmb pn31 vvi pn31 n1 p-acp d n1 cst np1 vdz vvi p-acp pn31.
(11) part (DIV2)
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Cast down this Idol out of your hearts, and say, If he be a God let him help himself.
Cast down this Idol out of your hearts, and say, If he be a God let him help himself.
n1 a-acp d n1 av pp-f po22 n2, cc vvi, cs pns31 vbb dt np1 vvb pno31 vvi px31.
(11) part (DIV2)
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Lastly, the world when they had crucified Christ did bury him, and rowl a stone on his Sepulcbre,
Lastly, the world when they had Crucified christ did bury him, and roll a stone on his Sepulcbre,
ord, dt n1 c-crq pns32 vhd vvn np1 vdd vvi pno31, cc vvi dt n1 p-acp po31 n1,
(11) part (DIV2)
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and seal it up, and watch it with souldiers to secure him from rising again, if they could.
and seal it up, and watch it with Soldiers to secure him from rising again, if they could.
cc vvb pn31 a-acp, cc vvb pn31 p-acp n2 pc-acp vvi pno31 p-acp vvg av, cs pns32 vmd.
(11) part (DIV2)
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And we must even bury the crucified world, and be buried to the world, and lay upon it those weighty considerations and resolutions,
And we must even bury the Crucified world, and be buried to the world, and lay upon it those weighty considerations and resolutions,
cc pns12 vmb av vvi dt vvn n1, cc vbi vvn p-acp dt n1, cc vvd p-acp pn31 d j n2 cc n2,
(11) part (DIV2)
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and seal thereto with Sacramentall obligations, and follow all this with persevering watchfulness, that may never permit it to revive and rise again.
and seal thereto with Sacramental obligations, and follow all this with persevering watchfulness, that may never permit it to revive and rise again.
cc vvi av p-acp j n2, cc vvi d d p-acp j n1, cst vmb av-x vvi pn31 pc-acp vvi cc vvi av.
(11) part (DIV2)
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And thus must we learn from the Cross of Christ, how the world is to be crucified;
And thus must we Learn from the Cross of christ, how the world is to be Crucified;
cc av vmb pns12 vvi p-acp dt n1 pp-f np1, c-crq dt n1 vbz pc-acp vbi vvn;
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as it used Christ, we must use it.
as it used christ, we must use it.
c-acp pn31 vvd np1, pns12 vmb vvi pn31.
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635
For it is the whole course of Christs humiliation that is meant here by his Cross, the rest being denominated from the most eminent part;
For it is the Whole course of Christ humiliation that is meant Here by his Cross, the rest being denominated from the most eminent part;
p-acp pn31 vbz dt j-jn n1 pp-f npg1 n1 cst vbz vvn av p-acp po31 n1, dt n1 vbg vvn p-acp dt av-ds j n1;
(11) part (DIV2)
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and therefore from the whole must we fetch our pattern and instructions, by the direction of the Allegory in my Text. SECT. V. BUT it will not be unprofitable if we more particularly and orderly acquaint you with those Acts which the crucifying of the world to our selves doth comprehend;
and Therefore from the Whole must we fetch our pattern and instructions, by the direction of the Allegory in my Text. SECT. V. BUT it will not be unprofitable if we more particularly and orderly acquaint you with those Acts which the crucifying of the world to our selves does comprehend;
cc av p-acp dt j-jn vmb pns12 vvi po12 n1 cc n2, p-acp dt n1 pp-f dt n1 p-acp po11 np1 n1. np1 p-acp pn31 vmb xx vbi j cs pns12 av-dc av-j cc av-j vvi pn22 p-acp d n2 r-crq dt n-vvg pp-f dt n1 pc-acp po12 n2 vdz vvi;
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over-passing those by which Christ did it for us on the Cross, till anon in the due place.
overpassing those by which christ did it for us on the Cross, till anon in the due place.
j d p-acp r-crq np1 vdd pn31 p-acp pno12 p-acp dt n1, c-acp av p-acp dt j-jn n1.
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1. The first act is, To esteem the world as an enemy to God and us, and so as a Malefactor that deserveth to be crucified.
1. The First act is, To esteem the world as an enemy to God and us, and so as a Malefactor that deserveth to be Crucified.
crd dt ord n1 vbz, pc-acp vvi dt n1 p-acp dt n1 p-acp np1 cc pno12, cc av c-acp dt n1 cst vvz pc-acp vbi vvn.
(11) part (DIV2)
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And this must not be only by a speculative-conception, but by a true confirmed practical judgement, which will set all the powers of the soul on work.
And this must not be only by a speculative-conception, but by a true confirmed practical judgement, which will Set all the Powers of the soul on work.
cc d vmb xx vbi j p-acp dt n1, cc-acp p-acp dt j vvn j n1, r-crq vmb vvi d dt n2 pp-f dt n1 p-acp n1.
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640
It is the want of this that makes the world to Live and Reign in the hearts of so many,
It is the want of this that makes the world to Live and Reign in the hearts of so many,
pn31 vbz dt n1 pp-f d cst vvz dt n1 pc-acp vvi cc vvi p-acp dt n2 pp-f av d,
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yea even of thousands that think they have mortified it.
yea even of thousands that think they have mortified it.
uh av pp-f crd d vvi pns32 vhb vvn pn31.
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A speculative Book-knowledge that will only make a man talk ▪ is taken instead of a practical knowledge.
A speculative Book-knowledge that will only make a man talk ▪ is taken instead of a practical knowledge.
dt j n1 cst vmb av-j vvi dt n1 vvb ▪ vbz vvn av pp-f dt j n1.
(11) part (DIV2)
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Almost every man will say, The world is a great enemy to God and us;
Almost every man will say, The world is a great enemy to God and us;
av d n1 vmb vvi, dt n1 vbz dt j n1 p-acp np1 cc pno12;
(11) part (DIV2)
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but did they soundly and heartily esteem it to be such, they would use it as such.
but did they soundly and heartily esteem it to be such, they would use it as such.
cc-acp vdd pns32 av-j cc av-j vvi pn31 pc-acp vbi d, pns32 vmd vvi pn31 p-acp d.
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Never tell me that that man takes the world for his deadly enemy, who useth it as his dearest friend.
Never tell me that that man Takes the world for his deadly enemy, who uses it as his dearest friend.
av-x vvb pno11 cst d n1 vvz dt n1 p-acp po31 j n1, r-crq vvz pn31 p-acp po31 js-jn n1.
(11) part (DIV2)
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Enmity and deadly enmity will be seen. Here is no room to plead the command of loving our enemies;
Enmity and deadly enmity will be seen. Here is no room to plead the command of loving our enemies;
n1 cc j n1 vmb vbi vvn. av vbz dx n1 pc-acp vvi dt n1 pp-f j-vvg po12 n2;
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at least, no man can think that he must love it with a Love of friendship,
At least, no man can think that he must love it with a Love of friendship,
p-acp ds, uh-x n1 vmb vvi cst pns31 vmb vvi pn31 p-acp dt n1 pp-f n1,
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and therefore with no love but what is consistent with the hatred of a deadly enemy.
and Therefore with no love but what is consistent with the hatred of a deadly enemy.
cc av p-acp dx n1 cc-acp q-crq vbz j p-acp dt n1 pp-f dt j n1.
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This serious deep apprehension of Enmity, is the very spring and poise of all our opposition.
This serious deep apprehension of Enmity, is the very spring and poise of all our opposition.
d j j-jn n1 pp-f n1, vbz dt j n1 cc n1 pp-f d po12 n1.
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We cannot heartily fight with our friend, or seek his death. There must be some anger and falling out before we will make the first assault:
We cannot heartily fight with our friend, or seek his death. There must be Some anger and falling out before we will make the First assault:
pns12 vmbx av-j vvi p-acp po12 n1, cc vvi po31 n1. pc-acp vmb vbi d n1 cc vvg av c-acp pns12 vmb vvi dt ord n1:
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and a settled enmity before we will make a deadly war of it.
and a settled enmity before we will make a deadly war of it.
cc dt j-vvn n1 c-acp pns12 vmb vvi dt j n1 pp-f pn31.
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This apprehension of enmity consisteth in an apprehension of the hurtfulness of the world to us,
This apprehension of enmity Consisteth in an apprehension of the hurtfulness of the world to us,
d n1 pp-f n1 vvz p-acp dt n1 pp-f dt n1 pp-f dt n1 p-acp pno12,
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and of the opposition it maketh against God and our salvation, and of the danger that we are in continually by reason of this opposition.
and of the opposition it makes against God and our salvation, and of the danger that we Are in continually by reason of this opposition.
cc pp-f dt n1 pn31 vvz p-acp np1 cc po12 n1, cc pp-f dt n1 cst pns12 vbr p-acp av-j p-acp n1 pp-f d n1.
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So far as men conceive of the world as Good for them, so far they take it for their friend, and love it.
So Far as men conceive of the world as Good for them, so Far they take it for their friend, and love it.
av av-j c-acp n2 vvb pp-f dt n1 c-acp j p-acp pno32, av av-j pns32 vvb pn31 p-acp po32 n1, cc vvb pn31.
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For no man can choose but love that which he seriously conceiveth to be Good for him.
For no man can choose but love that which he seriously conceiveth to be Good for him.
p-acp dx n1 vmb vvi p-acp n1 cst r-crq pns31 av-j vvz pc-acp vbi j p-acp pno31.
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This complacency is clean contrary to the Christian hostility.
This complacency is clean contrary to the Christian hostility.
d n1 vbz j n-jn p-acp dt njp n1.
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But when we conceive of it as that which we stand in continual danger of being everlastingly undone by, this will turn our hearts against it.
But when we conceive of it as that which we stand in continual danger of being everlastingly undone by, this will turn our hearts against it.
p-acp c-crq pns12 vvb pp-f pn31 p-acp d r-crq pns12 vvb p-acp j n1 pp-f vbg av-j vvn p-acp, d vmb vvi po12 n2 p-acp pn31.
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It undoes men that they have not these apprehensions of the world, and that deeply fixed and habituated in their minds.
It undoes men that they have not these apprehensions of the world, and that deeply fixed and habituated in their minds.
pn31 vvz n2 d pns32 vhb xx d n2 pp-f dt n1, cc cst av-jn vvn cc vvn p-acp po32 n2.
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For it is the Apprehension or Iudgement of things that carryeth about the whole man, and setteth awork all the other faculties.
For it is the Apprehension or Judgement of things that Carrieth about the Whole man, and sets awork all the other faculties.
p-acp pn31 vbz dt n1 cc n1 pp-f n2 cst vvz p-acp dt j-jn n1, cc vvz av d dt j-jn n2.
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Quest. But what should we do to be so habitually apprehensive that the world is our enemy?Quest. But what should we do to be so habitually apprehensive that the world is our enemy?
n1. cc-acp q-crq vmd pns12 vdi pc-acp vbi av av-j j cst dt n1 vbz po12 n1?
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Answ. 1. You must be sure that you lay up your treasure in heaven:Answer 1. You must be sure that you lay up your treasure in heaven:
np1 crd pn22 vmb vbi j cst pn22 vvb a-acp po22 n1 p-acp n1:
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That you are so convinced by Faith of the Glory to come, and of the true felicity that consisteth in the fruition of God,
That you Are so convinced by Faith of the Glory to come, and of the true felicity that Consisteth in the fruition of God,
cst pn22 vbr av vvn p-acp n1 pp-f dt n1 pc-acp vvi, cc pp-f dt j n1 cst vvz p-acp dt n1 pp-f np1,
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as that you take it for your Portion, and make it your very End. And when once you have laid up your Hopes in heaven,
as that you take it for your Portion, and make it your very End. And when once you have laid up your Hope's in heaven,
c-acp cst pn22 vvb pn31 p-acp po22 n1, cc vvi pn31 po22 j n1 cc c-crq a-acp pn22 vhb vvn a-acp po22 ng1 p-acp n1,
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and see that there or no where you must be happy, this will presently teach you to judge of all things else as they either help or hinder the attainment of that end.
and see that there or no where you must be happy, this will presently teach you to judge of all things Else as they either help or hinder the attainment of that end.
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(11) part (DIV2)
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For it is the Nature of the End to put a due estimate upon all things else:
For it is the Nature of the End to put a due estimate upon all things Else:
p-acp pn31 vbz dt n1 pp-f dt vvb pc-acp vvi dt j-jn n1 p-acp d n2 av:
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And it is the property of the chief Good, to denominate all other things either Good or Evil,
And it is the property of the chief Good, to denominate all other things either Good or Evil,
cc pn31 vbz dt n1 pp-f dt j-jn j, pc-acp vvi d j-jn n2 av-d j cc j-jn,
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and that in a greater or lesser measure, according as they respect that chiefest Good.
and that in a greater or lesser measure, according as they respect that chiefest Good.
cc cst p-acp dt jc cc jc n1, vvg c-acp pns32 vvb cst js-jn j.
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For there can be no Goodness in any thing else, but the Goodness of a Means: And the means is so far Good, as it is apt and useful for the attainment of the End. If once therefore you unfeignedly take God and Glory for your end and felicity, you will presently fall upon enquiry and observation, what it is that the world will do to help or h•nder that felicity.
For there can be no goodness in any thing Else, but the goodness of a Means: And the means is so Far Good, as it is apt and useful for the attainment of the End. If once Therefore you unfeignedly take God and Glory for your end and felicity, you will presently fallen upon enquiry and observation, what it is that the world will do to help or h•nder that felicity.
p-acp a-acp vmb vbi dx n1 p-acp d n1 av, cc-acp dt n1 pp-f dt n2: cc dt n2 vbz av av-j j, c-acp pn31 vbz j cc j p-acp dt n1 pp-f dt n1 cs a-acp av pn22 av-j vvb np1 cc n1 p-acp po22 n1 cc n1, pn22 vmb av-j vvi p-acp n1 cc n1, r-crq pn31 vbz d dt n1 vmb vdi pc-acp vvi cc vvi d n1.
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2. And then you need but one thing more to the discovery of the Enmity; and that is, the Constant experience of your souls.
2. And then you need but one thing more to the discovery of the Enmity; and that is, the Constant experience of your Souls.
crd cc cs pn22 vvb p-acp crd n1 av-dc p-acp dt n1 pp-f dt n1; cc d vbz, dt j n1 pp-f po22 n2.
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A real living Christian doth live for God, and is upon the motion to his eternal home: There is his heart;
A real living Christian does live for God, and is upon the motion to his Eternal home: There is his heart;
dt j j-vvg np1 vdz vvi p-acp np1, cc vbz p-acp dt n1 p-acp po31 j av-an: a-acp vbz po31 n1;
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and that way his affections daily work:
and that Way his affections daily work:
cc d n1 po31 n2 j n1:
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When he findeth his soul down, he windeth it up again, and straineth the spring of faith and love.
When he finds his soul down, he windeth it up again, and straineth the spring of faith and love.
c-crq pns31 vvz po31 n1 a-acp, pns31 vvz pn31 a-acp av, cc vvz dt n1 pp-f n1 cc n1.
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673
And therefore his life and business being for heaven, he cannot but be sensible of the rubs that are in his way,
And Therefore his life and business being for heaven, he cannot but be sensible of the rubs that Are in his Way,
cc av po31 n1 cc n1 vbg p-acp n1, pns31 vmbx p-acp vbi j pp-f dt n2 cst vbr p-acp po31 n1,
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and take notice of those things that would stop him in this course. Whereupon he must needs find by constant experience that the world is that great Impediment,
and take notice of those things that would stop him in this course. Whereupon he must needs find by constant experience that the world is that great Impediment,
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and so must be apprehensive of the enmity of the world.
and so must be apprehensive of the enmity of the world.
cc av vmb vbi j pp-f dt n1 pp-f dt n1.
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676
For as he that Loveth God and waiteth for the sight of his face in Glory, must needs take all that to be against him,
For as he that Loves God and waits for the sighed of his face in Glory, must needs take all that to be against him,
p-acp c-acp pns31 cst vvz np1 cc vvz p-acp dt n1 pp-f po31 n1 p-acp n1, vmb av vvi d cst pc-acp vbi p-acp pno31,
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and naught for him, that would keep him from God, and deprive him of that beatificall vision,
and nought for him, that would keep him from God, and deprive him of that beatifical vision,
cc pix p-acp pno31, cst vmd vvi pno31 p-acp np1, cc vvi pno31 pp-f cst j n1,
(11) part (DIV2)
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so he that knoweth what it is to love God, must needs know by constant sad experience, that the world is the great with-drawer or hinderer of that love.
so he that Knoweth what it is to love God, must needs know by constant sad experience, that the world is the great withdrawer or hinderer of that love.
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(11) part (DIV2)
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679
When he sets himself in any holy imployment to mount his soul into a more heavenly frame,
When he sets himself in any holy employment to mount his soul into a more heavenly frame,
c-crq pns31 vvz px31 p-acp d j n1 pc-acp vvi po31 n1 p-acp dt av-dc j n1,
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680
and to get a little nearer God, he feeleth himself too much entangled with inferiour objects;
and to get a little nearer God, he feeleth himself too much entangled with inferior objects;
cc pc-acp vvi dt j av-jc np1, pns31 vvz px31 av av-d vvn p-acp j-jn n2;
(11) part (DIV2)
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these are the weight that presseth down, and the water that quencheth the sacred •lames;
these Are the weight that Presseth down, and the water that quenches the sacred •lames;
d vbr dt n1 cst vvz a-acp, cc dt n1 cst vvz dt j n2;
(11) part (DIV2)
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and were it not for these, O how much higher might our souls attain, and how much freer might we be for God.
and were it not for these, Oh how much higher might our Souls attain, and how much freer might we be for God.
cc vbdr pn31 xx p-acp d, uh q-crq d jc n1 po12 n2 vvi, cc c-crq d jc n1 pns12 vbi p-acp np1.
(11) part (DIV2)
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683
For it is a thing most certain to us by our constant experience, that the more of the world is upon our hearts, the less is there of God;
For it is a thing most certain to us by our constant experience, that the more of the world is upon our hearts, the less is there of God;
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(11) part (DIV2)
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and the more of God, the less of the world.
and the more of God, the less of the world.
cc dt av-dc pp-f np1, dt av-dc pp-f dt n1.
(11) part (DIV2)
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685
So that these two means alone, The sincere Intending of God, and Glory as our End,
So that these two means alone, The sincere Intending of God, and Glory as our End,
av cst d crd n2 av-j, dt j vvg pp-f np1, cc n1 p-acp po12 vvb,
(11) part (DIV2)
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and daily observation of our own hearts, will easily convince us that the world is our great enemy.
and daily observation of our own hearts, will Easily convince us that the world is our great enemy.
cc j n1 pp-f po12 d n2, vmb av-j vvi pno12 d dt n1 vbz po12 j n1.
(11) part (DIV2)
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And when we throughly apprehend it to be our enemy, we have begun to crucifie it.
And when we thoroughly apprehend it to be our enemy, we have begun to crucify it.
cc c-crq pns12 av-j vvb pn31 pc-acp vbi po12 n1, pns12 vhb vvn pc-acp vvi pn31.
(11) part (DIV2)
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2. The next act by which the world is crucified, is, A deep habituated apprehension of its worthlesness and insufficiency.
2. The next act by which the world is Crucified, is, A deep habituated apprehension of its worthlessness and insufficiency.
crd dt ord n1 p-acp r-crq dt n1 vbz vvn, vbz, dt j-jn vvn n1 pp-f po31 n1 cc n1.
(11) part (DIV2)
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689
As the opposing world must be taken for an enemy, so the Promising alluring world must be taken,
As the opposing world must be taken for an enemy, so the Promising alluring world must be taken,
p-acp dt vvg n1 vmb vbi vvn p-acp dt n1, av dt vvg j-vvg n1 vmb vbi vvn,
(11) part (DIV2)
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690
as it is, for an empty thing.
as it is, for an empty thing.
c-acp pn31 vbz, p-acp dt j n1.
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691
The Life and Reign of the world in the unsanctified, lieth first in their too high estimation of it.
The Life and Reign of the world in the unsanctified, lies First in their too high estimation of it.
dt n1 cc vvi pp-f dt n1 p-acp dt j, vvz ord p-acp po32 av j n1 pp-f pn31.
(11) part (DIV2)
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692
They think of it as Good, and Good to them, and as a matter of some considerable worth,
They think of it as Good, and Good to them, and as a matter of Some considerable worth,
pns32 vvb pp-f pn31 c-acp j, cc j p-acp pno32, cc p-acp dt n1 pp-f d j n1,
(11) part (DIV2)
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and though they will say with their tongues that heaven is better, yet all things considered, they take the world to be more suitable to them,
and though they will say with their tongues that heaven is better, yet all things considered, they take the world to be more suitable to them,
cc cs pns32 vmb vvi p-acp po32 n2 cst n1 vbz jc, av d n2 vvn, pns32 vvb dt n1 pc-acp vbi av-dc j p-acp pno32,
(11) part (DIV2)
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and therefore they desire it more.
and Therefore they desire it more.
cc av pns32 vvb pn31 av-dc.
(11) part (DIV2)
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695
For Heaven is out of sight, and beyond their apprehension and affection, and as they imagine, it is not so certain as the things which they see, and feel, and possess.
For Heaven is out of sighed, and beyond their apprehension and affection, and as they imagine, it is not so certain as the things which they see, and feel, and possess.
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(11) part (DIV2)
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And therefore they resolve to grasp as much of the creature as they can, and take that which they can get in hand,
And Therefore they resolve to grasp as much of the creature as they can, and take that which they can get in hand,
cc av pns32 vvb pc-acp vvi p-acp d pp-f dt n1 c-acp pns32 vmb, cc vvb d r-crq pns32 vmb vvi p-acp n1,
(11) part (DIV2)
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697
and then if there be an heaven, they hope they may have their part in it, as well as others.
and then if there be an heaven, they hope they may have their part in it, as well as Others.
cc av cs pc-acp vbi dt n1, pns32 vvb pns32 vmb vhi po32 n1 p-acp pn31, c-acp av c-acp n2-jn.
(11) part (DIV2)
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But saving Illumination doth put men into another mind. It makes them see, that the Invisible things are of greater Certainty then the visible;
But Saving Illumination does put men into Another mind. It makes them see, that the Invisible things Are of greater Certainty then the visible;
p-acp vvg n1 vdz vvi n2 p-acp j-jn n1. pn31 vvz pno32 vvi, cst dt j n2 vbr pp-f jc n1 cs dt j;
(11) part (DIV2)
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699
and that a promise without possession, is better security then possession without a promise;
and that a promise without possession, is better security then possession without a promise;
cc cst dt n1 p-acp n1, vbz jc n1 cs n1 p-acp dt n1;
(11) part (DIV2)
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and that for the Worth and Goodness, between Eternal things and Temporal, there can be no comparison.
and that for the Worth and goodness, between Eternal things and Temporal, there can be no comparison.
cc cst p-acp dt j cc n1, p-acp j n2 cc j, pc-acp vmb vbi dx n1.
(11) part (DIV2)
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701
If the world would have been content to have kept its place, and to have borrowed all its honour and esteem from God and Glory, as the end for which it must be used and regarded, it might then have had the honour of being serviceable to our salvation, and to our Masters work:
If the world would have been content to have kept its place, and to have borrowed all its honour and esteem from God and Glory, as the end for which it must be used and regarded, it might then have had the honour of being serviceable to our salvation, and to our Masters work:
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(11) part (DIV2)
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702
But seeing it will needs be a competitor with heaven, it thereby dis•obeth it self of its glory,
But seeing it will needs be a competitor with heaven, it thereby dis•obeth it self of its glory,
cc-acp vvg pn31 vmb av vbi dt n1 p-acp n1, pn31 av vvz pn31 n1 pp-f po31 n1,
(11) part (DIV2)
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703
and becometh a vile contemptible thing: And so must it be esteemed by all the friends of God.
and Becometh a vile contemptible thing: And so must it be esteemed by all the Friends of God.
cc vvz dt j j n1: cc av vmb pn31 vbi vvn p-acp d dt n2 pp-f np1.
(11) part (DIV2)
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704
A sound Believer looks on the world, as the world lookt on Christ when he hanged on the Cross;
A found Believer looks on the world, as the world looked on christ when he hanged on the Cross;
dt j n1 vvz p-acp dt n1, c-acp dt n1 vvd p-acp np1 c-crq pns31 vvn p-acp dt n1;
(11) part (DIV2)
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705
not only as a Malefactor, but as a contemptible thing:
not only as a Malefactor, but as a contemptible thing:
xx av-j c-acp dt n1, cc-acp c-acp dt j n1:
(11) part (DIV2)
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706
And as the world esteemeth the Saints themselves to be hypocrites, deceivers, fools, weak, despised, a spectacle to the world,
And as the world esteems the Saints themselves to be Hypocrites, deceivers, Fools, weak, despised, a spectacle to the world,
cc c-acp dt n1 vvz dt n2 px32 pc-acp vbi n2, n2, n2, j, j-vvn, dt n1 p-acp dt n1,
(11) part (DIV2)
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707
yea as the filth of the world, and the off-scouring of all things:
yea as the filth of the world, and the offscouring of all things:
uh p-acp dt n1 pp-f dt n1, cc dt j pp-f d n2:
(11) part (DIV2)
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708
So must the Believer esteem of the world, as seeming to be what it is not,
So must the Believer esteem of the world, as seeming to be what it is not,
av vmb dt n1 n1 pp-f dt n1, c-acp vvg pc-acp vbi r-crq pn31 vbz xx,
(11) part (DIV2)
83
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709
as a weak and insufficient thing, as the NONLATINALPHABET, 1 Cor. 4. 11, 12, 13. the very filth of the streets that is swept away or cast upon the dung-hill:
as a weak and insufficient thing, as the, 1 Cor. 4. 11, 12, 13. the very filth of the streets that is swept away or cast upon the dunghill:
c-acp dt j cc j n1, c-acp dt, crd np1 crd crd, crd, crd dt j n1 pp-f dt n2 cst vbz vvn av cc vvn p-acp dt n1:
(11) part (DIV2)
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710
or as a thing devoted to death for the averting of an imminent judgement.
or as a thing devoted to death for the averting of an imminent judgement.
cc c-acp dt n1 vvn p-acp n1 p-acp dt n-vvg pp-f dt j n1.
(11) part (DIV2)
83
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711
Pauls judgement is in a prevalent degree, the judgement of every gracious soul, Phil. 3. 7, 8. What things were gain to me, those I counted loss for Christ: Paul's judgement is in a prevalent degree, the judgement of every gracious soul, Philip 3. 7, 8. What things were gain to me, those I counted loss for christ:
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(11) part (DIV2)
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712
Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord;
Yea doubtless and I count all things but loss for the excellency of the knowledge of christ Iesus my Lord;
uh av-j cc pns11 vvb d n2 p-acp n1 p-acp dt n1 pp-f dt n1 pp-f np1 np1 po11 n1;
(11) part (DIV2)
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713
for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. for whom I have suffered the loss of all things, and do count them but dung, that I may win christ.
p-acp ro-crq pns11 vhb vvn dt n1 pp-f d n2, cc vdb vvi pno32 p-acp n1, cst pns11 vmb vvi np1.
(11) part (DIV2)
83
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714
] Were the world but thus conceived of by a practical judgement, it were half crucified already.
] Were the world but thus conceived of by a practical judgement, it were half Crucified already.
] vbdr dt n1 cc-acp av vvn pp-f p-acp dt j n1, pn31 vbdr av-jn vvn av.
(11) part (DIV2)
83
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715
If men did verily think that the world is their Loss, they would love it less,
If men did verily think that the world is their Loss, they would love it less,
cs n2 vdd av-j vvi cst dt n1 vbz po32 n1, pns32 vmd vvi pn31 av-dc,
(11) part (DIV2)
83
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716
and less greedily seek after it, then now most do.
and less greedily seek After it, then now most doe.
cc av-dc av-j vvi p-acp pn31, av av av-ds n1.
(11) part (DIV2)
83
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717
Gehezi would not have run after Naaman for his money, if he had thought that it had been his loss:Gehazi would not have run After Naaman for his money, if he had Thought that it had been his loss:
np1 vmd xx vhi vvn p-acp np1 p-acp po31 n1, cs pns31 vhd vvn cst pn31 vhd vbn po31 n1:
(11) part (DIV2)
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718
Achan would not have hid the forbidden gold, as a treasure, if he had thought it had been his loss. achan would not have hid the forbidden gold, as a treasure, if he had Thought it had been his loss.
np1 vmd xx vhi vvn dt j-vvn n1, c-acp dt n1, cs pns31 vhd vvn pn31 vhd vbn po31 n1.
(11) part (DIV2)
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719
Who would be at so much care and pains, for their loss, as worldlings and sensualists are for their delights.
Who would be At so much care and pains, for their loss, as worldlings and sensualists Are for their delights.
q-crq vmd vbi p-acp av d n1 cc n2, p-acp po32 n1, c-acp n2 cc n2 vbr p-acp po32 n2.
(11) part (DIV2)
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720
And if the judgement did once esteem the world as dung, they would not be so greedy for it,
And if the judgement did once esteem the world as dung, they would not be so greedy for it,
cc cs dt n1 vdd a-acp vvi dt n1 c-acp n1, pns32 vmd xx vbi av j c-acp pn31,
(11) part (DIV2)
83
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721
nor put it into their bosoms.
nor put it into their bosoms.
ccx vvi pn31 p-acp po32 n2.
(11) part (DIV2)
83
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722
Who would fall in love with dung, or dote upon filth or dogs-meat? As the judgement doth esteem it, the affections will be towards it.
Who would fallen in love with dung, or dote upon filth or Dog's meat? As the judgement does esteem it, the affections will be towards it.
q-crq vmd vvi p-acp n1 p-acp n1, cc vvi p-acp n1 cc n1? p-acp dt n1 vdz vvi pn31, dt n2 vmb vbb p-acp pn31.
(11) part (DIV2)
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723
And they that know not of a better condition, will value this as the best, though common reason will call it vanity.
And they that know not of a better condition, will valve this as the best, though Common reason will call it vanity.
cc pns32 cst vvb xx pp-f dt jc n1, vmb vvi d c-acp dt js, cs j n1 vmb vvi pn31 n1.
(11) part (DIV2)
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724
But they that by faith have found out the true felicity, have low and contemptuous thoughts of the world.
But they that by faith have found out the true felicity, have low and contemptuous thoughts of the world.
p-acp pns32 cst p-acp n1 vhb vvn av dt j n1, vhb j cc j n2 pp-f dt n1.
(11) part (DIV2)
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725
O what a carkaise, what a shadow is it in their eyes? What a poor low thing is it which the sons of men do tire themselves in seeking after? What a dung-hill do they wallow in,
O what a Carcass, what a shadow is it in their eyes? What a poor low thing is it which the Sons of men do tire themselves in seeking After? What a dunghill do they wallow in,
sy r-crq dt n1, r-crq dt n1 vbz pn31 p-acp po32 n2? q-crq dt j j n1 vbz pn31 r-crq dt n2 pp-f n2 vdb vvi px32 p-acp vvg a-acp? q-crq dt n1 vdb pns32 vvi p-acp,
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as if it were a bed of Roses? What deformities do they dote upon,
as if it were a Bed of Roses? What deformities do they dote upon,
c-acp cs pn31 vbdr dt n1 pp-f n2? q-crq n2 vdb pns32 vvi p-acp,
(11) part (DIV2)
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as if they were the most real beauties? A toad abhorreth not the company of a toad;
as if they were the most real beauty's? A toad abhorreth not the company of a toad;
c-acp cs pns32 vbdr dt av-ds j n2? dt n1 vvz xx dt n1 pp-f dt n1;
(11) part (DIV2)
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but shall not a man abhor it? But we shall have occasion of saying more to this in the Application.
but shall not a man abhor it? But we shall have occasion of saying more to this in the Application.
cc-acp vmb xx dt n1 vvb pn31? cc-acp pns12 vmb vhi n1 pp-f vvg av-dc p-acp d p-acp dt n1.
(11) part (DIV2)
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3. The third act by which we Crucifie the world, is a kind of Annihilation of it to our selves;
3. The third act by which we Crucify the world, is a kind of Annihilation of it to our selves;
crd dt ord n1 p-acp r-crq pns12 vvi dt n1, vbz dt n1 pp-f n1 pp-f pn31 p-acp po12 n2;
(11) part (DIV2)
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in our conceptions taking it as a very Nothing, so far as it would be something separated from God, or co-ordinate with him.
in our conceptions taking it as a very Nothing, so Far as it would be something separated from God, or coordinate with him.
p-acp po12 n2 vvg pn31 p-acp dt j pix, av av-j c-acp pn31 vmd vbi pi vvn p-acp np1, cc j p-acp pno31.
(11) part (DIV2)
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How oft doth the Scripture call it vanity, a dream, a vain shew, a shadow,
How oft does the Scripture call it vanity, a dream, a vain show, a shadow,
uh-crq av vdz dt n1 vvb pn31 n1, dt n1, dt j n1, dt n1,
(11) part (DIV2)
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yea nothing, yea and less then nothing before God, and lighter then vanity it self, Isa. 40. 17. Psal. 62. 9. Iob 6. 21. The Princes of the earth, who are something in the eyes of themselves and others, appear as Nothing when God lets out his wrath upon them, Isa. 34. 12. Even as the straw when the fire hath consumed it,
yea nothing, yea and less then nothing before God, and lighter then vanity it self, Isaiah 40. 17. Psalm 62. 9. Job 6. 21. The Princes of the earth, who Are something in the eyes of themselves and Others, appear as Nothing when God lets out his wrath upon them, Isaiah 34. 12. Even as the straw when the fire hath consumed it,
uh pix, uh cc dc cs pix p-acp np1, cc jc cs n1 pn31 n1, np1 crd crd np1 crd crd np1 crd crd dt n2 pp-f dt n1, r-crq vbr pi p-acp dt n2 pp-f px32 cc n2-jn, vvb p-acp pix q-crq n1 vvz av po31 n1 p-acp pno32, np1 crd crd j c-acp dt n1 c-crq dt n1 vhz vvn pn31,
(11) part (DIV2)
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or the fairest buildings when it hath turned them to ashes.
or the Fairest buildings when it hath turned them to Ashes.
cc dt js n2 c-crq pn31 vhz vvn pno32 p-acp n2.
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For though the world be really something, yet, 1. In regard of the effects which it promiseth to seduced worldlings, it may be called Nothing. For that which can do Nothing for us in our extremity, which hath no Power to relieve or satisfie us, which leaveth the soul empty,
For though the world be really something, yet, 1. In regard of the effects which it promises to seduced worldlings, it may be called Nothing. For that which can do Nothing for us in our extremity, which hath no Power to relieve or satisfy us, which Leaveth the soul empty,
p-acp cs dt n1 vbb av-j pi, av, crd p-acp n1 pp-f dt n2 r-crq pn31 vvz p-acp vvn n2, pn31 vmb vbi vvn pix. p-acp d r-crq vmb vdb pix p-acp pno12 p-acp po12 n1, r-crq vhz dx n1 pc-acp vvi cc vvi pno12, r-crq vvz dt n1 j,
(11) part (DIV2)
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and deceiveth them that trust it, may well be called Nothing in effect: In genere boni, that which can do us no good, is Nothing to us.
and deceives them that trust it, may well be called Nothing in Effect: In genere boni, that which can do us no good, is Nothing to us.
cc vvz pno32 cst vvb pn31, vmb av vbi vvn pix p-acp n1: p-acp fw-la fw-la, cst r-crq vmb vdb pno12 av-dx j, vbz pix p-acp pno12.
(11) part (DIV2)
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Let a needy soul betake himself to the world for comfort under the burden of sin,
Let a needy soul betake himself to the world for Comfort under the burden of since,
vvb dt j n1 vvb px31 p-acp dt n1 p-acp n1 p-acp dt n1 pp-f n1,
(11) part (DIV2)
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for quiet and true peace to a wounded conscience, and you will find it can do Nothing. Seek to it for grace or strength against corruptions and temptations,
for quiet and true peace to a wounded conscience, and you will find it can do Nothing. Seek to it for grace or strength against corruptions and temptations,
p-acp j-jn cc j n1 p-acp dt j-vvn n1, cc pn22 vmb vvi pn31 vmb vdi pix. vvb p-acp pn31 p-acp n1 cc n1 p-acp n2 cc n2,
(11) part (DIV2)
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and you will find it can do Nothing. Cry to it for succour in the depth of your affliction,
and you will find it can do Nothing. Cry to it for succour in the depth of your affliction,
cc pn22 vmb vvi pn31 vmb vdi pix. vvb p-acp pn31 p-acp n1 p-acp dt n1 pp-f po22 n1,
(11) part (DIV2)
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and at the hour of death, and try whether it will present you acceptable unto God,
and At the hour of death, and try whither it will present you acceptable unto God,
cc p-acp dt n1 pp-f n1, cc vvi cs pn31 vmb vvi pn22 j p-acp np1,
(11) part (DIV2)
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and bring your departed souls with boldness to his presence, and you will find that it can do Nothing! Whatever it promiseth, and what ever it seemeth to deluded sinners,
and bring your departed Souls with boldness to his presence, and you will find that it can do Nothing! Whatever it promises, and what ever it seems to deluded Sinners,
cc vvb po22 j-vvn n2 p-acp n1 p-acp po31 n1, cc pn22 vmb vvi cst pn31 vmb vdi pix! r-crq pn31 vvz, cc r-crq av pn31 vvz p-acp j-vvn n2,
(11) part (DIV2)
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when you look for any real good from it, you will find it can do Nothing.
when you look for any real good from it, you will find it can do Nothing.
c-crq pn22 vvb p-acp d j j p-acp pn31, pn22 vmb vvi pn31 vmb vdi pix.
(11) part (DIV2)
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And therefore you may well take it as a meer Nothing to you. 2. And in esse objectivo we may make Nothing of it, by excluding it from any room in our souls,
And Therefore you may well take it as a mere Nothing to you. 2. And in esse objectivo we may make Nothing of it, by excluding it from any room in our Souls,
cc av pn22 vmb av vvi pn31 p-acp dt j pi2 p-acp pn22. crd cc p-acp fw-la fw-la pns12 vmb vvi pix pp-f pn31, p-acp vvg pn31 p-acp d n1 p-acp po12 n2,
(11) part (DIV2)
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as to those acts that do not belong to it. 3. And as a separated being, independant as to God,
as to those acts that do not belong to it. 3. And as a separated being, independent as to God,
c-acp p-acp d n2 cst vdb xx vvi p-acp pn31. crd cc c-acp dt j-vvn n1, j-jn c-acp p-acp np1,
(11) part (DIV2)
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so it is indeed Nothing: for there is no such thing:
so it is indeed Nothing: for there is no such thing:
av pn31 vbz av pix: p-acp pc-acp vbz dx d n1:
(11) part (DIV2)
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Much less as it is a separated Good, or felicity to man ▪ Annihilate then the world to your selves.
Much less as it is a separated Good, or felicity to man ▪ Annihilate then the world to your selves.
av-d dc p-acp pn31 vbz dt j-vvn j, cc n1 p-acp n1 ▪ vvb av dt n1 p-acp po22 n2.
(11) part (DIV2)
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When it would appear to you to be what it is not, and would promise you to be what it cannot, let it be as Nothing to you.
When it would appear to you to be what it is not, and would promise you to be what it cannot, let it be as Nothing to you.
c-crq pn31 vmd vvi p-acp pn22 pc-acp vbi r-crq pn31 vbz xx, cc vmd vvi pn22 pc-acp vbi r-crq pn31 vmbx, vvb pn31 vbi c-acp pix p-acp pn22.
(11) part (DIV2)
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Conceive of it as of a shadow, or a thing that seemeth to Be and is not.
Conceive of it as of a shadow, or a thing that seems to Be and is not.
vvb pp-f pn31 a-acp pp-f dt n1, cc dt n1 cst vvz pc-acp vbb cc vbz xx.
(11) part (DIV2)
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Could you once make Nothing of it, it would have no power over you, nor any unhappy effects upon you.
Could you once make Nothing of it, it would have no power over you, nor any unhappy effects upon you.
vmd pn22 a-acp vvb pix pp-f pn31, pn31 vmd vhi dx n1 p-acp pn22, ccx d j n2 p-acp pn22.
(11) part (DIV2)
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You would not dote upon a known Nothing, nor change your God and Glory for Nothing. As Iob saith of the wicked, Iob 27. 19. [ he openeth his eyes, and he is not:
You would not dote upon a known Nothing, nor change your God and Glory for Nothing. As Job Says of the wicked, Job 27. 19. [ he Openeth his eyes, and he is not:
pn22 vmd xx vvi p-acp dt j-vvn pix, ccx n1 po22 n1 cc n1 p-acp pix. p-acp np1 vvz pp-f dt j, np1 crd crd [ pns31 vvz po31 n2, cc pns31 vbz xx:
(11) part (DIV2)
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] so we may say of the world: when we open our eyes we shall see that it is not:
] so we may say of the world: when we open our eyes we shall see that it is not:
] av pns12 vmb vvi pp-f dt n1: c-crq pns12 vvb po12 n2 pns12 vmb vvi cst pn31 vbz xx:
(11) part (DIV2)
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that which before seemed Nothing to us, will appear to be All things; and the world that seemed all things will be Nothing.
that which before seemed Nothing to us, will appear to be All things; and the world that seemed all things will be Nothing.
cst r-crq a-acp vvd pix p-acp pno12, vmb vvi pc-acp vbi d n2; cc dt n1 cst vvd d n2 vmb vbi pix.
(11) part (DIV2)
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The summe of all that hath been said is this.
The sum of all that hath been said is this.
dt n1 pp-f d cst vhz vbn vvn vbz d.
(11) part (DIV2)
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The opposing world must be apprehended as an enemy to God and us, and so far Hated:
The opposing world must be apprehended as an enemy to God and us, and so Far Hated:
dt vvg n1 vmb vbi vvn p-acp dt n1 p-acp np1 cc pno12, cc av av-j vvn:
(11) part (DIV2)
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The glozing world appearing as our felicity, or a competitor with God, must be conceived of as Worthless, and Contemned:
The glozing world appearing as our felicity, or a competitor with God, must be conceived of as Worthless, and Contemned:
dt j-vvg n1 vvg p-acp po12 n1, cc dt n1 p-acp np1, vmb vbi vvn pp-f p-acp j, cc vvd:
(11) part (DIV2)
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And the world as it would appear as a separated Good, being any thing to us,
And the world as it would appear as a separated Good, being any thing to us,
cc dt n1 c-acp pn31 vmd vvi p-acp dt j-vvn j, vbg d n1 p-acp pno12,
(11) part (DIV2)
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or having any thing for us, out of God, must be annihilated in our conceptions, and taken as Nothing. SECT. VI. VVE are next briefly to shew you how it is that we are Crucified to the world;
or having any thing for us, out of God, must be annihilated in our conceptions, and taken as Nothing. SECT. VI. WE Are next briefly to show you how it is that we Are crucified to the world;
cc vhg d n1 p-acp pno12, av pp-f np1, vmb vbi vvn p-acp po12 n2, cc vvn p-acp pix. n1. crd. pns12 vbr ord av-j p-acp vvi pn22 c-crq pn31 vbz d pns12 vbr vvn p-acp dt n1;
(11) part (DIV2)
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having shewed you how the world is Crucified to us.
having showed you how the world is crucified to us.
vhg vvn pn22 c-crq dt n1 vbz vvn p-acp pno12.
(11) part (DIV2)
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And in general the meaning is, that we are as Dead or Crucified men to it, in regard of those forementioned unjust respects in which the tempter would present it to us.
And in general the meaning is, that we Are as Dead or crucified men to it, in regard of those forementioned unjust respects in which the tempter would present it to us.
cc p-acp j dt n1 vbz, cst pns12 vbr a-acp j cc vvn n2 p-acp pn31, p-acp n1 pp-f d j j n2 p-acp r-crq dt n1 vmd vvi pn31 p-acp pno12.
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So that [ Crucified ] here is put for the absence of that Action and worldly Disposition, which carnal men are guilty of.
So that [ crucified ] Here is put for the absence of that Actium and worldly Disposition, which carnal men Are guilty of.
av cst [ vvn ] av vbz vvn p-acp dt n1 pp-f d n1 cc j n1, r-crq j n2 vbr j pp-f.
(11) part (DIV2)
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So that it is a Moral, and not a Natural death that is here mentioned; and observably differeth from a Natural in these respects.
So that it is a Moral, and not a Natural death that is Here mentioned; and observably differeth from a Natural in these respects.
av cst pn31 vbz dt j, cc xx dt j n1 cst vbz av vvn; cc av-j vvz p-acp dt j p-acp d n2.
(11) part (DIV2)
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1. A Natural death destroyeth the very Powers or Faculties of Acting: But a Moral Death only destroyeth the Disposition and Action it self; but not any Natural Power.
1. A Natural death Destroyeth the very Powers or Faculties of Acting: But a Moral Death only Destroyeth the Disposition and Actium it self; but not any Natural Power.
crd dt j n1 vvz dt j n2 cc n2 pp-f vvg: cc-acp dt j n1 av-j vvz dt n1 cc n1 pn31 n1; cc-acp xx d j n1.
(11) part (DIV2)
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2. A Natural death is Involuntary, and in it self is neither a vertue nor a vice;
2. A Natural death is Involuntary, and in it self is neither a virtue nor a vice;
crd dt j n1 vbz j-jn, cc p-acp pn31 n1 vbz av-dx dt n1 ccx dt n1;
(11) part (DIV2)
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neither Morally Good or Evil. But a Moral death is principally in the Will it self,
neither Morally Good or Evil. But a Moral death is principally in the Will it self,
dx av-j j cc np1 p-acp dt j n1 vbz av-j p-acp dt n1 pn31 n1,
(11) part (DIV2)
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and nothing is more voluntary, and so it is the principal virtue or vice: To be dead in sin and to God, is the summe of all Evil:
and nothing is more voluntary, and so it is the principal virtue or vice: To be dead in since and to God, is the sum of all Evil:
cc pix vbz av-dc j-jn, cc av pn31 vbz dt j-jn n1 cc n1: pc-acp vbi j p-acp n1 cc p-acp np1, vbz dt n1 pp-f d n-jn:
(11) part (DIV2)
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And to be dead to sin and the world, in Christ, is the summe of Moral Good.
And to be dead to sin and the world, in christ, is the sum of Moral Good.
cc pc-acp vbi j pc-acp vvi cc dt n1, p-acp np1, vbz dt n1 pp-f j j.
(11) part (DIV2)
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3. Natural death hath no degree of life remaining (saving of the separated soul.) But Moral death may consist with much of the contrary life.
3. Natural death hath no degree of life remaining (Saving of the separated soul.) But Moral death may consist with much of the contrary life.
crd j n1 vhz dx n1 pp-f n1 vvg (vvg pp-f dt j-vvn n1.) p-acp j n1 vmb vvi p-acp d pp-f dt j-jn n1.
(11) part (DIV2)
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For it is denominated from the predominant habits of the soul; which may stand with much of the contrary habit, though subdued.
For it is denominated from the predominant habits of the soul; which may stand with much of the contrary habit, though subdued.
p-acp pn31 vbz vvn p-acp dt j n2 pp-f dt n1; r-crq vmb vvi p-acp d pp-f dt j-jn n1, cs vvn.
(11) part (DIV2)
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We cannot therefore gather that Paul was absolutely free from all sin, because he was dead to it, or crucified to the world.
We cannot Therefore gather that Paul was absolutely free from all since, Because he was dead to it, or Crucified to the world.
pns12 vmbx av vvi d np1 vbds av-j j p-acp d n1, c-acp pns31 vbds j p-acp pn31, cc vvd p-acp dt n1.
(11) part (DIV2)
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For this is a Moral death consisting in a conquest of the enemy; who may be said to be dead, because he is overcome;
For this is a Moral death consisting in a conquest of the enemy; who may be said to be dead, Because he is overcome;
p-acp d vbz dt j n1 vvg p-acp dt n1 pp-f dt n1; r-crq vmb vbi vvn pc-acp vbi j, c-acp pns31 vbz vvn;
(11) part (DIV2)
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and consisting in the prevalent Habits of the soul, which yet may have too much of the remnants of their contraries.
and consisting in the prevalent Habits of the soul, which yet may have too much of the remnants of their contraries.
cc vvg p-acp dt j n2 pp-f dt n1, r-crq av vmb vhi av d pp-f dt n2 pp-f po32 n2-jn.
(11) part (DIV2)
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More particularly, 1. If we are Crucified to the world, our undue estimation of the world is Crucified.
More particularly, 1. If we Are crucified to the world, our undue estimation of the world is crucified.
av-dc av-j, crd cs pns12 vbr vvn p-acp dt n1, po12 j n1 pp-f dt n1 vbz vvn.
(11) part (DIV2)
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We have no Idolizing over valuing regard to it, (in that measure as we are dead to it.) As the world do not Regard the works of the Lord, Psal. 28. 5. Isa. 5. 12. So the Saints do not Regard the things of the world.
We have no Idolizing over valuing regard to it, (in that measure as we Are dead to it.) As the world do not Regard the works of the Lord, Psalm 28. 5. Isaiah 5. 12. So the Saints do not Regard the things of the world.
pns12 vhb dx n-vvg p-acp vvg n1 p-acp pn31, (p-acp d n1 c-acp pns12 vbr j p-acp pn31.) p-acp dt n1 vdb xx vvb dt n2 pp-f dt n1, np1 crd crd np1 crd crd np1 dt n2 vdb xx vvb dt n2 pp-f dt n1.
(11) part (DIV2)
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The life of faith doth so elevate their spirits, that they are mounted up above the creature,
The life of faith does so elevate their spirits, that they Are mounted up above the creature,
dt n1 pp-f n1 vdz av vvi po32 n2, cst pns32 vbr vvn a-acp p-acp dt n1,
(11) part (DIV2)
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and look not upon the world; or look upon it as a despicable thing. They are above that which is the delight and imployment of others;
and look not upon the world; or look upon it as a despicable thing. They Are above that which is the delight and employment of Others;
cc vvb xx p-acp dt n1; cc vvb p-acp pn31 p-acp dt j n1. pns32 vbr p-acp d r-crq vbz dt n1 cc n1 pp-f n2-jn;
(11) part (DIV2)
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and that which the sensual call Felicity, they still call Vanity: And as a mans stomack abhorreth that which a dog or a swine will greedily devour;
and that which the sensual call Felicity, they still call Vanity: And as a men stomach abhorreth that which a dog or a Swine will greedily devour;
cc cst r-crq dt j n1 n1, pns32 av vvb n1: cc p-acp dt ng1 n1 vvz cst r-crq dt n1 cc dt n1 vmb av-j vvi;
(11) part (DIV2)
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so the soul of a Believer doth despise and abhor the delights of the ungodly. As Pride makes the Rich look contemptuously and disregardfully upon the poor:
so the soul of a Believer does despise and abhor the delights of the ungodly. As Pride makes the Rich look contemptuously and disregardfully upon the poor:
av dt n1 pp-f dt n1 vdz vvi cc vvi dt n2 pp-f dt j. p-acp n1 vvz dt j n1 av-j cc av-j p-acp dt j:
(11) part (DIV2)
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So the holy elevation of Believing souls, doth make them look contemptuously and disregardfully upon all the glory of the world.
So the holy elevation of Believing Souls, does make them look contemptuously and disregardfully upon all the glory of the world.
av dt j n1 pp-f vvg n2, vdz vvi pno32 vvi av-j cc av-j p-acp d dt n1 pp-f dt n1.
(11) part (DIV2)
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As faith doth bring them up to God, and make him their Object and their All; So doth it make them somewhat like him,
As faith does bring them up to God, and make him their Object and their All; So does it make them somewhat like him,
p-acp n1 vdz vvi pno32 a-acp p-acp np1, cc vvi pno31 po32 n1 cc po32 d; av vdz pn31 vvi pno32 av av-j pno31,
(11) part (DIV2)
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and minded as he is minded. And as God regardeth not persons, Deut. 10. 17. nor accepteth the persons of Princes,
and minded as he is minded. And as God Regardeth not Persons, Deuteronomy 10. 17. nor Accepteth the Persons of Princes,
cc vvn c-acp pns31 vbz vvn. cc p-acp np1 vvz xx n2, np1 crd crd ccx vvz dt n2 pp-f n2,
(11) part (DIV2)
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nor regardeth the rich more then the poor, Iob 34. 19. but is pleased more in the least of his image on the humble faithful soul,nor Regardeth the rich more then the poor, Job 34. 19. but is pleased more in the least of his image on the humble faithful soul,
ccx vvz dt j av-dc cs dt j, np1 crd crd p-acp vbz vvn av-dc p-acp dt ds pp-f po31 n1 p-acp dt j j n1,
(11) part (DIV2)
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then with all the glittering glory of the world, so is it in their measure with his people.
then with all the glittering glory of the world, so is it in their measure with his people.
av p-acp d dt j-vvg n1 pp-f dt n1, av vbz pn31 p-acp po32 n1 p-acp po31 n1.
(11) part (DIV2)
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Where they see nothing of God, they feel no substance; but so far as God appeareth to them in any creature,
Where they see nothing of God, they feel no substance; but so Far as God appears to them in any creature,
c-crq pns32 vvb pix pp-f np1, pns32 vvb dx n1; p-acp av av-j c-acp np1 vvz p-acp pno32 p-acp d n1,
(11) part (DIV2)
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or action, or any means or benefit which they possess, so far they perceive some substance in it.
or actium, or any means or benefit which they possess, so Far they perceive Some substance in it.
cc n1, cc d n2 cc n1 r-crq pns32 vvb, av av-j pns32 vvb d n1 p-acp pn31.
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As the natural man Receiveth not the things of the Spirit, nor can know them,
As the natural man Receives not the things of the Spirit, nor can know them,
p-acp dt j n1 vvz xx dt n2 pp-f dt n1, ccx vmb vvi pno32,
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because they are spiritually discerned, 1 Cor. 2. 14. So the Spiritual man hath shut up his senses to the world,Because they Are spiritually discerned, 1 Cor. 2. 14. So the Spiritual man hath shut up his Senses to the world,
c-acp pns32 vbr av-j vvn, crd np1 crd crd np1 dt j n1 vhz vvn a-acp po31 n2 p-acp dt n1,
(11) part (DIV2)
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and lost his perception of them, because they are carnally so discerned.
and lost his perception of them, Because they Are carnally so discerned.
cc vvd po31 n1 pp-f pno32, c-acp pns32 vbr av-j av vvn.
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The carnal man hath his senses quick in discerning and savouring the things of the flesh,
The carnal man hath his Senses quick in discerning and savouring the things of the Flesh,
dt j n1 vhz po31 n2 j p-acp vvg cc vvg dt n2 pp-f dt n1,
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but to the things of the Spirit he is dead and sensless. And contrarily the Spiritual man is dead and sensless to the things of the flesh,
but to the things of the Spirit he is dead and senseless. And contrarily the Spiritual man is dead and senseless to the things of the Flesh,
cc-acp p-acp dt n2 pp-f dt n1 pns31 vbz j cc j. cc av-jn dt j n1 vbz j cc j p-acp dt n2 pp-f dt n1,
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and hath no savour in those things that are other mens delights, Rom. 8. 10, 5, 6. He tasteth no more sweetness in their pleasures then in a chip.
and hath no savour in those things that Are other men's delights, Rom. 8. 10, 5, 6. He tasteth no more sweetness in their pleasures then in a chip.
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He wonders what they can see or taste in the things of the world, that they so run after it.
He wonders what they can see or taste in the things of the world, that they so run After it.
pns31 vvz r-crq pns32 vmb vvi cc vvi p-acp dt n2 pp-f dt n1, cst pns32 av vvn p-acp pn31.
(11) part (DIV2)
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To be Rich or Poor do but little differ in his eyes;
To be Rich or Poor do but little differ in his eyes;
pc-acp vbi j cc j vdb cc-acp av-j vvi p-acp po31 n2;
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To be high or low is all one to him, considering these things as accomodations of the flesh;
To be high or low is all one to him, considering these things as Accommodations of the Flesh;
pc-acp vbi j cc j vbz d pi p-acp pno31, vvg d n2 c-acp n2 pp-f dt n1;
(11) part (DIV2)
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though still he valueth any condition according to the respect it hath to God;
though still he valueth any condition according to the respect it hath to God;
cs av pns31 vvz d n1 vvg p-acp dt n1 pn31 vhz p-acp np1;
(11) part (DIV2)
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and so that is the best condition to him that best accommodateth and advantageth him for Gods service.
and so that is the best condition to him that best accommodateth and advantageth him for God's service.
cc av cst vbz dt js n1 p-acp pno31 cst av-js vvz cc vvz pno31 p-acp ng1 n1.
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He taketh the fleshes Interest to be none of his Interest;He Takes the Fleshes Interest to be none of his Interest;
pns31 vvz dt vvz n1 pc-acp vbi pix pp-f po31 n1;
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and therefore that which only concerneth the flesh concerneth not him. And therefore he looketh in this regard upon an high estate or a low,
and Therefore that which only concerns the Flesh concerns not him. And Therefore he looks in this regard upon an high estate or a low,
cc av cst r-crq av-j vvz dt n1 vvz xx pno31. cc av pns31 vvz p-acp d n1 p-acp dt j n1 cc dt j,
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as Nothing to him. Let God dispose of him as he please;
as Nothing to him. Let God dispose of him as he please;
c-acp pix p-acp pno31. vvb np1 vvi pp-f pno31 c-acp pns31 vvb;
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that's Gods work and not his. He hath learned in whatever estate he is, therewith to be content:
that's God's work and not his. He hath learned in whatever estate he is, therewith to be content:
d|vbz npg1 n1 cc xx po31. pns31 vhz vvn p-acp r-crq n1 pns31 vbz, av pc-acp vbi j:
(11) part (DIV2)
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[ He knows how to be abased, and he knows how to abound;
[ He knows how to be abased, and he knows how to abound;
[ pns31 vvz c-crq pc-acp vbi vvd, cc pns31 vvz c-crq pc-acp vvi;
(11) part (DIV2)
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every where and in all things he is instructed, both to be full and to be hungry, both to abound and to suffer need, ] Phil. 4. 11, 12. If you applaud and honour him, he takes it but as if you breathed on him;every where and in all things he is instructed, both to be full and to be hungry, both to abound and to suffer need, ] Philip 4. 11, 12. If you applaud and honour him, he Takes it but as if you breathed on him;
d n1 cc p-acp d n2 pns31 vbz vvn, av-d pc-acp vbi j cc pc-acp vbi j, av-d pc-acp vvi cc pc-acp vvi n1, ] np1 crd crd, crd cs pn22 vvb cc vvi pno31, pns31 vvz pn31 p-acp c-acp cs pn22 vvd p-acp pno31;
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at the best it is but a sweeter kind of breath:
At the best it is but a Sweeten kind of breath:
p-acp dt js pn31 vbz p-acp dt jc n1 pp-f n1:
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And if you vilifie, and reproach, and unjustly condemn him, he takes it for no great hurt.
And if you vilify, and reproach, and unjustly condemn him, he Takes it for no great hurt.
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(11) part (DIV2)
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803
For [ with him it is a very small thing to be judged of man, and at mans barr;
For [ with him it is a very small thing to be judged of man, and At men bar;
p-acp [ p-acp pno31 pn31 vbz dt av j n1 pc-acp vbi vvn pp-f n1, cc p-acp ng1 n1;
(11) part (DIV2)
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for he that judgeth him is the Lord, ] 1 Cor. 4. 3, 4. Nay what if I said that if you imprison him, threaten him, torment him,for he that Judgeth him is the Lord, ] 1 Cor. 4. 3, 4. Nay what if I said that if you imprison him, threaten him, torment him,
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(11) part (DIV2)
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yea put him to death, he doth not much regard it, nor make any great matter of it;
yea put him to death, he does not much regard it, nor make any great matter of it;
uh vvb pno31 p-acp n1, pns31 vdz xx d n1 pn31, ccx vvi d j n1 pp-f pn31;
(11) part (DIV2)
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so far as he is Crucified to the world.
so Far as he is crucified to the world.
av av-j c-acp pns31 vbz vvn p-acp dt n1.
(11) part (DIV2)
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How joyfully could Paul and Silas sing in the stocks, when their bodies were sore with scourging? Act. 16. What a rapture of joyful praises did the Apostles break forth into,
How joyfully could Paul and Silas sing in the stocks, when their bodies were soar with scourging? Act. 16. What a rapture of joyful praises did the Apostles break forth into,
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(11) part (DIV2)
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when they were threatned by the Priests and Elders Acts 4. 21, 24. I will add but two more instances, Dan. 3. The three Jews that were threatned with a furnace of fire, are accused for not regarding the King, vers. 12. and their own answer is, vers. 16, 17. [ We are not careful to answer thee in this matter:
when they were threatened by the Priests and Elders Acts 4. 21, 24. I will add but two more instances, Dan. 3. The three jews that were threatened with a furnace of fire, Are accused for not regarding the King, vers. 12. and their own answer is, vers. 16, 17. [ We Are not careful to answer thee in this matter:
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If it be so, the God whom we serve is able to deliver us from the burning fiery furnace,
If it be so, the God whom we serve is able to deliver us from the burning fiery furnace,
cs pn31 vbb av, dt n1 ro-crq pns12 vvb vbz j pc-acp vvi pno12 p-acp dt j-vvg j n1,
(11) part (DIV2)
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and he will deliver us out of thy hand, O King.
and he will deliver us out of thy hand, Oh King.
cc pns31 vmb vvi pno12 av pp-f po21 n1, uh n1.
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But if not, be it known unto thee, O King, that we will not serve thy Gods. ] And sure they that would not accept of deliverance when they were tortured, Heb. 11. 35. did set little by it, in comparison of that better Resurrection which they hoped for.But if not, be it known unto thee, Oh King, that we will not serve thy God's ] And sure they that would not accept of deliverance when they were tortured, Hebrew 11. 35. did Set little by it, in comparison of that better Resurrection which they hoped for.
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(11) part (DIV2)
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As Christ said of Satan, The Prince of this world hath nothing in me, Iohn 14. 30. So in our measure,
As christ said of Satan, The Prince of this world hath nothing in me, John 14. 30. So in our measure,
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(11) part (DIV2)
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so far as we are dead with Christ, the world hath nothing in us, no interest, no carnal life to work upon,
so Far as we Are dead with christ, the world hath nothing in us, no Interest, no carnal life to work upon,
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(11) part (DIV2)
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and therefore is unable to do any thing with us. Our undue estimation of the world is Crucified. This is the first part.
and Therefore is unable to do any thing with us. Our undue estimation of the world is crucified. This is the First part.
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(11) part (DIV2)
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2. If we are Crucified to the world, our inordinate cogitations of the world are Crucified.
2. If we Are crucified to the world, our inordinate cogitations of the world Are crucified.
crd cs pns12 vbr vvn p-acp dt n1, po12 j n2 pp-f dt n1 vbr vvn.
(11) part (DIV2)
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We must not give it that room in our fancies or power over them, as they have with other men.
We must not give it that room in our fancies or power over them, as they have with other men.
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(11) part (DIV2)
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We should not indeed allow the creature one thought either for it self, and terminated finally in it self, nor as separated from God.
We should not indeed allow the creature one Thought either for it self, and terminated finally in it self, nor as separated from God.
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(11) part (DIV2)
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Much less should we have so frequent and so pleasant or passionate thoughts of it as most have.
Much less should we have so frequent and so pleasant or passionate thoughts of it as most have.
av-d dc vmd pns12 vhb av j cc av j cc j n2 pp-f pn31 p-acp ds vhb.
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But of this more in the Application. 3. To be Crucified to the world, is to have Affections dead about worldly things.
But of this more in the Application. 3. To be crucified to the world, is to have Affections dead about worldly things.
p-acp pp-f d dc p-acp dt n1. crd pc-acp vbi vvn p-acp dt n1, vbz pc-acp vhi n2 j p-acp j n2.
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That which is vile in our estimation, will be uneffectual in our Affections. I shall briefly instance in some particulars.
That which is vile in our estimation, will be uneffectual in our Affections. I shall briefly instance in Some particulars.
d r-crq vbz j p-acp po12 n1, vmb vbi j p-acp po12 n2. pns11 vmb av-j n1 p-acp d n2-j.
(11) part (DIV2)
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1. Our Love to the world is Crucified, if we be Crucified to the world.
1. Our Love to the world is crucified, if we be crucified to the world.
crd po12 vvb p-acp dt n1 vbz vvn, cs pns12 vbb vvn p-acp dt n1.
(11) part (DIV2)
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As this is the great Affection which God claimeth for himself, and which he maketh the seat of his most excellent grace;
As this is the great Affection which God claimeth for himself, and which he makes the seat of his most excellent grace;
p-acp d vbz dt j n1 r-crq np1 vvz p-acp px31, cc r-crq pns31 vvz dt n1 pp-f po31 av-ds j n1;
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so is it that which he is most jealous of, and will least allow the creature to partake of;
so is it that which he is most jealous of, and will lest allow the creature to partake of;
av vbz pn31 d r-crq pns31 vbz av-ds j pp-f, cc vmb cs vvi dt n1 pc-acp vvi pp-f;
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and the mis-imployment of it is the greatest sin, as the right imployment of it is the greatest duty. 1 Iohn 2. 15. [ Love not the world, neither the things that are in the world.
and the misemployment of it is the greatest since, as the right employment of it is the greatest duty. 1 John 2. 15. [ Love not the world, neither the things that Are in the world.
cc dt n1 pp-f pn31 vbz dt js n1, c-acp dt j-jn n1 pp-f pn31 vbz dt js n1. crd np1 crd crd [ vvb xx dt n1, av-dx dt n2 cst vbr p-acp dt n1.
(11) part (DIV2)
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] This is a plain and flat command.
] This is a plain and flat command.
] d vbz dt j cc j n1.
(11) part (DIV2)
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If the world be not apprehended by the understanding to be our Good, it will not be embraced by the will, nor be Loved.
If the world be not apprehended by the understanding to be our Good, it will not be embraced by the will, nor be Loved.
cs dt n1 vbb xx vvn p-acp dt n1 pc-acp vbi po12 j, pn31 vmb xx vbi vvn p-acp dt n1, ccx vbi vvn.
(11) part (DIV2)
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Perhaps you will say, Though it be not our chief Good, yet it is Good, and therefore may be loved, though not ch••s•• loved.
Perhaps you will say, Though it be not our chief Good, yet it is Good, and Therefore may be loved, though not ch••s•• loved.
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(11) part (DIV2)
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To which I answer, that in the senses before disclaimed it is none of our Good at all.
To which I answer, that in the Senses before disclaimed it is none of our Good At all.
p-acp r-crq pns11 vvb, cst p-acp dt n2 a-acp vvn pn31 vbz pix pp-f po12 j p-acp d.
(11) part (DIV2)
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It hath no Goodness to us in it, but the Good of a Means, which is respective to the End; and therefore we must have no Love to it but that which is due to the Means: God therefore being our End, we must Love the world only for his sake,
It hath no goodness to us in it, but the Good of a Means, which is respective to the End; and Therefore we must have no Love to it but that which is due to the Means: God Therefore being our End, we must Love the world only for his sake,
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as it cometh from him and leadeth to him. The least love to the world for it self, is Idolatrous.
as it comes from him and leads to him. The least love to the world for it self, is Idolatrous.
c-acp pn31 vvz p-acp pno31 cc vvz p-acp pno31. dt ds vvb p-acp dt n1 p-acp pn31 n1, vbz j.
(11) part (DIV2)
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As you may not allow another woman the least Conjugal affection, though you allow your wife more, without some guilt of unchastity;
As you may not allow Another woman the least Conjugal affection, though you allow your wife more, without Some guilt of unchastity;
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(11) part (DIV2)
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so you may not in the least measure love the creature for it self without some guilt of spiritual unchastity.
so you may not in the least measure love the creature for it self without Some guilt of spiritual unchastity.
av pn22 vmb xx p-acp dt ds n1 vvb dt n1 p-acp pn31 n1 p-acp d n1 pp-f j n1.
(11) part (DIV2)
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If God must be loved with All the heart, and soul, and strength, then there is none lest for any co-partner whatsoever.
If God must be loved with All the heart, and soul, and strength, then there is none lest for any copartner whatsoever.
cs np1 vmb vbi vvn p-acp d dt n1, cc n1, cc n1, cs pc-acp vbz pix vvn p-acp d n1 r-crq.
(11) part (DIV2)
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When we love any thing but as a Means, it is more properly the End that we love in that very act (And therefore some Philosophical Divines affirm that Nothing but the ultimate End is properly loved) so that the Love which we give the world in a due subordination to God, is not so properly a Love to the world as to God,
When we love any thing but as a Means, it is more properly the End that we love in that very act (And Therefore Some Philosophical Divines affirm that Nothing but the ultimate End is properly loved) so that the Love which we give the world in a due subordination to God, is not so properly a Love to the world as to God,
c-crq pns12 vvb d n1 cc-acp p-acp dt n2, pn31 vbz av-dc av-j dt vvb cst pns12 vvb p-acp d j n1 (cc av d j n2-jn vvb cst pix cc-acp dt n1 vvb vbz av-j vvn) av cst dt n1 r-crq pns12 vvb dt n1 p-acp dt j-jn n1 p-acp np1, vbz xx av av-j dt n1 p-acp dt n1 c-acp p-acp np1,
(11) part (DIV2)
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and therefore it taketh not from God the least part of that which is due to him.
and Therefore it Takes not from God the least part of that which is due to him.
cc av pn31 vvz xx p-acp np1 dt ds n1 pp-f d r-crq vbz j-jn p-acp pno31.
(11) part (DIV2)
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But if we love it in the least measure for it self, or with any co-ordinate Love,
But if we love it in the least measure for it self, or with any coordinate Love,
p-acp cs pns12 vvb pn31 p-acp dt ds n1 p-acp pn31 n1, cc p-acp d j n1,
(11) part (DIV2)
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so much as we allow it, is robbed from God.
so much as we allow it, is robbed from God.
av av-d c-acp pns12 vvb pn31, vbz vvn p-acp np1.
(11) part (DIV2)
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2. Hence it followeth (when our love to the world is crucified) that our Desires after it is crucified also.
2. Hence it follows (when our love to the world is Crucified) that our Desires After it is Crucified also.
crd av pn31 vvz (c-crq po12 n1 p-acp dt n1 vbz vvn) cst po12 vvz p-acp pn31 vbz vvn av.
(11) part (DIV2)
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Before we thirsted after Pleasures, or Honours, or Riches, but now this thirst is abated;
Before we thirsted After Pleasures, or Honours, or Riches, but now this thirst is abated;
c-acp pns12 vvd p-acp n2, cc ng1, cc n2, cc-acp av d n1 vbz vvn;
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for when we obey the Call of Christ, Isa. 55. 1. and have freely drunk of the living waters, we thirst our former thirst no more, (according to the measure in which we partake of him) but his Spirit will be a well of water in us, springing up to everlasting life, Iohn 4. 13, 14. The distempered appetite of a Carnal man is so eager after worldly things, that his heart is set upon them:
for when we obey the Call of christ, Isaiah 55. 1. and have freely drunk of the living waters, we thirst our former thirst no more, (according to the measure in which we partake of him) but his Spirit will be a well of water in us, springing up to everlasting life, John 4. 13, 14. The distempered appetite of a Carnal man is so eager After worldly things, that his heart is Set upon them:
p-acp c-crq pns12 vvb dt n1 pp-f np1, np1 crd crd cc vhb av-j vvn pp-f dt j-vvg n2, pns12 vvb po12 j n1 av-dx av-dc, (vvg p-acp dt n1 p-acp r-crq pns12 vvb pp-f pno31) p-acp po31 n1 vmb vbi dt av pp-f n1 p-acp pno12, vvg a-acp p-acp j n1, np1 crd crd, crd dt j-vvn n1 pp-f dt j n1 vbz av j c-acp j n2, cst po31 n1 vbz vvn p-acp pno32:
(11) part (DIV2)
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which Rom. 8. 5. is called his minding the things of the flesh: But the mortified Christian, as such, hath no mind of them:
which Rom. 8. 5. is called his minding the things of the Flesh: But the mortified Christian, as such, hath no mind of them:
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(11) part (DIV2)
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His appetite to them is dead and gone. He cares not for them.
His appetite to them is dead and gone. He Cares not for them.
png31 n1 p-acp pno32 vbz j cc vvn. pns31 vvz xx p-acp pno32.
(11) part (DIV2)
94
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843
Now he perceiveth that they are not Good for him, his heart is turned against them.
Now he perceives that they Are not Good for him, his heart is turned against them.
av pns31 vvz cst pns32 vbr xx j p-acp pno31, po31 n1 vbz vvn p-acp pno32.
(11) part (DIV2)
94
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844
3. When we are Crucified to the world, our expectations of Good from the world are Crucified.
3. When we Are crucified to the world, our Expectations of Good from the world Are crucified.
crd c-crq pns12 vbr vvn p-acp dt n1, po12 n2 pp-f j p-acp dt n1 vbr vvn.
(11) part (DIV2)
95
Page 40
845
Before we looked for much from it;
Before we looked for much from it;
c-acp pns12 vvd p-acp d p-acp pn31;
(11) part (DIV2)
95
Page 40
846
we thought if we had this Pleasure, or that Honour, if we had such lands, buildings, friends,
we Thought if we had this Pleasure, or that Honour, if we had such Lands, buildings, Friends,
pns12 vvd cs pns12 vhd d n1, cc d n1, cs pns12 vhd d n2, n2, n2,
(11) part (DIV2)
95
Page 41
847
or provision, then we were well, or at least much better then now we are! O how Good did we think that these were for us!
or provision, then we were well, or At least much better then now we Are! O how Good did we think that these were for us!
cc n1, cs pns12 vbdr av, cc p-acp ds d j cs av pns12 vbr! sy q-crq j vdd pns12 vvi cst d vbdr p-acp pno12!
(11) part (DIV2)
95
Page 41
848
And therefore we still lived in Hope of more. But when we are Crucified to the world, we give up these Hopes.
And Therefore we still lived in Hope of more. But when we Are crucified to the world, we give up these Hope's.
cc av pns12 av vvn p-acp n1 pp-f av-dc. p-acp c-crq pns12 vbr vvn p-acp dt n1, pns12 vvb a-acp d ng1.
(11) part (DIV2)
95
Page 41
849
We see then that we were deceived: we did but hope for nourishment from a stone:
We see then that we were deceived: we did but hope for nourishment from a stone:
pns12 vvb av cst pns12 vbdr vvn: pns12 vdd p-acp vvi p-acp n1 p-acp dt n1:
(11) part (DIV2)
95
Page 41
850
The breasts are dry which we thought would have refreshed and satisfied us.
The breasts Are dry which we Thought would have refreshed and satisfied us.
dt n2 vbr j r-crq pns12 vvd vmd vhi vvn cc vvn pno12.
(11) part (DIV2)
95
Page 41
851
When we see that the world is an empty thing, a cask, a picture, a dream, a shadow;
When we see that the world is an empty thing, a cask, a picture, a dream, a shadow;
c-crq pns12 vvb cst dt n1 vbz dt j n1, dt n1, dt n1, dt n1, dt n1;
(11) part (DIV2)
95
Page 41
852
we turn away from it, and look no more after it, but look for content in something else.
we turn away from it, and look no more After it, but look for content in something Else.
pns12 vvb av p-acp pn31, cc vvb av-dx dc p-acp pn31, cc-acp vvb p-acp j p-acp pi av.
(11) part (DIV2)
95
Page 41
853
As a child that seeth a painted Apple may be eager of it till he try that it is favourless,
As a child that sees a painted Apple may be eager of it till he try that it is favourless,
p-acp dt n1 cst vvz dt j-vvn n1 vmb vbi j pp-f pn31 c-acp pns31 vvb cst pn31 vbz j,
(11) part (DIV2)
95
Page 41
854
and then he careth for it no more;
and then he Careth for it no more;
cc av pns31 vvz p-acp pn31 av-dx av-dc;
(11) part (DIV2)
95
Page 41
855
or if a beautiful crab deceive him, when he hath set his teeth in it he casteth it away.
or if a beautiful crab deceive him, when he hath Set his teeth in it he Cast it away.
cc cs dt j n1 vvi pno31, c-crq pns31 vhz vvn po31 n2 p-acp pn31 pns31 vvz pn31 av.
(11) part (DIV2)
95
Page 41
856
So when a Christian findeth the folly of his former expectations, and tasteth the vexation of the creature which he was so greedy of,
So when a Christian finds the folly of his former Expectations, and tasteth the vexation of the creature which he was so greedy of,
av c-crq dt njp vvz dt n1 pp-f po31 j n2, cc vvz dt n1 pp-f dt n1 r-crq pns31 vbds av j pp-f,
(11) part (DIV2)
95
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857
and withall is acquainted by a lively faith, where he may be better; away go all his expectations from the world;
and withal is acquainted by a lively faith, where he may be better; away go all his Expectations from the world;
cc av vbz vvn p-acp dt j n1, c-crq pns31 vmb vbi jc; av vvb d po31 n2 p-acp dt n1;
(11) part (DIV2)
95
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858
and he promiseth himself no more content or satisfaction in it. This is a notable part of Mortification.
and he promises himself no more content or satisfaction in it. This is a notable part of Mortification.
cc pns31 vvz px31 dx av-dc j cc n1 p-acp pn31. d vbz dt j n1 pp-f n1.
(11) part (DIV2)
95
Page 41
859
As it is the Hopes of some Good, that sets men awork in all endeavours; so take down their Hopes, and all the wheels of the soul stand still.
As it is the Hope's of Some Good, that sets men awork in all endeavours; so take down their Hope's, and all the wheels of the soul stand still.
p-acp pn31 vbz dt ng1 pp-f d j, cst vvz n2 av p-acp d n2; av vvb a-acp po32 ng1, cc d dt n2 pp-f dt n1 vvb av.
(11) part (DIV2)
95
Page 41
860
If it were not for Hope, we say, the heart would break.
If it were not for Hope, we say, the heart would break.
cs pn31 vbdr xx p-acp n1, pns12 vvb, dt n1 vmd vvi.
(11) part (DIV2)
95
Page 41
861
And therefore when all our Hopes from the world are dead, the very Heart of the old man is broken,
And Therefore when all our Hope's from the world Are dead, the very Heart of the old man is broken,
cc av c-crq d po12 ng1 p-acp dt n1 vbr j, dt j n1 pp-f dt j n1 vbz vvn,
(11) part (DIV2)
95
Page 41
862
and all his worldly motions cease. Then he saith, Its as good sit still as labour for nothing.
and all his worldly motions cease. Then he Says, Its as good fit still as labour for nothing.
cc d po31 j n2 vvb. cs pns31 vvz, pn31|vbz a-acp j vvb av c-acp n1 p-acp pix.
(11) part (DIV2)
95
Page 41
863
I despair of ever having contentment in the creature: I see it will not pacifie my conscience:
I despair of ever having contentment in the creature: I see it will not pacify my conscience:
pns11 vvb pp-f av vhg n1 p-acp dt n1: pns11 vvb pn31 vmb xx vvi po11 n1:
(11) part (DIV2)
95
Page 41
864
it will not save me from the wrath to come: it will do nothing for me that is worthy my regard: and therefore let it go;
it will not save me from the wrath to come: it will do nothing for me that is worthy my regard: and Therefore let it go;
pn31 vmb xx vvi pno11 p-acp dt n1 pc-acp vvi: pn31 vmb vdi pix p-acp pno11 d vbz j po11 n1: cc av vvb pn31 vvi;
(11) part (DIV2)
95
Page 41
865
I will follow it no further; It shall have my heart no more.
I will follow it no further; It shall have my heart no more.
pns11 vmb vvi pn31 av-dx av-jc; pn31 vmb vhi po11 n1 av-dx av-dc.
(11) part (DIV2)
95
Page 41
866
Before he had many a promising delightful thought of the creatures, which he could not reach:
Before he had many a promising delightful Thought of the creatures, which he could not reach:
p-acp pns31 vhd d dt j-vvg j n1 pp-f dt n2, r-crq pns31 vmd xx vvi:
(11) part (DIV2)
95
Page 41
867
He thought with himself, If I were but thus placed and settled once: if I had but this or that which I want:
He Thought with himself, If I were but thus placed and settled once: if I had but this or that which I want:
pns31 vvd p-acp px31, cs pns11 vbdr cc-acp av vvn cc vvn a-acp: cs pns11 vhd cc-acp d cc cst r-crq pns11 vvb:
(11) part (DIV2)
95
Page 41
868
if I were but here or there where I would be:
if I were but Here or there where I would be:
cs pns11 vbdr cc-acp av cc a-acp c-crq pns11 vmd vbi:
(11) part (DIV2)
95
Page 41
869
if I had but the favour of such or such an one, how happy were I? how well should I be? I would then be content and seek no more.
if I had but the favour of such or such an one, how happy were I? how well should I be? I would then be content and seek no more.
cs pns11 vhd cc-acp dt n1 pp-f d cc d dt pi, c-crq j vbdr pns11? uh-crq av vmd pns11 vbi? pns11 vmd av vbi j cc vvb av-dx av-dc.
(11) part (DIV2)
95
Page 41
870
But when faith hath mortified us to the world, we see that all these were foolish dreams:
But when faith hath mortified us to the world, we see that all these were foolish dreams:
p-acp q-crq n1 vhz vvn pno12 p-acp dt n1, pns12 vvb cst d d vbdr j n2:
(11) part (DIV2)
95
Page 41
871
we knew not what it was that we Hoped for! and then we give up all such Hopes for ever.
we knew not what it was that we Hoped for! and then we give up all such Hope's for ever.
pns12 vvd xx r-crq pn31 vbds cst pns12 j-vvn p-acp! cc av pns12 vvb a-acp d d ng1 p-acp av.
(11) part (DIV2)
95
Page 41
872
Such pleasing thoughts of any worldly thing while you want it, or of any place or Condition which you are absent from,
Such pleasing thoughts of any worldly thing while you want it, or of any place or Condition which you Are absent from,
d j-vvg n2 pp-f d j n1 cs pn22 vvb pn31, cc pp-f d n1 cc n1 r-crq pn22 vbr j p-acp,
(11) part (DIV2)
95
Page 42
873
and such promises and hopes from any worldly state, or person, or thing, doth manifest that so far you are alive to the world,
and such promises and hope's from any worldly state, or person, or thing, does manifest that so Far you Are alive to the world,
cc d n2 cc n2 p-acp d j n1, cc n1, cc n1, vdz vvi cst av av-j pn22 vbr j p-acp dt n1,
(11) part (DIV2)
95
Page 42
874
and is a folly of the same nature with theirs that Idolize the world when they do enjoy it.
and is a folly of the same nature with theirs that Idolise the world when they do enjoy it.
cc vbz dt n1 pp-f dt d n1 p-acp png32 cst vvb dt n1 c-crq pns32 vdb vvi pn31.
(11) part (DIV2)
95
Page 42
875
For one man to say, [ If I had this or that I were well ] and for another that hath it, to say, [ Now I am well, Soul take thy Rest ] do both shew the same Estimation,
For one man to say, [ If I had this or that I were well ] and for Another that hath it, to say, [ Now I am well, Soul take thy Rest ] do both show the same Estimation,
p-acp crd n1 pc-acp vvi, [ cs pns11 vhd d cc cst pns11 vbdr av ] cc c-acp j-jn cst vhz pn31, pc-acp vvi, [ av pns11 vbm av, n1 vvb po21 n1 ] vdb av-d vvi dt d n1,
(11) part (DIV2)
95
Page 42
876
and Idolatrous Love to the world in their hearts;
and Idolatrous Love to the world in their hearts;
cc j n1 p-acp dt n1 p-acp po32 n2;
(11) part (DIV2)
95
Page 42
877
though one of them have the thing which he loves, and the other hath it not:
though one of them have the thing which he loves, and the other hath it not:
cs pi pp-f pno32 vhb dt n1 r-crq pns31 vvz, cc dt n-jn vhz pn31 xx:
(11) part (DIV2)
95
Page 42
878
And to be so pleased with the very fancy and conceits of those worldly things which they never had, seems worse then to be pleased with it when they have it.
And to be so pleased with the very fancy and conceits of those worldly things which they never had, seems Worse then to be pleased with it when they have it.
cc pc-acp vbi av vvn p-acp dt j n1 cc n2 pp-f d j n2 r-crq pns32 av-x vhd, vvz jc cs pc-acp vbi vvn p-acp pn31 c-crq pns32 vhb pn31.
(11) part (DIV2)
95
Page 42
879
I pray you lay this well to heart that I say to you:
I pray you lay this well to heart that I say to you:
pns11 vvb pn22 vvb d av p-acp n1 cst pns11 vvb p-acp pn22:
(11) part (DIV2)
95
Page 42
880
Despair, utter Despair of ever being contented or well in the world, or made happy by the world in whole or in part, is the very life of Christian Mortification.
Despair, utter Despair of ever being contented or well in the world, or made happy by the world in Whole or in part, is the very life of Christian Mortification.
vvb, vvb n1 pp-f av vbg vvn cc av p-acp dt n1, cc vvd j p-acp dt n1 p-acp j-jn cc p-acp n1, vbz dt j n1 pp-f njp n1.
(11) part (DIV2)
95
Page 42
881
It is the nature of a Carnal heart, to keep up his worldly Hopes as long as possibly he can.
It is the nature of a Carnal heart, to keep up his worldly Hope's as long as possibly he can.
pn31 vbz dt n1 pp-f dt j n1, pc-acp vvi a-acp po31 j ng1 p-acp j c-acp av-j pns31 vmb.
(11) part (DIV2)
95
Page 42
882
If you beat him from one thing, he runs to another:
If you beatrice him from one thing, he runs to Another:
cs pn22 vvb pno31 p-acp crd n1, pns31 vvz p-acp j-jn:
(11) part (DIV2)
95
Page 42
883
and if he despair of that, he looks after a third, and thus he will wander from creature to creature, till Grace convert him, or Judgement condemn him.
and if he despair of that, he looks After a third, and thus he will wander from creature to creature, till Grace convert him, or Judgement condemn him.
cc cs pns31 vvb pp-f d, pns31 vvz p-acp dt ord, cc av pns31 vmb vvi p-acp n1 p-acp n1, c-acp n1 vvb pno31, cc n1 vvb pno31.
(11) part (DIV2)
95
Page 42
884
If he find that one friend faileth him, he hopes another will prove more faithfull; and if that prove a broken reed, he will rest upon a third:
If he find that one friend Faileth him, he hope's Another will prove more faithful; and if that prove a broken reed, he will rest upon a third:
cs pns31 vvb cst crd n1 vvz pno31, pns31 vvz j-jn vmb vvi av-dc j; cc cs d vvb dt j-vvn n1, pns31 vmb vvi p-acp dt ord:
(11) part (DIV2)
95
Page 42
885
If he have been crost in his Hopes of worldly contentment once, or twice, or ten times,
If he have been crossed in his Hope's of worldly contentment once, or twice, or ten times,
cs pns31 vhb vbn vvn p-acp po31 ng1 pp-f j n1 a-acp, cc av, cc crd n2,
(11) part (DIV2)
95
Page 42
886
or an hundred times, yet he is in Hope that some other way may hit, and some more comfort he may find at last:
or an hundred times, yet he is in Hope that Some other Way may hit, and Some more Comfort he may find At last:
cc dt crd n2, av pns31 vbz p-acp n1 cst d j-jn n1 vmb vvi, cc d dc n1 pns31 vmb vvi p-acp ord:
(11) part (DIV2)
95
Page 42
887
But when God hath opened a mans eyes to see that the whole world is Vanity and Vexation,
But when God hath opened a men eyes to see that the Whole world is Vanity and Vexation,
cc-acp c-crq np1 vhz vvn dt ng1 n2 pc-acp vvi cst dt j-jn n1 vbz n1 cc n1,
(11) part (DIV2)
95
Page 42
888
and that if he had it all it would do him no Good at all, and that it is a meer deceitful empty thing:
and that if he had it all it would do him no Good At all, and that it is a mere deceitful empty thing:
cc cst cs pns31 vhd pn31 d pn31 vmd vdi pno31 dx j p-acp d, cc cst pn31 vbz dt j j j n1:
(11) part (DIV2)
95
Page 42
889
and when a man is brought to a full and finall Desparation of ever finding in the world, the Good that he expected;
and when a man is brought to a full and final Desperation of ever finding in the world, the Good that he expected;
cc c-crq dt n1 vbz vvn p-acp dt j cc j n1 pp-f av vvg p-acp dt n1, dt j cst pns31 vvd;
(11) part (DIV2)
95
Page 42
890
then, and not till then is he Crucified to the world; and then he can let it go, and care not:
then, and not till then is he crucified to the world; and then he can let it go, and care not:
av, cc xx c-acp av vbz pns31 vvn p-acp dt n1; cc cs pns31 vmb vvi pn31 vvi, cc vvb xx:
(11) part (DIV2)
95
Page 42
891
and then he will betake himself in good earnest to look after that which will not deceive him.
and then he will betake himself in good earnest to look After that which will not deceive him.
cc av pns31 vmb vvi px31 p-acp j n1 pc-acp vvi p-acp d r-crq vmb xx vvi pno31.
(11) part (DIV2)
95
Page 42
892
When a worldling is in utmost poverty or in prison, he may part with all his worldly contentment at the present;
When a worldling is in utmost poverty or in prison, he may part with all his worldly contentment At the present;
c-crq dt n1 vbz p-acp j n1 cc p-acp n1, pns31 vmb vvi p-acp d po31 j n1 p-acp dt j;
(11) part (DIV2)
96
Page 42
893
but this is not to be Crucified to the world:
but this is not to be crucified to the world:
cc-acp d vbz xx pc-acp vbi vvn p-acp dt n1:
(11) part (DIV2)
96
Page 42
894
For still he keeps up his former estimation of it, and Love to it, and some Hope perhaps that yet it may be better with him.
For still he keeps up his former estimation of it, and Love to it, and Some Hope perhaps that yet it may be better with him.
c-acp av pns31 vvz a-acp po31 j n1 pp-f pn31, cc vvb p-acp pn31, cc d vvb av cst av pn31 vmb vbi jc p-acp pno31.
(11) part (DIV2)
96
Page 42
895
Yea, if he should Despair of ever being Happy in the world, if this proceed not from his Disesteem of it,
Yea, if he should Despair of ever being Happy in the world, if this proceed not from his Disesteem of it,
uh, cs pns31 vmd vvi pp-f av vbg j p-acp dt n1, cs d vvb xx p-acp po31 vvb pp-f pn31,
(11) part (DIV2)
96
Page 43
896
and the change of his Affections, but meerly because he would have the world, but sees he cannot, this is far from the nature of true mortification.
and the change of his Affections, but merely Because he would have the world, but sees he cannot, this is Far from the nature of true mortification.
cc dt n1 pp-f po31 n2, cc-acp av-j c-acp pns31 vmd vhi dt n1, cc-acp vvz pns31 vmbx, d vbz av-j p-acp dt n1 pp-f j n1.
(11) part (DIV2)
96
Page 43
897
4. If we are Crucified to the world, our Delight in it is Crucified.
4. If we Are crucified to the world, our Delight in it is crucified.
crd cs pns12 vbr vvn p-acp dt n1, po12 n1 p-acp pn31 vbz vvn.
(11) part (DIV2)
97
Page 43
898
It seemeth not to us a matter of such worth, as to be fit for our Delight:
It seems not to us a matter of such worth, as to be fit for our Delight:
pn31 vvz xx p-acp pno12 dt n1 pp-f d n1, c-acp pc-acp vbi j p-acp po12 n1:
(11) part (DIV2)
97
Page 43
899
Children are glad of toyes, which a wise man hath no pleasure in.
Children Are glad of toys, which a wise man hath no pleasure in.
n2 vbr j pp-f n2, r-crq dt j n1 vhz dx n1 p-acp.
(11) part (DIV2)
97
Page 43
900
To have too sweet contentful thoughts in the creature, and to apprehend it as our Good,
To have too sweet contentful thoughts in the creature, and to apprehend it as our Good,
p-acp vhb av j j n2 p-acp dt n1, cc pc-acp vvi pn31 p-acp po12 j,
(11) part (DIV2)
97
Page 43
901
and to be rejoyced in it, is a sign that so far we are not Crucified to it.
and to be rejoiced in it, is a Signen that so Far we Are not crucified to it.
cc pc-acp vbi vvn p-acp pn31, vbz dt n1 cst av av-j pns12 vbr xx vvn p-acp pn31.
(11) part (DIV2)
97
Page 43
902
It is not able to Glad a mortified heart, so far as it is mortified; though the Love of God that is manifested by it, may make him glad.
It is not able to Glad a mortified heart, so Far as it is mortified; though the Love of God that is manifested by it, may make him glad.
pn31 vbz xx j p-acp j dt j-vvn n1, av av-j c-acp pn31 vbz vvn; cs dt n1 pp-f np1 cst vbz vvn p-acp pn31, vmb vvi pno31 j.
(11) part (DIV2)
97
Page 43
903
And this is it that Paul disclaimeth in my Text [ God forbid that I should glory save in the Cross of Christ.
And this is it that Paul disclaimeth in my Text [ God forbid that I should glory save in the Cross of christ.
cc d vbz pn31 cst np1 vvz p-acp po11 n1 [ np1 vvb cst pns11 vmd n1 vvi p-acp dt n1 pp-f np1.
(11) part (DIV2)
97
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904
] If he were the Lord of all the honours or wealth of the world, he would not Glory in them.
] If he were the Lord of all the honours or wealth of the world, he would not Glory in them.
] cs pns31 vbdr dt n1 pp-f d dt n2 cc n1 pp-f dt n1, pns31 vmd xx n1 p-acp pno32.
(11) part (DIV2)
97
Page 43
905
If he had all the Pleasures that the flesh can desire, he would not glory in them.
If he had all the Pleasures that the Flesh can desire, he would not glory in them.
cs pns31 vhd d dt n2 cst dt n1 vmb vvi, pns31 vmd xx n1 p-acp pno32.
(11) part (DIV2)
97
Page 43
906
If he had the common applause of all men, and every one spoke well of him;
If he had the Common applause of all men, and every one spoke well of him;
cs pns31 vhd dt j n1 pp-f d n2, cc d pi vvd av pp-f pno31;
(11) part (DIV2)
97
Page 43
907
if he had all things about him suited to a carnal hearts content, yet would he not glory in it:
if he had all things about him suited to a carnal hearts content, yet would he not glory in it:
cs pns31 vhd d n2 p-acp pno31 vvn p-acp dt j n2 j, av vmd pns31 xx n1 p-acp pn31:
(11) part (DIV2)
97
Page 43
908
No more then a grave and learned man would glory that he had found a counter or a pin.
No more then a grave and learned man would glory that he had found a counter or a pin.
av-dx av-dc cs dt n1 cc j n1 vmd vvi cst pns31 vhd vvn dt j cc dt n1.
(11) part (DIV2)
97
Page 43
909
Ier. 9 23. [ Let not the wise man glory in his wisdom, nor the mighty man glory in his might, let not the rich man glory in his riches; Jeremiah 9 23. [ Let not the wise man glory in his Wisdom, nor the mighty man glory in his might, let not the rich man glory in his riches;
np1 crd crd [ vvb xx dt j n1 n1 p-acp po31 n1, ccx dt j n1 n1 p-acp po31 n1, vvb xx dt j n1 n1 p-acp po31 n2;
(11) part (DIV2)
97
Page 43
910
but let him that gloryeth, glory in this, that he understandeth and knoweth me, that I am the Lord that exercise loving kindness, judgement, and righteousness on the earth;
but let him that Glorieth, glory in this, that he understands and Knoweth me, that I am the Lord that exercise loving kindness, judgement, and righteousness on the earth;
cc-acp vvb pno31 cst vvz, n1 p-acp d, cst pns31 vvz cc vvz pno11, cst pns11 vbm dt n1 cst n1 vvg n1, n1, cc n1 p-acp dt n1;
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for in these things I delight saith the Lord. for in these things I delight Says the Lord.
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Jer. 4. 2. [ The Nations shall bless themselves in him, and in him shall they glory.
Jer. 4. 2. [ The nations shall bless themselves in him, and in him shall they glory.
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] Isa. 41. 16. [ Thou shalt rejoyce in the Lord, and glory in the holy one of Israel.
] Isaiah 41. 16. [ Thou shalt rejoice in the Lord, and glory in the holy one of Israel.
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] Isa. 45. 25. [ In the Lord shall all the seed of Israel be justified, and shall glory.
] Isaiah 45. 25. [ In the Lord shall all the seed of Israel be justified, and shall glory.
] np1 crd crd [ p-acp dt n1 vmb d dt n1 pp-f np1 vbi vvn, cc vmb vvi.
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] The world is too low to be the joy of a Believer: His higher Hopes do cloud and disgrace such things.
] The world is too low to be the joy of a Believer: His higher Hope's doe cloud and disgrace such things.
] dt n1 vbz av j pc-acp vbi dt n1 pp-f dt n1: po31 jc ng1 n1 n1 cc vvi d n2.
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And as these forementioned Passions in the Concupiscible, so also their contraries in the Irascible, must be Crucified.
And as these forementioned Passion in the Concupiscible, so also their contraries in the Irascible, must be crucified.
cc p-acp d j n2 p-acp dt j, av av po32 n-jn p-acp dt j, vmb vbi vvn.
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E. G. 1. A man that is Dead to the world, will not Hate or be much Displeased with those that hinder him from the Riches,E. G. 1. A man that is Dead to the world, will not Hate or be much Displeased with those that hinder him from the Riches,
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or Honours, or Pleasures of the world.
or Honours, or Pleasures of the world.
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He makes no great matter of it, and taketh it for no great hurt or loss.
He makes no great matter of it, and Takes it for no great hurt or loss.
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And therefore rather then study revenge, he can patiently bear it: when they have taken away his coat, if they take away his cloak also.
And Therefore rather then study revenge, he can patiently bear it: when they have taken away his coat, if they take away his cloak also.
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He doth not swell with malice against them that stand in the way of his advancement,
He does not swell with malice against them that stand in the Way of his advancement,
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or hinder his rising or riches in the world. He will not envy the precedency of others:
or hinder his rising or riches in the world. He will not envy the precedency of Others:
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nor seek the disgrace or ruine of them that keep him low:
nor seek the disgrace or ruin of them that keep him low:
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No more then a wise man will hate or seek to be revenged of him that would hinder him from climbing up to the top of a steeple,
No more then a wise man will hate or seek to be revenged of him that would hinder him from climbing up to the top of a steeple,
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or that will take a stone or • bush of thorns out of his way.
or that will take a stone or • bush of thorns out of his Way.
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2. A man that is Crucified to the world, will not avoid or flie from any Duty,
2. A man that is crucified to the world, will not avoid or fly from any Duty,
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though the performance of it cross his worldly commodity, or hazard all his worldly interest.
though the performance of it across his worldly commodity, or hazard all his worldly Interest.
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He seeth not reason enough in worldly losses, to draw him to the committing of sin to avoid them.
He sees not reason enough in worldly losses, to draw him to the committing of since to avoid them.
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An unmortified man will be swayed by his worldly Interest. That must be no Duty to him, which casteth him upon sufferings:
an unmortified man will be swayed by his worldly Interest. That must be no Duty to him, which Cast him upon sufferings:
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and that is no Good to him which would deprive him of his sensual Good:
and that is no Good to him which would deprive him of his sensual Good:
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And that shall be no sin to him, which seems to be a matter of Necessity,
And that shall be no since to him, which seems to be a matter of Necessity,
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for the securing of his hopes and happiness in the world.
for the securing of his hope's and happiness in the world.
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Whatever is a mans end, he puts a Must upon the obtaining it, and upon all the Means without which it will not be attained.
Whatever is a men end, he puts a Must upon the obtaining it, and upon all the Means without which it will not be attained.
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I Must have God and Glory, saith the Believer, whatever I want:
I Must have God and Glory, Says the Believer, whatever I want:
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and therefore I Must have Christ, I Must have faith, and love, and obedience, whatever I do.
and Therefore I Must have christ, I Must have faith, and love, and Obedience, whatever I do.
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And so saith the sensualist, my life, and credit, and safety in the world Must be secured, whatever I miss of:
And so Says the sensualist, my life, and credit, and safety in the world Must be secured, whatever I miss of:
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and therefore I Must avoid all that would hazard or lose them, and I Must do that which will preserve them, whatever I do.
and Therefore I Must avoid all that would hazard or loose them, and I Must do that which will preserve them, whatever I do.
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The worldling thinketh there is a Necessity of his being sensually happy: or at least, of preserving his life and hopes on earth.
The worldling Thinketh there is a Necessity of his being sensually happy: or At least, of preserving his life and hope's on earth.
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But the mortified Christian seeth no Necessity of Living, much less of any of the sensual provisions, which to others seem such considerable things.
But the mortified Christian sees no Necessity of Living, much less of any of the sensual provisions, which to Others seem such considerable things.
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And hence it is that the same Argument from Necessity, draweth one man to sin, and keepeth another most effectually from sin.
And hence it is that the same Argument from Necessity, draws one man to since, and Keepeth Another most effectually from since.
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He that hath carnal Ends, doth plead a Necessity of the sinful means, by which he may attain them.
He that hath carnal Ends, does plead a Necessity of the sinful means, by which he may attain them.
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And he that hath the Ends of a true Believer, doth plead a Necessity of avoiding the same sins, which the other thought he must needs commit.
And he that hath the Ends of a true Believer, does plead a Necessity of avoiding the same Sins, which the other Thought he must needs commit.
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For Heavenly Ends are as much croft by them, as earthly Ends are promoted by them.
For Heavenly Ends Are as much croft by them, as earthly Ends Are promoted by them.
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We find a rich man in Luke 18. 23. that had a great mind to have been a Christian:
We find a rich man in Lycia 18. 23. that had a great mind to have been a Christian:
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And if he had lived in our daies, when the door is set a little wider open then Christ did set it, there are some that would not have denyed him Baptism,
And if he had lived in our days, when the door is Set a little wider open then christ did Set it, there Are Some that would not have denied him Baptism,
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but would have let him in.
but would have let him in.
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But when he heateth that the world must be renounced, and Christ tells him of selling all,
But when he heateth that the world must be renounced, and christ tells him of selling all,
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and looking for a reward in another world, [ he goes away sorrowful, for he was very rich.
and looking for a reward in Another world, [ he Goes away sorrowful, for he was very rich.
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] The man would have had pardon and salvation, but he must needs be Rich, or at least keep something.
] The man would have had pardon and salvation, but he must needs be Rich, or At least keep something.
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And they that are so set upon it that they must and [ will be rich, do fall into temptation and a snare,
And they that Are so Set upon it that they must and [ will be rich, do fallen into temptation and a snare,
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and into many foolish and hurtful lusts, which drown men in destruction and perdition. and into many foolish and hurtful Lustiest, which drown men in destruction and perdition.
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] 1 Tim. 6. 9. And [ he that maketh hast to be rich, shall not be innocent, ] Prov. 28. 20. But the Crucified world is a dead and ineffectual thing.
] 1 Tim. 6. 9. And [ he that makes haste to be rich, shall not be innocent, ] Curae 28. 20. But the crucified world is a dead and ineffectual thing.
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It cannot draw a man from Christ or duty.
It cannot draw a man from christ or duty.
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It cannot draw a man into any known sin (so far as it is Crucified.) It is as Sampson when his hair was cut:
It cannot draw a man into any known since (so Far as it is crucified.) It is as Sampson when his hair was Cut:
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its power is gone. Thousands whose hearts were changed by grace, could sell all and lay the price at the Apostles seet,
its power is gone. Thousands whose hearts were changed by grace, could fell all and lay the price At the Apostles seet,
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and could forsake all and take up their Cross and follow a Crucified Christ to the death,
and could forsake all and take up their Cross and follow a crucified christ to the death,
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and could rejoyce in tribulation, and glory that they were counted worthy to suffer; though he that was unmortified do go away sorrowful.
and could rejoice in tribulation, and glory that they were counted worthy to suffer; though he that was unmortified do go away sorrowful.
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Worldly Interest doth command the Religion and life of the unmortified man, because it is the predominant Interest in his heart;
Worldly Interest does command the Religion and life of the unmortified man, Because it is the predominant Interest in his heart;
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But its contrary with the mortified Believer:
But its contrary with the mortified Believer:
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His spiritual Interest being predominant, doth Rule him as to all the matters of this world.
His spiritual Interest being predominant, does Rule him as to all the matters of this world.
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3. If you are Crucified to the world, your care for worldly things is Crucified.
3. If you Are crucified to the world, your care for worldly things is crucified.
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It is not in vain that Christ expresly commandeth his Disciples, [ Take no thought for your life, What ye shall eat,
It is not in vain that christ expressly commands his Disciples, [ Take no Thought for your life, What you shall eat,
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or what ye shall drink, nor yet for your body what you shall put on, ] Mat. 6. 25, 31. And Phil. 4. 6. [ Be careful for nothing. ] And 1 Pet. 5. 7. [ Casting all your care on him, for he careth for you. or what you shall drink, nor yet for your body what you shall put on, ] Mathew 6. 25, 31. And Philip 4. 6. [ Be careful for nothing. ] And 1 Pet. 5. 7. [ Casting all your care on him, for he Careth for you.
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] I know this is a hard saying to flesh and blood, and therefore they study evasions by perverting the plain Text,
] I know this is a hard saying to Flesh and blood, and Therefore they study evasions by perverting the plain Text,
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and would null and evacuate the express commands of Christ, by squaring them to that carnal interest and reason which they are purposely given to destroy. But you will say.
and would null and evacuate the express commands of christ, by squaring them to that carnal Interest and reason which they Are purposely given to destroy. But you will say.
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Must we indeed give over caring? I answer, 1. You must be in care about your own duty, both in matters of the first and second Table,
Must we indeed give over caring? I answer, 1. You must be in care about your own duty, both in matters of the First and second Table,
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and how to manage your worldly affairs most innocently and spiritually, and to attain the Ends propounded in them by God.
and how to manage your worldly affairs most innocently and spiritually, and to attain the Ends propounded in them by God.
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But this is none of the care that is now in Question, 1 Cor. 7. 32. There is a necessary [ caring for the things that belong to the Lord, how to please the Lord;
But this is none of the care that is now in Question, 1 Cor. 7. 32. There is a necessary [ caring for the things that belong to the Lord, how to please the Lord;
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] and that even in your worldly business.
] and that even in your worldly business.
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But 2. You may not care for the creature for it self, nor for the meer pleasing of the flesh.
But 2. You may not care for the creature for it self, nor for the mere pleasing of the Flesh.
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As it may not be Loved for it self, so neither may it be cared for, for it self.
As it may not be Loved for it self, so neither may it be cared for, for it self.
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And 3. When you have used your utmost care or forecast to do your own duty, you may not be Anxious or Careful about the issue which is Gods part to determine of.
And 3. When you have used your utmost care or forecast to do your own duty, you may not be Anxious or Careful about the issue which is God's part to determine of.
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As God himself appeareth in Prosperity or Adversity you may and must have regard unto the issue.
As God himself appears in Prosperity or Adversity you may and must have regard unto the issue.
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But for the thing it self you must not, when you have done your own duty, be any further careful about it.
But for the thing it self you must not, when you have done your own duty, be any further careful about it.
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God knoweth best what is good for you, and how much of the creature you are fit to manage,
God Knoweth best what is good for you, and how much of the creature you Are fit to manage,
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and what condition of body is most suitable to the condition of your soul: And therefore to him must the whole business be committed.
and what condition of body is most suitable to the condition of your soul: And Therefore to him must the Whole business be committed.
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When you have committed your seed to the ground, and done your duty about it, you must have no further care at all, which intimateth fears, anxiety or distrust;
When you have committed your seed to the ground, and done your duty about it, you must have no further care At all, which intimateth fears, anxiety or distrust;
c-crq pn22 vhb vvn po22 n1 p-acp dt n1, cc vdn po22 n1 p-acp pn31, pn22 vmb vhi dx jc vvb p-acp d, r-crq vvz n2, n1 cc n1;
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though as care is largely taken for Regard; You may care and pray for the blessing of God on it, and for your daily bread.
though as care is largely taken for Regard; You may care and pray for the blessing of God on it, and for your daily bred.
cs p-acp vvb vbz av-j vvn p-acp vvb; pn22 vmb vvi cc vvb p-acp dt n1 pp-f np1 p-acp pn31, cc p-acp po22 j n1.
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4. So far as you are Crucified to the world, your worldly sorrows also will be Crucified.
4. So Far as you Are crucified to the world, your worldly sorrows also will be crucified.
crd av av-j c-acp pn22 vbr vvn p-acp dt n1, po22 j n2 av vmb vbi vvn.
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If you miss of it, you will not be grieved for that miss. For the displeasure of God which an affliction may manifest, you ought to be grieved;
If you miss of it, you will not be grieved for that miss. For the displeasure of God which an affliction may manifest, you ought to be grieved;
cs pn22 vvb pp-f pn31, pn22 vmb xx vbi vvn p-acp d n1. p-acp dt n1 pp-f np1 r-crq dt n1 vmb vvi, pn22 vmd pc-acp vbi vvn;
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but not for the meer loss of the creature for it self.
but not for the mere loss of the creature for it self.
cc-acp xx p-acp dt j n1 pp-f dt n1 p-acp pn31 n1.
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As God in the creature must be Loved and Delighted in, and not the creature for it self;
As God in the creature must be Loved and Delighted in, and not the creature for it self;
p-acp np1 p-acp dt n1 vmb vbi vvn cc vvd p-acp, cc xx dt n1 p-acp pn31 n1;
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so it is Gods displeasure manifested in the creature that must be our Grief.
so it is God's displeasure manifested in the creature that must be our Grief.
av pn31 vbz ng1 n1 vvn p-acp dt n1 cst vmb vbi po12 n1.
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If a mans flesh be dead, you may cut it off, and he never feeleth you;
If a men Flesh be dead, you may Cut it off, and he never feeleth you;
cs dt ng1 n1 vbb j, pn22 vmb vvi pn31 a-acp, cc pns31 av-x vvz pn22;
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you may cut it, or prick it, and he will not smart.
you may Cut it, or prick it, and he will not smart.
pn22 vmb vvi pn31, cc vvb pn31, cc pns31 vmb xx vvi.
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And if you be dead to the world, you will not feel it as others do,
And if you be dead to the world, you will not feel it as Others do,
cc cs pn22 vbb j p-acp dt n1, pn22 vmb xx vvi pn31 p-acp n2-jn vdb,
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when worldly things are taken from you. You will make no great matter of it.
when worldly things Are taken from you. You will make no great matter of it.
c-crq j n2 vbr vvn p-acp pn22. pn22 vmb vvi dx j n1 pp-f pn31.
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Obj. But Grace doth not make men stocks or stupid, and therefore how can we chuse but feel?Object But Grace does not make men stocks or stupid, and Therefore how can we choose but feel?
np1 p-acp n1 vdz xx vvi n2 n2 cc j, cc av q-crq vmb pns12 vvi cc-acp vvi?
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Answ. There is a feeling that is meerly natural, and not subject to the command of Reason and Will:Answer There is a feeling that is merely natural, and not Subject to the command of Reason and Will:
np1 pc-acp vbz dt n1 cst vbz av-j j, cc xx j-jn p-acp dt n1 pp-f n1 cc n1:
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and there is a feeling which is under Reason, and is voluntary. The later only is it that I speak of, which Grace commandeth.
and there is a feeling which is under Reason, and is voluntary. The later only is it that I speak of, which Grace commands.
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The most gracious man may feel heat and cold, pain and weariness, hunger and thirst, as much as the worst.
The most gracious man may feel heat and cold, pain and weariness, hunger and thirst, as much as the worst.
dt av-ds j n1 vmb vvi n1 cc j-jn, n1 cc n1, n1 cc n1, c-acp d c-acp dt js.
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But the Passions of his soul, so far as they are under the command of Reason and Will, do not feel them as evils to the soul, (so far as he is sanctified.) Still observe that I speak of worldly things,
But the Passion of his soul, so Far as they Are under the command of Reason and Will, do not feel them as evils to the soul, (so Far as he is sanctified.) Still observe that I speak of worldly things,
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as separated from God, in whom only they are good, and in respect to him only the absence of them is evil to the soul.
as separated from God, in whom only they Are good, and in respect to him only the absence of them is evil to the soul.
c-acp vvn p-acp np1, p-acp ro-crq av-j pns32 vbr j, cc p-acp n1 p-acp pno31 av-j dt n1 pp-f pno32 vbz j-jn p-acp dt n1.
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And there is somewhat of the Passions that bodily sense can force, perhaps in an innocent Adam; But I speak only of that passion which Reason should command.
And there is somewhat of the Passion that bodily sense can force, perhaps in an innocent Adam; But I speak only of that passion which Reason should command.
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And so, it is not enough that our Care and Grief for worldly things be less then that for the things of God.
And so, it is not enough that our Care and Grief for worldly things be less then that for the things of God.
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Though that much may prove our sincerity (of which more anon) yet that is not all that is our duty.
Though that much may prove our sincerity (of which more anon) yet that is not all that is our duty.
cs cst d vmb vvi po12 n1 (pp-f r-crq n1 av) av d vbz xx d cst vbz po12 n1.
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But we should have no care or Rationall voluntary grief for any creature, but only as it is a Means to God,
But we should have no care or Rational voluntary grief for any creature, but only as it is a Means to God,
cc-acp pns12 vmd vhi dx n1 cc j j-jn n1 p-acp d n1, cc-acp av-j c-acp pn31 vbz dt n2 p-acp np1,
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& standeth in a due subordination to him: and so we may have both.
& Stands in a due subordination to him: and so we may have both.
cc vvz p-acp dt j-jn n1 p-acp pno31: cc av pns12 vmb vhi d.
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4. Having shewed you what Affections are Crucified to the world, in the last place I add, that Our inordinate labour for it, must be Crucified.
4. Having showed you what Affections Are crucified to the world, in the last place I add, that Our inordinate labour for it, must be crucified.
crd np1 vvd pn22 r-crq n2 vbr vvn p-acp dt n1, p-acp dt ord n1 pns11 vvb, cst po12 j n1 p-acp pn31, vmb vbi vvn.
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Christ is as plain and peremptory in this, as in the former, not only commanding us to [ Seek first the Kingdom of God and his righteousness, ] Mat. 6. 33. but also, [ Not to labour for the meat that perisheth,
christ is as plain and peremptory in this, as in the former, not only commanding us to [ Seek First the Kingdom of God and his righteousness, ] Mathew 6. 33. but also, [ Not to labour for the meat that Perishes,
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but for the meat that endureth to everlasting life, which the Son will give us, ] John 6 27. which is not only to be understood that our Labour for earth should be less then our Labour for heaven,but for the meat that Endureth to everlasting life, which the Son will give us, ] John 6 27. which is not only to be understood that our Labour for earth should be less then our Labour for heaven,
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and so comparatively none at all;
and so comparatively none At all;
cc av av-j pi p-acp av-d;
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but further, that as we must have no Love or Desire to the creature for it self,
but further, that as we must have no Love or Desire to the creature for it self,
cc-acp av-jc, cst c-acp pns12 vmb vhi dx n1 cc vvb p-acp dt n1 p-acp pn31 n1,
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1004
but ultimately for God, so we should not at all Seek or Labour for the creature for it self, but ultimately for God;
but ultimately for God, so we should not At all Seek or Labour for the creature for it self, but ultimately for God;
cc-acp av-j c-acp np1, av pns12 vmd xx p-acp d vvb cc vvb p-acp dt n1 p-acp pn31 n1, cc-acp av-j c-acp np1;
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1005
and therefore Seek and Labour for it no further then the End requireth;
and Therefore Seek and Labour for it no further then the End requires;
cc av vvb cc vvb p-acp pn31 av-dx av-jc cs dt vvb vvz;
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that is, no further then it is necessary to the Pleasing of God, or to our fruition of him.
that is, no further then it is necessary to the Pleasing of God, or to our fruition of him.
d vbz, av-dx av-jc cs pn31 vbz j p-acp dt j-vvg pp-f np1, cc p-acp po12 n1 pp-f pno31.
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1007
This is the true and plain meaning of such Texts.
This is the true and plain meaning of such Texts.
d vbz dt j cc j n1 pp-f d n2.
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A man that is truly Dead to the world, doth Labour for God and not for the world (according to the measure of his mortification) in all that he doth.
A man that is truly Dead to the world, does Labour for God and not for the world (according to the measure of his mortification) in all that he does.
dt n1 cst vbz av-j j p-acp dt n1, vdz vvi p-acp np1 cc xx p-acp dt n1 (vvg p-acp dt n1 pp-f po31 n1) p-acp d cst pns31 vdz.
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If he be plowing, or sowing, or reaping, or threshing;
If he be plowing, or sowing, or reaping, or threshing;
cs pns31 vbi vvg, cc vvg, cc vvg, cc vvg;
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if he be working at his trade in his shop, it is God that he is seeking and labouring for.
if he be working At his trade in his shop, it is God that he is seeking and labouring for.
cs pns31 vbi vvg p-acp po31 n1 p-acp po31 n1, pn31 vbz np1 cst pns31 vbz vvg cc vvg p-acp.
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He doth not stop or take up in the creature. He seeks it still but as a Means to God.
He does not stop or take up in the creature. He seeks it still but as a Means to God.
pns31 vdz xx vvi cc vvi a-acp p-acp dt n1. pns31 vvz pn31 av cc-acp p-acp dt n2 p-acp np1.
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But an unsanctified man doth never truly seek God for himself at all, no not in his worship, much less in his trade and calling in the world.
But an unsanctified man does never truly seek God for himself At all, no not in his worship, much less in his trade and calling in the world.
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For God is not his ultimate End; and therefore he cannot Love him or Seek him for himself.
For God is not his ultimate End; and Therefore he cannot Love him or Seek him for himself.
p-acp np1 vbz xx po31 n1 vvb; cc av pns31 vmbx vvi pno31 cc vvb pno31 p-acp px31.
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It is flesh-pleasing or carnal felicity that is his End, and therefore he seeketh God for the fleshe:
It is fleshpleasing or carnal felicity that is his End, and Therefore he seeks God for the Flesh:
pn31 vbz j cc j n1 cst vbz po31 vvb, cc av pns31 vvz np1 p-acp dt n1:
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When he prayeth to him, when he Loveth him it is but as he is a Means to this his Carnal felicity,
When he Prayeth to him, when he Loves him it is but as he is a Means to this his Carnal felicity,
c-crq pns31 vvz p-acp pno31, c-crq pns31 vvz pno31 pn31 vbz cc-acp c-acp pns31 vbz dt vvz p-acp d po31 j n1,
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1016
and not as he is himself his chiefest Good.
and not as he is himself his chiefest Good.
cc xx c-acp pns31 vbz px31 po31 js-jn j.
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Thus you may see what it is to be Crucified to the world, and wherein true Mortification doth consist. SECT. VII. A Few Objections are here to be answered, that we may the more profitably proceed.
Thus you may see what it is to be crucified to the world, and wherein true Mortification does consist. SECT. VII. A Few Objections Are Here to be answered, that we may the more profitably proceed.
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Obj. 1. A man may have hunger or thirst in his very sleep, when he cannot refer the creature to God.Object 1. A man may have hunger or thirst in his very sleep, when he cannot refer the creature to God.
np1 crd dt n1 vmb vhi n1 cc n1 p-acp po31 j n1, c-crq pns31 vmbx vvi dt n1 p-acp np1.
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Answ. 1. We speak only of Humane, that is, Moral acts, and such Desires as are under the command of the Will. 2. A man may Habitually refer things to God, when he doth not Actually.Answer 1. We speak only of Humane, that is, Moral acts, and such Desires as Are under the command of the Will. 2. A man may Habitually refer things to God, when he does not Actually.
np1 crd pns12 vvb av-j pp-f j, cst vbz, j n2, cc d n2 c-acp vbr p-acp dt n1 pp-f dt n1. crd dt n1 vmb av-j vvi n2 p-acp np1, c-crq pns31 vdz xx av-j.
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Obj. 2. How can a man seek God in plowing or working in his shop, when these actions are so heterogeus?Object 2. How can a man seek God in plowing or working in his shop, when these actions Are so heterogeus?
np1 crd q-crq vmb dt n1 vvb np1 p-acp vvg cc vvg p-acp po31 n1, c-crq d n2 vbr av n2?
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Answ. God made no creature, nor appointed any imployment for man, which may not fitly be a Means to himself.Answer God made no creature, nor appointed any employment for man, which may not fitly be a Means to himself.
np1 np1 vvd dx n1, ccx vvd d n1 p-acp n1, r-crq vmb xx av-j vbi dt n2 p-acp px31.
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As all came from God, so all have something of God upon them; and all tend to him from whom they came.
As all Come from God, so all have something of God upon them; and all tend to him from whom they Come.
p-acp d vvd p-acp np1, av av-d vhi pi pp-f np1 p-acp pno32; cc d vvb p-acp pno31 p-acp ro-crq pns32 vvd.
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There are some Means that stand nearer the End, and some are further from it;
There Are Some Means that stand nearer the End, and Some Are further from it;
pc-acp vbr d vvz cst vvb av-jc cs vvb, cc d vbr av-j p-acp pn31;
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and yet the most remote are truly Means. A man that is but cutting down a tree,
and yet the most remote Are truly Means. A man that is but cutting down a tree,
cc av dt av-ds j vbr av-j n2. dt n1 cst vbz cc-acp vvg a-acp dt n1,
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or hewing stones out of the Quarry, doth as much intend them for the building of his house,
or hewing stones out of the Quarry, does as much intend them for the building of his house,
cc vvg n2 av pp-f dt n1, vdz p-acp d vvb pno32 p-acp dt n-vvg pp-f po31 n1,
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as he that is erecting the frame, or placing them in the building. We cannot attain the End without the remotest Means, as well as the nearest.
as he that is erecting the frame, or placing them in the building. We cannot attain the End without the Remotest Means, as well as the nearest.
c-acp pns31 cst vbz vvg dt n1, cc vvg pno32 p-acp dt n-vvg. pns12 vmbx vvi dt vvb p-acp dt js vvz, c-acp av c-acp dt js.
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Obj. We are taught to Pray for our Daily bread; therefore we may Desire it, and Labour for it. Answ. No doubt of it.Object We Are taught to Pray for our Daily bred; Therefore we may Desire it, and Labour for it. Answer No doubt of it.
np1 pns12 vbr vvn pc-acp vvi p-acp po12 j n1; av pns12 vmb vvi pn31, cc vvi p-acp pn31. np1 dx n1 pp-f pn31.
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1028
But we are taught to Pray for it, but as a Means to the Hallowing of Gods Name, the Coming of his Kingdom,
But we Are taught to Pray for it, but as a Means to the Hallowing of God's Name, the Coming of his Kingdom,
cc-acp pns12 vbr vvn pc-acp vvi p-acp pn31, cc-acp c-acp dt n2 p-acp dt n-vvg pp-f npg1 n1, dt vvg pp-f po31 n1,
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1029
and the Doing of his Will: and therefore only as a Means must we desire it, and labour for it;
and the Doing of his Will: and Therefore only as a Means must we desire it, and labour for it;
cc av vdg pp-f po31 n1: cc av av-j c-acp dt n2 vmb pns12 vvi pn31, cc n1 p-acp pn31;
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and that for these, and no lower ultimate ends.
and that for these, and no lower ultimate ends.
cc cst p-acp d, cc dx jc j n2.
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1031
And therefore the words are such as express only things Necessary, [ Our daily bread; ] that we may perceive it is but as a Means to God that we desire it.
And Therefore the words Are such as express only things Necessary, [ Our daily bred; ] that we may perceive it is but as a Means to God that we desire it.
cc av dt n2 vbr d c-acp vvi av-j n2 j, [ po12 j n1; ] cst pns12 vmb vvi pn31 vbz cc-acp c-acp dt n2 p-acp np1 cst pns12 vvb pn31.
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1032
If our Being be not maintained, we are not capable of Well-being, nor of serving God:
If our Being be not maintained, we Are not capable of Wellbeing, nor of serving God:
cs po12 vbg vbi xx vvn, pns12 vbr xx j pp-f j, ccx pp-f vvg np1:
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1033
And if the Means of our Being be not continued, our Being will not be continued in Gods appointed ordinary way.
And if the Means of our Being be not continued, our Being will not be continued in God's appointed ordinary Way.
cc cs dt n2 pp-f po12 vbg vbi xx vvn, po12 vbg vmb xx vbi vvn p-acp n2 vvn j n1.
(11) part (DIV2)
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1034
And therefore we pray for the Means of our sustentation, that we may be kept in a capacity of the Ends of our Being.
And Therefore we pray for the Means of our sustentation, that we may be kept in a capacity of the Ends of our Being.
cc av pns12 vvb p-acp dt n2 pp-f po12 n1, cst pns12 vmb vbi vvn p-acp dt n1 pp-f dt n2 pp-f po12 vbg.
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Obj. But a man cannot be alway thinking on God, and therefore not alway intending him as our End,Object But a man cannot be always thinking on God, and Therefore not always intending him as our End,
np1 p-acp dt n1 vmbx vbi av vvg p-acp np1, cc av xx av vvg pno31 p-acp po12 vvb,
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and therefore cannot do all for him.
and Therefore cannot do all for him.
cc av vmbx vdi d p-acp pno31.
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Answ. 1. If sin disable us, that is no excuse. 2. A man may Habitually Intend an End, which he doth not Actually think of:Answer 1. If since disable us, that is no excuse. 2. A man may Habitually Intend an End, which he does not Actually think of:
np1 crd cs n1 vvb pno12, cst vbz dx n1. crd dt n1 vmb av-j vvb dt vvb, r-crq pns31 vdz xx av-j vvi pp-f:
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1038
Yea he may have an Actual Intention, which yet he doth not observe, because of other more sensible thoughts that are upon his mind.
Yea he may have an Actual Intention, which yet he does not observe, Because of other more sensible thoughts that Are upon his mind.
uh pns31 vmb vhi dt j n1, r-crq av pns31 vdz xx vvi, c-acp pp-f j-jn n1 j n2 cst vbr p-acp po31 n1.
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And yet his foresaid Intentions may be still effectuall to cause him to use the Means as Means. For example:
And yet his foresaid Intentions may be still effectual to cause him to use the Means as Means. For Exampl:
cc av po31 j-vvn n2 vmb vbi av j pc-acp vvi pno31 pc-acp vvi dt n2 p-acp n2. p-acp n1:
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A man that hath a journey to go, is not alwaies thinking of the End of it, by an actual observed Intention, in every step of his way:
A man that hath a journey to go, is not always thinking of the End of it, by an actual observed Intention, in every step of his Way:
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but perhaps may be much of the way taken up with thoughts and discourse of other things.
but perhaps may be much of the Way taken up with thoughts and discourse of other things.
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And yet he doth truly Intend his journeys End, in every step of his way,
And yet he does truly Intend his journeys End, in every step of his Way,
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and use every step as a Means to that End. And so is it with a true Christian in the work of God, and the way to heaven.
and use every step as a Means to that End. And so is it with a true Christian in the work of God, and the Way to heaven.
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Obj. But may we not use the creatures for Delight, as well as for Necessity? and is it not so commonly resolved?Object But may we not use the creatures for Delight, as well as for Necessity? and is it not so commonly resolved?
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Answ. The word [ Necessity ] is taken either strictly for that which we cannot be without;Answer The word [ Necessity ] is taken either strictly for that which we cannot be without;
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and so there's no doubt of it. Or largely, for that which is useful to the End:
and so there's no doubt of it. Or largely, for that which is useful to the End:
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And for Delights, some of them are Necessary, that is, Useful Means to our ultimate End;
And for Delights, Some of them Are Necessary, that is, Useful Means to our ultimate End;
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and these must not be opposed to things Necessary; but may be used because Necessary. As any thing which truly tendeth to recreate, revive,
and these must not be opposed to things Necessary; but may be used Because Necessary. As any thing which truly tendeth to recreate, revive,
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or chear the spirits for the service of our Master. But no other Delight is lawful.
or cheer the spirits for the service of our Master. But no other Delight is lawful.
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To esteem our fleshly Delight for it self;
To esteem our fleshly Delight for it self;
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and the creature for that Delight, and so to use it, is meer sensuality, and the great sin which sanctification cureth in the soul.
and the creature for that Delight, and so to use it, is mere sensuality, and the great since which sanctification cureth in the soul.
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If Delight it self be desired truly but as a Means to God, then the creature, the more remote Means, may be used for that Delight, as its next End; but not else.
If Delight it self be desired truly but as a Means to God, then the creature, the more remote Means, may be used for that Delight, as its next End; but not Else.
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Obj. But what man living is such as you here describe? Is there any that are thus Crucified to the world,Object But what man living is such as you Here describe? Is there any that Are thus crucified to the world,
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as to have no separated esteem of it, or thoughts or care of it; or Love, or Desire, or the rest of these Affections?
as to have no separated esteem of it, or thoughts or care of it; or Love, or Desire, or the rest of these Affections?
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Answ. It is one thing to enquire what we are, and another what we ought to be,Answer It is one thing to inquire what we Are, and Another what we ought to be,
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and should be if we were perfect:
and should be if we were perfect:
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We ought to be such as I have mentioned, but we are not such in perfection yet; but only in sincerity.
We ought to be such as I have mentioned, but we Are not such in perfection yet; but only in sincerity.
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And how that sincerity may be known, I have elsewhere explained. In a word, In a perfect soul there is no Interest but Gods:
And how that sincerity may be known, I have elsewhere explained. In a word, In a perfect soul there is no Interest but God's:
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In a sincere soul Gods Interest is the highest and greatest: In a perfect man God hath the whole heart:
In a sincere soul God's Interest is the highest and greatest: In a perfect man God hath the Whole heart:
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and in an upright man he is nearer to the heart then any thing else. In a perfect man there is a perfect subjection to God:
and in an upright man he is nearer to the heart then any thing Else. In a perfect man there is a perfect subjection to God:
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and in an upright man there is none hath Dominion but God:
and in an upright man there is none hath Dominion but God:
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he is highest, and his Rule prevaileth in the main, though some things that rebell are not perfectly subdued.
he is highest, and his Rule prevails in the main, though Some things that rebel Are not perfectly subdued.
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Obj. But I find that most of my Passions are stirred more sensibly about earthly, then heavenly things.Object But I find that most of my Passion Are stirred more sensibly about earthly, then heavenly things.
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How then can I say that I am crucified to the world?
How then can I say that I am Crucified to the world?
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Answ. In point of Duty all that Passion that is to be commanded by Reason, should be mortified, as is above-said.Answer In point of Duty all that Passion that is to be commanded by Reason, should be mortified, as is abovesaid.
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But when you go to the tryal of your states, in the point of sincerity, it is hard trying by the Passions;
But when you go to the trial of your states, in the point of sincerity, it is hard trying by the Passion;
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and you must rather do it by your Estimation and your Will, as I have discovered more fully in a Treatise of Peace of Conscience. SECT. VIII. II. HAving shewed you what it is to have the world Crucified to us, and to be Crucified to the world:
and you must rather do it by your Estimation and your Will, as I have discovered more Fully in a Treatise of Peace of Conscience. SECT. VIII. II HAving showed you what it is to have the world crucified to us, and to be crucified to the world:
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I am next to shew you how this is done by the Cross of Christ.
I am next to show you how this is done by the Cross of christ.
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And here I must distinctly shew you, 1. What the Cross, as suffered by Christ himself hath done to the Crucifying of the world to us. 2. What the same Cross, as Believed on and Considered by us doth towards it.
And Here I must distinctly show you, 1. What the Cross, as suffered by christ himself hath done to the Crucifying of the world to us. 2. What the same Cross, as Believed on and Considered by us does towards it.
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3. And what the Cross of Christ which we our selves bear in conformity to his sufferings doth towards it. Of all which briefly.
3. And what the Cross of christ which we our selves bear in conformity to his sufferings does towards it. Of all which briefly.
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1. It is not only his Crucifixion, but the whole Humiliation of Christ which is in this and other Scriptures called his Cross:
1. It is not only his Crucifixion, but the Whole Humiliation of christ which is in this and other Scriptures called his Cross:
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the whole being denominated from the most eminent part, as was toucht before.
the Whole being denominated from the most eminent part, as was touched before.
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And there are five notable blows that the world hath received by the suffered Cross of Christ. 1. One is, that Christ himself in his own person hath perfectly crucified and conquered the world,
And there Are five notable blows that the world hath received by the suffered Cross of christ. 1. One is, that christ himself in his own person hath perfectly Crucified and conquered the world,
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so that we have a victorious Head, and the world is now a conquered thing. It assaulted him from his birth to his death, and still he overcame.
so that we have a victorious Head, and the world is now a conquered thing. It assaulted him from his birth to his death, and still he overcame.
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It assaulted him by fair means and by foul, by frowns and smiles, by alluring baits and persecuting storms, and still it was overcome.
It assaulted him by fair means and by foul, by frowns and smiles, by alluring baits and persecuting storms, and still it was overcome.
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The threatnings and persecutions could never draw him to the committing of a sin: The enticing offers of it could never bring him to an inordinate esteem of it,
The threatenings and persecutions could never draw him to the committing of a since: The enticing offers of it could never bring him to an inordinate esteem of it,
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nor abate the least of his love to God. In his great combat in the wilderness he was assaulted both waies.
nor abate the least of his love to God. In his great combat in the Wilderness he was assaulted both ways.
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Hunger could not make him tempt God or distrust.
Hunger could not make him tempt God or distrust.
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The Kingdoms and Glory of the world, were despised by him when they were the matter of his temptation.
The Kingdoms and Glory of the world, were despised by him when they were the matter of his temptation.
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He would not have so much as a setled habitation, nor any worldly pomp or splendor, that so he might shew that he contemned it by his actions.
He would not have so much as a settled habitation, nor any worldly pomp or splendour, that so he might show that he contemned it by his actions.
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If he had set by it, he could soon have mended his condition. When the people would have made him a King, he past away from them;
If he had Set by it, he could soon have mended his condition. When the people would have made him a King, he passed away from them;
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for he would not be a King of the peoples making, nor have any Power or Dignity which they could give.
for he would not be a King of the peoples making, nor have any Power or Dignity which they could give.
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He came not to Receive honour of men, but to Give salvation to men. When Peter would have perswaded him to favour himself, as favouring the things of Man,
He Come not to Receive honour of men, but to Give salvation to men. When Peter would have persuaded him to favour himself, as favouring the things of Man,
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and not of God, Christ calleth him Satan, and bids him get behind him: If he will do the work of Satan, he shall have the name of Satan,
and not of God, christ calls him Satan, and bids him get behind him: If he will do the work of Satan, he shall have the name of Satan,
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and the same words of rebuke that Satan had.
and the same words of rebuke that Satan had.
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Even in their hour ▪ and the power of darkness, Luke 22. 53. they could do nothing that might make the least breach in his perfection:
Even in their hour ▪ and the power of darkness, Lycia 22. 53. they could do nothing that might make the least breach in his perfection:
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And when they boasted of their power to crucifie him or release him, Iohn 19. 10. they could not boast of their power to draw him to the smallest sin.
And when they boasted of their power to crucify him or release him, John 19. 10. they could not boast of their power to draw him to the Smallest since.
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Yea upon the Cross did he consummate his conquest of the world, when it seemed to have conquered him:
Yea upon the Cross did he consummate his conquest of the world, when it seemed to have conquered him:
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and he crucified the world, when it was crucifying him; and gave it then the deadly wound.
and he Crucified the world, when it was crucifying him; and gave it then the deadly wound.
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And there did he openly make a shew of the principalities and powers which he had spoiled,
And there did he openly make a show of the principalities and Powers which he had spoiled,
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and there did he triumph over them, while they mistakingly triumphed over him, Col. 2. 14, 15.
and there did he triumph over them, while they mistakingly triumphed over him, Col. 2. 14, 15.
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If you say, What is all this to us? I answer, When the world is once conquered, the heart of it is broken:
If you say, What is all this to us? I answer, When the world is once conquered, the heart of it is broken:
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And when our Head hath overcome it, there is a great preparation made for our victory.
And when our Head hath overcome it, there is a great preparation made for our victory.
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Else would he not have said to his Disciples, Iohn 16. •3.
Else would he not have said to his Disciples, John 16. •3.
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In the world ye shall have tribulation, but be of good chear, I have overcome the world. In the world you shall have tribulation, but be of good cheer, I have overcome the world.
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] For as the consequence is good, [ Because I live, ye shall live also ], Iohn 14. 19. So it will hold, [ Because I have overcome the world, ye shall overcome it also.
] For as the consequence is good, [ Because I live, you shall live also ], John 14. 19. So it will hold, [ Because I have overcome the world, you shall overcome it also.
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] Yea as it is said of his Works, [ Greater works then these shall ye do.
] Yea as it is said of his Works, [ Greater works then these shall you do.
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] Iohn 14. 12. So is it said of our conquest, [ In all these things we are supervictors,
] John 14. 12. So is it said of our conquest, [ In all these things we Are supervictors,
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or more then Conquerors through him that hath loved us, Rom. 8. 37. ]or more then Conquerors through him that hath loved us, Rom. 8. 37. ]
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2. Another wound that the world hath received by the Cross of Christ by him suffered, is this:
2. another wound that the world hath received by the Cross of christ by him suffered, is this:
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By it satisfaction is made to God for the sin that the world had enticed man to commit,
By it satisfaction is made to God for the since that the world had enticed man to commit,
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and so quoad pretium, the victory which the world had formerly obtained over us, is nulled,
and so quoad Price, the victory which the world had formerly obtained over us, is nulled,
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1103
and its Captives rescued, and we are cured of the deadly wounds which it had given us:
and its Captives rescued, and we Are cured of the deadly wounds which it had given us:
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For he healeth all our diseases, Psal. 103. 3. and his stripes are the remedy by which we are healed, Isa. 53 5. So that it is a vanquishing of the world,
For he heals all our diseases, Psalm 103. 3. and his stripes Are the remedy by which we Are healed, Isaiah 53 5. So that it is a vanquishing of the world,
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when Christ doth thus nullisie its former victories:
when christ does thus nullify its former victories:
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1106
For thus he began to lead captivity it self captive, which at his Resurrection and Ascension he did more fully accomplish, Psalm 68. 18. Eph. 4. 8. 3. Another most mortal wound which the world received by the Cross of Christ, was this.
For thus he began to led captivity it self captive, which At his Resurrection and Ascension he did more Fully accomplish, Psalm 68. 18. Ephesians 4. 8. 3. another most Mortal wound which the world received by the Cross of christ, was this.
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1107
By his Cross did Christ purchase that Glorious Kingdom, which being revealed and propounded to the sons of men, doth abundantly disgrace the world as a Competitor.
By his Cross did christ purchase that Glorious Kingdom, which being revealed and propounded to the Sons of men, does abundantly disgrace the world as a Competitor.
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1108
If there had been no greater good revealed to us, or the revelation had been obscure and insufficient,
If there had been no greater good revealed to us, or the Revelation had been Obscure and insufficient,
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or no Assurance of it given us, then might the world have easily prevailed. For he that hath no hopes of greater, will take up with this:
or no Assurance of it given us, then might the world have Easily prevailed. For he that hath no hope's of greater, will take up with this:
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And he that looketh not for another life, will make as much of the present as he can.
And he that looks not for Another life, will make as much of the present as he can.
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When the will of a man is the fort that is contended for, the assault must be made by Allurement and not by force. The competition therefore is between Good and Good: and that which appeareth the Greater Good to us, will carry it, and have admittance.
When the will of a man is the fort that is contended for, the assault must be made by Allurement and not by force. The competition Therefore is between Good and Good: and that which appears the Greater Good to us, will carry it, and have admittance.
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If God had not set a Greater Good against the world, it would have been every mans wisdom and duty to have been worldlings.
If God had not Set a Greater Good against the world, it would have been every men Wisdom and duty to have been worldlings.
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But when he revealeth to us another world of infinite value, yea when he offereth us the fruition of himself, this turneth the scales with wise men in a moment, and shameth all competitors whatsoever.
But when he Revealeth to us Another world of infinite valve, yea when he Offereth us the fruition of himself, this turns the scales with wise men in a moment, and shameth all competitors whatsoever.
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Now it is the Cross of Christ that opened the Kingdom of heaven to all true Believers, which sin had before shut up against all mankind.
Now it is the Cross of christ that opened the Kingdom of heaven to all true Believers, which since had before shut up against all mankind.
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This marrs the markets of the world: Its nothing worth to them that have tasted of the blessedness of this Kingdom.
This mars the Markets of the world: Its nothing worth to them that have tasted of the blessedness of this Kingdom.
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1116
Were it not for this, the temptations of the world and flesh might prevail.
Were it not for this, the temptations of the world and Flesh might prevail.
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What should we say to them? or how should we repulse them? Reason would say, Its better have a small and unsatisfactory Good, then none.
What should we say to them? or how should we repulse them? Reason would say, Its better have a small and unsatisfactory Good, then none.
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1118
But now we have enough to say against any such temptation. One argument from the everlasting Kingdom is sufficient (where grace causeth a right apprehension of it) to confound all the temptations, by which the enemies of our happiness can assault us.
But now we have enough to say against any such temptation. One argument from the everlasting Kingdom is sufficient (where grace Causes a right apprehension of it) to confound all the temptations, by which the enemies of our happiness can assault us.
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What I Shall we prefer a mole-hill before a Kingdom? a shadow before the substance? an hour before eternity? Nothing before all things? Vanity and Vexation before Felicity? The world is now silenced:
What I Shall we prefer a molehill before a Kingdom? a shadow before the substance? an hour before eternity? Nothing before all things? Vanity and Vexation before Felicity? The world is now silenced:
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It hath nothing to say, which may take with right Reason.
It hath nothing to say, which may take with right Reason.
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It must now creep in at the back door of sense, and bribe our bruitish part to befriend it,
It must now creep in At the back door of sense, and bribe our brutish part to befriend it,
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1122
and to entertain it first, and so to betray our reason, and lead it into the inner rooms.
and to entertain it First, and so to betray our reason, and led it into the inner rooms.
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1123
The Cross of Christ hath set up such a Sun, as quite darkeneth the light of worldly glory.
The Cross of christ hath Set up such a Sun, as quite darkeneth the Light of worldly glory.
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1124
Who will now play so low a game, that hath an Immortal Crown propounded to him? Though earth were Something, if there were no better to be had,
Who will now play so low a game, that hath an Immortal Crown propounded to him? Though earth were Something, if there were no better to be had,
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yet it is Nothing when Heaven stands by.
yet it is Nothing when Heaven Stands by.
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1126
This therefore is the deadly blow by which the world is Crucified by the Cross of our Lord Jesus Christ.
This Therefore is the deadly blow by which the world is crucified by the Cross of our Lord jesus christ.
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4. Another mortall wound that the Cross of Christ hath given it, is this.
4. another Mortal wound that the Cross of christ hath given it, is this.
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1128
The Cross hath purchased for us that Spirit of Power, and all those Ordinances and Helps of Grace, by which we our selves in our own persons may Actually Conquer and Crucifie the world, as Christ did before us.
The Cross hath purchased for us that Spirit of Power, and all those Ordinances and Helps of Grace, by which we our selves in our own Persons may Actually Conquer and Crucify the world, as christ did before us.
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His Cross is the meritorious cause of his following Grace.
His Cross is the meritorious cause of his following Grace.
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1130
And as he hath there procured our Justification, so also our Sanctification, by which the world is renounced by us and contemned.
And as he hath there procured our Justification, so also our Sanctification, by which the world is renounced by us and contemned.
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1131
There shall a vertue flow from the Cross of Christ, that shall give strength to all his chosen ones, to go on and conquer,
There shall a virtue flow from the Cross of christ, that shall give strength to all his chosen ones, to go on and conquer,
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1132
and tread the world and all its glory under their feet, and by the leaves of this Tree, which seemeth dead to a carnal eye ▪ the Nations shall be healed.
and tread the world and all its glory under their feet, and by the leaves of this Tree, which seems dead to a carnal eye ▪ the nations shall be healed.
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1133
And thus by it the world is Crucified. 5. Lastly, by the Cross of Christ, a Pattern is given us for our Imitation;
And thus by it the world is crucified. 5. Lastly, by the Cross of christ, a Pattern is given us for our Imitation;
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1134
by which we may learn how to contemn and so Crucifie the world, [ If when ye do well and suffer for it, ye take it patiently, this is accceptable with God.
by which we may Learn how to contemn and so Crucify the world, [ If when you do well and suffer for it, you take it patiently, this is acceptable with God.
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1135
For even hereunto were ye called:
For even hereunto were you called:
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1136
because Christ also suffered for us, leaving us an example, that ye should follow his steps:
Because christ also suffered for us, leaving us an Exampl, that you should follow his steps:
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1137
who did no sin, neither was guile found in his mouth: who when he was reviled, reviled not again:
who did no since, neither was guile found in his Mouth: who when he was reviled, reviled not again:
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1138
when he suffered he threatned not, but committed himself to him that judgeth righteously. when he suffered he threatened not, but committed himself to him that Judgeth righteously.
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1139
1 Pet. 2. 20, 21, 22, 23. [ Let this mind be in you that was in Christ Iesus — that made himself of no reputation,
1 Pet. 2. 20, 21, 22, 23. [ Let this mind be in you that was in christ Iesus — that made himself of no reputation,
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1140
and took upon him the form of a servant — and humbled himself, and became obedient to death,
and took upon him the from of a servant — and humbled himself, and became obedient to death,
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1141
even the death of the Cross, ] Phil. 2. 5, 6, 7. [ Let us therefore lay aside every weight,
even the death of the Cross, ] Philip 2. 5, 6, 7. [ Let us Therefore lay aside every weight,
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1142
and the sin that doth so easily beset us, and let us run with patience the race that is set before us;
and the since that does so Easily beset us, and let us run with patience the raze that is Set before us;
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1143
looking to Iesus, the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame,
looking to Iesus, the author and finisher of our faith, who for the joy that was Set before him, endured the Cross, despising the shame,
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1144
and is set down at the right hand of God, Heb. 12. 2. This leads us to the next.and is Set down At the right hand of God, Hebrew 12. 2. This leads us to the next.
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1145
2. HAving shewed you how the Cross, as suffered by Christ, doth crucifie the world, we are next to shew you,
2. HAving showed you how the Cross, as suffered by christ, does crucify the world, we Are next to show you,
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1146
how that same Cross as Believed in and considered doth Crucisie it to us.
how that same Cross as Believed in and considered does Crucify it to us.
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1147
They that look only to the Merit of the Cross, and over-look the Objective use of it to the soul, do deceive themselves,
They that look only to the Merit of the Cross, and overlook the Objective use of it to the soul, do deceive themselves,
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1148
and deprive themselves of the full efficacy of it; and deal like a foolish patient, that thinketh to be cured by commending the Medicine,
and deprive themselves of the full efficacy of it; and deal like a foolish patient, that Thinketh to be cured by commending the Medicine,
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1149
or by believing that it hath vertue to cure his disease;
or by believing that it hath virtue to cure his disease;
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1150
when in the mean time he lets it lie by him in the box, and never taketh it, or applyeth it to himself.
when in the mean time he lets it lie by him in the box, and never Takes it, or Applieth it to himself.
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1151
The Believing Meditation of the Cross of Christ, doth give the world these deadly wounds. 1. It bringeth us under the actual promise of the Spirit:
The Believing Meditation of the Cross of christ, does give the world these deadly wounds. 1. It brings us under the actual promise of the Spirit:
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1152
For though there be a work of the Spirit, which causeth us to Believe, before our actual faith in nature,
For though there be a work of the Spirit, which Causes us to Believe, before our actual faith in nature,
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1153
yet the further gift of the Spirit for Mortification, is promised upon Condition of our faith.
yet the further gift of the Spirit for Mortification, is promised upon Condition of our faith.
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1154
And upon the performance of that Condition, we have right to the thing promised.
And upon the performance of that Condition, we have right to the thing promised.
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1155
It is by faith that we fetch strength from Christ for the conquest of this and all other enemies.
It is by faith that we fetch strength from christ for the conquest of this and all other enemies.
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1156
If we could believe, these mountains would be cast into the Sea; and all things are possible to us, if we could believe, Mark 9. 23.
If we could believe, these Mountains would be cast into the Sea; and all things Are possible to us, if we could believe, Mark 9. 23.
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2. The believing Meditation of the Cross of Christ, doth make us apprehensive of the Vanity and Enmity of the world,
2. The believing Meditation of the Cross of christ, does make us apprehensive of the Vanity and Enmity of the world,
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and so doth kill our esteem of it, and affection to it.
and so does kill our esteem of it, and affection to it.
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For when we consider how little Christ did set by it, and how he made it his work professedly to contemn it, this will tell us how to think of it our selves.
For when we Consider how little christ did Set by it, and how he made it his work professedly to contemn it, this will tell us how to think of it our selves.
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For doubtless the judgement of Christ was true: He was able to discern between good and evil:
For doubtless the judgement of christ was true: He was able to discern between good and evil:
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If it had been valuable, he would have valued it. He would not have contemned it, if it had not been contemptible.
If it had been valuable, he would have valued it. He would not have contemned it, if it had not been contemptible.
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He could have had better usage in the world, if he had desired it, and thought it meet.
He could have had better usage in the world, if he had desired it, and Thought it meet.
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But he would shew us by his Example as well as by his Doctrine, how to judge of it,
But he would show us by his Exampl as well as by his Doctrine, how to judge of it,
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and what to expect from it.
and what to expect from it.
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If you saw the wisest man in the world tread a thing under feet in the dirt,
If you saw the Wisest man in the world tread a thing under feet in the dirt,
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or throw it away, you would think it were a thing of no great worth.
or throw it away, you would think it were a thing of no great worth.
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When you are tempted to set too much by your credit, and to sin against God for the esteem of men, remember that Christ Made himself of no reputation, Phil. 2. 7. And can your reputation be less then none? How did he value his honour with men, that gave his cheeks to be smitten, his face to be spit upon, his head to be Crowned with thorn•,
When you Are tempted to Set too much by your credit, and to sin against God for the esteem of men, Remember that christ Made himself of no reputation, Philip 2. 7. And can your reputation be less then none? How did he valve his honour with men, that gave his cheeks to be smitten, his face to be spit upon, his head to be Crowned with thorn•,
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and his body to •e arrayed contemptuously like a fool, and at last to be hanged as a contemned thing among malefactors on the Cross;
and his body to •e arrayed contemptuously like a fool, and At last to be hanged as a contemned thing among malefactors on the Cross;
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to be reviled by those that passed by ▪ and by him that suffered with him? Learn here of him, that all of us must learn of,
to be reviled by those that passed by ▪ and by him that suffered with him? Learn Here of him, that all of us must Learn of,
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how far to set by your honour in the world.
how Far to Set by your honour in the world.
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Are you tempted to set by the riches and full provision or possessions of the world? Remember how Christ set by them;
are you tempted to Set by the riches and full provision or possessions of the world? remember how christ Set by them;
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When he might have had all things, and refused to have a place to lay his head.
When he might have had all things, and refused to have a place to lay his head.
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When [ he was rich, yet for your sakes he became poor, that ye through his poverty might be rich, 2 Cor. 8. 9. And the best of his servants have followed him in this course, to whom he would have given more of the world,
When [ he was rich, yet for your sakes he became poor, that you through his poverty might be rich, 2 Cor. 8. 9. And the best of his Servants have followed him in this course, to whom he would have given more of the world,
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if he had seen it best for them. For when they had [ dishonour, they had honour with it and by it;
if he had seen it best for them. For when they had [ dishonour, they had honour with it and by it;
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when they had evil report, they had also good; when they were poor, they made many rich; and having nothing, possessed all things ▪ • ] 2 Cor. 6. 8, 10.
when they had evil report, they had also good; when they were poor, they made many rich; and having nothing, possessed all things ▪ • ] 2 Cor. 6. 8, 10.
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When your flesh would have its pleasure, remember him that pleased nor his flesh;
When your Flesh would have its pleasure, Remember him that pleased nor his Flesh;
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but submitted it to hunger, and thirst, and weariness, to fasting, and watching, and praying whole nights;
but submitted it to hunger, and thirst, and weariness, to fasting, and watching, and praying Whole nights;
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and at last to scourgings, and buffeting, and crucifying.
and At last to scourgings, and buffeting, and crucifying.
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When your appetites must needs be pleased in meats and drinks, remember him that had Gall and Vinegar given him to drink.
When your appetites must needs be pleased in Meats and drinks, Remember him that had Gall and Vinegar given him to drink.
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When your bodies would be set out with such apparell, as may make you seem comelyest in the eyes of others, remember him that wore a seamless coat,
When your bodies would be Set out with such apparel, as may make you seem comeliest in the eyes of Others, Remember him that wore a seamless coat,
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and was hanged naked on the Cross for your sakes.
and was hanged naked on the Cross for your sakes.
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When you are tender of every little hurt or suffering of your flesh, though in a way of duty, remember him that gave his hands and feet to be nailed,
When you Are tender of every little hurt or suffering of your Flesh, though in a Way of duty, Remember him that gave his hands and feet to be nailed,
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and his side to be pierced to death for you.
and his side to be pierced to death for you.
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When you are ashamed to be reviled for well-doing, remember him that despised the shame, Heb. 12. 2. And thus as the sight of the Brazen Serpent did cure them that were stung in the Wilderness,
When you Are ashamed to be reviled for welldoing, Remember him that despised the shame, Hebrew 12. 2. And thus as the sighed of the Brazen Serpent did cure them that were stung in the Wilderness,
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so the Believing views of a Crucified Christ, may get out the poison of worldly delusions from your souls.
so the Believing views of a crucified christ, may get out the poison of worldly delusions from your Souls.
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3. The Believing thoughts of the Cross of Christ, will make us apprehensive also of our duty, in contemning the world in conformity to Christ.
3. The Believing thoughts of the Cross of christ, will make us apprehensive also of our duty, in contemning the world in conformity to christ.
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For though we are not bound to be Crucified as Christ was, unless God specially put us upon it;
For though we Are not bound to be crucified as christ was, unless God specially put us upon it;
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nor bound to live without house or home in voluntary chosen poverty, as Christ did (because there were some special Reasons for his sufferings, that are not for ours) yet are we all bound to mortifie the flesh,
nor bound to live without house or home in voluntary chosen poverty, as christ did (Because there were Some special Reasons for his sufferings, that Are not for ours) yet Are we all bound to mortify the Flesh,
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and contemn the world in imitation of him, and to submit to what suffering God shall impose on us.
and contemn the world in imitation of him, and to submit to what suffering God shall impose on us.
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And in the example of Christs Cross, this Duty must be observed.
And in the Exampl of Christ Cross, this Duty must be observed.
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3. THE next thing to be declared is, How the Cross which we our selves do suffer in obedience and conformity to Christ, and for his sake, doth crucifie the world to us, and us to the world.
3. THE next thing to be declared is, How the Cross which we our selves do suffer in Obedience and conformity to christ, and for his sake, does crucify the world to us, and us to the world.
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That the bearing of this Cross is necessary to all that will be Christs Disciples;
That the bearing of this Cross is necessary to all that will be Christ Disciples;
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yea the daily bearing of it is plain, Luke 9. 23. & 14. 27. Mat. 10. 38. Two waies doth this tend to the crucifying of us to the world.
yea the daily bearing of it is plain, Lycia 9. 23. & 14. 27. Mathew 10. 38. Two ways does this tend to the crucifying of us to the world.
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1. It doth more sensibly convince us of the Vanity and Enmity of the world, then any meer doctrine or distant examples and observations could have done.
1. It does more sensibly convince us of the Vanity and Enmity of the world, then any mere Doctrine or distant Examples and observations could have done.
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I confess we see so much of the worlds deceit of others, that might satisfie a reasonable man that it is vain.
I confess we see so much of the world's deceit of Others, that might satisfy a reasonable man that it is vain.
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But the flesh doth draw us into a participation of its bruitishness: and reason will not see the light.
But the Flesh does draw us into a participation of its brutishness: and reason will not see the Light.
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But the Cross doth convince even the flesh it self, the grand deceiver.
But the Cross does convince even the Flesh it self, the grand deceiver.
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When the malice of wicked men lets flie at us, and the world do spit in our faces as they did in Christs;
When the malice of wicked men lets fly At us, and the world do spit in our faces as they did in Christ;
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when we are made a common by-word and derision, and become as the filth of the world to them,
when we Are made a Common Byword and derision, and become as the filth of the world to them,
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and the off-scouring of all things; when we have fears within and troubles without; and the sorrows of death lay hold upon us, and enemies compass us round about;
and the offscouring of all things; when we have fears within and Troubles without; and the sorrows of death lay hold upon us, and enemies compass us round about;
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O how effectually will this convince us that the world is vain, and worse then vain!
Oh how effectually will this convince us that the world is vain, and Worse then vain!
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Who will look for Happiness from a known Enemy and Tormentor? When we have Iobs Messengers of sad tidings ▪ and troubles are multiplyed:
Who will look for Happiness from a known Enemy and Tormentor? When we have Jobs Messengers of sad tidings ▪ and Troubles Are multiplied:
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When pain and anguish seiseth upon our bodies, and grief hath taken up its dwelling in our very flesh and bones ▪ who then will admire or dote upon the world? Who will not then cry out against it as Vanity and Vexation? When friends abuse one another, they will fall out for the time, though they turn not enemies.
When pain and anguish seizeth upon our bodies, and grief hath taken up its Dwelling in our very Flesh and bones ▪ who then will admire or dote upon the world? Who will not then cry out against it as Vanity and Vexation? When Friends abuse one Another, they will fallen out for the time, though they turn not enemies.
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And even the wicked when they suffer in the world, will speak hardly of it, though the friendship of it still dwell in their sensual dispositions.
And even the wicked when they suffer in the world, will speak hardly of it, though the friendship of it still dwell in their sensual dispositions.
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How much more will the Enmity be encreased in the Saints, when the world doth use them as its enemies,
How much more will the Enmity be increased in the Saints, when the world does use them as its enemies,
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and spit out the bitterest of their malice against them? If we have any thoughts of reconciliation with the world, God useth to suffer it to buffet and abuse us, that stroaks and smart may maintain the Enmity,
and spit out the Bitterest of their malice against them? If we have any thoughts of reconciliation with the world, God uses to suffer it to buffet and abuse us, that Strokes and smart may maintain the Enmity,
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if nothing else will serve to do it. Believe it Christians, God doth not permit your sufferings in vain.
if nothing Else will serve to do it. Believe it Christians, God does not permit your sufferings in vain.
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He seeth how apt you are to dote upon the world, and how dangerous it will prove to you,
He sees how apt you Are to dote upon the world, and how dangerous it will prove to you,
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if you be not delivered from the snares of this deceiver:
if you be not Delivered from the snares of this deceiver:
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and therefore he had rather that the world should make you smart awhile, then undo you for ever:
and Therefore he had rather that the world should make you smart awhile, then undo you for ever:
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and that it should buffet you, then befool you out of your felicity. The blows which the world giveth you do light upon it self;
and that it should buffet you, then befool you out of your felicity. The blows which the world gives you do Light upon it self;
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As it Crucified it self in Crucifying Christ, so doth it in Crucifying his people. It killeth it self by your calamities:
As it crucified it self in Crucifying christ, so does it in Crucifying his people. It kills it self by your calamities:
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And if it deprive you of your lives, you will then begin to Live: but the death which it bringeth on it self, is such as hath no Resurrection.
And if it deprive you of your lives, you will then begin to Live: but the death which it brings on it self, is such as hath no Resurrection.
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If it kill you, you shall live again, yea live by that death: but thereby it will so kill it self, as never to live again in you.
If it kill you, you shall live again, yea live by that death: but thereby it will so kill it self, as never to live again in you.
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The Cross is an happy Teacher of many excellent truths: But of nothing more effectually, then of the contemptibleness of the world.
The Cross is an happy Teacher of many excellent truths: But of nothing more effectually, then of the contemptibleness of the world.
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If it turn our breath into groans, we shall groan against it, and groan to be delivered, desiring to be cloathed upon with our house which is from heaven, 2 Cor. 5. 2. We shall cry to heaven against this Task-master,
If it turn our breath into groans, we shall groan against it, and groan to be Delivered, desiring to be clothed upon with our house which is from heaven, 2 Cor. 5. 2. We shall cry to heaven against this Taskmaster,
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and our cryes will come before God, and procure our deliverance. The world gets nothing by its hard usage of the Saints:
and our cries will come before God, and procure our deliverance. The world gets nothing by its hard usage of the Saints:
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It maketh a Cross for the Crucifying of it self, and turneth their hearts more effectually against it.
It makes a Cross for the Crucifying of it self, and turns their hearts more effectually against it.
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2. And as it thus declareth it self contemptible, and crucifyeth it self to us,
2. And as it thus Declareth it self contemptible, and crucifyeth it self to us,
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so doth it exercise us in Patience, and awaken us to deeper considerations of its own Vanity,
so does it exercise us in Patience, and awaken us to Deeper considerations of its own Vanity,
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and drive us to look after better things:
and drive us to look After better things:
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It forceth us also to seek out to God, and to see that all our dependance is on him,
It forceth us also to seek out to God, and to see that all our dependence is on him,
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and draweth forth our holy desires and other graces: And thus it doth Crucifie us also to the world.
and draws forth our holy Desires and other graces: And thus it does Crucify us also to the world.
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It makes us go into the Sanctuary, and consider of the End:
It makes us go into the Sanctuary, and Consider of the End:
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how the wicked are set in slippery places, and that at last it will go well with the just:
how the wicked Are Set in slippery places, and that At last it will go well with the just:
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It teacheth us to consider, that while [ the Lord is our Portion, we have ground enough of hope:
It Teaches us to Consider, that while [ the Lord is our Portion, we have ground enough of hope:
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For he is good to them that wait for him, to the soul that seeketh him:
For he is good to them that wait for him, to the soul that seeks him:
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It is good that a man should both hope and quietly wait for the salvation of the Lord:
It is good that a man should both hope and quietly wait for the salvation of the Lord:
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It is good for a man that he bear the yoak in his youth: He sitteth alone, and keepeth silence, because he hath born it upon him;
It is good for a man that he bear the yoke in his youth: He Sitteth alone, and Keepeth silence, Because he hath born it upon him;
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he putteth his mouth in the dust, if so be there may be Hope: He giveth his check to him that smiteth him;
he putteth his Mouth in the dust, if so be there may be Hope: He gives his check to him that smites him;
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he is filled full with reproach: For the Lord will not cast off for ever:
he is filled full with reproach: For the Lord will not cast off for ever:
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but though he cause grief, yet will he have compassion, according to the multitude of his Mercies ] Lam. 3. 24. to 33. [ And not only so, but we glory in tribulations also;
but though he cause grief, yet will he have compassion, according to the multitude of his mercies ] Lam. 3. 24. to 33. [ And not only so, but we glory in tribulations also;
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knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed ] Rom. 5. 3, 4, 5. [ For if we suffer with Christ, we shall also be glorified together:
knowing that tribulation works patience, and patience experience, and experience hope, and hope makes not ashamed ] Rom. 5. 3, 4, 5. [ For if we suffer with christ, we shall also be glorified together:
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and the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. and the sufferings of this present time Are not worthy to be compared with the glory that shall be revealed in us.
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] And [ we our selves do groan within our selves, waiting for the adoption, the redemption of our body.
] And [ we our selves do groan within our selves, waiting for the adoption, the redemption of our body.
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] Rom. 8. 17, 18, 23. [ When Paul suffered for Christ the loss of all things, he accounted them dung that he might win Christ.
] Rom. 8. 17, 18, 23. [ When Paul suffered for christ the loss of all things, he accounted them dung that he might win christ.
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] [ That he might know the power of his resurrection, and the fellowship of his sufferings,
] [ That he might know the power of his resurrection, and the fellowship of his sufferings,
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and be made conformable to his death ] Phil. 3. 8, 10. [ He rejoyced in his sufferings,
and be made conformable to his death ] Philip 3. 8, 10. [ He rejoiced in his sufferings,
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and filled up that which is behind of the afflictions of Christ in his flesh,
and filled up that which is behind of the afflictions of christ in his Flesh,
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for his bodies sake, which is the Church ] Col. 1. 24. [ And thus was he Crucified with Christ, and yet lived;
for his bodies sake, which is the Church ] Col. 1. 24. [ And thus was he crucified with christ, and yet lived;
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yet not he, but Christ lived in him;
yet not he, but christ lived in him;
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and the life which he lived in the flesh, he lived by faith in the Son of God, who loved him and gave himself for him, Gal. 2. 20. SECT. IX. III.and the life which he lived in the Flesh, he lived by faith in the Son of God, who loved him and gave himself for him, Gal. 2. 20. SECT. IX. III.
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HAving thus shewed you how the Cross of Christ doth Crucifie the world to us,
HAving thus showed you how the Cross of christ does Crucify the world to us,
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and us to the world, I am next to give you the Proofs of the point, that thus it is with true Believers.
and us to the world, I am next to give you the Proofs of the point, that thus it is with true Believers.
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But because the Text it self is so plain, and it is so fully proved on the by in what is said already,
But Because the Text it self is so plain, and it is so Fully proved on the by in what is said already,
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and I have been somewhat long on the Explication, I shall refer the rest of the Scripture-proofs to the Application, where we shall have further occasion to produce it:
and I have been somewhat long on the Explication, I shall refer the rest of the Scripture proofs to the Application, where we shall have further occasion to produce it:
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And I shall now only add the Argument from experience. To the Saints themselves I need not prove it;
And I shall now only add the Argument from experience. To the Saints themselves I need not prove it;
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for they feel it in their own hearts:
for they feel it in their own hearts:
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In their several measures, they feel in themselves a low esteem of all things in this world,
In their several measures, they feel in themselves a low esteem of all things in this world,
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and an high esteem of God in Christ.
and an high esteem of God in christ.
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They would count it an happy exchange to become more poor and afflicted in the world,
They would count it an happy exchange to become more poor and afflicted in the world,
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and to have more of Christ and his Spirit, and of the hopes of a better world:
and to have more of christ and his Spirit, and of the hope's of a better world:
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To have more of Gods savour, though more of mans displeasure: It is God that they secretly long for, and groan after from day to day!
To have more of God's savour, though more of men displeasure: It is God that they secretly long for, and groan After from day to day!
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It is God that they must have, or nothing will content them. They can spare you all things else, if they might have him.
It is God that they must have, or nothing will content them. They can spare you all things Else, if they might have him.
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And for those that never felt such a thing in themselves, they may yet perceive that it is in others.
And for those that never felt such a thing in themselves, they may yet perceive that it is in Others.
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1. You see that there are a people that seek more diligently after Heaven then Earth, that are hearing the Word of God, which instructeth them in the matters of salvation,
1. You see that there Are a people that seek more diligently After Heaven then Earth, that Are hearing the Word of God, which Instructeth them in the matters of salvation,
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and are praying for the things of Eternal Life, when you are labouring for the world:
and Are praying for the things of Eternal Life, when you Are labouring for the world:
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You see that there are a people that seek first the Kingdom of God and his righteousness;
You see that there Are a people that seek First the Kingdom of God and his righteousness;
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and labour most for the food that perisheth not, and are about the one thing Necessary, which sheweth that they have chosen the better part.
and labour most for the food that Perishes not, and Are about the one thing Necessary, which shows that they have chosen the better part.
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2. And you see that there is a people that can let go the things of the world when God calls for them:
2. And you see that there is a people that can let go the things of the world when God calls for them:
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That can be liberall according to their power to any pious or charitable uses.
That can be liberal according to their power to any pious or charitable uses.
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That will rather suffer in body or estate, even the loss of all, then they will wilfully sin against God, and hazard his favour.
That will rather suffer in body or estate, even the loss of all, then they will wilfully sin against God, and hazard his favour.
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3. You have read or heard of multitudes that have suffered Martyrdom for Christ, undergoing many kind of torments,
3. You have read or herd of Multitudes that have suffered Martyrdom for christ, undergoing many kind of torments,
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and death it self, because they would not sin against him.
and death it self, Because they would not sin against him.
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All these examples, together with the frequent affirmations of the Scriptures, may assure you that thus it is with true Christians.
All these Examples, together with the frequent affirmations of the Scriptures, may assure you that thus it is with true Christians.
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The world is Crucified to them, and they to the world. SECT. X.
The world is crucified to them, and they to the world. SECT. X.
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IV. I Am next to give you the Reasons of the Necessity of this Crucifixion, the most of which also,
IV. I Am next to give you the Reasons of the Necessity of this Crucifixion, the most of which also,
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for brevity sake, I shall reserve to the Application, and at present only lay down these two or three briefly.
for brevity sake, I shall reserve to the Application, and At present only lay down these two or three briefly.
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1. The world is every carnal mans Idol, and God cannot endure Idolatry:
1. The world is every carnal men Idol, and God cannot endure Idolatry:
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To see his creature set up in his stead, and rob him of his Esteem and Interest,
To see his creature Set up in his stead, and rob him of his Esteem and Interest,
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and be loved, honoured and served before him:
and be loved, honoured and served before him:
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and to see such contemptible things be taken as Gods, while God himself stands by neglected, he will not, he cannot endure this.
and to see such contemptible things be taken as God's, while God himself Stands by neglected, he will not, he cannot endure this.
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Either Grace shall take down the Idol, or Judgement and Hell shall plague the Idolator,
Either Grace shall take down the Idol, or Judgement and Hell shall plague the Idolater,
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for he hath Resolved that he will not give his glory to another, Isa. 42. 8. & 48. 11. All sin is hateful to God,
for he hath Resolved that he will not give his glory to Another, Isaiah 42. 8. & 48. 11. All since is hateful to God,
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and none but the cleansed perfect soul shall stand before him, in the presence of his glory;
and none but the cleansed perfect soul shall stand before him, in the presence of his glory;
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nor any in whom iniquity hath dominion shall stand accepted in the presence of his Grace:
nor any in whom iniquity hath dominion shall stand accepted in the presence of his Grace:
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But yet no particular sin is so hatefull to him as Idolatry is.
But yet no particular since is so hateful to him as Idolatry is.
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For this is not only a trespassing against his Laws, but a disclaiming or rejecting his very Soveraignty it self.
For this is not only a trespassing against his Laws, but a disclaiming or rejecting his very Sovereignty it self.
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To give a Prince unreverent language, and to break his Laws, is punishable; but to pull him out of his throne, and set up a scullion in it,
To give a Prince unreverent language, and to break his Laws, is punishable; but to pull him out of his throne, and Set up a scullion in it,
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and give him the honour and obedience of a King, this is another kind of matter, and much more intollerable.
and give him the honour and Obedience of a King, this is Another kind of matter, and much more intolerable.
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The first Commandment is not like the rest, which require only obedience to particular Laws in a particular action;
The First Commandment is not like the rest, which require only Obedience to particular Laws in a particular actium;
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but it establisheth the very Relations of Soveraign and Subject, and requires a constant acknowledgment of these relations,
but it Establisheth the very Relations of Sovereign and Subject, and requires a constant acknowledgment of these relations,
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and makes it high Treason against the God of heaven in any that shall violate that command. Every Crime is not Treason:
and makes it high Treason against the God of heaven in any that shall violate that command. Every Crime is not Treason:
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Its one thing to miscarry in a particular case, and another thing to have other Gods before and besides the Lord, the only God.
Its one thing to miscarry in a particular case, and Another thing to have other God's before and beside the Lord, the only God.
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Now this is the sin of every worldling:
Now this is the since of every worldling:
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He hath taken down God from the throne in his own soul, and set up the flesh and the world in his stead:
He hath taken down God from the throne in his own soul, and Set up the Flesh and the world in his stead:
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These he valueth, and magnifieth, and delighteth in:
These he valueth, and magnifieth, and delights in:
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These have his very heart, while God that made it and redeemed him, is set light by.
These have his very heart, while God that made it and redeemed him, is Set Light by.
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And do you think that this is a sin to be endured? It is a more horrid thing to wish that God were not God,
And do you think that this is a since to be endured? It is a more horrid thing to wish that God were not God,
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then to wish that Heaven and Earth were destroyed or turned again to Nothing. He that would kill a man deserveth death;
then to wish that Heaven and Earth were destroyed or turned again to Nothing. He that would kill a man deserveth death;
cs pc-acp vvi d n1 cc n1 vbdr vvn cc vvd av p-acp pix. pns31 cst vmd vvi dt n1 vvz n1;
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What then deserveth he that would destroy all the world? that would pull the Sun out of the firmament,
What then deserveth he that would destroy all the world? that would pull the Sun out of the firmament,
q-crq av vvz pns31 cst vmd vvi d dt n1? cst vmd vvi dt n1 av pp-f dt n1,
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or set all the world on fire, if it were in his power? Yet is not all this so bad as to wish that God should lose his God-head:
or Set all the world on fire, if it were in his power? Yet is not all this so bad as to wish that God should loose his Godhead:
cc vvd d dt n1 p-acp n1, cs pn31 vbdr p-acp po31 n1? av vbz xx d d av j c-acp pc-acp vvi cst np1 vmd vvi po31 n1:
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And what less doth that man do that would have his prerogative given to the creature? and so would have the creature to be God? If God be not the chief Good, he is not God.
And what less does that man do that would have his prerogative given to the creature? and so would have the creature to be God? If God be not the chief Good, he is not God.
cc r-crq av-dc vdz d n1 vdb cst vmd vhi po31 n1 vvn p-acp dt n1? cc av vmd vhi dt n1 pc-acp vbi np1? cs np1 vbb xx dt j-jn j, pns31 vbz xx np1.
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And if he be not chiefly to be esteemed and loved, he is not the chief Good.
And if he be not chiefly to be esteemed and loved, he is not the chief Good.
cc cs pns31 vbb xx av-jn pc-acp vbi vvn cc vvn, pns31 vbz xx dt j-jn j.
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What then doth that man do, but deny God to be God, that denyeth him his highest esteem and love? And certainly he that giveth it to any creature, denyeth it to God.
What then does that man do, but deny God to be God, that denyeth him his highest esteem and love? And Certainly he that gives it to any creature, denyeth it to God.
q-crq av vdz d n1 vdb, cc-acp vvb np1 pc-acp vbi np1, cst vvz pno31 po31 js n1 cc n1? cc av-j pns31 cst vvz pn31 p-acp d n1, vvz pn31 p-acp np1.
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For there can be but one Chief, and but one God. They take him down therefore as much as in them lyeth, that set up another.
For there can be but one Chief, and but one God. They take him down Therefore as much as in them lies, that Set up Another.
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So also, if God be not the Soveraign Ruler of all, he is not God. And there can be but one Soveraign.
So also, if God be not the Sovereign Ruler of all, he is not God. And there can be but one Sovereign.
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What less then do they do, that deny him his soveraignty, then deny him to be God.
What less then do they do, that deny him his sovereignty, then deny him to be God.
q-crq dc cs vdb pns32 vdb, cst vvb pno31 po31 n1, av vvb pno31 pc-acp vbi np1.
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And he that maketh the flesh or world his soveraign, denyeth God to be his soveraign;
And he that makes the Flesh or world his sovereign, denyeth God to be his sovereign;
cc pns31 cst vvz dt n1 cc n1 po31 n-jn, vvz np1 pc-acp vbi po31 j-jn;
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because there can be but one, especially seeing also that their commands are contrary.
Because there can be but one, especially seeing also that their commands Are contrary.
c-acp a-acp vmb vbi p-acp crd, av-j vvg av cst po32 n2 vbr j-jn.
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I beseech you therefore Sirs be not so unwise as to think that this Mortification or Crucifying of the world, is only the perfection,
I beseech you Therefore Sirs be not so unwise as to think that this Mortification or Crucifying of the world, is only the perfection,
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or higher pitch of some Believers, and not the common state of all. Do not imagine that your selves, or any other can be true Christians without it.
or higher pitch of Some Believers, and not the Common state of all. Do not imagine that your selves, or any other can be true Christians without it.
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You may as well think that that man should be saved that is a flat Atheist,
You may as well think that that man should be saved that is a flat Atheist,
pn22 vmb a-acp av vvb cst d n1 vmd vbi vvn cst vbz dt j n1,
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and denyeth God, and renounceth him, as that a worldling should be saved: And he that is not dead to the world, is a worldling.
and denyeth God, and Renounceth him, as that a worldling should be saved: And he that is not dead to the world, is a worldling.
cc vvz np1, cc vvz pno31, c-acp cst dt n1 vmd vbi vvn: cc pns31 cst vbz xx j p-acp dt n1, vbz dt n1.
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If any one piece of Reformation be essential to a true Christian, it is this.
If any one piece of Reformation be essential to a true Christian, it is this.
cs d crd n1 pp-f n1 vbb j p-acp dt j njp, pn31 vbz d.
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It is as possible for a Turk, or an Insidel to be saved, as one that is not dead to the world;
It is as possible for a Turk, or an Insidel to be saved, as one that is not dead to the world;
pn31 vbz a-acp j c-acp dt np1, cc dt n1 pc-acp vbi vvn, c-acp pi cst vbz xx j p-acp dt n1;
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Yea the case of these is more desperate, if more can be:
Yea the case of these is more desperate, if more can be:
uh dt n1 pp-f d vbz av-dc j, cs av-dc vmb vbi:
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for they have not the like means of information (ordinarily) as our worldly Professors have:
for they have not the like means of information (ordinarily) as our worldly Professors have:
c-acp pns32 vhb xx dt j n2 pp-f n1 (av-j) p-acp po12 j n2 vhb:
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what can any Persecutor or Idolater do more, then set against God, and set up his enemies? And so doth every worldling,
what can any Persecutor or Idolater do more, then Set against God, and Set up his enemies? And so does every worldling,
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while he denyeth God his esteem and chiefest Love, and giveth it to the pleasures and profits of this life.
while he denyeth God his esteem and chiefest Love, and gives it to the pleasures and profits of this life.
cs pns31 vvz np1 po31 n1 cc js-jn n1, cc vvz pn31 p-acp dt n2 cc n2 pp-f d n1.
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I beseech you be not so weak as to dream, that God is nothing but a bare name or title,
I beseech you be not so weak as to dream, that God is nothing but a bore name or title,
pns11 vvb pn22 vbb xx av j c-acp pc-acp vvi, cst np1 vbz pix p-acp dt j n1 cc n1,
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or that you deny not God, if you refuse not to call him God; or that none are Atheists that speak God fair, and give him all his titles.
or that you deny not God, if you refuse not to call him God; or that none Are Atheists that speak God fair, and give him all his titles.
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Or that none are impious that give him good words.
Or that none Are impious that give him good words.
cc d pi vbr j cst vvb pno31 j n2.
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It is the thing, and not the bare words, the description of God (such as we are capable of) and not bare names, that we must enquire of.
It is the thing, and not the bore words, the description of God (such as we Are capable of) and not bore names, that we must inquire of.
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If you will call your Prince by all his Royal Titles, but will set another in the throne,
If you will call your Prince by all his Royal Titles, but will Set Another in the throne,
cs pn22 vmb vvi po22 n1 p-acp d po31 j n2, cc-acp vmb vvi j-jn p-acp dt n1,
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and give him the rule over you, and obey him alone, which of these is it that you take indeed for your Prince? [ If I be a Father, saith God, where is mine honour? If I be a Master, where is my fear? ] Mal. 1. 6. Many [ profess that they know God, that in works deny him, being abominable and disobedient ] Tit. 1. 16. God is not taken indeed for your God,
and give him the Rule over you, and obey him alone, which of these is it that you take indeed for your Prince? [ If I be a Father, Says God, where is mine honour? If I be a Master, where is my Fear? ] Malachi 1. 6. Many [ profess that they know God, that in works deny him, being abominable and disobedient ] Tit. 1. 16. God is not taken indeed for your God,
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if he be not taken for your chief Good and Happiness, and have not the chief of your desire and Love;
if he be not taken for your chief Good and Happiness, and have not the chief of your desire and Love;
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and if he be not taken for your absolute Soveraign, and have not the subjection and obedience of your souls.
and if he be not taken for your absolute Sovereign, and have not the subjection and Obedience of your Souls.
cc cs pns31 vbb xx vvn p-acp po22 j n-jn, cc vhb xx dt n1 cc n1 pp-f po22 n2.
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You may easily see then, that it is not meet, it is not possible that an unmortified person,
You may Easily see then, that it is not meet, it is not possible that an unmortified person,
pn22 vmb av-j vvi av, cst pn31 vbz xx j, pn31 vbz xx j cst dt vvn n1,
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or a worldling can be saved.
or a worldling can be saved.
cc dt n1 vmb vbi vvn.
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For if they shall be saved that would have God to be no God, then no man should be damned;
For if they shall be saved that would have God to be no God, then no man should be damned;
p-acp cs pns32 vmb vbi vvn cst vmd vhi n1 pc-acp vbi dx n1, av dx n1 vmd vbi vvn;
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for there cannot be a worser man then these.
for there cannot be a Worse man then these.
c-acp a-acp vmbx vbi dt jc n1 cs d.
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Nay, if he be not God, how should he save them, or how should he make them happy,
Nay, if he be not God, how should he save them, or how should he make them happy,
uh-x, cs pns31 vbb xx np1, q-crq vmd pns31 vvi pno32, cc q-crq vmd pns31 vvi pno32 j,
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if he be not their chiefest Good?
if he be not their chiefest Good?
cs pns31 vbb xx po32 js-jn j?
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If God should cease to be God, the world and all things would cease to be.
If God should cease to be God, the world and all things would cease to be.
cs np1 vmd vvi pc-acp vbi np1, dt n1 cc d n2 vmd vvi pc-acp vbi.
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For if the first cause cease, the effects must all cease. And if the ultimate end cease, the means and all use of means must cease.
For if the First cause cease, the effects must all cease. And if the ultimate end cease, the means and all use of means must cease.
p-acp cs dt ord n1 vvi, dt n2 vmb d vvi. cc cs dt j n1 vvi, dt n2 cc d n1 pp-f n2 vmb vvi.
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And as the cessation of God as the first efficient, would destroy all Natural Being, so the cessation of God as the ultimate end, would destroy all Moral Good whatsoever.
And as the cessation of God as the First efficient, would destroy all Natural Being, so the cessation of God as the ultimate end, would destroy all Moral Good whatsoever.
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Other sins destroy some part or branch of Moral Good;
Other Sins destroy Some part or branch of Moral Good;
av-jn n2 vvi d n1 cc n1 pp-f j j;
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but the sin of Idolatry, the violation of the first Commandment, the taking to our selves some other God, this doth at once subvert all goodness,
but the since of Idolatry, the violation of the First Commandment, the taking to our selves Some other God, this does At once subvert all Goodness,
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and destroy the very being of morality it self.
and destroy the very being of morality it self.
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Sirs, I am afraid many, yea most among us, have not well considered the nature of worldly mindedness,
Sirs, I am afraid many, yea most among us, have not well considered the nature of worldly Mindedness,
n2, pns11 vbm j av-d, uh av-ds p-acp pno12, vhb xx av vvn dt n1 pp-f j n1,
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or the greatness of the sin of valuing and loving the Creature before God. If they did, it would not be a sin of so good repute among us,
or the greatness of the since of valuing and loving the Creature before God. If they did, it would not be a since of so good repute among us,
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but would have contracted more odium before this time, then it hath done.
but would have contracted more odium before this time, then it hath done.
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There are many sins far smaller then this that men are shamed for, and that men are hanged for.
There Are many Sins Far smaller then this that men Are shamed for, and that men Are hanged for.
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But we must not judge by outward appearances, nor make the judgement of the sinner himself to be the rule by which to discern the greatness or smalness of the sin.
But we must not judge by outward appearances, nor make the judgement of the sinner himself to be the Rule by which to discern the greatness or smallness of the since.
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A worldling, a fleshly minded man, an unmortified man, that is not dead to the world; A worldling, a fleshly minded man, an unmortified man, that is not dead to the world;
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all these are terms that are proper to men in a state of damnation, under the curse and wrath of God,
all these Are terms that Are proper to men in a state of damnation, under the curse and wrath of God,
d d vbr n2 cst vbr j p-acp n2 p-acp dt n1 pp-f n1, p-acp dt n1 cc n1 pp-f np1,
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and are equipollent terms, with [ a Childe of the Devil.
and Are equipollent terms, with [ a Child of the devil.
cc vbr j n2, p-acp [ dt n1 pp-f dt n1.
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] Oh how the Devil hath deluded multitudes, by making them think that this mortification is some higher pitch of grace then ordinary,
] O how the devil hath deluded Multitudes, by making them think that this mortification is Some higher pitch of grace then ordinary,
] uh c-crq dt n1 vhz vvn n2, p-acp vvg pno32 vvi cst d n1 vbz d jc n1 pp-f n1 av j,
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but not essential to the life of grace it self; and therefore that a man may be saved without it:
but not essential to the life of grace it self; and Therefore that a man may be saved without it:
cc-acp xx j p-acp dt n1 pp-f n1 pn31 n1; cc av cst dt n1 vmb vbi vvn p-acp pn31:
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when they may as well think to be saved, if they defie the God of heaven,
when they may as well think to be saved, if they defy the God of heaven,
c-crq pns32 vmb c-acp av vvi pc-acp vbi vvn, cs pns32 vvb dt n1 pp-f n1,
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if they despise the Lord that bought them, and if they renounce salvation it self, for indeed so they do.
if they despise the Lord that bought them, and if they renounce salvation it self, for indeed so they do.
cs pns32 vvb dt n1 cst vvd pno32, cc cs pns32 vvb n1 pn31 n1, c-acp av av pns32 vdb.
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It must needs be that God must look first and chiefly to his own interest, in all his works even in the collation of his •reest grace.
It must needs be that God must look First and chiefly to his own Interest, in all his works even in the collation of his •reest grace.
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And therefore he will be glorified in all his Saints, and no man shall have salvation dividedly from his honour.
And Therefore he will be glorified in all his Saints, and no man shall have salvation dividedly from his honour.
cc av pns31 vmb vbi vvn p-acp d po31 n2, cc dx n1 vmb vhi n1 av-vvn p-acp po31 n1.
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He doth not bring men to heaven to hate and contemn him, but to love and praise him;
He does not bring men to heaven to hate and contemn him, but to love and praise him;
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and he will fit them for that work before they come thither, and make them love and praise him initially on earth,
and he will fit them for that work before they come thither, and make them love and praise him initially on earth,
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before they come to do it in heaven.
before they come to do it in heaven.
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And therefore he will make them contemn all those things that stand in competition with him,
And Therefore he will make them contemn all those things that stand in competition with him,
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and hate all that stands against him. SECT. XI. I Have shewed the necessity of crucifying the world, as from Gods interest, which the world doth contradict;
and hate all that Stands against him. SECT. XI. I Have showed the necessity of crucifying the world, as from God's Interest, which the world does contradict;
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I shall next shew it you from your own interest.
I shall next show it you from your own Interest.
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And in these conjunct considerations it will appear. 1. The world is not your happiness. 2. The world is occasionally through the corruption of our nature, a great enemy to your happiness. 3. God only is your happiness. 4. God is not fully to be enjoyed in this world. 5. It is by knowing, loving and delighting in him as God, that he is to be enjoyed to make us happy. 6. As therefore it is impossible to have two ultimate ends, two chief goods,
And in these conjunct considerations it will appear. 1. The world is not your happiness. 2. The world is occasionally through the corruption of our nature, a great enemy to your happiness. 3. God only is your happiness. 4. God is not Fully to be enjoyed in this world. 5. It is by knowing, loving and delighting in him as God, that he is to be enjoyed to make us happy. 6. As Therefore it is impossible to have two ultimate ends, two chief goods,
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and to enjoy them both, so is it impossible, that God and the world should both have our chiefest estimation and affection.
and to enjoy them both, so is it impossible, that God and the world should both have our chiefest estimation and affection.
cc pc-acp vvi pno32 d, av vbz pn31 j, cst np1 cc dt n1 vmd d vhb po12 js-jn n1 cc n1.
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All this set together doth demonstrate the necessity of being crucified to the world, unless we will renounce our own felicity. 1. For the first Proposition;
All this Set together does demonstrate the necessity of being Crucified to the world, unless we will renounce our own felicity. 1. For the First Proposition;
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that the world is not your Happiness;
that the world is not your Happiness;
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I think all your tongues will readily confess it, I would your hearts would do so too.
I think all your tongues will readily confess it, I would your hearts would do so too.
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Do you think that God doth envy you your happiness, or that he would take the world from you,
Do you think that God does envy you your happiness, or that he would take the world from you,
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because he esteemeth it too good for you? No, it is because he pittieth your self-deceit:
Because he esteems it too good for you? No, it is Because he Pitieth your self-deceit:
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when he seeth you take that for your happiness that is not; and because he hath far better things to bestow.
when he sees you take that for your happiness that is not; and Because he hath Far better things to bestow.
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If the world were as good for you as you take it to be, and had that in it to satisfie you,
If the world were as good for you as you take it to be, and had that in it to satisfy you,
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as you imagine it to have, you might keep it, and much good might it do you;
as you imagine it to have, you might keep it, and much good might it do you;
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for God would not be about to take it from you.
for God would not be about to take it from you.
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He that made you to be Happy, doth not grudge you that which should procure it.
He that made you to be Happy, does not grudge you that which should procure it.
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Doubtless if he did not see that it is vanity, and that you have made a wrong choice,
Doubtless if he did not see that it is vanity, and that you have made a wrong choice,
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and do mistake your mark, he would never trouble you in a worldly course, nor call you off.
and do mistake your mark, he would never trouble you in a worldly course, nor call you off.
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But it is because he seeth your folly and deceit, and wisheth you much better.
But it is Because he sees your folly and deceit, and wishes you much better.
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Wo to you that ever you were born, if you have no better Happiness then the world can afford you.
Woe to you that ever you were born, if you have no better Happiness then the world can afford you.
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Is it not Necessary then that you discern your errour, and be brought into your right way,
Is it not Necessary then that you discern your error, and be brought into your right Way,
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and spend not your time and pains for nothing? If God should let you alone to catch at this shadow,
and spend not your time and pains for nothing? If God should let you alone to catch At this shadow,
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and play your selves with worldly toyes, till the time of grace were past; and then let you see that you were befooled, when it is too late;
and play your selves with worldly toys, till the time of grace were passed; and then let you see that you were befooled, when it is too late;
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you would then be le•t to a fruitless repentance, and to the sense of that unhappiness which you chose to your selves.
you would then be le•t to a fruitless Repentance, and to the sense of that unhappiness which you chosen to your selves.
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2. And that the world is an enemy to your Happiness, may appear two waies. First in that it deceitfully pretendeth to be your Happiness, when it is not;
2. And that the world is an enemy to your Happiness, may appear two ways. First in that it deceitfully pretendeth to be your Happiness, when it is not;
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and so would turn away your hearts from that which is.
and so would turn away your hearts from that which is.
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Secondly, in that by allurements or discouragements, it is alwaies hindring you in the way to life,
Secondly, in that by allurements or discouragements, it is always hindering you in the Way to life,
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and is a snare to you continually in all that you do.
and is a snare to you continually in all that you do.
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And is it not Necessary to your salvation that you be delivered from the enemies of your salvation? and freed from such perilous snares? Can you conquer,
And is it not Necessary to your salvation that you be Delivered from the enemies of your salvation? and freed from such perilous snares? Can you conquer,
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while you are conquered? And if the world be not Crucified to you, it doth conquer you:
while you Are conquered? And if the world be not crucified to you, it does conquer you:
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For its victory is upon your will and affections. And if it conquer you, it will condemn you.
For its victory is upon your will and affections. And if it conquer you, it will condemn you.
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To be servants to the world is to be servants to sin.
To be Servants to the world is to be Servants to since.
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And the servants of sin are free from righteousness, Rom. 6. 20. and free from Christ, and free from salvation. A miserable freedom!
And the Servants of since Are free from righteousness, Rom. 6. 20. and free from christ, and free from salvation. A miserable freedom!
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3. The following Propositions I shall speak of together.
3. The following Propositions I shall speak of together.
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That God only is our happiness and Chief Good, I need not prove to any that indeed believeth him to be God.
That God only is our happiness and Chief Good, I need not prove to any that indeed Believeth him to be God.
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That salvation consilleth in the •ruition of this Happiness is past doubt. And as sure is it that God is not fully enjoyed in this world;
That salvation consilleth in the •ruition of this Happiness is past doubt. And as sure is it that God is not Fully enjoyed in this world;
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much less in the creature, when it is loved for it self and not esteemed as a Means to him.
much less in the creature, when it is loved for it self and not esteemed as a Means to him.
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All that believe a life after this, do sure believe that there is our felicity.
All that believe a life After this, do sure believe that there is our felicity.
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And lastly, that the soul doth enjoy its own felicity, by Knowing, and Loving, and Delighting in its object, is also past doubt.
And lastly, that the soul does enjoy its own felicity, by Knowing, and Loving, and Delighting in its Object, is also past doubt.
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So that you may see that a worldly state of mind, is in it self inconsistent with a state of salvation.
So that you may see that a worldly state of mind, is in it self inconsistent with a state of salvation.
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To be saved is to have the blessed vision of God, and to Love him and Delight in him perfectly to everlasting.
To be saved is to have the blessed vision of God, and to Love him and Delight in him perfectly to everlasting.
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And can you do this, when you love and delight in the world above him,
And can you do this, when you love and delight in the world above him,
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or in opposition to him? Would you have God to save you, and yet not to take off your affections from the world to himself? That were to save you, and not to save you;
or in opposition to him? Would you have God to save you, and yet not to take off your affections from the world to himself? That were to save you, and not to save you;
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to feed you by that which is not food; to comfort you by that which cannot comfort;
to feed you by that which is not food; to Comfort you by that which cannot Comfort;
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If a worldling would be saved, and not be mortified, either he speaks he knows not what,
If a worldling would be saved, and not be mortified, either he speaks he knows not what,
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but plain non-sense or contradiction, or else he meaneth one of these two things:
but plain nonsense or contradiction, or Else he means one of these two things:
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Either that he would have an Heaven of worldly Riches, or Honours, or fleshly Pleasures; (there is no such to be had.) Or else, that he would have the world as long as he can,
Either that he would have an Heaven of worldly Riches, or Honours, or fleshly Pleasures; (there is no such to be had.) Or Else, that he would have the world as long as he can,
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and have heaven when he can keep the world no longer, and so would have the world Crucified to him,
and have heaven when he can keep the world no longer, and so would have the world crucified to him,
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when there is no such world, or when he is taken from it.
when there is no such world, or when he is taken from it.
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But, as, 1. No man can truly desire future Grace and Holiness, that doth not desire it at the present, this being rather an unwilling submission to it as a tolerable Evil,
But, as, 1. No man can truly desire future Grace and Holiness, that does not desire it At the present, this being rather an unwilling submission to it as a tolerable Evil,
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then a true desire of it as a certain Good.
then a true desire of it as a certain Good.
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So 2. God hath determined that this life only shall be the Way, and that the End:
So 2. God hath determined that this life only shall be the Way, and that the End:
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Here only must we use the means; and there must we partake of the success of our Endeavours.
Here only must we use the means; and there must we partake of the success of our Endeavours.
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You may better expect that God should give you a Crop at harvest, who refused to plow and •ow your Land,
You may better expect that God should give you a Crop At harvest, who refused to blow and •ow your Land,
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or that your children should be men, before they are born, then that he should be your Happiness in the life to come,
or that your children should be men, before they Are born, then that he should be your Happiness in the life to come,
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if you finally reject him in this life, and choose to your selves a secular happiness.
if you finally reject him in this life, and choose to your selves a secular happiness.
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Such as you now make choice of, such and no other shall you have. Heaven and Earth were set before you.
Such as you now make choice of, such and no other shall you have. Heaven and Earth were Set before you.
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You knew that earthly happiness was short: If yet you would choose it, think not to have heaven too:
You knew that earthly happiness was short: If yet you would choose it, think not to have heaven too:
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For if you do, you will prove deceived at the last. SECT. XII. The Uses.
For if you do, you will prove deceived At the last. SECT. XII. The Uses.
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BEloved Hearers, I suppose you will give me leave to take it for granted, that you are all the rational creatures of God, made subject to him,
beloved Hearers, I suppose you will give me leave to take it for granted, that you Are all the rational creatures of God, made Subject to him,
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and capable of enjoying him, and such as must be happy or miserable for ever: as also that you are all unwilling to be miserable, and willing to be happy;
and capable of enjoying him, and such as must be happy or miserable for ever: as also that you Are all unwilling to be miserable, and willing to be happy;
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and that this life is the time for the use of those means on which your everlasting life dependeth;
and that this life is the time for the use of those means on which your everlasting life dependeth;
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and that Judgement will turn the scales at last, as Grace or Sin shall turn them now.
and that Judgement will turn the scales At last, as Grace or since shall turn them now.
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I hope also that I may suppose that you are agreed that Christianity is the only way to happiness,
I hope also that I may suppose that you Are agreed that Christianity is the only Way to happiness,
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and consequently that you are all professed Christians.
and consequently that you Are all professed Christians.
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And one would think that where men are so far satisfied of the End and of the Way, we might conceive great hopes of their sincerity and salvation.
And one would think that where men Are so Far satisfied of the End and of the Way, we might conceive great hope's of their sincerity and salvation.
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But when we see that mens lives do nullifie their professions, and that while they look towards God, they row towards the world,
But when we see that men's lives do nullify their professions, and that while they look towards God, they row towards the world,
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and while they Hope for Heaven, their daily travel is towards Hell, and while they plead for Christ, they work against him, our Hopes of them are turned to necessary lamentation.
and while they Hope for Heaven, their daily travel is towards Hell, and while they plead for christ, they work against him, our Hope's of them Are turned to necessary lamentation.
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But how comes this to pass that reasonable men, yea men reputed wise and learned,
But how comes this to pass that reasonable men, yea men reputed wise and learned,
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yea many that seem Religious to others and to themselves, should be so shamefully over seen, in a matter that so concerneth their everlasting state? As far as I am able to discover, the causes of this Calamity are these two.
yea many that seem Religious to Others and to themselves, should be so shamefully over seen, in a matter that so concerns their everlasting state? As Far as I am able to discover, the Causes of this Calamity Are these two.
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1. One part of the Professed Christians of the world, understand not what Christianity is,
1. One part of the Professed Christians of the world, understand not what Christianity is,
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and so profess but the empty name, when indeed the thing it self which is in their conception,
and so profess but the empty name, when indeed the thing it self which is in their conception,
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and which they mean in that profession, is nothing like to true Christianity.
and which they mean in that profession, is nothing like to true Christianity.
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2. The other part of miscarrying professors, though they do conceive of the Christian Religion as it is,
2. The other part of miscarrying professors, though they do conceive of the Christian Religion as it is,
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yet not with an apprehension intensively answerable to the thing which they apprehend:
yet not with an apprehension intensively answerable to the thing which they apprehend:
av xx p-acp dt n1 av-j j p-acp dt n1 r-crq pns32 vvb:
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Though their conceptions of the Christian verities have a morall Truth in them, it being not false but True which they conceive;
Though their conceptions of the Christian verities have a moral Truth in them, it being not false but True which they conceive;
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yet there is no •irmness and solidity in the Act, and so they do not effectually app••••nded them.
yet there is no •irmness and solidity in the Act, and so they do not effectually app••••nded them.
av a-acp vbz dx n1 cc n1 p-acp dt n1, cc av pns32 vdb xx av-j vvd pno32.
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Nothing more easie, more common, and more dangerous, then to make a Religion either of Names and Words, which he that useth doth not understand;
Nothing more easy, more Common, and more dangerous, then to make a Religion either of Names and Words, which he that uses does not understand;
pix av-dc j, av-dc j, cc av-dc j, cs pc-acp vvi dt n1 av-d pp-f n2 cc n2, r-crq pns31 cst vvz vdz xx vvi;
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or of meer speculations and superficial conceits;
or of mere speculations and superficial conceits;
cc pp-f j n2 cc j n2;
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which never became practical, habituate, and predominant; nor were the serious; effectual apprehensions of the man.
which never became practical, habituate, and predominant; nor were the serious; effectual apprehensions of the man.
r-crq av-x vvd j, j, cc j; ccx vbdr dt j; j n2 pp-f dt n1.
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A right Object, and a sincere and serious Act, do essentially constitute the Christians faith. If either be wanting, it is not that faith, whatever it may pretend to be.
A right Object, and a sincere and serious Act, do essentially constitute the Christians faith. If either be wanting, it is not that faith, whatever it may pretend to be.
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Nothing but the Gospel objects will suffice to a mans salvation, were it never so firmly apprehended.
Nothing but the Gospel objects will suffice to a men salvation, were it never so firmly apprehended.
pix p-acp dt n1 n2 vmb vvi p-acp dt ng1 n1, vbdr pn31 av-x av av-j vvn.
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And nothing but a firm and serious Belief of those objects, will make them effectuall, or saving to the Believer:
And nothing but a firm and serious Belief of those objects, will make them effectual, or Saving to the Believer:
cc pix p-acp dt j cc j n1 pp-f d n2, vmb vvi pno32 j, cc vvg p-acp dt n1:
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Were we able to cure the two fore-mentioned defects, and to help you all to these two requisites, we should make no question but you would all be saved.
Were we able to cure the two forementioned defects, and to help you all to these two requisites, we should make no question but you would all be saved.
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We cannot expect that men should let go their sensual delights, till they hear of somewhat better to be had for them,
We cannot expect that men should let go their sensual delights, till they hear of somewhat better to be had for them,
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and till they firmly and heartily give credit to the report.
and till they firmly and heartily give credit to the report.
cc c-acp pns32 av-j cc av-j vvb n1 p-acp dt n1.
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And because the matter before us in my Text, is sitted to both these needfull works,
And Because the matter before us in my Text, is sitted to both these needful works,
cc p-acp dt n1 p-acp pno12 p-acp po11 n1, vbz vvn p-acp d d j n2,
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and containeth those very truths which must rectifie you in both these points, I shall draw them forth, and distinctly apply them hereunto. Use 1. AND in the first place, you are here informed, that the Cros• of Christ, is the Crucifier of the world.
and Containeth those very truths which must rectify you in both these points, I shall draw them forth, and distinctly apply them hereunto. Use 1. AND in the First place, you Are Here informed, that the Cros• of christ, is the Crucifier of the world.
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Which containeth in it these two parts, which make up the point. 1. That this is the use of the Cross,
Which Containeth in it these two parts, which make up the point. 1. That this is the use of the Cross,
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and one great end of the Doctrine of Christianity, to Crucifie the world to us,
and one great end of the Doctrine of Christianity, to Crucify the world to us,
cc crd j n1 pp-f dt n1 pp-f np1, pc-acp vvi dt n1 p-acp pno12,
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and us to the world. 2. That where the Cross of Christ and his Doctrine are effectuall, this work is alwaies actually done:
and us to the world. 2. That where the Cross of christ and his Doctrine Are effectual, this work is always actually done:
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In all true Christians the world is thus crucified.
In all true Christians the world is thus Crucified.
p-acp d j np1 dt n1 vbz av vvn.
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1439
O that these truths were as plainly or truly transcribed upon your hearts, as they are plainly and truly contained in my Text• 1. For the first;
Oh that these truths were as plainly or truly transcribed upon your hearts, as they Are plainly and truly contained in my Text• 1. For the First;
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that This is the End of Christ Crucified, and of his Doctrine, I shall briefly shew, 1. The Necessity of this Information.
that This is the End of christ crucified, and of his Doctrine, I shall briefly show, 1. The Necessity of this Information.
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And 2. the certain ••••h of it.
And 2. the certain ••••h of it.
cc crd dt j n1 pp-f pn31.
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1. Both the Commonne's and the Dangerousness of erring in this point, do shew the Necessity of this Information.
1. Both the Commonne's and the Dangerousness of erring in this point, do show the Necessity of this Information.
crd av-d dt npg1 cc dt n1 pp-f vvg p-acp d n1, vdb vvi dt n1 pp-f d n1.
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1443
It is not only the contemners of Religion, but also too many that go among us for very godly men, that know not where their happiness lyeth,
It is not only the contemners of Religion, but also too many that go among us for very godly men, that know not where their happiness lies,
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nor what the Christian Religion is. Almost all the apprehensions which they have of Happiness, are sensual;
nor what the Christian Religion is. Almost all the apprehensions which they have of Happiness, Are sensual;
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as if it were but a freedom from sensible punishments, and the possession of some delights of which they have meerly sensual concerts.
as if it were but a freedom from sensible punishments, and the possession of Some delights of which they have merely sensual concerts.
c-acp cs pn31 vbdr p-acp dt n1 p-acp j n2, cc dt n1 pp-f d n2 pp-f r-crq pns32 vhb av-j j n2.
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And so they think of Christ as one that came to free them from such punishments,
And so they think of christ as one that Come to free them from such punishments,
cc av pns32 vvb pp-f np1 c-acp pi cst vvd pc-acp vvi pno32 p-acp d n2,
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and help them to such an happiness as this.
and help them to such an happiness as this.
cc vvi pno32 p-acp d dt n1 c-acp d.
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1448
And as for the true knowledge and fruition of God, in Love and Heavenly delights, they look upon these either as insignificant means,
And as for the true knowledge and fruition of God, in Love and Heavenly delights, they look upon these either as insignificant means,
cc c-acp p-acp dt j n1 cc n1 pp-f np1, p-acp n1 cc j n2, pns32 vvb p-acp d d c-acp j n2,
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1449
or as certain appurtenances and fruits of Religion, which we ought to have, but may possibly be without, though we be true Believers.
or as certain appurtenances and fruits of Religion, which we ought to have, but may possibly be without, though we be true Believers.
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1450
A confidence that Christ hath freed them from torments, and made them righteous by imputation of his obedience unto them, they take to be all that is essentiall to their Christianity.
A confidence that christ hath freed them from torments, and made them righteous by imputation of his Obedience unto them, they take to be all that is essential to their Christianity.
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1451
And the rest they call by the name of Good works; which if it be not with them a term of as low importance,
And the rest they call by the name of Good works; which if it be not with them a term of as low importance,
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as the name of [ Works ] alone, or [ Works of the Law ] is taken to be in Paul• Epistles,
as the name of [ Works ] alone, or [ Works of the Law ] is taken to be in Paul• Epistles,
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yet at least they take it for that which doth not constitute their Religion.
yet At lest they take it for that which does not constitute their Religion.
av p-acp cs pns32 vvb pn31 p-acp d r-crq vdz xx vvi po32 n1.
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1454
So that true Sanctification is either not understood or taken to be of less Necessity then it is.
So that true Sanctification is either not understood or taken to be of less Necessity then it is.
av cst j n1 vbz av-d xx vvn cc vvn pc-acp vbi pp-f dc n1 cs pn31 vbz.
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A man that makes a great deal of talk and stir about Religion, and is zealous for his opinions and pious complements, goes currant with many for a true Believer,
A man that makes a great deal of talk and stir about Religion, and is zealous for his opinions and pious compliments, Goes currant with many for a true Believer,
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though the Interest of his flesh and of the world be as near and dear to him in this way of Religiousness,
though the Interest of his Flesh and of the world be as near and dear to him in this Way of Religiousness,
cs dt n1 pp-f po31 n1 cc pp-f dt n1 vbb a-acp j cc j-jn p-acp pno31 p-acp d n1 pp-f n1,
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as other mens is to them in a way of more open professed sensuality.
as other men's is to them in a Way of more open professed sensuality.
c-acp j-jn ng2 vbz p-acp pno32 p-acp dt n1 pp-f dc j j-vvn n1.
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1458
And is it possible for a man to be a Christian indeed, that so far mistaketh the very Nature and Ends of Christianity it self? It is not possible.
And is it possible for a man to be a Christian indeed, that so Far mistakes the very Nature and Ends of Christianity it self? It is not possible.
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1459
By what is said already, and will be by and by, it is evident that this is a damning errour,
By what is said already, and will be by and by, it is evident that this is a damning error,
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1460
for any man to feign a Christianity to himself that excludeth Mortification, or is separable from it, in a capable subject.
for any man to feign a Christianity to himself that excludeth Mortification, or is separable from it, in a capable Subject.
p-acp d n1 pc-acp vvi dt n1 p-acp px31 cst vvz n1, cc vbz j p-acp pn31, p-acp dt j n-jn.
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1461
When men look at a predominant fleshly interest, or worldly mind, as they do at some particular sin, consistent with true faith:
When men look At a predominant fleshly Interest, or worldly mind, as they do At Some particular since, consistent with true faith:
c-crq n2 vvb p-acp dt j j n1, cc j n1, c-acp pns32 vdb p-acp d j n1, j p-acp j n1:
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I say, this is an errour about the very Essence of Christianity, and which hazards their salvation.
I say, this is an error about the very Essence of Christianity, and which hazards their salvation.
pns11 vvb, d vbz dt n1 p-acp dt j n1 pp-f np1, cc r-crq n2 po32 n1.
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1463
2. And that it is the end of the Cross of Christ, and his Doctrine, to Crucifie the world to us,
2. And that it is the end of the Cross of christ, and his Doctrine, to Crucify the world to us,
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1464
and sanctifie us to God, I have already manifested in part, and shall now further manifest.
and sanctify us to God, I have already manifested in part, and shall now further manifest.
cc vvb pno12 p-acp np1, pns11 vhb av vvn p-acp n1, cc vmb av av-j j.
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1. It is the end of Christ, and his Cross and Doctrine, to recover Gods Interest in the souls of men:
1. It is the end of christ, and his Cross and Doctrine, to recover God's Interest in the Souls of men:
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1466
But it is by mortification, as a part of true sanctification, that Gods Interest in mens souls is recovered.
But it is by mortification, as a part of true sanctification, that God's Interest in men's Souls is recovered.
cc-acp pn31 vbz p-acp n1, c-acp dt n1 pp-f j n1, cst ng1 n1 p-acp ng2 n2 vbz vvn.
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1467
Therefore, &c. As God could have no lower ultimate end then himself in our Creation, so neither in our Redemption.
Therefore, etc. As God could have no lower ultimate end then himself in our Creation, so neither in our Redemption.
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Christ himself as Mediator, is but a Means to God who is our End; he is the way to the Father, and no man cometh to the Father but by him, Joh. 14. 6. He is the Truth that revealeth the Father,
christ himself as Mediator, is but a Means to God who is our End; he is the Way to the Father, and no man comes to the Father but by him, John 14. 6. He is the Truth that Revealeth the Father,
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1469
and the Sun of the world which enlighteneth every man that cometh into the world, Joh 1. 9. revealing to us both the End and Means; That as there is no light in the earth,
and the Sun of the world which Enlighteneth every man that comes into the world, John 1. 9. revealing to us both the End and Means; That as there is no Light in the earth,
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1470
but what is communicated by the Sun, which enlighteneth some by the Moon at midnight,
but what is communicated by the Sun, which Enlighteneth Some by the Moon At midnight,
cc-acp q-crq vbz vvn p-acp dt n1, r-crq vvz d p-acp dt n1 p-acp n1,
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1471
and some by its direct approaching light, at the break of day, before they see the Sun it self,
and Some by its Direct approaching Light, At the break of day, before they see the Sun it self,
cc d p-acp po31 j j-vvg n1, p-acp dt n1 pp-f n1, c-acp pns32 vvb dt n1 pn31 n1,
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1472
and others by its glorious rays when it is risen, and visible to them, and hath also in it self an objective sufficiency to enlighten those that shut their eyes,
and Others by its glorious rays when it is risen, and visible to them, and hath also in it self an objective sufficiency to enlighten those that shut their eyes,
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1473
or want eye-sight by which they should receive it:
or want eyesight by which they should receive it:
cc vvb n1 p-acp r-crq pns32 vmd vvi pn31:
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1474
Even so is Christ the Sun of the Redeemed World, which actually affordeth all that Light to all which they do possess;
Even so is christ the Sun of the Redeemed World, which actually affords all that Light to all which they do possess;
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1475
even some (to all that have the use of Reason) which hath a tendency to recovery;
even Some (to all that have the use of Reason) which hath a tendency to recovery;
av d (p-acp d cst vhb dt n1 pp-f n1) r-crq vhz dt n1 p-acp n1;
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1476
and he hath an Objective sufficiency to the saving illumination of those that through their own fault are never so illuminated.
and he hath an Objective sufficiency to the Saving illumination of those that through their own fault Are never so illuminated.
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1477
The pure Godhead is the Beatifical Light to be enjoyed for felicity. The Mediator is the Mediate Light, to shew u• the way to God.
The pure Godhead is the Beatifical Light to be enjoyed for felicity. The Mediator is the Mediate Light, to show u• the Way to God.
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1478
And in these two consisteth Life Eternal; to Know God the Beginning and End, who himself hath no Beginning or End;
And in these two Consisteth Life Eternal; to Know God the Beginning and End, who himself hath no Beginning or End;
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1479
and to know Jesus Christ whom he hath sent, to • call us to himself, Ioh. 17. 3. Whether he that is now to us Medi•tor acquisitionis, will also hereafter be Mediator fruitio•is, and whether the glorified do only see the Godhead in the glass of the glorified body of Christ,
and to know jesus christ whom he hath sent, to • call us to himself, John 17. 3. Whither he that is now to us Medi•tor acquisitionis, will also hereafter be Mediator fruitio•is, and whither the glorified doe only see the Godhead in the glass of the glorified body of christ,
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1480
and of the most glorious effects which then they shall partake of, or also shall immediatly beheld it in it self,
and of the most glorious effects which then they shall partake of, or also shall immediately beheld it in it self,
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1481
and see Gods essence, face to face, I shall not presume to determine, while Scrip•••• ▪ seems so silent,
and see God's essence, face to face, I shall not presume to determine, while Scrip•••• ▪ seems so silent,
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1482
and learned conjectures are so much at odds.
and learned Conjectures Are so much At odds.
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1483
But as he is the Redeeming, restoring Mediator, it is that we speak all this while of Christ:
But as he is the Redeeming, restoring Mediator, it is that we speak all this while of christ:
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And •o his Office is to recover Gods Interest in the souls of men. Now his Interest lyeth in our Estimation, and our Love;
And •o his Office is to recover God's Interest in the Souls of men. Now his Interest lies in our Estimation, and our Love;
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And these the world hath dispossest him of.
And these the world hath dispossessed him of.
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It is therefore the work of Christ to pull down this Idol, and set up God in the throne of the soul.
It is Therefore the work of christ to pull down this Idol, and Set up God in the throne of the soul.
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And therefore though faith be the principal Mediant, using Grace; yet Love is the most principal finall, enjoying grace;
And Therefore though faith be the principal Mediant, using Grace; yet Love is the most principal final, enjoying grace;
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and more excellent then faith, as the end, or that act which is next the end is more excellent then the means.
and more excellent then faith, as the end, or that act which is next the end is more excellent then the means.
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2. It is the End of Christ, his Cross and Doctrine, to Heal us, and to save us: to Heal us of our sin,
2. It is the End of christ, his Cross and Doctrine, to Heal us, and to save us: to Heal us of our since,
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and to save us from it, and its destroying fruits. But by sanctification, and so by mortification, doth Christ thus Heal and Save us.
and to save us from it, and its destroying fruits. But by sanctification, and so by mortification, does christ thus Heal and Save us.
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If health be worth nothing, the Physician and all his Physick is worth nothing.
If health be worth nothing, the physician and all his Physic is worth nothing.
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The Health of the soul objectively is God, and formally is its Holiness, or perfect Disposedness,
The Health of the soul objectively is God, and formally is its Holiness, or perfect Disposedness,
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and Devotedness to God, of which anon. These therefore doth Christ come to restore:
and Devotedness to God, of which anon. These Therefore does christ come to restore:
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And therefore he comes to call us off the Creature, and bring our affections back to God.
And Therefore he comes to call us off the Creature, and bring our affections back to God.
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3. It is the End of Christ, his Cross and Doctrine, to conquer Satan and destroy his works,
3. It is the End of christ, his Cross and Doctrine, to conquer Satan and destroy his works,
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and with him, the rest of the enemies of God, and of our salvation:
and with him, the rest of the enemies of God, and of our salvation:
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But the world is one of these enemies, and the Means by which the Devil doth prevail ▪ therefore it is Christs End to overcome the World,
But the world is one of these enemies, and the Means by which the devil does prevail ▪ Therefore it is Christ End to overcome the World,
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and cast it out of the hearts of men, Luk. 11. 22. Ioh. 16. 33. 1 Ioh. 3. 5, 8. He was manifested to this end, to take away our sins,
and cast it out of the hearts of men, Luk. 11. 22. John 16. 33. 1 John 3. 5, 8. He was manifested to this end, to take away our Sins,
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and destroy the works of the Devil: and destroy the works of the devil:
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And therefore he causeth his followers to overcome him, 1 Ioh. 2. 13, 14. And herewithal observe, that it is essential to the Relation to respect the End; to the Physi•ian, that he be for the health of the Patient:
And Therefore he Causes his followers to overcome him, 1 John 2. 13, 14. And herewithal observe, that it is essential to the Relation to respect the End; to the Physi•ian, that he be for the health of the Patient:
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and to Christ the Redeemer, that he be the Saviour of his People from their sins,
and to christ the Redeemer, that he be the Saviour of his People from their Sins,
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and the Restorer of their souls to the Love of God: So that Christ is denyed and made no Christ, where Mortification, and Sanctification are denied:
and the Restorer of their Souls to the Love of God: So that christ is denied and made not christ, where Mortification, and Sanctification Are denied:
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He is not believed in as Christ, where he is not believed in for these Ends. And therefore he that cometh not with this intent to Christ, that he may restore the Image of God upon him,
He is not believed in as christ, where he is not believed in for these Ends. And Therefore he that comes not with this intent to christ, that he may restore the Image of God upon him,
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and bring him off from the Creature unto God, that he may live to him, doth not come to Christ as Christ,
and bring him off from the Creature unto God, that he may live to him, does not come to christ as christ,
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and is not indeed a true Christian.
and is not indeed a true Christian.
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The Doctrine of Christ doth lead us from the world, in these several parts of it,
The Doctrine of christ does led us from the world, in these several parts of it,
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and by these steps (How the Cross doth it, I shewed before.) 1. It declareth to us what God is, and what man is:
and by these steps (How the Cross does it, I showed before.) 1. It Declareth to us what God is, and what man is:
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and so that God is our absolute Owner, and Governour: and that he is the only Primitive, simply, necessary being;
and so that God is our absolute Owner, and Governor: and that he is the only Primitive, simply, necessary being;
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and that man was made by him, and therefore for him, and disposed to him. 2. It declareth to us that the state of our integrity consisted in this closure of the soul with God. 3. It sheweth us that our selicity consisteth in his Love,
and that man was made by him, and Therefore for him, and disposed to him. 2. It Declareth to us that the state of our integrity consisted in this closure of the soul with God. 3. It shows us that our felicity Consisteth in his Love,
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and in the fruition of him by a mutual complacency. 4. It sheweth us that our first sin was by turning from him to Carnal self and to the world 5. And that this is our lost estate wherein both sin and misery are conjunct, to Adhere to self and Creatures and to depart from God. 6. It sheweth us what Christ hath done and suffered, to Reconcile God to us,
and in the fruition of him by a mutual complacency. 4. It shows us that our First since was by turning from him to Carnal self and to the world 5. And that this is our lost estate wherein both since and misery Are conjunct, to Adhere to self and Creatures and to depart from God. 6. It shows us what christ hath done and suffered, to Reconcile God to us,
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and open us a way of admission into his presence, and how far God is Reconciled to us;
and open us a Way of admission into his presence, and how Far God is Reconciled to us;
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and thus Revealeth him in the face of a Mediater as Amiable to our souls, that so we might be capable of loving him, and closing with him again.
and thus Revealeth him in the face of a Mediator as Amiable to our Souls, that so we might be capable of loving him, and closing with him again.
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For if he had remained in his wrath, he would have been the object of our hatred,
For if he had remained in his wrath, he would have been the Object of our hatred,
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or meer terrour at least, and not of our Love.
or mere terror At least, and not of our Love.
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And no man can Love him that is not presented to him, and apprehended by him as Lovely, that is, as Good.
And no man can Love him that is not presented to him, and apprehended by him as Lovely, that is, as Good.
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For it is impossible that there should be an act without its proper object. Nothing but appearing Good is Loved.
For it is impossible that there should be an act without its proper Object. Nothing but appearing Good is Loved.
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If a lost condemned sinner have no hope given him of Gods Reconciliation or his willingness to receive him to mercy, it is ( ex parte objecti ) an impossible thing that the mind of that sinner should be reconciled to God.
If a lost condemned sinner have no hope given him of God's Reconciliation or his willingness to receive him to mercy, it is (ex parte Object) an impossible thing that the mind of that sinner should be reconciled to God.
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And therefore the Gospel publisheth Gods Reconcilation to sinners ( viz. his universal Conditional Reconciliation) before it beseech them to be reconciled to God, 2 Cor. 5. 19, 20. And before they believe, we cannot give any one man the least assurance that God is any more reconciled to him,
And Therefore the Gospel Publisheth God's Reconciliation to Sinners (viz. his universal Conditional Reconciliation) before it beseech them to be reconciled to God, 2 Cor. 5. 19, 20. And before they believe, we cannot give any one man the least assurance that God is any more reconciled to him,
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then to others that are unconverted, or that he is any willinger to Receive him, then others.
then to Others that Are unconverted, or that he is any willinger to Receive him, then Others.
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This therefore is the great observable means whereby Christ by his Gospel recovereth the Heart of a sinner unto God,
This Therefore is the great observable means whereby christ by his Gospel Recovereth the Heart of a sinner unto God,
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even by turning the frowning countenance of God, by which he deterred the guilty into a more Lovely face,
even by turning the frowning countenance of God, by which he deterred the guilty into a more Lovely face,
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as being Reconcilable, and Conditionally Reconciled to the world through Christ, and so become to all the sinful sons of Adam, a fit object to attract their Love,
as being Reconcilable, and Conditionally Reconciled to the world through christ, and so become to all the sinful Sons of Adam, a fit Object to attract their Love,
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and draw off their hearts from the deceiving world, to which they were revolted:
and draw off their hearts from the deceiving world, to which they were revolted:
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and as being actually reconciled to all true Believers, and thereby become a yet more powerful attractive of their Love. 7. It doth also more fully reveal the face of God, the object of our Love,
and as being actually reconciled to all true Believers, and thereby become a yet more powerful Attractive of their Love. 7. It does also more Fully reveal the face of God, the Object of our Love,
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and the transcendent Glory that in him we shall enjoy. 8. And it disgraceth the creatures which have diverted our Affections;
and the transcendent Glory that in him we shall enjoy. 8. And it disgraceth the creatures which have diverted our Affections;
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that we may be taken off our false estimation of them. 9. It earnestly perswadeth and solliciteth us to obey,
that we may be taken off our false estimation of them. 9. It earnestly Persuadeth and soliciteth us to obey,
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and calls on us to turn from the world to God. 10. It backeth these perswasions with terrible threatnings,
and calls on us to turn from the world to God. 10. It backeth these persuasions with terrible threatenings,
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if we do not forsake the creature and return. 11. It prescribeth to us the standing Ordinances and Means by which this work may be further carryed on. 12. And lastly it directeth us to the right use of the creatures, instead of that carnal enjoying of them that would undo us.
if we do not forsake the creature and return. 11. It prescribeth to us the standing Ordinances and Means by which this work may be further carried on. 12. And lastly it directeth us to the right use of the creatures, instead of that carnal enjoying of them that would undo us.
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By all these means, (which time doth permit me but briefly to mention) the Gospel of Christ doth tend to Crucifie the world to us,
By all these means, (which time does permit me but briefly to mention) the Gospel of christ does tend to Crucify the world to us,
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and to recover our hearts to the Chiefest Good.
and to recover our hearts to the Chiefest Good.
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And besides all this which the Cross and the Doctrine of Christ do to this End ▪ that you may yet fullyer perceive how much it is the End of Christs very office,
And beside all this which the Cross and the Doctrine of christ do to this End ▪ that you may yet fullyer perceive how much it is the End of Christ very office,
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and the execution thereof, let me add these two things. 1. That it is the End of Christs providential dispensations. 2. And the work which he sendeth the Holy Ghost to perform upon the souls of his Elect.
and the execution thereof, let me add these two things. 1. That it is the End of Christ providential dispensations. 2. And the work which he sends the Holy Ghost to perform upon the Souls of his Elect.
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1. As the Mercies of God are purposely given us to lead up our hearts to him that gave them:
1. As the mercies of God Are purposely given us to led up our hearts to him that gave them:
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So when we carnally abuse them, and adhere unto the creature, it is the special use of Affliction to take us off.
So when we carnally abuse them, and adhere unto the creature, it is the special use of Affliction to take us off.
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If the rod have a voice, it speaks this as plain as any thing whatsoever;
If the rod have a voice, it speaks this as plain as any thing whatsoever;
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and if it reprehend us for any sin, it is for our overvaluing and adhering to the creature.
and if it reprehend us for any since, it is for our overvaluing and adhering to the creature.
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The wounds that Christ giveth us, are not to kill us, but to separate us from the world, that hath separated us from God.
The wounds that christ gives us, Are not to kill us, but to separate us from the world, that hath separated us from God.
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2. And that this is the very office or undertaken work of the Holy Ghost, is past all controversie:
2. And that this is the very office or undertaken work of the Holy Ghost, is passed all controversy:
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His work is to sanctifie us;
His work is to sanctify us;
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and that is by taking us off the creature, to bring us to be heartily Devoted unto God.
and that is by taking us off the creature, to bring us to be heartily Devoted unto God.
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Sanctification is nothing else, but our separation from the creature to God, in Resolution, Affection, Profession and Action.
Sanctification is nothing Else, but our separation from the creature to God, in Resolution, Affection, Profession and Actium.
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So that in what measure soever a man hath the Spirit, in that measure is he sanctified:
So that in what measure soever a man hath the Spirit, in that measure is he sanctified:
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and in what measure he is sanctified, in that same measure is he crucified to the world:
and in what measure he is sanctified, in that same measure is he Crucified to the world:
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For that is the one half of his Sanctification, or it is his Sanctification denominated from the terminus à quo; as many Texts of Scripture do manifest.
For that is the one half of his Sanctification, or it is his Sanctification denominated from the terminus à quo; as many Texts of Scripture do manifest.
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By this time I hope it is plain to you, that Mortification is of the very being of Christianity,
By this time I hope it is plain to you, that Mortification is of the very being of Christianity,
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and not any separable adjunct of it, and that if you profess not to be Dead to the world, you do not so much as profess your selves Christians. SECT. XIII. 1. AND as you see that the Christian Doctrine teacheth this:
and not any separable adjunct of it, and that if you profess not to be Dead to the world, you do not so much as profess your selves Christians. SECT. XIII. 1. AND as you see that the Christian Doctrine Teaches this:
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So 2. It is thence clear without any more ado, that wherever the Cross and Doctrine of Christ are effectuall, the world is Crucified to that man, and he to the world.
So 2. It is thence clear without any more ado, that wherever the Cross and Doctrine of christ Are effectual, the world is crucified to that man, and he to the world.
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There are some great Duties which a man may possibly be saved, though he omit them, in some cases: but this is none such.
There Are Some great Duties which a man may possibly be saved, though he omit them, in Some cases: but this is none such.
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It is a wonder to see the security of worldlings, how easily they bear up a confidence of their sincerity, under this sin which is as inconsistent with sincerity as Infidelity it self is • If they see a man live in common Drunkenness,
It is a wonder to see the security of worldlings, how Easily they bear up a confidence of their sincerity, under this since which is as inconsistent with sincerity as Infidelity it self is • If they see a man live in Common drunkenness,
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or Adultry, or Swearing, they take him for a prophane and miserable wretch; and good reason for it:
or Adultery, or Swearing, they take him for a profane and miserable wretch; and good reason for it:
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When in the mean time they pass no such sentence on themselves, who may deserve it as much as the worst of these.
When in the mean time they pass no such sentence on themselves, who may deserve it as much as the worst of these.
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It is one notable cheat among the Papists, that occasions the ruine of many a soul, that they make a Religious mortified life, to be a work of supererrogation,
It is one notable cheat among the Papists, that occasions the ruin of many a soul, that they make a Religious mortified life, to be a work of supererogation,
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and those that profess it, (and some of their own inventions with it, which turn it into sin) they Cloyster up from the rest of the world,
and those that profess it, (and Some of their own Inventions with it, which turn it into since) they Cloister up from the rest of the world,
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and these they call Religious people, and some few even of these that are either more devout or superstitious then the rest, they call Saints. So rare a thing is the appearance of Religiousness and Sanctity among them, that it must be inclosed in Societies, not only separated from the world,
and these they call Religious people, and Some few even of these that Are either more devout or superstitious then the rest, they call Saints. So rare a thing is the appearance of Religiousness and Sanctity among them, that it must be enclosed in Societies, not only separated from the world,
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as the Church is, but separated as it were out of the Church it self. And yet the common people are kept in hope of salvation in their way.
as the Church is, but separated as it were out of the Church it self. And yet the Common people Are kept in hope of salvation in their Way.
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By which means they are commonly brought to imagine that it is not absolutely necessary to salvation to be a Religious man,
By which means they Are commonly brought to imagine that it is not absolutely necessary to salvation to be a Religious man,
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or a Saint, or one that doth really renounce and crucifie the world;
or a Saint, or one that does really renounce and crucify the world;
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but that these things belong to certain Orders of Monks and Fryers, and that it is enough for other men to honour these devout and mortified Saints,
but that these things belong to certain Order of Monks and Friars, and that it is enough for other men to honour these devout and mortified Saints,
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and to crave their Prayers, and do some lower and easier things.
and to crave their Prayers, and do Some lower and Easier things.
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And indeed their vows of Chastity, and separation, and unprofitableness, and other Inventions of their own, they may well conceive unnecessary to others, being noxious to themselves.
And indeed their vows of Chastity, and separation, and unprofitableness, and other Inventions of their own, they may well conceive unnecessary to Others, being noxious to themselves.
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But they will one day finde that none but Religious men and Saints shall be saved,
But they will one day find that none but Religious men and Saints shall be saved,
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and that every true Member of Christ is dead to the world, and not only Monks, or Votaries, or such like.
and that every true Member of christ is dead to the world, and not only Monks, or Votaries, or such like.
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And a Conceit too like to this of the Papists, is in the minds of many of our Auditors.
And a Conceit too like to this of the Papists, is in the minds of many of our Auditors.
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They think indeed that those are the best men that are resolved contemners of all the Riches,
They think indeed that those Are the best men that Are resolved contemners of all the Riches,
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1565
and Honours, and Pleasures of the world; but they think of them as the Papists do of their votaries;
and Honours, and Pleasures of the world; but they think of them as the Papists do of their votaries;
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as People of a higher pitch of Sanctity then the rest, but think not that it is essential to Sanctity,
as People of a higher pitch of Sanctity then the rest, but think not that it is essential to Sanctity,
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1567
and to true Christianity it self. They confess they should be all contemners of the world;
and to true Christianity it self. They confess they should be all contemners of the world;
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but, God forbid ▪ say they, that none but such should be saved!
but, God forbid ▪ say they, that none but such should be saved!
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1569
But, I tell you, God hath forbidden already by his Laws, and God will forbid hereafter by his sentence and execution, that any other but such should be saved.
But, I tell you, God hath forbidden already by his Laws, and God will forbid hereafter by his sentence and execution, that any other but such should be saved.
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Do you think in good sadness that any man can be saved that is not truly dead to the world,
Do you think in good sadness that any man can be saved that is not truly dead to the world,
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and doth not despise it in comparison of God, and the great things of Everlasting Life? Let me satisfie you of the contrary here once for all,
and does not despise it in comparison of God, and the great things of Everlasting Life? Let me satisfy you of the contrary Here once for all,
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and I pray you see that your flesh provoke you not to mutter forth such unreasonable self-delusions any more, 1 Ioh. 2. 15. [ Love not the world, neither the things that are in the world:
and I pray you see that your Flesh provoke you not to mutter forth such unreasonable self-delusions any more, 1 John 2. 15. [ Love not the world, neither the things that Are in the world:
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If any man love the world, the love of the Father is not in him ] what can be spoken more plainly,If any man love the world, the love of the Father is not in him ] what can be spoken more plainly,
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or to a worldly minded man more terribly? 1 Ioh. 5. 4. [ For whatsoever is born of God, overcometh the world;
or to a worldly minded man more terribly? 1 John 5. 4. [ For whatsoever is born of God, Overcometh the world;
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and this is the victory that overcometh the world, even our Faith. and this is the victory that Overcometh the world, even our Faith.
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] Jam. 4. 4. [ Know ye not that the Friendship of the world is enmity with God? Whoever therefore will be a friend of the world, is the enemy of God.
] Jam. 4. 4. [ Know you not that the Friendship of the world is enmity with God? Whoever Therefore will be a friend of the world, is the enemy of God.
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] Will not all this serve to convince you of this truth? Rom. 8. 5, 6, 7, 13. [ For they that are after the flesh do minde the things of the flesh,
] Will not all this serve to convince you of this truth? Rom. 8. 5, 6, 7, 13. [ For they that Are After the Flesh do mind the things of the Flesh,
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but they that are after the Spirit the things of the Spirit:
but they that Are After the Spirit the things of the Spirit:
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For to be carnally minded is death, but to be spirituall ••nded is life and peace:
For to be carnally minded is death, but to be spiritual ••nded is life and peace:
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Because the carnal minde is enmity against God; for it is not subject to the Law of God, neither indeed can be:
Because the carnal mind is enmity against God; for it is not Subject to the Law of God, neither indeed can be:
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For if ye live after the flesh, ye shall die;
For if you live After the Flesh, you shall die;
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but if ye through the Spirit do mortifie the deeds of the body ye shall live ] Joh. 3. 6. [ That which is born of the flesh is flesh,
but if you through the Spirit do mortify the Deeds of the body you shall live ] John 3. 6. [ That which is born of the Flesh is Flesh,
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and that which is born of the Spirit, is Spirit. and that which is born of the Spirit, is Spirit.
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] Gal. 5. 16, 17. & 6. 8. [ Walk in the Spirit, and ye shall not fulfil the lusts of the flesh:
] Gal. 5. 16, 17. & 6. 8. [ Walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh:
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For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other.
For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh, and these Are contrary the one to the other.
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] [ He that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. ] [ He that Soweth to his Flesh, shall of the Flesh reap corruption: but he that Soweth to the Spirit, shall of the Spirit reap life everlasting.
] [ pns31 cst vvz p-acp po31 n1, vmb pp-f dt n1 vvb n1: cc-acp pns31 cst vvz p-acp dt n1, vmb pp-f dt n1 vvb n1 j.
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] Col. 3. 1, 2, 3. [ If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
] Col. 3. 1, 2, 3. [ If you be risen with christ, seek those things which Are above, where christ Sitteth on the right hand of God.
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Set your affection on things above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God:
Set your affection on things above, and not on things on the earth. For you Are dead, and your life is hid with christ in God:
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When Christ who is our life shall appear, then shall ye also appear with him in glory:
When christ who is our life shall appear, then shall you also appear with him in glory:
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Mortifie therefore your members which are upon the earth. Mortify Therefore your members which Are upon the earth.
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] Matth. 6. 19, 20, 21, 24. [ Lay not up for your selves treasures upon earth, where moth and rust doth corrupt,
] Matthew 6. 19, 20, 21, 24. [ Lay not up for your selves treasures upon earth, where moth and rust does corrupt,
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1592
and where thieves break through and steal;
and where thieves break through and steal;
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1593
but lay up for your selves treasures in heaven, where neither moth nor rust doth corrupt,
but lay up for your selves treasures in heaven, where neither moth nor rust does corrupt,
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and where thieves do not break through nor steal; for where your treasure is, there will your heart be also.
and where thieves do not break through nor steal; for where your treasure is, there will your heart be also.
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1595
No man can serve two Masters;
No man can serve two Masters;
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1596
for either he will hate the ore and love the other, or else he will hold to the one and despise the other:
for either he will hate the over and love the other, or Else he will hold to the one and despise the other:
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1597
Ye cannot serve God and Mammon. You cannot serve God and Mammon.
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1598
] Matth. 10. 38, 39. [ He that taketh not his cross and followeth after me, is not worthy of me:
] Matthew 10. 38, 39. [ He that Takes not his cross and follows After me, is not worthy of me:
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1599
He that findeth his life shall lose it, and he that loseth his life for my sake shall finde it. He that finds his life shall loose it, and he that loses his life for my sake shall find it.
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] Mat. 16. 24. [ If any man will come after me, let him deny himself,
] Mathew 16. 24. [ If any man will come After me, let him deny himself,
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and take up his cross and follow me. and take up his cross and follow me.
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] Luk. 14. 26, 27. [ If any man come to me, and hate not his Father,
] Luk. 14. 26, 27. [ If any man come to me, and hate not his Father,
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and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my disciple.
and Mother, and Wife, and Children, and Brothers, and Sisters, yea and his own life also, he cannot be my disciple.
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1604
And whosoever doth not bear his cross and come after me, cannot be my disciple. And whosoever does not bear his cross and come After me, cannot be my disciple.
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] Verse 33. [ Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
] Verse 33. [ Whosoever he be of you that Forsaketh not all that he hath, he cannot be my disciple.
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] Heb. 11. 13, 14, 15. and to the end. But I will cite no more.
] Hebrew 11. 13, 14, 15. and to the end. But I will Cite no more.
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Here is enough to convince you, or condemn you.
Here is enough to convince you, or condemn you.
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If any thing at all be plain in Scripture, this is plain, that every true Christian is dead to the world,
If any thing At all be plain in Scripture, this is plain, that every true Christian is dead to the world,
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and looks on the world as a crucified thing, and that God, and the life of glory which he hath promised, have the Ruling and chiefest interest in their souls.
and looks on the world as a Crucified thing, and that God, and the life of glory which he hath promised, have the Ruling and chiefest Interest in their Souls.
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Believe it Sirs, this is not a work of supererrogation, nor such as only tendeth to the perfecting of a Christian,
Believe it Sirs, this is not a work of supererogation, nor such as only tendeth to the perfecting of a Christian,
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but such as is of the essence of Christianity, and without which there is not the least hope of salvation. SECT. XIV. Use 2.
but such as is of the essence of Christianity, and without which there is not the least hope of salvation. SECT. XIV. Use 2.
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1612
BY all that hath been said, you may perceive what it is to be a Christian indeed,
BY all that hath been said, you may perceive what it is to be a Christian indeed,
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1613
and that true Christianity doth set men at a further distance from the world, then carnal self-deceiving Professors do imagine.
and that true Christianity does Set men At a further distance from the world, then carnal Self-deceiving Professors do imagine.
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1614
You see that God and the world are enemies; not God and the world as his Creature, but as his Competitor for your hearts,
You see that God and the world Are enemies; not God and the world as his Creature, but as his Competitor for your hearts,
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1615
and as the seducer of your understandings, and the opposer of his interest, and the fuel and food of a fleshly minde,
and as the seducer of your understandings, and the opposer of his Interest, and the fuel and food of a fleshly mind,
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1616
and that which would pretend to a Being or Goodness separated from God, or to be desirable for it self, having laid by the relation of a means to God.
and that which would pretend to a Being or goodness separated from God, or to be desirable for it self, having laid by the Relation of a means to God.
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1617
To be a Friend to the world in any of these respects, is to be an enemy to God.
To be a Friend to the world in any of these respects, is to be an enemy to God.
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1618
And God will not save his enemies, while enemies. An enmity to God, is an enmity to our salvation:
And God will not save his enemies, while enemies. an enmity to God, is an enmity to our salvation:
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1619
for our salvation is in him alone.
for our salvation is in him alone.
c-acp po12 n1 vbz p-acp pno31 av-j.
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1620
If then you have but awakened consciences, if the true love of your selves be stirring in you,
If then you have but awakened Consciences, if the true love of your selves be stirring in you,
cs av pn22 vhb p-acp vvn n2, cs dt j n1 pp-f po22 n2 vbb vvg p-acp pn22,
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1621
and if you have but the free use of common reason, I dare say you do by this time perceive, that it closely concerneth you ▪ presently to look about you ▪ and to try whether you are crucified to the world or not.
and if you have but the free use of Common reason, I Dare say you do by this time perceive, that it closely concerns you ▪ presently to look about you ▪ and to try whither you Are Crucified to the world or not.
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1622
Seeing my present business is, for the securing of your Everlasting Peace, and the healing of your souls, of that which would deprive you of it;
Seeing my present business is, for the securing of your Everlasting Peace, and the healing of your Souls, of that which would deprive you of it;
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1623
let me intreate you all in the fear of God to give me your assistance, and to go along with me in the work;
let me entreat you all in the Fear of God to give me your assistance, and to go along with me in the work;
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1624
for what can a Preacher do for you, if you will do nothing for your selves? How can we convert,
for what can a Preacher do for you, if you will do nothing for your selves? How can we convert,
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1625
or heal, or save you, without you? I do foresee your appearance before the Lord; a jealous God;
or heal, or save you, without you? I do foresee your appearance before the Lord; a jealous God;
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1626
that will not endure that any Creature should be sweeter and more amiable to you then himself.
that will not endure that any Creature should be Sweeten and more amiable to you then himself.
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1627
I do foresee the condemnation that all such must undergo, and the remediless certain misery that they are 〈 ◊ 〉 know there is no way that the wit of man or Angels can devise, to prevent the damnation of such a soul,
I do foresee the condemnation that all such must undergo, and the remediless certain misery that they Are 〈 ◊ 〉 know there is no Way that the wit of man or Angels can devise, to prevent the damnation of such a soul,
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1628
but by Crucifying the flesh and world by the Cross of Christ, and dethroning these Idols,
but by Crucifying the Flesh and world by the Cross of christ, and dethroning these Idols,
cc-acp p-acp vvg dt n1 cc n1 p-acp dt n1 pp-f np1, cc vvg d n2,
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1629
and submitting sincerely to God their Happiness.
and submitting sincerely to God their Happiness.
cc vvg av-j p-acp np1 po32 n1.
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1630
This cannot be done while you are strangers to your selves, and will not look into your own hearts,
This cannot be done while you Are Strangers to your selves, and will not look into your own hearts,
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1631
and see what abominable work is there, that you may be moved to return with shame and sorrow for that which hath been formerly your glory and your joy.
and see what abominable work is there, that you may be moved to return with shame and sorrow for that which hath been formerly your glory and your joy.
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1632
O do not keep out the light of Conviction, that you may keep up your Idols in the dark:
O do not keep out the Light of Conviction, that you may keep up your Idols in the dark:
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1633
Your sin is never the less because you wilfully keep it out of sight: and your danger is never the less for being unknown!
Your since is never the less Because you wilfully keep it out of sighed: and your danger is never the less for being unknown!
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1634
If you will sin in darkness, you shall suffer in darkness:
If you will sin in darkness, you shall suffer in darkness:
cs pn22 vmb vvi p-acp n1, pn22 vmb vvi p-acp n1:
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1635
As you have a fire of fleshly and worldly lusts within you, which abhors the light of saving truth;
As you have a fire of fleshly and worldly Lustiest within you, which abhors the Light of Saving truth;
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1636
so God hath a fire of perpetual torment for you, which is as far from the consolatory light of his countenance.
so God hath a fire of perpetual torment for you, which is as Far from the consolatory Light of his countenance.
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1637
As the fire of concupiscence is dark, so is the tormenting fire dark.
As the fire of concupiscence is dark, so is the tormenting fire dark.
p-acp dt n1 pp-f n1 vbz j, av vbz dt j-vvg n1 j.
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1638
If you hate the converting light because your deeds are evil, and will not by this light be made manifest to your selves, Iohn 3. 19, 20, 21. this will be your condemnation,
If you hate the converting Light Because your Deeds Are evil, and will not by this Light be made manifest to your selves, John 3. 19, 20, 21. this will be your condemnation,
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1639
and by this will you deprive your selves of the Glorifying light.
and by this will you deprive your selves of the Glorifying Light.
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1640
If you love Darkness, who can you blame but your selves, if you be cast into outer darkness:
If you love Darkness, who can you blame but your selves, if you be cast into outer darkness:
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1641
And if you hate light, you cannot reasonably expect to be partakers of the inheritance of the Saints in Light, Col. 1. 13. What say you then, Beloved Hearers, are you willing to know your hearts, or not? Whether you are dead to the world and the world to you? Me thinks you should be willing;
And if you hate Light, you cannot reasonably expect to be partakers of the inheritance of the Saints in Light, Col. 1. 13. What say you then, beloved Hearers, Are you willing to know your hearts, or not? Whither you Are dead to the world and the world to you? Me thinks you should be willing;
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1642
when you see the Question is as great, as Whether you are Christians indeed or not? and as great,
when you see the Question is as great, as Whither you Are Christians indeed or not? and as great,
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1643
as Whether you are in a state of salvation or not? Me thinks you that naturally love knowledge,
as Whither you Are in a state of salvation or not? Me thinks you that naturally love knowledge,
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1644
and would be at some pains to know all thats about you in the world, should not be unwilling to know your selves,
and would be At Some pains to know all thats about you in the world, should not be unwilling to know your selves,
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1645
and specially, so great a matter by your selves, as Whether you are the heirs of salvation or damnation? for in the issue it is no less.
and specially, so great a matter by your selves, as Whither you Are the Heirs of salvation or damnation? for in the issue it is no less.
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Especially when your disease is such as must be cured by the Light, if ever it be cured.
Especially when your disease is such as must be cured by the Light, if ever it be cured.
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1647
You cannot lament your worldliness and sensuality, you cannot lament your disaffectedness to God, and intolerable neglects of him, till you find them out.
You cannot lament your worldliness and sensuality, you cannot lament your disaffectedness to God, and intolerable neglects of him, till you find them out.
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1648
You cannot betake you to Christ for the pardon of this sin, till you have discovered it.
You cannot betake you to christ for the pardon of this since, till you have discovered it.
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1649
A sin unseen, will never humble you and break your hearts, nor fit them for Christ to bind them up.
A since unseen, will never humble you and break your hearts, nor fit them for christ to bind them up.
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1650
If you see not that the world is yet alive in you, you will not apply the Cross,
If you see not that the world is yet alive in you, you will not apply the Cross,
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1651
for the crucifying of it, nor have recourse to a Crucified Christ for that End. Moreover, it is the Nature of all sin,
for the crucifying of it, nor have recourse to a crucified christ for that End. Moreover, it is the Nature of all since,
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1652
and worldly vanities, to seem best in the dark, and basest in the Light.
and worldly vanities, to seem best in the dark, and Basest in the Light.
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1653
As God and heavenly things seem best in the greatest Light, and worst in the Darkness.
As God and heavenly things seem best in the greatest Light, and worst in the Darkness.
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1654
None do set light by God, and Grace, and Glory, but those that know them not.
None do Set Light by God, and Grace, and Glory, but those that know them not.
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1655
And none do set much by worldly fleshly things, but those that know them not.
And none do Set much by worldly fleshly things, but those that know them not.
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1656
As illumination brings in God into the soul, so doth it help to cast out Satan and the world.
As illumination brings in God into the soul, so does it help to cast out Satan and the world.
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1657
When mens eyes are opened, and they are turned from darkness to light, they are presently turned from the power of Satan unto God, Acts 26. 18. These infernall worldly spirits cannot endure the Light:
When men's eyes Are opened, and they Are turned from darkness to Light, they Are presently turned from the power of Satan unto God, Acts 26. 18. These infernal worldly spirits cannot endure the Light:
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1658
They walk not by day, but haunt them whom they captivate, in the night of ignorance:
They walk not by day, but haunt them whom they captivate, in the night of ignorance:
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1659
and if we do but come in upon them with Light, they are gone.
and if we do but come in upon them with Light, they Are gone.
cc cs pns12 vdb p-acp vvi p-acp p-acp pno32 p-acp n1, pns32 vbr vvn.
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1660
It is the same Devil that is called, The Prince of this world, and the Ruler of the darkness of this world, Eph. 6. 12. and this power is a power of darkness, Luke 22. 53. and therefore as light immediatly expelleth darkness;
It is the same devil that is called, The Prince of this world, and the Ruler of the darkness of this world, Ephesians 6. 12. and this power is a power of darkness, Lycia 22. 53. and Therefore as Light immediately expelleth darkness;
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1661
so if you will admit the Light of Christ, it will deliver you from the power of darkness, Col. 1. 13. and cause you to cast off the works of darkness, Rom. 13. 12. that is, your worldly fleshly works.
so if you will admit the Light of christ, it will deliver you from the power of darkness, Col. 1. 13. and cause you to cast off the works of darkness, Rom. 13. 12. that is, your worldly fleshly works.
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For my part I have not access to your hearts, unless grace perswade you to open me the door.
For my part I have not access to your hearts, unless grace persuade you to open me the door.
p-acp po11 n1 pns11 vhb xx n1 p-acp po22 n2, cs n1 vvb pn22 pc-acp vvi pno11 dt n1.
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1663
I cannot promise to Illuminate you, and go with you into the inmost rooms;
I cannot promise to Illuminate you, and go with you into the inmost rooms;
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1664
but I shall stand at the door and hold you the Candle, by which you may see your selves what is within,
but I shall stand At the door and hold you the Candle, by which you may see your selves what is within,
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if you will but consent and take the pains of a through enquiry.
if you will but consent and take the pains of a through enquiry.
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1666
I do therefore earnestly intreate you, to set up a judicature in your selves, and by the Word which you have heard to try your states,
I do Therefore earnestly entreat you, to Set up a judicature in your selves, and by the Word which you have herd to try your states,
pns11 vdb av av-j vvi pn22, pc-acp vvi a-acp dt n1 p-acp po22 n2, cc p-acp dt n1 r-crq pn22 vhb vvn pc-acp vvi po22 n2,
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and let Conscience be Judge, and do it speedily, faithfully and effectually. By this means you may prevent a sharper tryal If you are afraid of Conscience,
and let Conscience be Judge, and do it speedily, faithfully and effectually. By this means you may prevent a sharper trial If you Are afraid of Conscience,
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1668
how much more should you be afraid of God? Will not his Judgement, think you, be more dreadful then your own? What madness is it to leave all to that tetrible Judgement, rather then to Judge your selves for the preventing of it.
how much more should you be afraid of God? Will not his Judgement, think you, be more dreadful then your own? What madness is it to leave all to that tetrible Judgement, rather then to Judge your selves for the preventing of it.
c-crq d dc vmd pn22 vbi j pp-f np1? n1 xx po31 n1, vvb pn22, vbb av-dc j cs po22 d? q-crq n1 vbz pn31 pc-acp vvi d p-acp cst j n1, av-c cs pc-acp vvi po22 n2 p-acp dt vvg pp-f pn31.
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1669
Believe it, you shall be condemned, by your selves, or •y God.
Believe it, you shall be condemned, by your selves, or •y God.
vvb pn31, pn22 vmb vbi vvn, p-acp po22 n2, cc j np1.
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1670
Yea both by your selves and by God, • … s your self-condemnation be seconded by an effectual execution of the sin which you condemn.
Yea both by your selves and by God, • … s your self-condemnation be seconded by an effectual execution of the since which you condemn.
uh av-d p-acp po22 n2 cc p-acp np1, • … sy po22 n1 vbi vvn p-acp dt j n1 pp-f dt n1 r-crq pn22 vvb.
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1671
Willing or unwilling, you must to the Barr either of Conscience, or of God, or both. Come on then beloved Hearers; rouze up your sleepy souls;
Willing or unwilling, you must to the Bar either of Conscience, or of God, or both. Come on then Beloved Hearers; rouse up your sleepy Souls;
j cc j, pn22 vmb p-acp dt n1 av-d pp-f n1, cc pp-f np1, cc d. np1 p-acp av j-vvn n2; vvi p-acp po22 j n2;
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1672
and remember that your salvation is the thing in question;
and Remember that your salvation is the thing in question;
cc vvb cst po22 n1 vbz dt n1 p-acp n1;
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1673
and therefore put it not to a wilful hazard, and leave not loose a matter of such consequence:
and Therefore put it not to a wilful hazard, and leave not lose a matter of such consequence:
cc av vvd pn31 xx p-acp dt j n1, cc vvb xx vvi dt n1 pp-f d n1:
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1674
But if you are men of common reason, if you do not hate your selves,
But if you Are men of Common reason, if you do not hate your selves,
cc-acp cs pn22 vbr n2 pp-f j n1, cs pn22 vdb xx vvi po22 n2,
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1675
and have not a resolved plot to damn your selves, take time while you may have it,
and have not a resolved plot to damn your selves, take time while you may have it,
cc vhb xx dt j-vvn n1 pc-acp vvi po22 n2, vvb n1 cs pn22 vmb vhi pn31,
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1676
and aceept the light and help that is offered you, and speedily and strictly examine your own hearts,
and aceept the Light and help that is offered you, and speedily and strictly examine your own hearts,
cc vvd dt n1 cc vvi d vbz vvn pn22, cc av-j cc av-j vvb po22 d n2,
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1677
Whether they are Crucified and dead to the world, or not? Is it so,
Whither they Are crucified and dead to the world, or not? Is it so,
cs pns32 vbr vvn cc j p-acp dt n1, cc xx? vbz pn31 av,
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1678
or is it not Sirs? Cannot you tell? If you know but what this mortification is,
or is it not Sirs? Cannot you tell? If you know but what this mortification is,
cc vbz pn31 xx n2? vmbx pn22 vvi? cs pn22 vvb p-acp r-crq d n1 vbz,
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1679
and know but your own hearts, no doubt but you may tell.
and know but your own hearts, no doubt but you may tell.
cc vvb p-acp po22 d n2, dx n1 p-acp pn22 vmb vvi.
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1680
And if you are ignorant of either of these, it is because you are shamefully negligent,
And if you Are ignorant of either of these, it is Because you Are shamefully negligent,
cc cs pn22 vbr j pp-f d pp-f d, pn31 vbz c-acp pn22 vbr av-j j,
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1681
and have not much regarded the things that you should know.
and have not much regarded the things that you should know.
cc vhb xx av-d vvn dt n2 cst pn22 vmd vvi.
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1682
For those that are willing to be acquainted with their state, I shall besides the foregoing discoveries, here give you a few more signs, by which you may discern whether you are crucified to the world.
For those that Are willing to be acquainted with their state, I shall beside the foregoing discoveries, Here give you a few more Signs, by which you may discern whither you Are Crucified to the world.
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1683
And I beseech you do what you can in the tryal as we go, and make up the rest at the next opportunity,
And I beseech you do what you can in the trial as we go, and make up the rest At the next opportunity,
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1684
when you come home, and follow it on till you come to a resolution. SECT. XV. IT is not a perfect work of Mortification, that I shall now enquire after:
when you come home, and follow it on till you come to a resolution. SECT. XV. IT is not a perfect work of Mortification, that I shall now inquire After:
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1685
For that no man on earth hath obtained:
For that no man on earth hath obtained:
c-acp cst dx n1 p-acp n1 vhz vvn:
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1686
Nor is it any high degree, which only the stronger and better sort of true Christians do attain:
Nor is it any high degree, which only the Stronger and better sort of true Christians do attain:
ccx vbz pn31 d j n1, r-crq av-j dt jc cc jc n1 pp-f j np1 vdb vvi:
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1687
For if I convince you that you want either of these, you will not much be humbled by the conviction.
For if I convince you that you want either of these, you will not much be humbled by the conviction.
c-acp cs pns11 vvi pn22 cst pn22 vvb av-d pp-f d, pn22 vmb xx d vbi vvn p-acp dt n1.
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1688
But it is the very least and lowest measure that i• consistent with sincerity, and which is in all that are heirs of heaven:
But it is the very least and lowest measure that i• consistent with sincerity, and which is in all that Are Heirs of heaven:
p-acp pn31 vbz dt j ds cc js n1 cst n1 j p-acp n1, cc r-crq vbz p-acp d cst vbr n2 pp-f n1:
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1689
this is it that I shall now discover to you.
this is it that I shall now discover to you.
d vbz pn31 cst pns11 vmb av vvi p-acp pn22.
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1690
1. If you are sincerely Crucified to the world, it is not carna self that is your End, but your ultimate End is God and Glory Can you but tell me what is the main Design of your Life? Whether it be for Earth or Heaven? 〈 ◊ 〉 this and you may resolve the case.
1. If you Are sincerely crucified to the world, it is not carna self that is your End, but your ultimate End is God and Glory Can you but tell me what is the main Design of your Life? Whither it be for Earth or Heaven? 〈 ◊ 〉 this and you may resolve the case.
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1691
A worldling may speak contemptuously of the world, and speak most honourably of God and the Life to come:
A worldling may speak contemptuously of the world, and speak most honourably of God and the Life to come:
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1692
But speculative knowledge and practical are frequently contradictory in the same man.
But speculative knowledge and practical Are frequently contradictory in the same man.
cc-acp j n1 cc j vbr av-j n1 p-acp dt d n1.
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1693
Still it is this world that hath his chief Intentions, and is the End of his designs and life;
Still it is this world that hath his chief Intentions, and is the End of his designs and life;
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1694
and the world to come is regarded but as a reserve, because of their unavoidable separation from this world.
and the world to come is regarded but as a reserve, Because of their unavoidable separation from this world.
cc dt n1 pc-acp vvi vbz vvn p-acp p-acp dt vvb, c-acp pp-f po32 j n1 p-acp d n1.
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1695
The main End of every upright Christian, is to please and enjoy God:
The main End of every upright Christian, is to please and enjoy God:
dt n1 vvb pp-f d j njp, vbz pc-acp vvi cc vvi np1:
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1696
and the main End of all the rest of the world is how to Please their carnal minds in the enjoyment of some earthly things.
and the main End of all the rest of the world is how to Please their carnal minds in the enjoyment of Some earthly things.
cc dt n1 vvb pp-f d dt n1 pp-f dt n1 vbz c-crq pc-acp vvi po32 j n2 p-acp dt n1 pp-f d j n2.
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1697
If you could but discern which of these is your chiefest End, you might discern whether it be Christ or the world that Liveth in you.
If you could but discern which of these is your chiefest End, you might discern whither it be christ or the world that Lives in you.
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1698
For Christ liveth in you, when he is your End, and the world Liveth in you when it is your End.
For christ lives in you, when he is your End, and the world Lives in you when it is your End.
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1699
But because some are such strangers to themselves, that they do not know their own Ends, the rest of the signs shall be for the discovery of the former, that you may discern whether the world or God be your ultimate End.
But Because Some Are such Strangers to themselves, that they do not know their own Ends, the rest of the Signs shall be for the discovery of the former, that you may discern whither the world or God be your ultimate End.
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1700
1. That which is your Principal End, is highlyest esteemed by your Practicall judgement. Not only by the speculative, but by that which moveth and disposeth of the man.
1. That which is your Principal End, is highliest esteemed by your Practical judgement. Not only by the speculative, but by that which moves and Disposeth of the man.
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1701
Is God or the world, Heaven or earth, thus highlyest esteemed by you? Let your Practise shew it.
Is God or the world, Heaven or earth, thus highliest esteemed by you? Let your practice show it.
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1702
2. It is your Principal End, that hath the Principal Interest in you. That can do most with you, and prevail most in a contest.
2. It is your Principal End, that hath the Principal Interest in you. That can do most with you, and prevail most in a contest.
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1703
Can God or the world do more with you? Which of them doth prevail, when an opposition doth arise? I speak not of God in his efficiency;
Can God or the world do more with you? Which of them does prevail, when an opposition does arise? I speak not of God in his efficiency;
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1704
for so I know he can do what his list; and will do it whether you will or no;
for so I know he can do what his list; and will do it whither you will or no;
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1705
and will not ask your consent to do it. But its God as your End, that I now speak of;
and will not ask your consent to do it. But its God as your End, that I now speak of;
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1706
as he worketh Morally by your own consent and upon your wills.
as he works Morally by your own consent and upon your wills.
c-acp pns31 vvz av-j p-acp po22 d n1 cc p-acp po22 n2.
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1707
Honours, and Profits, and Pleasures are before you, and these would draw you to something that he forbids:
Honours, and Profits, and Pleasures Are before you, and these would draw you to something that he forbids:
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1708
And God and Glory are propounded to you to take you off, & turn your hearts another way;
And God and Glory Are propounded to you to take you off, & turn your hearts Another Way;
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1709
which of these can do more with you? which is it that can nullifie the perswasions of the other?
which of these can do more with you? which is it that can nullify the persuasions of the other?
r-crq pp-f d vmb vdi av-dc p-acp pn22? r-crq vbz pn31 cst vmb vvi dt n2 pp-f dt j-jn?
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1710
3. It is your Principal End, that hath the principal ruling and disposal of your whole life.
3. It is your Principal End, that hath the principal ruling and disposal of your Whole life.
crd pn31 vbz po22 j-jn vvb, cst vhz dt n-jn vvg cc n1 pp-f po22 j-jn n1.
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1711
• … do purposely con•rive the ma• … part of your life in order to it:
• … do purposely con•rive the ma• … part of your life in order to it:
• … vdb av vvi dt n1 … n1 pp-f po22 n1 p-acp n1 p-acp pn31:
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1712
If you are indeed Christians ▪ and God be your End, the main drift of your Life is a contrived Means for the obtaining of that End;
If you Are indeed Christians ▪ and God be your End, the main drift of your Life is a contrived Means for the obtaining of that End;
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1713
that is to Please God, and to enjoy him in everlasting glory.
that is to Please God, and to enjoy him in everlasting glory.
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1714
If you were such as you should be, you should have no other End at all,
If you were such as you should be, you should have no other End At all,
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1715
nor should you ever do one work, or receive or use one creature, or speak one word,
nor should you ever do one work, or receive or use one creature, or speak one word,
ccx vmd pn22 av vdi crd n1, cc vvi cc vvi crd n1, cc vvi crd n1,
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1716
or behold one object, but as a means to God, intend•ng the pleasing and enjoying him in all:
or behold one Object, but as a means to God, intend•ng the pleasing and enjoying him in all:
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1717
As a traveller should not go one step of his journey, but in order to his End. But while we are Imperfect in our Love,
As a traveller should not go one step of his journey, but in order to his End. But while we Are Imperfect in our Love,
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1718
and other graces, this will not be ▪ But yet the main bent and drift of our Lives must needs be for God and the Life to come;
and other graces, this will not be ▪ But yet the main bent and drift of our Lives must needs be for God and the Life to come;
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1719
and thus it is with every true Believer; and you are none if it be not thus with you.
and thus it is with every true Believer; and you Are none if it be not thus with you.
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1720
I say it again, left you should slightly pass it over, though you may through infirmity sometimes step out of the way yet if God be your End and Happiness, that is,
I say it again, left you should slightly pass it over, though you may through infirmity sometime step out of the Way yet if God be your End and Happiness, that is,
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(11) part (DIV2)
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1721
if he be your God, and you be Christians, the main scope, and bent, and drift of your lives is for to please God and enjoy him in glory.
if he be your God, and you be Christians, the main scope, and bent, and drift of your lives is for to please God and enjoy him in glory.
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1722
But if the main scope and drift of your life be for the flesh and the world,
But if the main scope and drift of your life be for the Flesh and the world,
p-acp cs dt j n1 cc n1 pp-f po22 n1 vbb p-acp dt n1 cc dt n1,
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1723
and God and Religion comes in but upon the by, you are then no better then unsanctified worldlings:
and God and Religion comes in but upon the by, you Are then no better then unsanctified worldlings:
cc np1 cc n1 vvz p-acp p-acp p-acp dt a-acp, pn22 vbr av dx j av j n2:
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1724
Though you may do much in Religion, and be zealous about it, and seem the devoutest and most resolved professors in all the Countrey where you live,
Though you may do much in Religion, and be zealous about it, and seem the devoutest and most resolved professors in all the Country where you live,
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1725
yet if all this be but in subordination to the flesh and the world, or if co-ordinate it have the smaller Interest in your hearts,
yet if all this be but in subordination to the Flesh and the world, or if coordinate it have the smaller Interest in your hearts,
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1726
and when you have done or suffered most for Christ, you will do and suffer more for the flesh and world, you are carnal wretches and no true Christians.
and when you have done or suffered most for christ, you will do and suffer more for the Flesh and world, you Are carnal wretches and no true Christians.
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1727
O that you would let conscience do its office, and Judge you as we go along according to Evidence!
O that you would let conscience do its office, and Judge you as we go along according to Evidence!
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1728
It is not by one or two Actions that you can judge of your estate, but by the main scope, and bent, and drift of your life.
It is not by one or two Actions that you can judge of your estate, but by the main scope, and bent, and drift of your life.
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1729
What is your very heart set upon? What is your care, and your chief contrivances? Are they for Heaven or Earth? Speak out,
What is your very heart Set upon? What is your care, and your chief contrivances? are they for Heaven or Earth? Speak out,
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and take the comfort of your sincerity if you are Christians:
and take the Comfort of your sincerity if you Are Christians:
cc vvb dt n1 pp-f po22 n1 cs pn22 vbr np1:
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and if you are not, know it while there is remedy, and do not wilfully deceive your selves.
and if you Are not, know it while there is remedy, and do not wilfully deceive your selves.
cc cs pn22 vbr xx, vvb pn31 cs a-acp vbz n1, cc vdb xx av-j vvi po22 n2.
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Have you been so far illuminated by the Word and Spirit, as to see the Amiableness of the Lord by faith,
Have you been so Far illuminated by the Word and Spirit, as to see the Amiableness of the Lord by faith,
vhb pn22 vbn av av-j vvn p-acp dt n1 cc n1, c-acp pc-acp vvi dt n1 pp-f dt n1 p-acp n1,
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and have you so firm a Belief of the Everlasting Glory, where we shall see his face immediately or more nearly,
and have you so firm a Belief of the Everlasting Glory, where we shall see his face immediately or more nearly,
cc vhb pn22 av j dt n1 pp-f dt j n1, c-crq pns12 vmb vvi po31 n1 av-j cc av-dc av-j,
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and praise him among his Angels for ever? I say, have you so firm a 〈 ◊ 〉 of this, that you are unfeignedly resolved upon it as your Happiness, that you take it for your Portion ▪ and there have laid up your Hopes? Can you truly say, that God hath more of your Heart then all the world,
and praise him among his Angels for ever? I say, have you so firm a 〈 ◊ 〉 of this, that you Are unfeignedly resolved upon it as your Happiness, that you take it for your Portion ▪ and there have laid up your Hope's? Can you truly say, that God hath more of your Heart then all the world,
cc vvi pno31 p-acp po31 n2 p-acp av? pns11 vvb, vhb pn22 av j dt 〈 sy 〉 pp-f d, cst pn22 vbr av-j vvn p-acp pn31 p-acp po22 n1, cst pn22 vvb pn31 p-acp po22 n1 ▪ cc pc-acp vhi vvn a-acp po22 ng1? vmb pn22 av-j vvb, cst np1 vhz dc pp-f po22 n1 av d dt n1,
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and Heaven is dearer to your thoughts then earth? Can you say, that whatever you are tempted to on the by, that the main care, design and bent of your life is for God and the Glory to come;
and Heaven is Dearer to your thoughts then earth? Can you say, that whatever you Are tempted to on the by, that the main care, Design and bent of your life is for God and the Glory to come;
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and that this is your daily Work and Business? If so, you are Christians indeed:
and that this is your daily Work and Business? If so, you Are Christians indeed:
cc cst d vbz po22 j n1 cc n1? cs av, pn22 vbr np1 av:
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you have Crucified the world by the Cross of Christ: The world is dead and down, where God raigneth and is exalted; and no where else.
you have crucified the world by the Cross of christ: The world is dead and down, where God Reigneth and is exalted; and no where Else.
pn22 vhb vvn dt n1 p-acp dt n1 pp-f np1: dt n1 vbz j cc a-acp, c-crq np1 vvz cc vbz vvn; cc dx c-crq av.
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But if all this be clean contrary with you;
But if all this be clean contrary with you;
p-acp cs d d vbb j j-jn p-acp pn22;
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and if the flesh and the world have the prevalent Interest, and these cut out your work,
and if the Flesh and the world have the prevalent Interest, and these Cut out your work,
cc cs dt n1 cc dt n1 vhb dt j n1, cc d vvn av po22 n1,
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and form your thoughts, and choose your imployments; if these choose the calling that you live upon, and the manner of managing it,
and from your thoughts, and choose your employments; if these choose the calling that you live upon, and the manner of managing it,
cc vvi po22 n2, cc vvb po22 n2; cs d vvb dt n1 cst pn22 vvb p-acp, cc dt n1 pp-f vvg pn31,
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and your very Religion, or set limits to it;
and your very Religion, or Set Limits to it;
cc po22 j n1, cc vvd n2 p-acp pn31;
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if it be these that rule your tongue and hands, and they can make a cause seem good or bad to you•,
if it be these that Rule your tongue and hands, and they can make a cause seem good or bad to you•,
cs pn31 vbb d cst vvb po22 n1 cc n2, cc pns32 vmb vvi dt n1 vvb j cc j p-acp n1,
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and that seemeth best which most conduceth to your fleshly, worldly interests, and that seemeth worst which destroyeth it or is against it;
and that seems best which most conduceth to your fleshly, worldly interests, and that seems worst which Destroyeth it or is against it;
cc d vvz av-js q-crq av-ds vvz p-acp po22 j, j n2, cc cst vvz js r-crq vvz pn31 cc vbz p-acp pn31;
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if God be loved and worshipped but as a Necessary M•ans to your carnal Happiness;
if God be loved and worshipped but as a Necessary M•ans to your carnal Happiness;
cs np1 vbb vvn cc vvn p-acp p-acp dt j vvz p-acp po22 j n1;
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or if he have but the second place in your hearts, and the leavings of the flesh and world, (be they never so much) and if your Religion and Endeavours for salvation,
or if he have but the second place in your hearts, and the leavings of the Flesh and world, (be they never so much) and if your Religion and Endeavours for salvation,
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for pleasing God, and for the invisible Glory, be but on the by;
for pleasing God, and for the invisible Glory, be but on the by;
p-acp j-vvg np1, cc p-acp dt j n1, vbb cc-acp p-acp dt a-acp;
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1747
and the flesh and the world hath the main scope, and bent, and drift of your life;
and the Flesh and the world hath the main scope, and bent, and drift of your life;
cc dt n1 cc dt n1 vhz dt j n1, cc vvn, cc n1 pp-f po22 n1;
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flatter not your selves then, most certainly you are but carnal wretches and drudges of the world,
flatter not your selves then, most Certainly you Are but carnal wretches and drudges of the world,
vvb xx po22 n2 av, av-ds av-j pn22 vbr p-acp j n2 cc n2 pp-f dt n1,
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and slaves to him that is stiled by Christ, the Prince of this world.
and slaves to him that is styled by christ, the Prince of this world.
cc n2 p-acp pno31 cst vbz vvn p-acp np1, dt n1 pp-f d n1.
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Me thinks Sirs you might be able by this time to be somewhat acquainted with your own condition,
Me thinks Sirs you might be able by this time to be somewhat acquainted with your own condition,
pno11 vvz np1 pn22 vmd vbi j p-acp d n1 pc-acp vbi av vvn p-acp po22 d n1,
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1751
and either to Condemn your selves as Worldlings and Carnall men, or to see Christ by his Spirit and Interest reigning in your souls,
and either to Condemn your selves as Worldlings and Carnal men, or to see christ by his Spirit and Interest reigning in your Souls,
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and give him the glory and take to your selves the joy of your Sanctification.
and give him the glory and take to your selves the joy of your Sanctification.
cc vvb pno31 dt n1 cc vvi p-acp po22 n2 dt n1 pp-f po22 n1.
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Can you tell me but what it is that you would have, if you had your wish? and what it is that is predominant in your heart? What! know you not your own minds,
Can you tell me but what it is that you would have, if you had your wish? and what it is that is predominant in your heart? What! know you not your own minds,
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1754
and thoughts, and desires? Can you tell me what it is that is your very Business in the world? even the great Business that you live for,
and thoughts, and Desires? Can you tell me what it is that is your very Business in the world? even the great Business that you live for,
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1755
and that you study and care and labour for? and what is the Design that you are daily carrying on? Know but this, and the Question is resolved.
and that you study and care and labour for? and what is the Design that you Are daily carrying on? Know but this, and the Question is resolved.
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If you see any man at work, and ask him what he is doing, and why he doth it? it is like he is not so sottish but he can tell.
If you see any man At work, and ask him what he is doing, and why he does it? it is like he is not so sottish but he can tell.
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If you meet a man upon the way, and ask him, whether he is going? it is like he will not be so foolish ▪ but he can tell you.
If you meet a man upon the Way, and ask him, whither he is going? it is like he will not be so foolish ▪ but he can tell you.
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1758
He that hath no end, hath no way, and therefore is never in his way, nor out of it;
He that hath no end, hath no Way, and Therefore is never in his Way, nor out of it;
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1759
nor will he care which way he goes, so he be going; and a circular motion is as good to him as a progressive. You are doing somewhat all;
nor will he care which Way he Goes, so he be going; and a circular motion is as good to him as a progressive. You Are doing somewhat all;
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1760
you are going somewhither every day:
you Are going somewhither every day:
pn22 vbr vvg av d n1:
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1761
whither is it? and what is it for? Is it for heaven or earth? The Texts which I before cited to you, fully give you the ground of the t•yal and Judgement that I am urging you upon.
whither is it? and what is it for? Is it for heaven or earth? The Texts which I before cited to you, Fully give you the ground of the t•yal and Judgement that I am urging you upon.
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1762
Mat. 6. 21. Where your treasure is, there will your hearts be also. Mathew 6. 21. Where your treasure is, there will your hearts be also.
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1763
Mat. 6. 33. Seek first the Kingdom of God, and its righteousness, and all these things shall be added to you.
Mathew 6. 33. Seek First the Kingdom of God, and its righteousness, and all these things shall be added to you.
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] Psal. 73. 25. Whom have I in heaven but thee, and there is none upon earth that I desire besides thee, ] Luk. 14 ▪ •6.
] Psalm 73. 25. Whom have I in heaven but thee, and there is none upon earth that I desire beside thee, ] Luk. 14 ▪ •6.
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1765
If any man come to me, and hate not all, even his own life, he cannot be my D•s••p•e. If any man come to me, and hate not all, even his own life, he cannot be my D•s••p•e.
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1766
] So verse 33. He that for saketh not all that he hath. ] But let us proceed yet a little further in the tryal.
] So verse 33. He that for saketh not all that he hath. ] But let us proceed yet a little further in the trial.
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1767
4. As that which is a mans End (if satisfactory) will content him when he can attain it,
4. As that which is a men End (if satisfactory) will content him when he can attain it,
crd p-acp cst r-crq vbz dt ng1 vvb (cs j) vmb vvi pno31 c-crq pns31 vmb vvi pn31,
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1768
so without it nothing will content him. No man wil be content without that which is the Principal end of his life,so without it nothing will content him. No man will be content without that which is the Principal end of his life,
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1769
though he may without some inferiour end. If God be your end, nothing else will content you:
though he may without Some inferior end. If God be your end, nothing Else will content you:
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1770
If you had all the honours and prosperity of the world, and this secured to you, it would not content you.
If you had all the honours and Prosperity of the world, and this secured to you, it would not content you.
cs pn22 vhd d dt n2 cc n1 pp-f dt n1, cc d vvn p-acp pn22, pn31 vmd xx vvi pn22.
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1771
These are not the things that you live for, or that the predominant inclination of your souls are suted to,
These Are not the things that you live for, or that the predominant inclination of your Souls Are suited to,
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1772
and therefore it is not these that will please you, and serve your turn.
and Therefore it is not these that will please you, and serve your turn.
cc av pn31 vbz xx d cst vmb vvi pn22, cc vvb po22 n1.
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1773
But if the world be your end, you could be content with it if you could get it.
But if the world be your end, you could be content with it if you could get it.
p-acp cs dt n1 vbb po22 n1, pn22 vmd vbi j p-acp pn31 cs pn22 vmd vvi pn31.
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1774
Let who will take the world to come, if the carnal wretch were but sure of this, he would think himself a happy man, and could spare the other.
Let who will take the world to come, if the carnal wretch were but sure of this, he would think himself a happy man, and could spare the other.
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1775
He would not change his worldly happiness for the hopes of that which he never saw,
He would not change his worldly happiness for the hope's of that which he never saw,
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1776
nor doth not firmly and heartily believe. 5. It is a mans End that puts the estimate upon all things else.
nor does not firmly and heartily believe. 5. It is a men End that puts the estimate upon all things Else.
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1777
All other things are counted Good or Evil, so far as they help to it, or hinder it:
All other things Are counted Good or Evil, so Far as they help to it, or hinder it:
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1778
If Heaven be your End, you will account of all things as they respect that end — Those will be the best Companions to you,
If Heaven be your End, you will account of all things as they respect that end — Those will be the best Sodales to you,
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1779
and that the best calling and condition of Life, the best speech, the best actions, the best way of disposing what you have, what you think will most promote your Heavenly end:
and that the best calling and condition of Life, the best speech, the best actions, the best Way of disposing what you have, what you think will most promote your Heavenly end:
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1780
suffering will be better in your eye then prosperity, if it do but help you best to heaven.
suffering will be better in your eye then Prosperity, if it do but help you best to heaven.
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1781
To give your money will seem better to you then to keep it, to lose it then to gain it,
To give your money will seem better to you then to keep it, to loose it then to gain it,
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1782
when it apparently conduceth more to the pleasing of God and your salvation. That will be the best Ministry and means that tendeth most to this:
when it apparently conduceth more to the pleasing of God and your salvation. That will be the best Ministry and means that tendeth most to this:
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1783
And so you will estimate all things else;
And so you will estimate all things Else;
cc av pn22 vmb vvi d n2 av;
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1784
for its most evident that it is the end that prizeth the means, according as they are suted to the attainment of that end.
for its most evident that it is the end that prizeth the means, according as they Are suited to the attainment of that end.
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1785
But if flesh-pleasing and worldly prosperity be your end, that will seem the best calling to you,
But if fleshpleasing and worldly Prosperity be your end, that will seem the best calling to you,
cc-acp cs j cc j n1 vbi po22 n1, cst vmb vvi dt js vvg p-acp pn22,
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1786
and that the best employment and course of life, which •ends most to advance and please your flesh:
and that the best employment and course of life, which •ends most to advance and please your Flesh:
cc cst dt js n1 cc n1 pp-f n1, r-crq vvz av-ds pc-acp vvi cc vvi po22 n1:
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1787
that will be the best company to them, and those their most beloved friends that further this prosperity:
that will be the best company to them, and those their most Beloved Friends that further this Prosperity:
cst vmb vbi dt js n1 p-acp pno32, cc d po32 av-ds j-vvn n2 cst av-j d n1:
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1788
that will seem the best way of disposing of what they have, as to the main, what ever they may do on the by.
that will seem the best Way of disposing of what they have, as to the main, what ever they may do on the by.
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1789
Their practical judgement esteemeth this most eligible.
Their practical judgement esteems this most eligible.
po32 j n1 vvz d av-ds j.
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1790
6. It is only a mans end, and the inseparable necessary means thereto, that he can by no means spare.
6. It is only a men end, and the inseparable necessary means thereto, that he can by no means spare.
crd pn31 vbz av-j dt ng1 n1, cc dt j j n2 av, cst pns31 vmb p-acp dx n2 vvi.
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1791
Other things he can spare, and be without, but not without this.
Other things he can spare, and be without, but not without this.
j-jn n2 pns31 vmb vvi, cc vbb p-acp, cc-acp xx p-acp d.
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1792
If God be your end, your heart is so upon him that you cannot be without him:
If God be your end, your heart is so upon him that you cannot be without him:
cs np1 vbb po22 n1, po22 n1 vbz av p-acp pno31 cst pn22 vmbx vbi p-acp pno31:
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1793
you can be without honour, or riches, or life it self, but not without God. But if the world be your end, then its clean contrary;
you can be without honour, or riches, or life it self, but not without God. But if the world be your end, then its clean contrary;
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1794
and thats the thing that you cannot be without.
and thats the thing that you cannot be without.
cc d|vbz dt n1 cst pn22 vmbx vbi p-acp.
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1795
Hence is it that men plead necessity of that which is their end, and the necessary means. One thing seems necessary to the Christian:
Hence is it that men plead necessity of that which is their end, and the necessary means. One thing seems necessary to the Christian:
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1796
he must have God in and by Christ:
he must have God in and by christ:
pns31 vmb vhi np1 p-acp cc p-acp np1:
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1797
I must use his means, saith he, I must avoid the contrary, How shall I do this evil,
I must use his means, Says he, I must avoid the contrary, How shall I do this evil,
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1798
and sin against God? But the carnal mans necessity is on the other side. I must raise my Family if I can;and since against God? But the carnal men necessity is on the other side. I must raise my Family if I can;
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1799
at least I must keep my estate: I must not be undone: I must preserve my name, my life.
At least I must keep my estate: I must not be undone: I must preserve my name, my life.
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1800
7. A man will hazard or part with any thing to secure, or attain his principal End. Nothing can be too good,
7. A man will hazard or part with any thing to secure, or attain his principal End. Nothing can be too good,
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1801
or too dear to purchase it: nothing can stand in competition with it. If God and glory be your End, away goes all that is inconsistent with it.
or too dear to purchase it: nothing can stand in competition with it. If God and glory be your End, away Goes all that is inconsistent with it.
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1802
You'l part with a right hand or eye, as thinking it better to have Heaven with one, then Hell with both.
You'll part with a right hand or eye, as thinking it better to have Heaven with one, then Hell with both.
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1803
You can part with house, and land, and country, because you seek for a City that hath foundations, whose builder and maker is God, Heb. 11. 9 ▪ 10. You can live as Strangers and Pilgrims on earth,
You can part with house, and land, and country, Because you seek for a city that hath foundations, whose builder and maker is God, Hebrew 11. 9 ▪ 10. You can live as Strangers and Pilgrim's on earth,
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1804
and minde not to return to the world which you have renounced, because you desire a better,
and mind not to return to the world which you have renounced, Because you desire a better,
cc n1 xx pc-acp vvi p-acp dt n1 r-crq pn22 vhb vvd, c-acp pn22 vvb dt jc,
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1805
even a Heavenly Countrey, Heb. 11. 13, 14, 15. 16. You will rather choose to s•ffer afflictions with the people of God,
even a Heavenly Country, Hebrew 11. 13, 14, 15. 16. You will rather choose to s•ffer afflictions with the people of God,
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1806
then to enjoy the pleasures of sin for a season, esteeming the very reproach of Christ greater riches then the treasures of the world, because you have respect to the recompence of the reward, Heb. 11. 24, 25, 26. The fear of man,then to enjoy the pleasures of since for a season, esteeming the very reproach of christ greater riches then the treasures of the world, Because you have respect to the recompense of the reward, Hebrew 11. 24, 25, 26. The Fear of man,
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1807
even of the Princes of the earth will not prevail against your hopes, because you see him that is invisible, Heb. 11. 27. You can endure to be made a gazing stock, by reproaches and afflictions,
even of the Princes of the earth will not prevail against your hope's, Because you see him that is invisible, Hebrew 11. 27. You can endure to be made a gazing stock, by Reproaches and afflictions,
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1808
and become the Companions of them that are so used: and become the Sodales of them that Are so used:
cc vvi dt n2 pp-f pno32 cst vbr av vvn:
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1809
You cannot only part with your substance when God calls for it, but even take joyfully the spoiling of your goods,
You cannot only part with your substance when God calls for it, but even take joyfully the spoiling of your goods,
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1810
as knowing that you have a better and more enduring substance in Heaven, Heb. 10. 33, 44. You will reck•n that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. In a word, you can deny your selves, for sake all,
as knowing that you have a better and more enduring substance in Heaven, Hebrew 10. 33, 44. You will reck•n that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. In a word, you can deny your selves, for sake all,
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1811
and follow Christ in expectation of a treasure in Heaven, Luk. 18. 22. Never tell me that Heaven is your end,and follow christ in expectation of a treasure in Heaven, Luk. 18. 22. Never tell me that Heaven is your end,
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1812
if there be any thing which you cannot part with to obtain it.
if there be any thing which you cannot part with to obtain it.
cs pc-acp vbb d n1 r-crq pn22 vmbx vvi p-acp pc-acp vvi pn31.
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1813
For that which is dearest to you is your End. Why else is it that labour and sufferings,
For that which is dearest to you is your End. Why Else is it that labour and sufferings,
p-acp d r-crq vbz js-jn p-acp pn22 vbz po22 n1 c-crq av vbz pn31 cst n1 cc n2,
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1814
yea, and the apparent hazard of their salvation, seems not to a worldling too dear a price for the purchasing of their present prosperity,
yea, and the apparent hazard of their salvation, seems not to a worldling too dear a price for the purchasing of their present Prosperity,
uh, cc dt j n1 pp-f po32 n1, vvz xx p-acp dt n1 av j-jn dt n1 p-acp dt n-vvg pp-f po32 j n1,
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1815
but because they have laid up a treasure upon earth, and earthly things are their chiefest end.
but Because they have laid up a treasure upon earth, and earthly things Are their chiefest end.
cc-acp c-acp pns32 vhb vvn a-acp dt n1 p-acp n1, cc j n2 vbr po32 js-jn n1.
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1816
8. Lastly, that is your ultimate end, which you think in your practical Iudgement you can never Love or Labour for too much.
8. Lastly, that is your ultimate end, which you think in your practical Judgement you can never Love or Labour for too much.
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1817
I know there is scarce a worldling to be found, which will not give it you under his hand as his settled judgement ▪ that its God and Glory only that cannot be loved too much,
I know there is scarce a worldling to be found, which will not give it you under his hand as his settled judgement ▪ that its God and Glory only that cannot be loved too much,
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1818
and he will confess that he loveth the world too much. •ut yet he doth it while he confesseth it;
and he will confess that he loves the world too much. •ut yet he does it while he Confesses it;
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1819
and he denyeth his chiefest Love to God, while he acknowledgeth it due to him.
and he denyeth his chiefest Love to God, while he acknowledgeth it due to him.
cc pns31 vvz po31 js-jn vvi p-acp np1, cs pns31 vvz pn31 j-jn p-acp pno31.
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1820
And therefore it is not his practical effectual judgement that is for it, but only he hath an uneffectuall Notion or Opinion of it.
And Therefore it is not his practical effectual judgement that is for it, but only he hath an uneffectual Notion or Opinion of it.
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1821
But its otherwise with the sanctified.
But its otherwise with the sanctified.
p-acp pn31|vbz av p-acp dt j-vvn.
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1822
Philosophers and Divine 〈 ◊ 〉 to say, that vertue is in the middle between two extreams:
Philosophers and Divine 〈 ◊ 〉 to say, that virtue is in the middle between two extremes:
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1823
But that's only to be interpreted of the subservient vertues, which are exercised about the Means: But the chiefest Good and ultimate End is such as cannot be loved too much.
But that's only to be interpreted of the subservient Virtues, which Are exercised about the Means: But the chiefest Good and ultimate End is such as cannot be loved too much.
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1824
The measure here is, as Austin speaks, that it be without measure.
The measure Here is, as Austin speaks, that it be without measure.
dt n1 av vbz, c-acp np1 vvz, cst pn31 vbb p-acp n1.
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1825
It is our All that is due to that which we esteem and take for our All. God is our All objectively for fruition:
It is our All that is due to that which we esteem and take for our All. God is our All objectively for fruition:
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1826
and the All of our affections and endeavours should be his:
and the All of our affections and endeavours should be his:
cc dt d pp-f po12 n2 cc n2 vmd vbi po31:
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1827
With all our heart, with all our soul and might, is the due measure of our Love to him.
With all our heart, with all our soul and might, is the due measure of our Love to him.
p-acp d po12 n1, p-acp d po12 n1 cc n1, vbz dt j-jn n1 pp-f po12 n1 p-acp pno31.
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1828
We can never seek our End too diligently, nor buy it too dearly, nor do too much for it, in Gods way.
We can never seek our End too diligently, nor buy it too dearly, nor doe too much for it, in God's Way.
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1829
And as the Believer thinks he can never have too much of God, nor do too much for him,
And as the Believer thinks he can never have too much of God, nor doe too much for him,
cc c-acp dt n1 vvz pns31 vmb av-x vhi av d pp-f np1, ccx n1 av av-d p-acp pno31,
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1830
so the lives of worldlings tell us, that even while they speak disgracefully of the world, they think they can never have too much of it,
so the lives of worldlings tell us, that even while they speak disgracefully of the world, they think they can never have too much of it,
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1831
nor would they think they could ever do too much for it, were it not that overdoing for one part of their worldly Interest, doth deprive them of another part.
nor would they think they could ever do too much for it, were it not that overdoing for one part of their worldly Interest, does deprive them of Another part.
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1832
I have now told you how you may discern whether it be God or the world that Liveth in your Hearts,
I have now told you how you may discern whither it be God or the world that Lives in your Hearts,
pns11 vhb av vvn pn22 c-crq pn22 vmb vvi cs pn31 vbb np1 cc dt n1 cst vvz p-acp po22 n2,
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1833
and whether you are Dead to God or to the world.
and whither you Are Dead to God or to the world.
cc cs pn22 vbr j p-acp np1 cc p-acp dt n1.
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1834
What remaineth but that you take it home, and apply it yet closer then I can do,
What remains but that you take it home, and apply it yet closer then I can do,
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1835
and try what God it is that you adore; and what felicity it is that you esteem and intend, and consequently what you are,
and try what God it is that you adore; and what felicity it is that you esteem and intend, and consequently what you Are,
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1836
and what will become of you if you persevere.
and what will become of you if you persevere.
cc q-crq vmb vvi pp-f pn22 cs pn22 vvb.
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1837
I beseech you make this your serious work, and take some time for it purposely when you come home, to do it more effectually then now on the sudden hearing may be expected.
I beseech you make this your serious work, and take Some time for it purposely when you come home, to do it more effectually then now on the sudden hearing may be expected.
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1838
What say you, will you take your selves apart some time, and purposely search your hearts to the very quick, till you have found whether the world be Crucified to you, by the Cross of Christ and the hopes of glory? If you did but know the usefulness of the discovery, I am confident you would not need so much intreating. SECT. XVI.
What say you, will you take your selves apart Some time, and purposely search your hearts to the very quick, till you have found whither the world be crucified to you, by the Cross of christ and the hope's of glory? If you did but know the usefulness of the discovery, I am confident you would not need so much entreating. SECT. XVI.
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1839
TRuly Brethren, it is one of the mysteries of s•n and self-deceit, that such a multitude of people,
TRuly Brothers, it is one of the Mysteres of s•n and self-deceit, that such a multitude of people,
av-j n2, pn31 vbz crd pp-f dt n2 pp-f n1 cc n1, cst d dt n1 pp-f n1,
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1840
yea seemingly Religious, can think so well of themselves as they do, and bear it out with such audacious confidence,
yea seemingly Religious, can think so well of themselves as they do, and bear it out with such audacious confidence,
uh av-vvg j, vmb vvi av av pp-f px32 a-acp pns32 vdb, cc vvi pn31 av p-acp d j n1,
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1841
as if they were the real servants of Christ, when it is apparent even to the eyes of others, that they are not Crucified to the world,
as if they were the real Servants of christ, when it is apparent even to the eyes of Others, that they Are not crucified to the world,
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1842
but live to it, and serve it day by day.
but live to it, and serve it day by day.
cc-acp vvb p-acp pn31, cc vvi pn31 n1 p-acp n1.
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1843
How anxiously are they contriving for it, while their care to please God is so exceeding slender, that it takes up but little of their time and thoughts? How sweet are their thoughts of a plentiful estate? To have the world at will, houses,
How anxiously Are they contriving for it, while their care to please God is so exceeding slender, that it Takes up but little of their time and thoughts? How sweet Are their thoughts of a plentiful estate? To have the world At will, houses,
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1844
and lands, and full provisions for themselves and theirs, that they may be cloathed with the best,
and Lands, and full provisions for themselves and theirs, that they may be clothed with the best,
cc n2, cc j n2 p-acp px32 cc png32, cst pns32 vmb vbi vvn p-acp dt js,
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1845
and fare of the best, and sit with the highest, and be honoured and reverenced of all,
and fare of the best, and fit with the highest, and be honoured and reverenced of all,
cc n1 pp-f dt js, cc vvi p-acp dt js, cc vbi vvn cc vvn pp-f d,
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1846
how fine a life doth this seem to them.
how fine a life does this seem to them.
c-crq j dt n1 vdz d vvi p-acp pno32.
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1847
If they have but a fair opportunity to rise, how little tender are they of the lawfulness of the Means, at least where they are not so wicked as to dishonour them!
If they have but a fair opportunity to rise, how little tender Are they of the lawfulness of the Means, At lest where they Are not so wicked as to dishonour them!
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1848
They can believe that to be the truth which befriendeth their worldly Interest; and that to be false and erroneous which is against it.
They can believe that to be the truth which befriendeth their worldly Interest; and that to be false and erroneous which is against it.
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1849
The world chooseth many of their opinions for them, and much of their Religion, and telleth them what party they should side with, and what not:
The world chooses many of their opinions for them, and much of their Religion, and Telleth them what party they should side with, and what not:
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1850
It telleth them how far they shall tolerate other mens sin, and how far not;
It Telleth them how Far they shall tolerate other men's since, and how Far not;
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1851
how far they shall make profession of their faith, and how far they should conceal it from the knowledge of the world:
how Far they shall make profession of their faith, and how Far they should conceal it from the knowledge of the world:
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1852
And so as Paul saith, they account Gain to be Godliness, 1 Tim. 6. 5. not only esteeming it better then down-right Godliness,
And so as Paul Says, they account Gain to be Godliness, 1 Tim. 6. 5. not only esteeming it better then downright Godliness,
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but measuring out their Godliness by their Gain; making that to seem Religious which fitteth their carnall ends;
but measuring out their Godliness by their Gain; making that to seem Religious which fits their carnal ends;
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1854
and easily believing that which is for their worldly interest.
and Easily believing that which is for their worldly Interest.
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1855
How weak and silly reasons will perswade them that the point is true, the cause is good, the means is lawful, which serveth their turns for worldly ends? And the clearest unquestionable Evidences are nothing to them that are brought for the contrary.
How weak and silly Reasons will persuade them that the point is true, the cause is good, the means is lawful, which serves their turns for worldly ends? And the Clearest unquestionable Evidences Are nothing to them that Are brought for the contrary.
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1856
So potent a perswader is worldy Interest, that any thing will serve where it takes part,
So potent a persuader is worldy Interest, that any thing will serve where it Takes part,
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1857
and nothing prevail that it doth contradict.
and nothing prevail that it does contradict.
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1858
A powerful disputant, that most commonly hath the best, whatever side it takes, and the cause goes for it, be it right ▪ or wrong.
A powerful disputant, that most commonly hath the best, whatever side it Takes, and the cause Goes for it, be it right ▪ or wrong.
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1859
Either they will not read such long and tedious discourses as are against them, or they find some passage presently to quarrel with, that's too displeasing,
Either they will not read such long and tedious discourses as Are against them, or they find Some passage presently to quarrel with, that's too displeasing,
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1860
and makes them cast away the rest:
and makes them cast away the rest:
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1861
Or if they read the whole, or hear you to the last, it is with a resisting spirit all the while:
Or if they read the Whole, or hear you to the last, it is with a resisting Spirit all the while:
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1862
Before they know what you will say, they have consuted you:
Before they know what you will say, they have consulted you:
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1863
For they have resolved to believe that your reasons are insufficient, and their cause is good.
For they have resolved to believe that your Reasons Are insufficient, and their cause is good.
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1864
They read and hear not only with a prejudice answerable to the reasons that formerly resolved them,
They read and hear not only with a prejudice answerable to the Reasons that formerly resolved them,
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1865
but with an opposing enmity and fixedness of will. Had we only their understandings to dispute with, it were the less:
but with an opposing enmity and fixedness of will. Had we only their understandings to dispute with, it were the less:
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1866
but our main dispute is with Will and Passion, which have no ears, nor eyes, nor brains, though sense enough.
but our main dispute is with Will and Passion, which have no ears, nor eyes, nor brains, though sense enough.
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1867
Their deceiving baits first catch the sensual part, and so come to bribe the Intellect and the will;
Their deceiving baits First catch the sensual part, and so come to bribe the Intellect and the will;
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1868
and their strongest root is still in the bruitish part where it begun, which will hear no reason.
and their Strongest root is still in the brutish part where it begun, which will hear no reason.
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1869
When Paul was told of the truth of that Doctrine which he before had persecuted, and must himself be persecuted if he should entertain it, he sticks not at that,
When Paul was told of the truth of that Doctrine which he before had persecuted, and must himself be persecuted if he should entertain it, he sticks not At that,
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1870
but immediately consulteth not with flesh and blood, but falls to work, Gal. 1. 16. But these men will scarce do any thing but flesh and blood must be consulted with. The Word was Davids Counsellor; and the World is theirs.
but immediately consulteth not with Flesh and blood, but falls to work, Gal. 1. 16. But these men will scarce do any thing but Flesh and blood must be consulted with. The Word was Davids Counsellor; and the World is theirs.
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1871
Their first question is, Is it for my honour or dishonour ▪ my profit or disprofit, my pleasure or my trouble:
Their First question is, Is it for my honour or dishonour ▪ my profit or disprofit, my pleasure or my trouble:
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1872
and as it relisheth with their flesh, so is it esteemed of and concluded.
and as it relisheth with their Flesh, so is it esteemed of and concluded.
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1873
And which is more, their Carnal Interest so blinds their eyes, that they see not oft-times their most palpable delusions.
And which is more, their Carnal Interest so blinds their eyes, that they see not ofttimes their most palpable delusions.
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1874
When their actions are such as unprejudiced standers by do blush at, and the wisest and faithfullest of their friends lament,
When their actions Are such as unprejudiced standers by do blush At, and the Wisest and Faithfullest of their Friends lament,
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1875
and the shame of them is open to the view of the world, yet flesh doth so befool them, that they see not their nakedness, but glory in their shame: Commodity cannot blush:
and the shame of them is open to the view of the world, yet Flesh does so befool them, that they see not their nakedness, but glory in their shame: Commodity cannot blush:
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1876
The applause of flatterers justifieth their crimes, against the accusations of God and all good men.
The applause of Flatterers Justifieth their crimes, against the accusations of God and all good men.
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1877
Have these men Crucified the world indeed?
Have these men crucified the world indeed?
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1878
A Christian looketh so much to his Rule as well as his End, that he dare not say of Heaven it self, that every Means is lawful which seemeth to conduce to it.
A Christian looks so much to his Rule as well as his End, that he Dare not say of Heaven it self, that every Means is lawful which seems to conduce to it.
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1879
But these men think that any thing is lawful that brings them gain, or makes them great.
But these men think that any thing is lawful that brings them gain, or makes them great.
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1880
And as for the improvement of their talents for God, What is to be seen? What self-seeking and unprofitable servants are they? They will confess that they have all from God,
And as for the improvement of their Talents for God, What is to be seen? What self-seeking and unprofitable Servants Are they? They will confess that they have all from God,
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1881
and that all is due to him again: but it is but a self-condemning Confession.
and that all is due to him again: but it is but a self-condemning Confessi.
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1882
How many charitable and pious uses do call aloud for much of their estates? but how little of it is so expended.
How many charitable and pious uses do call aloud for much of their estates? but how little of it is so expended.
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1883
Now and then two pence or a groat to the poor is a great matter with them and the wealthy can come off with the quantity of the widows mite.
Now and then two pence or a groat to the poor is a great matter with them and the wealthy can come off with the quantity of the Widows mite.
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1884
Let God call, and Ministers call, and the poor call and cry for it, all cannot extort their Idol out of their purses:
Let God call, and Ministers call, and the poor call and cry for it, all cannot extort their Idol out of their purses:
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1885
So fast do they hold their money, that scarce any thing but thieves, or souldiers, or death can wring it out of their hands.
So fast do they hold their money, that scarce any thing but thieves, or Soldiers, or death can wring it out of their hands.
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1886
But so loose do they hold spiritual good which they seem to mind, that if a Seducer cannot easily tice them from it,
But so lose do they hold spiritual good which they seem to mind, that if a Seducer cannot Easily tice them from it,
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1887
or a derision shame them from it, yet at least a good bargain for the world can hire them from it,
or a derision shame them from it, yet At least a good bargain for the world can hire them from it,
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1888
and the frowns of men in power, or the change of the times can affright them from it.
and the frowns of men in power, or the change of the times can affright them from it.
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1889
Long will it be ere they will go from house to house through the Parish, and see what poor want cloathing, what children want means to set them to trades,
Long will it be ere they will go from house to house through the Parish, and see what poor want clothing, what children want means to Set them to trades,
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1890
and what families want Bibles and other Books that may promote their salvation, and go as far as they are able in procuring them,
and what families want Bibles and other Books that may promote their salvation, and go as Far as they Are able in procuring them,
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1891
and set their friends a work where their own ability is too short.
and Set their Friends a work where their own ability is too short.
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1892
O the disproportion that there is between the verball service, and the more costly service of worldly Hypocriticall professors.
O the disproportion that there is between the verbal service, and the more costly service of worldly Hypocritical professors.
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1893
How far do their formal duties exceed their charitable communications and distributions! Most commonly the world doth cut short even these their Religious actions.
How Far do their formal duties exceed their charitable communications and distributions! Most commonly the world does Cut short even these their Religious actions.
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1894
They can scarce find time to be constant in worshipping God in their families, or in secret;
They can scarce find time to be constant in worshipping God in their families, or in secret;
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1895
in instructing and exhorting their children and servants; there is some business to be done, or some gain to be got;
in instructing and exhorting their children and Servants; there is Some business to be done, or Some gain to be god;
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1896
or while they seem to be deepest in their devotions, their thoughts run after their covetousness,
or while they seem to be Deepest in their devotions, their thoughts run After their covetousness,
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1897
and it is one God that hath their tongues, and another that hath their hearts.
and it is one God that hath their tongues, and Another that hath their hearts.
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1898
So that they pray as if they prayed not, and hear as if they heard not,
So that they pray as if they prayed not, and hear as if they herd not,
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1899
and possess Gods Ordinances as not possessing them, and use them meerly as abusing them,
and possess God's Ordinances as not possessing them, and use them merely as abusing them,
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1900
as apprehending no great benefit to come by them, but the fruit of them were nothing but meer conceits,
as apprehending no great benefit to come by them, but the fruit of them were nothing but mere conceits,
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1901
or all Gods Ordinances were but (as the Scottish Sacrilegious Lord called their Book of Discipline) Devout Imaginations. But yet for all the shortness of their Devotions, their real Devotions and works of Charity are much more short.
or all God's Ordinances were but (as the Scottish Sacrilegious Lord called their Book of Discipline) Devout Imaginations. But yet for all the shortness of their Devotions, their real Devotions and works of Charity Are much more short.
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1902
And for Pious Contributions and Communications, some of them scarce know what they mean. They will sooner learn to scorn such Duties, and plead against them as no Duties, then conscionably to perform them.
And for Pious Contributions and Communications, Some of them scarce know what they mean. They will sooner Learn to scorn such Duties, and plead against them as no Duties, then Conscionably to perform them.
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1903
They say they are sanctified, and the people of God; and if they were so indeed, they would be Devoted to him without reserve:
They say they Are sanctified, and the people of God; and if they were so indeed, they would be Devoted to him without reserve:
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1904
and if themselves were Devoted or Sanctified to him, all that they have must needs be so too.
and if themselves were Devoted or Sanctified to him, all that they have must needs be so too.
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1905
But it is an Holy Name that they have received, and not a consecrated heart or purse. I doubt it will be long before the Piety of this age will give as much to Holy uses,
But it is an Holy Name that they have received, and not a consecrated heart or purse. I doubt it will be long before the Piety of this age will give as much to Holy uses,
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1906
as the seeming Piety of it hath taken from them.
as the seeming Piety of it hath taken from them.
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1907
And if there be more Piety in taking from Holy uses, then in Giving to them, we may next be taught that it is a more pious work to destroy Preachers then to preach,
And if there be more Piety in taking from Holy uses, then in Giving to them, we may next be taught that it is a more pious work to destroy Preachers then to preach,
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1908
and to destroy praying then to pray, and to curse God then to praise him.
and to destroy praying then to pray, and to curse God then to praise him.
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1909
I have oft wondered that so many that we take for godly persons do so overlook the many and exceeding urgent precepts to liberall Distributions for God and his service, which Scripture doth contain:
I have oft wondered that so many that we take for godly Persons do so overlook the many and exceeding urgent Precepts to liberal Distributions for God and his service, which Scripture does contain:
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1910
and how they can think to be saved without obeying these commands, any more then without obeying the commands for hearing, praying, or any other Religious duty.
and how they can think to be saved without obeying these commands, any more then without obeying the commands for hearing, praying, or any other Religious duty.
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1911
Do they not read these passages as well as others in their Bibles? How comes it to pass that conscience then stirs not,
Do they not read these passages as well as Others in their Bibles? How comes it to pass that conscience then stirs not,
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1912
when they know that they neglect such important duties? They read that the Christians of the primitive times sold all,
when they know that they neglect such important duties? They read that the Christians of the primitive times sold all,
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1913
and delivered the money to the Apostles:
and Delivered the money to the Apostles:
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1914
to manifest practically the nature and power of the Christian Religion, which consisteth in renouncing all for Christ,
to manifest practically the nature and power of the Christian Religion, which Consisteth in renouncing all for christ,
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1915
and Devoting our selves and all that we have to God, upon his promise of a treasure in the heavens.
and Devoting our selves and all that we have to God, upon his promise of a treasure in the heavens.
cc vvg po12 n2 cc d cst pns12 vhb p-acp np1, p-acp po31 n1 pp-f dt n1 p-acp dt n2.
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They read that it was an appointed duty in the Churches, to lay by in the Churches stock every Lords day for the relief of needy Christians, according as God hath prospered them the week before. 1 Cor. 16. 1, 2, 3. They read that Christ so regardeth this duty, that the sentence at Judgement is described by him, as passing upon this account.
They read that it was an appointed duty in the Churches, to lay by in the Churches stock every lords day for the relief of needy Christians, according as God hath prospered them the Week before. 1 Cor. 16. 1, 2, 3. They read that christ so Regardeth this duty, that the sentence At Judgement is described by him, as passing upon this account.
pns32 vvb cst pn31 vbds dt j-vvn n1 p-acp dt n2, pc-acp vvi p-acp p-acp dt ng1 n1 d n2 n1 p-acp dt n1 pp-f j np1, vvg p-acp np1 vhz vvn pno32 dt n1 a-acp. crd np1 crd crd, crd, crd pns32 vvb cst np1 av vvz d n1, cst dt n1 p-acp n1 vbz vvn p-acp pno31, c-acp vvg p-acp d n1.
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1917
And yet for all this flesh and blood will be wiser then to trust God, and to obey so chargeable a command.
And yet for all this Flesh and blood will be Wiser then to trust God, and to obey so chargeable a command.
cc av p-acp d d n1 cc n1 vmb vbi jc cs pc-acp vvi np1, cc pc-acp vvi av j dt n1.
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1918
They will venture on Damnation to save their money; and let go Heaven for fear of losing by it.
They will venture on Damnation to save their money; and let go Heaven for Fear of losing by it.
pns32 vmb vvi p-acp n1 pc-acp vvi po32 n1; cc vvb vvi n1 p-acp n1 pp-f vvg p-acp pn31.
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1919
And that they may be wise indeed, they can justifie all, and labour to bring their duty into scorn.
And that they may be wise indeed, they can justify all, and labour to bring their duty into scorn.
cc cst pns32 vmb vbi j av, pns32 vmb vvi d, cc n1 p-acp vvb po32 n1 p-acp n1.
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1920
[ We are not capable, say they, of Giving to God; because that all is his already: ] self ▪ condemning wretch!
[ We Are not capable, say they, of Giving to God; Because that all is his already: ] self ▪ condemning wretch!
[ pns12 vbr xx j, vvb pns32, pp-f vvg p-acp np1; c-acp cst d vbz po31 av: ] n1 ▪ vvg n1!
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1921
Is all his? Why then hath he not all! Give then to God the things that are his own!
Is all his? Why then hath he not all! Give then to God the things that Are his own!
vbz d po31? uh-crq av vhz pns31 xx av-d! np1 av p-acp np1 dt n2 cst vbr po31 d!
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1922
It is not a proper Donation that we call you to: You cannot give him a propriety, who hath it already;
It is not a proper Donation that we call you to: You cannot give him a propriety, who hath it already;
pn31 vbz xx dt j n1 cst pns12 vvb pn22 p-acp: pn22 vmbx vvi pno31 dt n1, r-crq vhz pn31 av;
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1923
nor alienate it from your selve ▪ who never had it in respect to God: But yet you may Give it to him by tradition:
nor alienate it from your selve ▪ who never had it in respect to God: But yet you may Give it to him by tradition:
ccx vvi pn31 p-acp po22 n1 ▪ q-crq av vhd pn31 p-acp n1 p-acp np1: cc-acp av pn22 vmb vvi pn31 p-acp pno31 p-acp n1:
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1924
You may deliver him his own in the way that he requires it; and lay out your Masters stock for his service!
You may deliver him his own in the Way that he requires it; and lay out your Masters stock for his service!
pn22 vmb vvi pno31 po31 d p-acp dt n1 cst pns31 vvz pn31; cc vvd av po22 ng1 n1 p-acp po31 n1!
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1925
And if he will so far honour your fidelity, as to call this a giving or a lending to him, me thinks this should encourage you to liberality,
And if he will so Far honour your Fidis, as to call this a giving or a lending to him, me thinks this should encourage you to liberality,
cc cs pns31 vmb av av-j vvb po22 n1, c-acp pc-acp vvi d dt vvg cc dt vvg p-acp pno31, pno11 vvz d vmd vvi pn22 p-acp n1,
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1926
but I see not how it can excuse your denying him his own.
but I see not how it can excuse your denying him his own.
cc-acp pns11 vvb xx c-crq pn31 vmb vvi po22 vvg pno31 po31 d.
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1927
Obj. But it is but to satisfie the covetousness of the Priests, that we are called on to Give to God, as if they were God;Object But it is but to satisfy the covetousness of the Priests, that we Are called on to Give to God, as if they were God;
np1 p-acp pn31 vbz cc-acp pc-acp vvi dt n1 pp-f dt n2, cst pns12 vbr vvn a-acp pc-acp vvi p-acp np1, c-acp cs pns32 vbdr n1;
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1928
or God had that which they have. Answ. Adding reproach to covetousness, will prove one day but a sad excuse for sin.
or God had that which they have. Answer Adding reproach to covetousness, will prove one day but a sad excuse for since.
cc np1 vhd d r-crq pns32 vhb. np1 vvg n1 p-acp n1, vmb vvi crd n1 p-acp dt j n1 p-acp n1.
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1929
If this age understood the fift Commandment, and the hainousness of ingratitude to God and man for the greatest mercies,
If this age understood the fift Commandment, and the heinousness of ingratitude to God and man for the greatest Mercies,
cs d n1 vvd dt ord n1, cc dt n1 pp-f n1 p-acp np1 cc n1 p-acp dt js n2,
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1930
and how it is that Christ Teacheth and Ruleth, and how he is Obeyed or Despised in the world, they would tremble to think of the scorn and contempt of a faithful Ministry.
and how it is that christ Teaches and Ruleth, and how he is Obeyed or Despised in the world, they would tremble to think of the scorn and contempt of a faithful Ministry.
cc c-crq pn31 vbz cst np1 vvz cc vvz, cc c-crq pns31 vbz vvn cc vvn p-acp dt n1, pns32 vmd vvi pc-acp vvi pp-f dt n1 cc n1 pp-f dt j n1.
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1931
The eye that mocketh at his Father, and despiseth to obey a Mother, the Ravens of the valley shall pick it out, The eye that mocks At his Father, and despises to obey a Mother, the Ravens of the valley shall pick it out,
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1932
and the young Eagles shall eat it, Prov. 30. 17. Who so curseth his Father or Mother, his Lamp shall be put out in obscure darkness, Prov. 2•. 20. And he shall die the death, Exod. 21. 17. And for your Objection:and the young Eagles shall eat it, Curae 30. 17. Who so Curseth his Father or Mother, his Lamp shall be put out in Obscure darkness, Curae 2•. 20. And he shall die the death, Exod 21. 17. And for your Objection:
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1933
The Priests of the Lord under the Law were not God: the Apostles and Gospel Ministers were not God;
The Priests of the Lord under the Law were not God: the Apostles and Gospel Ministers were not God;
dt n2 pp-f dt n1 p-acp dt n1 vbdr xx np1: dt n2 cc n1 n2 vbdr xx np1;
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1934
nor any that serve at the Altar, who yet must live upon the Altar: The poor themselves be not God;
nor any that serve At the Altar, who yet must live upon the Altar: The poor themselves be not God;
ccx d cst vvb p-acp dt n1, r-crq av vmb vvi p-acp dt n1: dt j px32 vbi xx np1;
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1935
and yet you shall understand one day, that in as much as you did it not to one of these, you did it not to Christ:
and yet you shall understand one day, that in as much as you did it not to one of these, you did it not to christ:
cc av pn22 vmb vvi crd n1, cst p-acp a-acp d c-acp pn22 vdd pn31 xx p-acp crd pp-f d, pn22 vdd pn31 xx p-acp np1:
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1936
and in despising them you despised him, Mat. 25. Luke 10. 16. The vanity of your fond pretence was sufficiently told you by Christ himself, Mat. 25. 45. where he tells you how he will answer your companions that shall use it, [ In as much as you did it not to one of these, you did it not to me.
and in despising them you despised him, Mathew 25. Lycia 10. 16. The vanity of your found pretence was sufficiently told you by christ himself, Mathew 25. 45. where he tells you how he will answer your Sodales that shall use it, [ In as much as you did it not to one of these, you did it not to me.
cc p-acp vvg pno32 pn22 vvn pno31, np1 crd av crd crd dt n1 pp-f po22 j n1 vbds av-j vvn pn22 p-acp np1 px31, np1 crd crd n1 pns31 vvz pn22 c-crq pns31 vmb vvi po22 n2 cst vmb vvi pn31, [ p-acp c-acp d c-acp pn22 vdd pn31 xx p-acp crd pp-f d, pn22 vdd pn31 xx p-acp pno11.
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1937
] And yet will you say, [ Lord when did we see thee hungry, naked, &c. ] when you have your answer before hand: Worldly wretches!
] And yet will you say, [ Lord when did we see thee hungry, naked, etc. ] when you have your answer before hand: Worldly wretches!
] cc av vmb pn22 vvb, [ n1 c-crq vdd pns12 vvi pno21 j, j, av ] c-crq pn22 vhb po22 n1 p-acp n1: j n2!
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1938
you would not part with your wealth, if you could help it, to Christ himself, if he should come and ask it of you.
you would not part with your wealth, if you could help it, to christ himself, if he should come and ask it of you.
pn22 vmd xx vvi p-acp po22 n1, cs pn22 vmd vvi pn31, p-acp np1 px31, cs pns31 vmd vvi cc vvi pn31 pp-f pn22.
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1939
For you read in his word, that it is he that asketh it, and commandeth it from you now.
For you read in his word, that it is he that asks it, and commands it from you now.
p-acp pn22 vvb p-acp po31 n1, cst pn31 vbz pns31 cst vvz pn31, cc vvz pn31 p-acp pn22 av.
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1940
But if you will not believe that it is Christ that requireth it, till he come himself in person to demand it,
But if you will not believe that it is christ that requires it, till he come himself in person to demand it,
p-acp cs pn22 vmb xx vvi cst pn31 vbz np1 cst vvz pn31, c-acp pns31 vvb px31 p-acp n1 pc-acp vvi pn31,
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Page 93
1941
and if you are such faithfull Stwards, that you will part with none of your Masters stock, till he ask you for it face to face, for fear of mis-imploying it;
and if you Are such faithful Stwards, that you will part with none of your Masters stock, till he ask you for it face to face, for Fear of misemploying it;
cc cs pn22 vbr d j n2-j, cst pn22 vmb vvi p-acp pix pp-f po22 ng1 n1, c-acp pns31 vvb pn22 p-acp pn31 n1 p-acp n1, p-acp n1 pp-f j pn31;
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1942
be patient awhile, and he will come and seek his own with advantage, but to the eternal woe of unprofitable servants.
be patient awhile, and he will come and seek his own with advantage, but to the Eternal woe of unprofitable Servants.
vbb j av, cc pns31 vmb vvi cc vvi po31 d p-acp n1, cc-acp p-acp dt j n1 pp-f j n2.
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1943
You can spare God the tithe of your words, in formal duties, when the devil and the world have had the rest;
You can spare God the tithe of your words, in formal duties, when the Devil and the world have had the rest;
pn22 vmb vvi np1 dt n1 pp-f po22 n2, p-acp j n2, c-crq dt n1 cc dt n1 vhb vhn dt n1;
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Page 93
1944
but not so much as the old legal proportion of your estates, much less the Evangelical All. What makes you drop prayers so much thicker then Alms or Distributions? Do you think that God doth not as strictly require the one as the other? If speaking were not cheaper to you then giving, your prayers and religious talk would be so seldom and so short,
but not so much as the old Legal proportion of your estates, much less the Evangelical All. What makes you drop Prayers so much thicker then Alms or Distributions? Do you think that God does not as strictly require the one as the other? If speaking were not cheaper to you then giving, your Prayers and religious talk would be so seldom and so short,
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1945
as that it would be as your distributions are, next to none.
as that it would be as your distributions Are, next to none.
c-acp cst pn31 vmd vbi p-acp po22 n2 vbr, ord p-acp pix.
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1946
If words cost money, your tongues would be as strait as your purses are, and the world should scarce hear whether you were of any Religion or none.
If words cost money, your tongues would be as strait as your purses Are, and the world should scarce hear whither you were of any Religion or none.
cs n2 vvb n1, po22 n2 vmd vbi a-acp j c-acp po22 n2 vbr, cc dt n1 vmd av-j vvi cs pn22 vbdr pp-f d n1 cc pix.
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1947
Do these men glory only in the Cross of Christ, and is the world by it crucified to them,
Do these men glory only in the Cross of christ, and is the world by it Crucified to them,
vdb d n2 vvb av-j p-acp dt n1 pp-f np1, cc vbz dt n1 p-acp pn31 vvd p-acp pno32,
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1948
and they to the world? We have their answer in their actions, what need we any more.
and they to the world? We have their answer in their actions, what need we any more.
cc pns32 p-acp dt n1? pns12 vhb po32 n1 p-acp po32 n2, r-crq vvb pns12 d dc.
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1949
They are dead in and by the world, but not to the world. They are its slaves, though they are called the servants of Christ. SECT. XVII. HOnourable, Worshipfull, and all well beloved, it is a weighty imployment that occasioneth your meeting here to day.
They Are dead in and by the world, but not to the world. They Are its slaves, though they Are called the Servants of christ. SECT. XVII. HOnourable, Worshipful, and all well Beloved, it is a weighty employment that occasioneth your meeting Here to day.
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1950
The estates and lives of men are in your hands. But it is another kind of Judgement which you are all hasting towards:
The estates and lives of men Are in your hands. But it is Another kind of Judgement which you Are all hasting towards:
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1951
when Judges and Justices, the Accusers and Accused must all appear upon equal terms, for the final decision of a far greater Cause.
when Judges and Justices, the Accusers and Accused must all appear upon equal terms, for the final decision of a Far greater Cause.
c-crq n2 cc n2, dt n2 cc vvn vmb d vvi p-acp j-jn n2, p-acp dt j n1 pp-f dt av-j jc n1.
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1952
The case that is then & there to be determined, is not whether you shall have Lands or no Lands, Life or no Life; (in our natural sense;) but whether you shall have Heaven or Hell, Salvation or Damnation,
The case that is then & there to be determined, is not whither you shall have Lands or no Lands, Life or no Life; (in our natural sense;) but whither you shall have Heaven or Hell, Salvation or Damnation,
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1953
an endless life of Glory with God, and the Redeemer, and the Angles of Heaven, or an endless life of Torment with devils and ungodly men.
an endless life of Glory with God, and the Redeemer, and the Angles of Heaven, or an endless life of Torment with Devils and ungodly men.
dt j n1 pp-f n1 p-acp np1, cc dt n1, cc dt n2 pp-f n1, cc dt j n1 pp-f n1 p-acp n2 cc j n2.
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1954
As sure as you now s•t on those seats, you shall shortly all appear before the Judge of all the world,
As sure as you now s•t on those seats, you shall shortly all appear before the Judge of all the world,
p-acp j c-acp pn22 av vvi p-acp d n2, pn22 vmb av-j d vvi p-acp dt n1 pp-f d dt n1,
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1955
and there receive an irreversible sentence to an unchangeable state of Happiness or Misery.
and there receive an irreversible sentence to an unchangeable state of Happiness or Misery.
cc pc-acp vvi dt j n1 p-acp dt j-u n1 pp-f n1 cc n1.
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1956
This is the great business that should presently call up your most serious thoughts, and set all the powers of your souls on work for the most effectuall preparation:
This is the great business that should presently call up your most serious thoughts, and Set all the Powers of your Souls on work for the most effectual preparation:
d vbz dt j n1 cst vmd av-j vvi a-acp po22 av-ds j n2, cc vvd d dt n2 pp-f po22 n2 p-acp n1 p-acp dt av-ds j n1:
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1957
that if you are men, you may quit your selves like men, for the preventing of that dreadful doom which unprepared souls must there expect.
that if you Are men, you may quit your selves like men, for the preventing of that dreadful doom which unprepared Souls must there expect.
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1958
The greatest of your secular affairs are but dreams and toyes to this:
The greatest of your secular affairs Are but dreams and toys to this:
dt js pp-f po22 j n2 vbr p-acp n2 cc n2 p-acp d:
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1959
Were you at every Assize to determine causes of no lower value then the Crowns and Kingdoms of the Monarchs of the earth, it were but as childrens games to this.
Were you At every Assize to determine Causes of no lower valve then the Crowns and Kingdoms of the Monarchs of the earth, it were but as Children's games to this.
vbdr pn22 p-acp d n1 pc-acp vvi n2 pp-f dx jc n1 cs dt n2 cc n2 pp-f dt n2 pp-f dt n1, pn31 vbdr cc-acp p-acp ng2 n2 p-acp d.
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1960
If any man of you believe not this, he is worse then the Devil that tempteth him to unbelief:
If any man of you believe not this, he is Worse then the devil that tempts him to unbelief:
cs d n1 pp-f pn22 vvb xx d, pns31 vbz jc cs dt n1 cst vvz pno31 p-acp n1:
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1961
and let him know that unbelief is no prevention, nor will put off the day, or hinder his appearance;
and let him know that unbelief is no prevention, nor will put off the day, or hinder his appearance;
cc vvb pno31 vvi d n1 vbz dx n1, ccx vmb vvi a-acp dt n1, cc vvi po31 n1;
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1962
but ascertain his condemnation at that appearance.
but ascertain his condemnation At that appearance.
cc-acp vvi po31 n1 p-acp d n1.
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1963
And if you all do believe this ▪ you will sure be content that I speak to you of it as one that also do believe it.
And if you all do believe this ▪ you will sure be content that I speak to you of it as one that also do believe it.
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1964
Faith is the evidence of things not seen:
Faith is the evidence of things not seen:
n1 vbz dt n1 pp-f n2 xx vvn:
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1965
by it we may fore see the Judgement set, the world appearing, and your selves there waiting for your final doom.
by it we may before see the Judgement Set, the world appearing, and your selves there waiting for your final doom.
p-acp pn31 pns12 vmb p-acp vvi dt n1 vvd, dt n1 vvg, cc po22 n2 a-acp vvg p-acp po22 j n1.
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Page 94
1966
And because we clearly find before-hand, who then shall die and who shall live, I shall desire of you that you would presently improve the discovery.
And Because we clearly find beforehand, who then shall die and who shall live, I shall desire of you that you would presently improve the discovery.
cc c-acp pns12 av-j vvb av, r-crq av vmb vvi cc q-crq vmb vvi, pns11 vmb vvi pp-f pn22 cst pn22 vmd av-j vvi dt n1.
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1967
Some think we cannot know in this life what will become of us in the next:
some think we cannot know in this life what will become of us in the next:
d vvb pns12 vmbx vvi p-acp d n1 r-crq vmb vvi pp-f pno12 p-acp dt ord:
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1968
But God hath not bid us try in vain, nor in vain delivered us so many signs, by which it may be known,
But God hath not bid us try in vain, nor in vain Delivered us so many Signs, by which it may be known,
cc-acp np1 vhz xx vvn pno12 vvi p-acp j, ccx p-acp j vvn pns12 av d n2, p-acp r-crq pn31 vmb vbi vvn,
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1969
nor is the difference between the saved and the damned so small as to be undiscernable.
nor is the difference between the saved and the damned so small as to be undiscernible.
ccx vbz dt n1 p-acp dt vvn cc dt j-vvn av j c-acp pc-acp vbi j.
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Page 95
1970
Our own reason may tell us that the righteous God would not send some to Glory with Angels,
Our own reason may tell us that the righteous God would not send Some to Glory with Angels,
np1 d n1 vmb vvi pno12 d dt j np1 vmd xx vvi d p-acp n1 p-acp n2,
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1971
and others to endless misery with Devils, and make such a difference between men hereafter, if there were not a considerable difference here.
and Others to endless misery with Devils, and make such a difference between men hereafter, if there were not a considerable difference Here.
cc n2-jn p-acp j n1 p-acp n2, cc vvi d dt n1 p-acp n2 av, cs pc-acp vbdr xx dt j n1 av.
(11) part (DIV2)
197
Page 95
1972
He that knows the Law and the fact, may know before your Assizes what will become of every prisoner,
He that knows the Law and the fact, may know before your Assizes what will become of every prisoner,
pns31 cst vvz dt n1 cc dt n1, vmb vvi p-acp po22 n2 r-crq vmb vvi pp-f d n1,
(11) part (DIV2)
197
Page 95
1973
if the proceedings be all just; as in our case they will certainly be. Christ will Judge according to his Laws:
if the proceedings be all just; as in our case they will Certainly be. christ will Judge according to his Laws:
cs dt n2-vvg vbi d j; c-acp p-acp po12 n1 pns32 vmb av-j vbi. np1 vmb vvi vvg p-acp po31 n2:
(11) part (DIV2)
197
Page 95
1974
Know therefore whom the Law condemneth or justifieth, and you may know whom Christ will condemn or justifie.
Know Therefore whom the Law Condemneth or Justifieth, and you may know whom christ will condemn or justify.
vvb av r-crq dt n1 vvz cc vvz, cc pn22 vmb vvi r-crq np1 vmb vvi cc vvi.
(11) part (DIV2)
197
Page 95
1975
And seeing all this is so, doth it not concern us all to make a speedy tryal of our selves in preparation to this final tryal? I shall for your own sakes therefore take the boldness,
And seeing all this is so, does it not concern us all to make a speedy trial of our selves in preparation to this final trial? I shall for your own sakes Therefore take the boldness,
np1 vvg d d vbz av, vdz pn31 xx vvi pno12 d pc-acp vvi dt j n1 pp-f po12 n2 p-acp n1 p-acp d j n1? pns11 vmb p-acp po22 d n2 av vvb dt n1,
(11) part (DIV2)
197
Page 95
1976
as the Officer of Christ, to summon you to appear before your selves, and keep an Assize this day in your own souls,
as the Officer of christ, to summon you to appear before your selves, and keep an Assize this day in your own Souls,
c-acp dt n1 pp-f np1, pc-acp vvi pn22 pc-acp vvi a-acp po22 n2, cc vvi dt n1 d n1 p-acp po22 d n2,
(11) part (DIV2)
197
Page 95
1977
and answer at the Barr of Conscience to what shall be charged upon you. Fear not the tryal;
and answer At the Bar of Conscience to what shall be charged upon you. fear not the trial;
cc vvi p-acp dt n1 pp-f n1 p-acp r-crq vmb vbi vvn p-acp pn22. n1 xx dt n1;
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197
Page 95
1978
for it is not conclusive, final, nor a peremptory irreversible sentence that must now pass: Yet slight it not;
for it is not conclusive, final, nor a peremptory irreversible sentence that must now pass: Yet slight it not;
p-acp pn31 vbz xx j, j, ccx dt j j n1 cst vmb av vvi: av j pn31 xx;
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197
Page 95
1979
for it is a necessary preparative to that which is final and irreversible.
for it is a necessary preparative to that which is final and irreversible.
c-acp pn31 vbz dt j n1 p-acp d r-crq vbz j cc j.
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197
Page 95
1980
Consequentially it may prove a justifying ▪ Accusation, an Absolving Condemnation, and if you proceed to Execution, a saving quickning death, which I am now perswading you to undergo.
Consequentially it may prove a justifying ▪ Accusation, an Absolving Condemnation, and if you proceed to Execution, a Saving quickening death, which I am now persuading you to undergo.
av-j pn31 vmb vvi dt vvg ▪ n1, dt vvg n1, cc cs pn22 vvb p-acp n1, dt vvg j-vvg n1, r-crq pns11 vbm av vvg pn22 pc-acp vvi.
(11) part (DIV2)
197
Page 95
1981
The whole world is divided into two sorts of men:
The Whole world is divided into two sorts of men:
dt j-jn n1 vbz vvn p-acp crd n2 pp-f n2:
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197
Page 95
1982
One that Love God above all and live to him, and the other that Love the flesh and world above all and live to them:
One that Love God above all and live to him, and the other that Love the Flesh and world above all and live to them:
pi cst n1 np1 p-acp d cc vvi p-acp pno31, cc dt n-jn cst vvb dt n1 cc n1 p-acp d cc vvi p-acp pno32:
(11) part (DIV2)
197
Page 95
1983
One that lay up a treasure in earth, and have their heart there: The other that lay up a treasure in heaven, and have their heart there:
One that lay up a treasure in earth, and have their heart there: The other that lay up a treasure in heaven, and have their heart there:
pi cst vvd a-acp dt n1 p-acp n1, cc vhb po32 n1 a-acp: dt n-jn cst vvd a-acp dt n1 p-acp n1, cc vhb po32 n1 a-acp:
(11) part (DIV2)
197
Page 95
1984
One that seek first the Kingdom of God and its righteousness; another that seek first the things of this life.
One that seek First the Kingdom of God and its righteousness; Another that seek First the things of this life.
pi cst vvb ord dt n1 pp-f np1 cc po31 n1; j-jn cst vvb ord dt n2 pp-f d n1.
(11) part (DIV2)
197
Page 95
1985
One that mind and savour the things of the flesh and of man: the other that mind and savour most the things of the Spirit and of God.
One that mind and savour the things of the Flesh and of man: the other that mind and savour most the things of the Spirit and of God.
pi cst n1 cc vvi dt n2 pp-f dt n1 cc pp-f n1: dt n-jn cst n1 cc n1 av-ds dt n2 pp-f dt n1 cc pp-f np1.
(11) part (DIV2)
197
Page 95
1986
One that account all things dung and dross that they may win Christ:
One that account all things dung and dross that they may win christ:
pi cst vvb d n2 n1 cc n1 cst pns32 vmb vvi np1:
(11) part (DIV2)
197
Page 95
1987
another that make light of Christ in comparison of their business, and riches, and pleasures in the world.
Another that make Light of christ in comparison of their business, and riches, and pleasures in the world.
j-jn cst vvb n1 pp-f np1 p-acp n1 pp-f po32 n1, cc n2, cc n2 p-acp dt n1.
(11) part (DIV2)
197
Page 95
1988
One that live by sight and sense upon present things: Another that live by faith upon things invisible.
One that live by sighed and sense upon present things: another that live by faith upon things invisible.
pi cst vvb p-acp n1 cc n1 p-acp j n2: n-jn cst vvb p-acp n1 p-acp n2 j.
(11) part (DIV2)
197
Page 95
1989
One that have their conversation in Heaven, and live as strangers upon earth:
One that have their Conversation in Heaven, and live as Strangers upon earth:
pi cst vhb po32 n1 p-acp n1, cc vvi p-acp n2 p-acp n1:
(11) part (DIV2)
197
Page 95
1990
Another that mind earthly things, and are strangers to heaven. One that have in resolution forsaken a• for Christ and the hopes of a treasure in heaven:
another that mind earthly things, and Are Strangers to heaven. One that have in resolution forsaken a• for christ and the hope's of a treasure in heaven:
j-jn d n1 j n2, cc vbr n2 p-acp n1. crd cst vhb p-acp n1 j-vvn n1 p-acp np1 cc dt n2 pp-f dt n1 p-acp n1:
(11) part (DIV2)
197
Page 96
1991
Another that resolve to keep somewhat here, though they venture and forsake the heavenly reward; and will go away sorrowful that they cannot have both.
another that resolve to keep somewhat Here, though they venture and forsake the heavenly reward; and will go away sorrowful that they cannot have both.
j-jn cst vvb pc-acp vvi av av, cs pns32 vvb cc vvi dt j n1; cc vmb vvi av j cst pns32 vmbx vhb d.
(11) part (DIV2)
197
Page 96
1992
One that being born of the flesh is but flesh: The other that being born of the Spirit is Spirit.
One that being born of the Flesh is but Flesh: The other that being born of the Spirit is Spirit.
pi cst vbg vvn pp-f dt n1 vbz p-acp n1: dt j-jn d vbg vvn pp-f dt n1 vbz n1.
(11) part (DIV2)
197
Page 96
1993
One that live as without God in the world:
One that live as without God in the world:
pi cst vvb a-acp p-acp np1 p-acp dt n1:
(11) part (DIV2)
197
Page 96
1994
The other that live as without the seducing world in God, and in and by the subservient world to God.
The other that live as without the seducing world in God, and in and by the subservient world to God.
dt n-jn cst vvb a-acp p-acp dt j-vvg n1 p-acp np1, cc p-acp cc p-acp dt fw-fr n1 p-acp np1.
(11) part (DIV2)
197
Page 96
1995
One that have Ordinances and Means of Grace as if they had none: The other that have houses, lands, wives, as if they had none.
One that have Ordinances and Means of Grace as if they had none: The other that have houses, Lands, wives, as if they had none.
pi cst vhb n2 cc n2 pp-f n1 c-acp cs pns32 vhd pix: dt n-jn cst vhb n2, n2, n2, c-acp cs pns32 vhd pix.
(11) part (DIV2)
197
Page 96
1996
One that believe as if they believed not, and love God as if they loved him not,
One that believe as if they believed not, and love God as if they loved him not,
pi cst vvb c-acp cs pns32 vvd xx, cc n1 np1 c-acp cs pns32 vvd pno31 xx,
(11) part (DIV2)
197
Page 96
1997
and pray as if they prayed not, as if the fruit of these were but a shadow:
and pray as if they prayed not, as if the fruit of these were but a shadow:
cc vvb c-acp cs pns32 vvd xx, c-acp cs dt n1 pp-f d vbdr p-acp dt n1:
(11) part (DIV2)
197
Page 96
1998
The other that weep as if they wept not (for worldly things) and rejoyce as if they rejoyced not.
The other that weep as if they wept not (for worldly things) and rejoice as if they rejoiced not.
dt n-jn cst vvb c-acp cs pns32 vvd xx (c-acp j n2) cc vvb c-acp cs pns32 vvd xx.
(11) part (DIV2)
197
Page 96
1999
One that have Christ as not possessing him, and use him and his name, as but abusing them:
One that have christ as not possessing him, and use him and his name, as but abusing them:
pi cst vhb np1 c-acp xx vvg pno31, cc vvi pno31 cc po31 n1, c-acp p-acp vvg pno32:
(11) part (DIV2)
197
Page 96
2000
The other that buy as if they possessed not, and use the world as not abusing it.
The other that buy as if they possessed not, and use the world as not abusing it.
dt n-jn cst vvb c-acp cs pns32 vvd xx, cc vvi dt n1 c-acp xx vvg pn31.
(11) part (DIV2)
197
Page 96
2001
One that draw near to God with their lips, when their hearts are far from him:
One that draw near to God with their lips, when their hearts Are Far from him:
pi cst vvb av-j p-acp np1 p-acp po32 n2, c-crq po32 n2 vbr av-j p-acp pno31:
(11) part (DIV2)
197
Page 96
2002
The other that Corporally converse with the world, when their hearts are far from it.
The other that Corporally converse with the world, when their hearts Are Far from it.
dt j-jn d av-j vvi p-acp dt n1, c-crq po32 n2 vbr av-j p-acp pn31.
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197
Page 96
2003
One that serve God who is a Spirit with Carnall service, and not in Spirit and Truth:
One that serve God who is a Spirit with Carnal service, and not in Spirit and Truth:
pi cst vvb np1 r-crq vbz dt n1 p-acp j n1, cc xx p-acp n1 cc n1:
(11) part (DIV2)
197
Page 96
2004
The other that use the world it self spiritually, and not in a carnall worldly manner: In a word:
The other that use the world it self spiritually, and not in a carnal worldly manner: In a word:
dt n-jn cst vvb dt n1 pn31 n1 av-j, cc xx p-acp dt j j n1: p-acp dt n1:
(11) part (DIV2)
197
Page 96
2005
One sort are children of this world;
One sort Are children of this world;
pi n1 vbr n2 pp-f d n1;
(11) part (DIV2)
197
Page 96
2006
and the other are the children of the world to come, and heirs of the heavenly Kingdom. One sort have their Portion in this life:
and the other Are the children of the world to come, and Heirs of the heavenly Kingdom. One sort have their Portion in this life:
cc dt j-jn vbr dt n2 pp-f dt n1 pc-acp vvi, cc n2 pp-f dt j n1. crd n1 vhb po32 n1 p-acp d n1:
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197
Page 96
2007
And the other have God for their Portion. One sort have their Good things in this life time, and their Reward here:
And the other have God for their Portion. One sort have their Good things in this life time, and their Reward Here:
cc dt j-jn vhb n1 p-acp po32 n1. crd n1 vhb po32 j n2 p-acp d n1 n1, cc po32 n1 av:
(11) part (DIV2)
197
Page 96
2008
The other have their Evil things in this life, and live in Hope of the Everlasting Reward.
The other have their Evil things in this life, and live in Hope of the Everlasting Reward.
dt j-jn vhb po32 j-jn n2 p-acp d n1, cc vvi p-acp n1 pp-f dt j n1.
(11) part (DIV2)
197
Page 96
2009
I suppose you know that all this is from the word of God, and therefore I need not cite the Texts which do contain it!
I suppose you know that all this is from the word of God, and Therefore I need not Cite the Texts which do contain it!
pns11 vvb pn22 vvb cst d d vbz p-acp dt n1 pp-f np1, cc av pns11 vvb xx vvi dt n2 r-crq vdb vvi pn31!
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198
Page 96
2010
But lest any doubt, I will lay them all together, that you may peruse them at leisure, Matth. 22. 37. & 10. 37. & 6. 19, 20, 21. & 6. 33. Iohn 6. 27. Isa. 55. 1, 2, 3. Rom. 8. 5, 6, 7, 13. Phil. 3. 9, 10, 11. Mat. 22. 5. 2 Cor. 4. 18. Heb. 11. 1. throughout.
But lest any doubt, I will lay them all together, that you may peruse them At leisure, Matthew 22. 37. & 10. 37. & 6. 19, 20, 21. & 6. 33. John 6. 27. Isaiah 55. 1, 2, 3. Rom. 8. 5, 6, 7, 13. Philip 3. 9, 10, 11. Mathew 22. 5. 2 Cor. 4. 18. Hebrew 11. 1. throughout.
p-acp cs d n1, pns11 vmb vvi pno32 d av, cst pn22 vmb vvi pno32 p-acp n1, np1 crd crd cc crd crd cc crd crd, crd, crd cc crd crd np1 crd crd np1 crd crd, crd, crd np1 crd crd, crd, crd, crd np1 crd crd, crd, crd np1 crd crd crd np1 crd crd np1 crd crd p-acp.
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2011
Phil. 3. 19, 20, 21. Psalm 119 19. Heb. 11. 13. Luke 14. 33. & 18. 22. Iohn 3. 6. Ephis. 2. 12. 1 Cor. 10. 31. Psalm 16. 8. Ezek. 33. 31, 32. 1 Cor. 7. 29 ▪ 30, 31. Iohn 2. 23, 24. Psalm 78. 35, 36, 37. Iohn 15. 2. & 1. 9, 10, 11. Mat. 15. 8. Psalm 73. 23, 24, 25. 1 Thes. 5. 17, 18. Phil. 3. 21 ▪ Matth. 15. 9. Iohn 4. 22, 23. 1 Gor. 10. 31. Luke 10. 8. & 20. 34. Rom. 8. 16, 17. Psalm 17. 14. & 16. 5. & 73. 26. Luke 16 ▪ 25. Mat. 6. 5. & 5. 12. Luke 18. 22. In these Texts is plainly contained all that I have here said to you.Philip 3. 19, 20, 21. Psalm 119 19. Hebrew 11. 13. Lycia 14. 33. & 18. 22. John 3. 6. Ephesus. 2. 12. 1 Cor. 10. 31. Psalm 16. 8. Ezekiel 33. 31, 32. 1 Cor. 7. 29 ▪ 30, 31. John 2. 23, 24. Psalm 78. 35, 36, 37. John 15. 2. & 1. 9, 10, 11. Mathew 15. 8. Psalm 73. 23, 24, 25. 1 Thebes 5. 17, 18. Philip 3. 21 ▪ Matthew 15. 9. John 4. 22, 23. 1 Gor. 10. 31. Lycia 10. 8. & 20. 34. Rom. 8. 16, 17. Psalm 17. 14. & 16. 5. & 73. 26. Lycia 16 ▪ 25. Mathew 6. 5. & 5. 12. Lycia 18. 22. In these Texts is plainly contained all that I have Here said to you.
np1 crd crd, crd, crd np1 crd crd np1 crd crd av crd crd cc crd crd np1 crd crd np1. crd crd crd np1 crd crd np1 crd crd np1 crd crd, crd crd np1 crd crd ▪ crd, crd np1 crd crd, crd np1 crd crd, crd, crd np1 crd crd cc crd crd, crd, crd np1 crd crd np1 crd crd, crd, crd crd np1 crd crd, crd np1 crd crd ▪ np1 crd crd np1 crd crd, crd crd np1 crd crd av crd crd cc crd crd np1 crd crd, crd np1 crd crd cc crd crd cc crd crd av crd ▪ crd np1 crd crd cc crd crd av crd crd p-acp d n2 vbz av-j vvn d cst pns11 vhb av vvn p-acp pn22.
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Page 97
2012
Well then, Beloved Hearers, seeing you that sit here present are all of one of these two sorts, let conscience speak, which is it that you are of? These are the two sorts that shall stand on the right and left hand of Christ in Judgement:
Well then, beloved Hearers, seeing you that fit Here present Are all of one of these two sorts, let conscience speak, which is it that you Are of? These Are the two sorts that shall stand on the right and left hand of christ in Judgement:
av av, j-vvn n2, vvg pn22 cst vvb av j vbr d pp-f crd pp-f d crd n2, vvb n1 vvi, r-crq vbz pn31 cst pn22 vbr pp-f? d vbr dt crd n2 cst vmb vvi p-acp dt j-jn cc j n1 pp-f np1 p-acp n1:
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199
Page 97
2013
They that gave Christ his own with advantage, and lived to him, and studiously devoted their Riches and other Talents to his use,
They that gave christ his own with advantage, and lived to him, and studiously devoted their Riches and other Talents to his use,
pns32 cst vvd np1 po31 d p-acp n1, cc vvd p-acp pno31, cc av-j vvn po32 n2 cc j-jn n2 p-acp po31 n1,
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2014
as men that unfeignedly made God their End, these are they that are set on the right hand,
as men that unfeignedly made God their End, these Are they that Are Set on the right hand,
c-acp n2 cst av-j vvd np1 po32 vvb, d vbr pns32 cst vbr vvn p-acp dt j-jn n1,
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2015
and adjudged as Blessed to the Kingdom which they so esteemed.
and adjudged as Blessed to the Kingdom which they so esteemed.
cc vvn c-acp vvn p-acp dt n1 r-crq pns32 av vvd.
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199
Page 97
2016
And those that hid their talents, by keeping or expending them to their private use, denying them to Christ,
And those that hid their Talents, by keeping or expending them to their private use, denying them to christ,
cc d cst vvd po32 n2, p-acp vvg cc vvg pno32 p-acp po32 j n1, vvg pno32 p-acp np1,
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199
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2017
and living to themselves, these are they that are set on the left hand, and adjudged to the everlasting fire, with the Devils whom they served.
and living to themselves, these Are they that Are Set on the left hand, and adjudged to the everlasting fire, with the Devils whom they served.
cc vvg p-acp px32, d vbr pns32 cst vbr vvn p-acp dt j n1, cc vvn p-acp dt j n1, p-acp dt n2 r-crq pns32 vvd.
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2018
It is a desperate mistake of self-deceiving men, to think that a state of Holiness consisteth only in external worship,
It is a desperate mistake of Self-deceiving men, to think that a state of Holiness Consisteth only in external worship,
pn31 vbz dt j n1 pp-f j n2, pc-acp vvi cst dt n1 pp-f n1 vvz av-j p-acp j n1,
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199
Page 97
2019
or that a state of wickedness consisteth only in some gross sins.
or that a state of wickedness Consisteth only in Some gross Sins.
cc cst dt n1 pp-f n1 vvz av-j p-acp d j n2.
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2020
I tell you from the word of God, the difference is greater, and lyeth deeper then so.
I tell you from the word of God, the difference is greater, and lies Deeper then so.
pns11 vvb pn22 p-acp dt n1 pp-f np1, dt n1 vbz jc, cc vvz avc-jn cs av.
(11) part (DIV2)
199
Page 97
2021
If you would know whether you are Christians indeed and shall be saved, the first and great question is, What is your End? What take you for your portion? And what is it that hath the prevalent stream of your desires and endeavours? As it is not every step that we set out of the way to heaven, that will prove us ungodly,
If you would know whither you Are Christians indeed and shall be saved, the First and great question is, What is your End? What take you for your portion? And what is it that hath the prevalent stream of your Desires and endeavours? As it is not every step that we Set out of the Way to heaven, that will prove us ungodly,
cs pn22 vmd vvi cs pn22 vbr np1 av cc vmb vbi vvn, dt ord cc j n1 vbz, q-crq vbz po22 vvb? q-crq vvb pn22 p-acp po22 n1? cc q-crq vbz pn31 cst vhz dt j n1 pp-f po22 n2 cc n2? p-acp pn31 vbz xx d n1 cst pns12 vvb av pp-f dt n1 p-acp n1, cst vmb vvi pno12 j,
(11) part (DIV2)
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2022
so is it not any Religiousness whatsoever that standeth in a subserviency to the world, that will prove you godly.
so is it not any Religiousness whatsoever that Stands in a subserviency to the world, that will prove you godly.
av vbz pn31 xx d n1 r-crq d vvz p-acp dt n1 p-acp dt n1, cst vmb vvi pn22 j.
(11) part (DIV2)
199
Page 97
2023
Would you know then what you are? And whether you are in the way to Heaven or Hell? And what God will judge of you,
Would you know then what you Are? And whither you Are in the Way to Heaven or Hell? And what God will judge of you,
vmd pn22 vvi av r-crq pn22 vbr? cc cs pn22 vbr p-acp dt n1 p-acp n1 cc n1? cc q-crq np1 vmb vvi pp-f pn22,
(11) part (DIV2)
199
Page 97
2024
if you so continue? Why then deal faithfully with your selves, and answer this question without deceit!
if you so continue? Why then deal faithfully with your selves, and answer this question without deceit!
cs pn22 av vvi? uh-crq av n1 av-j p-acp po22 n2, cc vvi d n1 p-acp n1!
(11) part (DIV2)
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2025
What is it that hath your Hearts? your very Hearts? What is it that is the matter of your dearest Love? And what the matter of your chiefest care? What is it that is the very bent and scope of your life? Is it for this world or the world to come? What do you daily labour and live for? Is it for God? or your carnal selves? What interest is it that is predominant in you? Know but that and know all.
What is it that hath your Hearts? your very Hearts? What is it that is the matter of your dearest Love? And what the matter of your chiefest care? What is it that is the very bent and scope of your life? Is it for this world or the world to come? What do you daily labour and live for? Is it for God? or your carnal selves? What Interest is it that is predominant in you? Know but that and know all.
q-crq vbz pn31 cst vhz po22 n2? po22 j n2? q-crq vbz pn31 cst vbz dt n1 pp-f po22 js-jn n1? cc q-crq dt n1 pp-f po22 js-jn n1? q-crq vbz pn31 cst vbz dt j n1 cc n1 pp-f po22 n1? vbz pn31 p-acp d n1 cc dt n1 pc-acp vvi? q-crq vdb pn22 j n1 cc vvi p-acp? vbz pn31 p-acp np1? cc po22 j n2? q-crq n1 vbz pn31 cst vbz j p-acp pn22? vvb p-acp d cc vvb d.
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2026
AND now I shall apply my self to those of you that are guilty ▪ in whose souls the worldly Interest is predominant,
AND now I shall apply my self to those of you that Are guilty ▪ in whose Souls the worldly Interest is predominant,
cc av pns11 vmb vvi po11 n1 p-acp d pp-f pn22 cst vbr j ▪ p-acp rg-crq n2 dt j n1 vbz j,
(11) part (DIV2)
200
Page 98
2027
and in whom the world is not Crucified by the Cross of Christ, but rather Christ again Crucified by the world.
and in whom the world is not crucified by the Cross of christ, but rather christ again crucified by the world.
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I have no mind to dishonour you or exasperate you: but if faithfulness to Christ and you will do both, there's no remedy.
I have no mind to dishonour you or exasperate you: but if faithfulness to christ and you will do both, there's no remedy.
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2029
I do here prefer an Indictment against you in the Court of your Consciences, and before this Congregation:
I do Here prefer an Indictment against you in the Court of your Consciences, and before this Congregation:
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2030
the Articles I shall distinctly read: And first, I require you, study not a defence: excuse not, extenuate not your crimes:
the Articles I shall distinctly read: And First, I require you, study not a defence: excuse not, extenuate not your crimes:
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but confess your sin freely, and condemn your selves impartially, and return to God, and forsake them speedily, or you shall do worse:
but confess your since freely, and condemn your selves impartially, and return to God, and forsake them speedily, or you shall do Worse:
cc-acp vvb po22 n1 av-j, cc vvb po22 n2 av-j, cc vvi p-acp np1, cc vvi pno32 av-j, cc pn22 vmb vdi av-jc:
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Self-condemnation may be saving and preventive, and the Death of sin thereupon, may be the life of your souls:
Self-condemnation may be Saving and preventive, and the Death of since thereupon, may be the life of your Souls:
n1 vmb vbi vvg cc j, cc dt n1 pp-f n1 av, vmb vbi dt n1 pp-f po22 n2:
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2033
But if this be neglected, and you hold on a while till the great Assize, you shall have another kind of charge then this,
But if this be neglected, and you hold on a while till the great Assize, you shall have Another kind of charge then this,
cc-acp cs d vbb vvn, cc pn22 vvb p-acp dt n1 p-acp dt j n1, pn22 vmb vhi j-jn n1 pp-f n1 av d,
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2034
even such an one as shall appale that face that now can merrily smile at the accusation;
even such an one as shall appall that face that now can merrily smile At the accusation;
av d dt crd c-acp vmb vvi d n1 cst av vmb av-j vvi p-acp dt n1;
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2035
and such an one as shall bring down the stoutest of your spirits, and make the hardest heart to feel,
and such an one as shall bring down the Stoutest of your spirits, and make the Hardest heart to feel,
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2036
and the stubbornest of you all to stoop and tremble.
and the stubbornest of you all to stoop and tremble.
cc dt js pp-f pn22 d pc-acp vvi cc vvi.
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2037
O how easie is it to hear your sin and danger from such a worm as I? or to hear your state discovered,
O how easy is it to hear your since and danger from such a worm as I? or to hear your state discovered,
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2038
and your selves condemned by a Minister of Christ in a Pulpit? but how dreadful will it be to hear all this from the Lord of Glory? and that when the case is past remedy, which now might have been remedyed if you would,
and your selves condemned by a Minister of christ in a Pulpit? but how dreadful will it be to hear all this from the Lord of Glory? and that when the case is past remedy, which now might have been remedied if you would,
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2039
and if your obstinate hearts had not resisted. The General charge that I put in against you, is, That you are Carnall flesh-pleasers,
and if your obstinate hearts had not resisted. The General charge that I put in against you, is, That you Are Carnal flesh-pleasers,
cc cs po22 j n2 vhd xx vvn. dt j n1 cst pns11 vvd p-acp p-acp pn22, vbz, cst pn22 vbr j n2,
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2040
and have loved and lived to the world which you should have Crucified, and have not lived as Devoted unto God,
and have loved and lived to the world which you should have crucified, and have not lived as Devoted unto God,
cc vhb vvn cc vvn p-acp dt n1 r-crq pn22 vmd vhi vvn, cc vhb xx vvn c-acp vvn p-acp np1,
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nor hath he been your End, or his Interest predominant in your hearts and lives. I speak only to the guilty:
nor hath he been your End, or his Interest predominant in your hearts and lives. I speak only to the guilty:
ccx vhz pns31 vbn po22 vvb, cc po31 n1 j p-acp po22 n2 cc n2. pns11 vvb av-j p-acp dt j:
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2042
and for Evidence of the fact, I need none but your Consciences, seeing it is only to your Consciences that I accuse you, which are acquainted,
and for Evidence of the fact, I need none but your Consciences, seeing it is only to your Consciences that I accuse you, which Are acquainted,
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2043
or should be, with the whole.
or should be, with the Whole.
cc vmd vbi, p-acp dt j-jn.
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2044
But lest Conscience it self should be bribed and corrupted, I shall, besides all that is before said, produce a little Evidence more.
But lest Conscience it self should be bribed and corrupted, I shall, beside all that is before said, produce a little Evidence more.
p-acp cs n1 pn31 n1 vmd vbi vvn cc vvn, pns11 vmb, p-acp d cst vbz a-acp vvn, vvb dt j n1 av-dc.
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1. If indeed the world be Crucified to you, what meaneth your eager pursuit after it? Are not your thoughts contriving for it,
1. If indeed the world be crucified to you, what means your eager pursuit After it? are not your thoughts contriving for it,
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2046
and your wit and interest all improved for it? Are not those taken for your chief friends, that further your advancement or worldly Ends? and those for your chief enemies that hinder it most? Is it not in your mind in the night when you awake,
and your wit and Interest all improved for it? are not those taken for your chief Friends, that further your advancement or worldly Ends? and those for your chief enemies that hinder it most? Is it not in your mind in the night when you awake,
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and in the day when you are alone? Do you not rise earlyer for your worldly business,
and in the day when you Are alone? Do you not rise earlier for your worldly business,
cc p-acp dt n1 c-crq pn22 vbr j? vdb pn22 xx vvi av-jc p-acp po22 j n1,
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then for prayer or any holy exercise? Ask your family whether you do not ofter call them up to work then to pray? and whether you drive them not on harder to your own service then to Gods? and whether you examine them not strictlyer about your business,
then for prayer or any holy exercise? Ask your family whither you do not ofter call them up to work then to pray? and whither you drive them not on harder to your own service then to God's? and whither you examine them not strictlyer about your business,
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2049
then about the matters that their salvation doth depend upon? and whether you be not more deeply offended with them for crossing your commodity,
then about the matters that their salvation does depend upon? and whither you be not more deeply offended with them for crossing your commodity,
av p-acp dt n2 cst po32 n1 vdz vvi p-acp? cc cs pn22 vbb xx av-dc av-jn vvn p-acp pno32 p-acp vvg po22 n1,
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2050
then for sinning against God? Ask your neighbours whether you talk not with them many hours of worldly vanities,
then for sinning against God? Ask your neighbours whither you talk not with them many hours of worldly vanities,
av p-acp vvg p-acp np1? vvb po22 n2 cs pn22 vvb xx p-acp pno32 d n2 pp-f j n2,
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2051
for one hours serious discourse about the life to come? What a stir do poor men make to be rich,
for one hours serious discourse about the life to come? What a stir do poor men make to be rich,
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or to live in some content to the flesh, and what a stir do rich men make to be richer,
or to live in Some content to the Flesh, and what a stir do rich men make to be Richer,
cc pc-acp vvi p-acp d n1 p-acp dt n1, cc q-crq dt n1 vdb j n2 vvb pc-acp vbi jc,
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2053
or to keep that they have;
or to keep that they have;
cc pc-acp vvi cst pns32 vhb;
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2054
and yet have they the face to pretend that they are Crucified to the world?
and yet have they the face to pretend that they Are crucified to the world?
cc av vhb pns32 dt n1 pc-acp vvi cst pns32 vbr vvn p-acp dt n1?
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2055
2. If you are dead to the world, how comes it to pass that it hath so powerful an influence upon your judgements? and that you change your minds as your carnall Interest doth change? and can set your sails to any wind that is like to drive you to the harbour (as you call it,
2. If you Are dead to the world, how comes it to pass that it hath so powerful an influence upon your Judgments? and that you change your minds as your carnal Interest does change? and can Set your sails to any wind that is like to drive you to the harbour (as you call it,
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2056
but indeed upon the sands) of your worldly ends.
but indeed upon the sands) of your worldly ends.
cc-acp av p-acp dt n2) pp-f po22 j n2.
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2057
What would you not give in troublesom times to know certainly which will be the prevalent side? that you might resolve what side to take your selves;
What would you not give in troublesome times to know Certainly which will be the prevalent side? that you might resolve what side to take your selves;
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2058
and perhaps what Religion to be of, or to seem so to be? Among all the Books that are written,
and perhaps what Religion to be of, or to seem so to be? Among all the Books that Are written,
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2059
if there were but one that taught the art of growing rich, or a Directory for obtaining dignities and honours in the world,
if there were but one that taught the art of growing rich, or a Directory for obtaining dignities and honours in the world,
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2060
how eagerly would you buy it, and how diligently would you read it? more diligently then you read the Bible or any Book of that nature.
how eagerly would you buy it, and how diligently would you read it? more diligently then you read the bible or any Book of that nature.
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2061
If preachers did teach you the way of prosperity and advancement, and could tell you how to be all great and honourable in this world, O how early would you come to the Congregation? how attentively would you hear? how retentively would you remember? and how faithfully would you practise? Then how beautiful would ▪ the feet be of them that bring you the tidings of such good things? What honourable persons should Ministers be? and how well worthy of your Tythes and more? Then you would not swell against their Doctrine or Application? nor cavil at them instead of understanding them,
If Preachers did teach you the Way of Prosperity and advancement, and could tell you how to be all great and honourable in this world, Oh how early would you come to the Congregation? how attentively would you hear? how retentively would you Remember? and how faithfully would you practise? Then how beautiful would ▪ the feet be of them that bring you the tidings of such good things? What honourable Persons should Ministers be? and how well worthy of your Tithes and more? Then you would not swell against their Doctrine or Application? nor cavil At them instead of understanding them,
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2062
nor scorn them as men of a useless office, nor take them for your enemies, nor refuse to come to them and ask their advice. Wretched Hypocrites!
nor scorn them as men of a useless office, nor take them for your enemies, nor refuse to come to them and ask their Advice. Wretched Hypocrites!
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2063
It is our office to help them to the Everlasting Kingdom; and the more diligent we are in this, the more they hate us:
It is our office to help them to the Everlasting Kingdom; and the more diligent we Are in this, the more they hate us:
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2064
if we send for them to Instruct them personally, or catechize them, or help them in the matters of salvation, they sco•n to come,
if we send for them to Instruct them personally, or catechise them, or help them in the matters of salvation, they sco•n to come,
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2065
and ask us, By what Authority we send for them? But if we could teach them all to be Princes,
and ask us, By what authority we send for them? But if we could teach them all to be Princes,
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2066
or Lords, or Gentlemen, yea or but to get a few shillings more then they have, none would draw back? None of them would ask us, By what Authority do you send for us? Had we but money enough to feed them all, O what good men we should be!
or lords, or Gentlemen, yea or but to get a few shillings more then they have, none would draw back? None of them would ask us, By what authority do you send for us? Had we but money enough to feed them all, Oh what good men we should be!
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2067
and how many friends should we have? and how easily might we perswade them!
and how many Friends should we have? and how Easily might we persuade them!
cc c-crq d n2 vmd pns12 vhi? cc c-crq av-j vmd pns12 vvi pno32!
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2068
If one man had all the money in the Land, and could secure it, and the disposal of it from violence, what might not that man do? and who is it that would not be on his side,
If one man had all the money in the Land, and could secure it, and the disposal of it from violence, what might not that man do? and who is it that would not be on his side,
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2069
except those few that have Crucified the world? The multitude would even follow the man that hath money,
except those few that have crucified the world? The multitude would even follow the man that hath money,
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2070
as an horse will follow him that hath his provender: and yet they will hypocritically pretend to be Crucified to the world.
as an horse will follow him that hath his provender: and yet they will hypocritically pretend to be crucified to the world.
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2071
But if indeed they are so, how comes it to pass that Conscience is so often stretcht and wracked to make it own a gainful cause!
But if indeed they Are so, how comes it to pass that Conscience is so often stretched and wracked to make it own a gainful cause!
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2072
and that many that have seemed godly can break over all bounds, of Law and Charity, Friendship and Religion, to attain the dignities or riches which they so desire? and will tread down the nearest friend,
and that many that have seemed godly can break over all bounds, of Law and Charity, Friendship and Religion, to attain the dignities or riches which they so desire? and will tread down the nearest friend,
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2073
and Christ himself as much as in them lyeth, if he stand in the way of their affected exaltation.
and christ himself as much as in them lies, if he stand in the Way of their affected exaltation.
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2074
Yea soul and all shall be ventured in this game: Rise they must, and rise they will, if they can procure it.
Yea soul and all shall be ventured in this game: Rise they must, and rise they will, if they can procure it.
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2075
Whatever become of Heaven they must have Earth. Seeing it is their God, their End, perfas aut nefas it must be had.
Whatever become of Heaven they must have Earth. Seeing it is their God, their End, perfas Or nefas it must be had.
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2076
As the Common-wealths man saith, Salus populi suprema Lex esto; and the Christian saith, The pleasing of God is the supream Law:
As the Commonwealths man Says, Salus People Supreme Lex esto; and the Christian Says, The pleasing of God is the supreme Law:
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2077
so the worldlings maxime is, that the Interest of the flesh is the supream Law. And are these men Crucified to the world?
so the worldlings maxim is, that the Interest of the Flesh is the supreme Law. And Are these men crucified to the world?
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2078
3. If the world were a Crucified thing in your eyes, you would not so much overvalue the Rich,
3. If the world were a crucified thing in your eyes, you would not so much overvalue the Rich,
crd cs dt n1 vbdr dt vvn n1 p-acp po22 n2, pn22 vmd xx av av-d vvi dt j,
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2079
and vilifie or neglect the Poor as you do.
and vilify or neglect the Poor as you do.
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2080
An humble Godly man that walks the streets in a thred bare coat, may pass by you without the least respect:
an humble Godly man that walks the streets in a thread bore coat, may pass by you without the least respect:
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2081
but if a shining gallant were in the place, how observantly do you behave your selves? If a poor man,
but if a shining gallant were in the place, how observantly do you behave your selves? If a poor man,
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2082
though never so wise or pious, have any business with you, how cold is his entertainment? how strange is your deportment towards him? and how slightly do you shake him off? But if they be rich and honourable in the world, you are their servants,
though never so wise or pious, have any business with you, how cold is his entertainment? how strange is your deportment towards him? and how slightly do you shake him off? But if they be rich and honourable in the world, you Are their Servants,
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and no respect is too much for them, nor no entertainment too good. Wisdom and Piety cloathed in raggs may pass by you unobserved:
and no respect is too much for them, nor no entertainment too good. Wisdom and Piety clothed in rags may pass by you unobserved:
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when a silken sot is bowed to like an Idol.
when a silken sot is bowed to like an Idol.
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2085
As reverently as you now speak of Peter, and Paul, and Christ himself, now you hear them magnified,
As reverently as you now speak of Peter, and Paul, and christ himself, now you hear them magnified,
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and see not their outward appearances as they did that conversed with them on earth;
and see not their outward appearances as they did that conversed with them on earth;
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2087
I make no doubt but if you had lived in those daies, and seen them of so low a presence,
I make no doubt but if you had lived in those days, and seen them of so low a presence,
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and walk up and down in so mean a g•rb, attended or regarded by few but the poor, you would have set as light by them as others,
and walk up and down in so mean a g•rb, attended or regarded by few but the poor, you would have Set as Light by them as Others,
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and looked at them as poor contemptible fellows; if not as the filth and the off-scouring of all things;
and looked At them as poor contemptible Fellows; if not as the filth and the offscouring of all things;
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and if you had not laid hands on them as too sawcy reprovers of you, at least you would have given them one of Iulian's jeers, or Hobbs his scorns.
and if you had not laid hands on them as too saucy reprovers of you, At least you would have given them one of Julian's jeers, or Hobbs his scorns.
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It was this worldly Spirit that caused the Jews to be such obstinate unbelievers, and to persecute Christ and his servants:
It was this worldly Spirit that caused the jews to be such obstinate unbelievers, and to persecute christ and his Servants:
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Men reverence not the face of the poor. And this is it that continueth them in their unbelief to this very day.
Men Reverence not the face of the poor. And this is it that Continueth them in their unbelief to this very day.
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We have many of their own writings and disputations against Christ published by themselves;
We have many of their own writings and disputations against christ published by themselves;
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and we find this the very sum of all their reasonings, [ Shew us a Messiah that fetcheth us from captivity, that gathereth the whole Nation of the Iews to Judae•, and restoreth them to their antient possessions and dignities, with much more,
and we find this the very sum of all their reasonings, [ Show us a Messiah that Fetches us from captivity, that gathereth the Whole nation of the Iews to Judae•, and restoreth them to their ancient possessions and dignities, with much more,
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and makes the Nations stoop to them and serve them, and sets up again the Temple and the Law,
and makes the nations stoop to them and serve them, and sets up again the Temple and the Law,
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2096
and we will believe in him as the true Messiah; but in no other will we believe: and we will believe in him as the true Messiah; but in no other will we believe:
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] For though they cannot deny but the prophesied time of the Messiahs coming is past,
] For though they cannot deny but the prophesied time of the Messiahs coming is past,
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yet taking it for granted that this only is his true description, they say they must look more at the description then the time:
yet taking it for granted that this only is his true description, they say they must look more At the description then the time:
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2099
and to salve the Prophesies, they do believe that the Messiah did come about Christs incarnation,
and to salve the prophecies, they do believe that the Messiah did come about Christ incarnation,
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but is somewhere •id with Henoch and Elias, and will appear when the Jews do mend their lives and are worthy of him.
but is somewhere •id with Henoch and Elias, and will appear when the jews do mend their lives and Are worthy of him.
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Thus a worldly carnal mind that blindly admireth worldly things, and favoureth not the things of the Spirit,
Thus a worldly carnal mind that blindly admireth worldly things, and favoureth not the things of the Spirit,
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nor discerneth the excellency of the Hevenly riches, doth make them to be open Infidels,
nor discerneth the excellency of the Heavenly riches, does make them to be open Infidels,
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and make the Turks adore their Mahomet, and makes the nominall bastard Christian to set so light by the true Riches of the Gospel,
and make the Turks adore their Mahomet, and makes the nominal bastard Christian to Set so Light by the true Riches of the Gospel,
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and only to honour the name of Christ:
and only to honour the name of christ:
cc av-j pc-acp vvi dt n1 pp-f np1:
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for they cannot receive the things of God, because they are Spiritually discerned, 1 Cor. 2. 14. Were not you worldlings, you would discern more matter for your admiration, reverence and love in the poorest heavenly minded man,
for they cannot receive the things of God, Because they Are Spiritually discerned, 1 Cor. 2. 14. Were not you worldlings, you would discern more matter for your admiration, Reverence and love in the Poorest heavenly minded man,
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then in the greatest Prince on earth that is ungodly.
then in the greatest Prince on earth that is ungodly.
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2107
But you have the Faith of Jesus Christ the Lord of Glory with respect of persons.
But you have the Faith of jesus christ the Lord of Glory with respect of Persons.
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For if there come into your Assembly a man with a gold ring, in goodly apparrel,
For if there come into your Assembly a man with a gold ring, in goodly apparel,
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and there come in also a poor man in vile rayment;
and there come in also a poor man in vile raiment;
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you have respect to him that weareth the gay cloathing, and say to him, sit thou here in a good place:
you have respect to him that weareth the gay clothing, and say to him, fit thou Here in a good place:
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and say to the poor, stand thou there;
and say to the poor, stand thou there;
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despising the poor, and committing sin by respect of persons, as if you believed not that God had chosen the poor of this world rich in faith,
despising the poor, and committing since by respect of Persons, as if you believed not that God had chosen the poor of this world rich in faith,
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and heirs of the Kingdom, which he hath promised to them that love him, Iam. 2. 1. to the 10. Obj. But must we not honour the gifts of God? Riches are his gifts.
and Heirs of the Kingdom, which he hath promised to them that love him, Iam. 2. 1. to the 10. Object But must we not honour the Gifts of God? Riches Are his Gifts.
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Answ. Yes, according to their nature and use:Answer Yes, according to their nature and use:
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Riches are a gift which he giveth even to his enemies, and to those that must perish for ever;
Riches Are a gift which he gives even to his enemies, and to those that must perish for ever;
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and few that have them come to heaven.
and few that have them come to heaven.
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But Holiness is a gift which he giveth to none but his beloved, and is the beginning of eternal life.
But Holiness is a gift which he gives to none but his Beloved, and is the beginning of Eternal life.
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Which then should be most honoured? Obj. But would you draw men to despise Dignities and Authority?
Which then should be most honoured? Object But would you draw men to despise Dignities and authority?
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Answ. Authority is one thing, and worldly Riches is another. We reverence Authority more then you do.Answer authority is one thing, and worldly Riches is Another. We Reverence authority more then you do.
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We look on it as a beam from God, as participating of somewhat that is Divine;
We look on it as a beam from God, as participating of somewhat that is Divine;
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I look on a Magistrate as Gods officer, and one that deriveth his Authority from him;
I look on a Magistrate as God's officer, and one that deriveth his authority from him;
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and I no more acknowledge any Power which is not efficiently from God as the supream Rector of the universe,
and I no more acknowledge any Power which is not efficiently from God as the supreme Rector of the universe,
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then I acknowledge any naturall Being which is not efficiently from God as the author of nature and the first Being.
then I acknowledge any natural Being which is not efficiently from God as the author of nature and the First Being.
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I look at a Magistrate as ultimately for God, as a man authorized to do his work,
I look At a Magistrate as ultimately for God, as a man authorized to do his work,
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and none but what is ultimately his.
and none but what is ultimately his.
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So that as his office is so humane as to be also participatively Divine, and he is so an humane creature,
So that as his office is so humane as to be also participatively Divine, and he is so an humane creature,
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as to be by participation Divine, so the Reverence and Obedience which I owe to a Magistrate, is by participation Divine:
as to be by participation Divine, so the reverence and obedience which I owe to a Magistrate, is by participation Divine:
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2128
And therefore though I judge not peremptorily that those Antients were in the right that made the fifth Commandment to be the last of the first Table,
And Therefore though I judge not peremptorily that those Ancients were in the right that made the fifth Commandment to be the last of the First Table,
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yet I doubt not but our Moderns are less likely to be in the right, that confine it only to the second Table.
yet I doubt not but our Moderns Are less likely to be in the right, that confine it only to the second Table.
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And as I think it standeth so between the two as in several respects to belong to each,
And as I think it Stands so between the two as in several respects to belong to each,
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so I rather think that it more principally belongeth to the first. You see then the difference between a true Christians honouring of Magistrates and yours:
so I rather think that it more principally belongeth to the First. You see then the difference between a true Christians honouring of Magistrates and yours:
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You honour them but for your worldly Ends; and because they are able to do you good or hurt.
You honour them but for your worldly Ends; and Because they Are able to do you good or hurt.
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But we honour them as Gods officers, speaking and acting for him and from him by his Commission,
But we honour them as God's Officers, speaking and acting for him and from him by his Commission,
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and we obey their Power, as participatively Divine: but as they can do us good or hurt we less regard them:
and we obey their Power, as participatively Divine: but as they can do us good or hurt we less regard them:
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And this honour and obedience we owe them, not for their wealth, but their Authority:
And this honour and Obedience we owe them, not for their wealth, but their authority:
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and if the meanest man have this Authority, he shall be honoured and obeyed by us, as well as the richest.
and if the Meanest man have this authority, he shall be honoured and obeyed by us, as well as the Richest.
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4. If the world be Crucified to you, How comes it to pass that you are so tenderly sensible of every loss or dishonour that doth befall you? If you are wronged in your estate, what a matter do you make of it? If a man should deprive you but of a few pounds, you can hardly put it up;
4. If the world be crucified to you, How comes it to pass that you Are so tenderly sensible of every loss or dishonour that does befall you? If you Are wronged in your estate, what a matter do you make of it? If a man should deprive you but of a few pounds, you can hardly put it up;
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but you must go to Law for it, or you must seek revenge? Or if you pass it by, you think you have done some great meritorious act.
but you must go to Law for it, or you must seek revenge? Or if you pass it by, you think you have done Some great meritorious act.
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If one slander you, or dishonour you, how sensible are you of it? How it sticks upon your stomacks,
If one slander you, or dishonour you, how sensible Are you of it? How it sticks upon your stomachs,
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as if you had lost your treasure? Death is not sensible.
as if you had lost your treasure? Death is not sensible.
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If you were Dead to the world, and the world to you, these things would all seem smaller in your eyes;
If you were Dead to the world, and the world to you, these things would all seem smaller in your eyes;
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and you would have more ado to remember them then now you have to forget them.
and you would have more ado to Remember them then now you have to forget them.
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You could not be so sensible of a loss or an injury, if you were not too much alive to the world.
You could not be so sensible of a loss or an injury, if you were not too much alive to the world.
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And if you be Poor, what an impatient complaining life do you live? as if you wanted your treasure or your God? and if you grow rich or gain,
And if you be Poor, what an impatient complaining life do you live? as if you wanted your treasure or your God? and if you grow rich or gain,
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how glad are you? Were you Dead to the world, and the world to you, you would be more indifferent to these matters,
how glad Are you? Were you Dead to the world, and the world to you, you would be more indifferent to these matters,
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and Poverty and Riches would not seem so much to differ as now they do:
and Poverty and Riches would not seem so much to differ as now they do:
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but Godliness with contentment, which is Profitable to all things, would seem to you the Great Gain, 1 Tim. 4. 8. & 6. 6.
but Godliness with contentment, which is Profitable to all things, would seem to you the Great Gain, 1 Tim. 4. 8. & 6. 6.
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Obj. But may not a man go to Law to recover his own, or to right his own Reputation, if he be slandered?Object But may not a man go to Law to recover his own, or to right his own Reputation, if he be slandered?
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Answ. Distinguish carefully in all your wrongs between Gods Interest in them and your own. Your own you must forgive, but Gods you cannot.Answer Distinguish carefully in all your wrongs between God's Interest in them and your own. Your own you must forgive, but God's you cannot.
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If he have intrusted you with talents for his service, and any would fraudulently or violently deprive you of them, you must look after them as your Masters stock:
If he have Entrusted you with Talents for his service, and any would fraudulently or violently deprive you of them, you must look After them as your Masters stock:
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If a wound in your name or state disable you from doing God service, you must use all lawful means to heal it, that you may be in a capacity of serving him again:
If a wound in your name or state disable you from doing God service, you must use all lawful means to heal it, that you may be in a capacity of serving him again:
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And if your children or others have remotely a right in what you are defrauded of, you may look after their right.
And if your children or Others have remotely a right in what you Are defrauded of, you may look After their right.
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And you must not remit the crime, as oft as you remit the injury:
And you must not remit the crime, as oft as you remit the injury:
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For that God hath imposed penalty upon, and the Rule is good, that the Punishment of the notoriously vicious is a Due to the Common-wealth,
For that God hath imposed penalty upon, and the Rule is good, that the Punishment of the notoriously vicious is a Due to the Commonwealth,
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because of the Necessity of it to its good.
Because of the Necessity of it to its good.
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In a word therefore, if you could do these things, you might your selves resolve when it is lawful to go to Law,
In a word Therefore, if you could do these things, you might your selves resolve when it is lawful to go to Law,
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or seek your Right, and when not. 1. If you can well distinguish between Gods Interest and your own. 2. And be sure you forgive all your own injuries. 3. And that you watch your hearts narrowly le•t they pretend Gods cause,
or seek your Right, and when not. 1. If you can well distinguish between God's Interest and your own. 2. And be sure you forgive all your own injuries. 3. And that you watch your hearts narrowly le•t they pretend God's cause,
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and intend your own. 4. And be able by the consideration of circumstances to discern in probability,
and intend your own. 4. And be able by the consideration of Circumstances to discern in probability,
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whether Gods Interest will be more promoted by going to Law, or passing it by. But alas, how rare a course is this!
whither God's Interest will be more promoted by going to Law, or passing it by. But alas, how rare a course is this!
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Of all the suits that are before you at this Assize, I fear there are few that are commenced unfeignedly for the Interest of God! If the Lord himself should ask both Plaintiff and Defendant, Do you follow this suit for Me, or for your selves? What answer think you they must make,
Of all the suits that Are before you At this Assize, I Fear there Are few that Are commenced unfeignedly for the Interest of God! If the Lord himself should ask both Plaintiff and Defendant, Do you follow this suit for Me, or for your selves? What answer think you they must make,
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if they speak the truth? But of this anon.
if they speak the truth? But of this anon.
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HAving thus given in my General charge against the carnal worldling, and some Evidence of his guilt;
HAving thus given in my General charge against the carnal worldling, and Some Evidence of his guilt;
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I shall now give you the Quality and Aggravations of your crime, in several Articles, as followeth.
I shall now give you the Quality and Aggravations of your crime, in several Articles, as follows.
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1. You are Guilty of Idolatry, which is high Treason against the God of Heaven. That which hath your highest estimation, and dearest affection, and chiefest service, is your God. But this the world hath; therefore it is your God.
1. You Are Guilty of Idolatry, which is high Treason against the God of Heaven. That which hath your highest estimation, and dearest affection, and chiefest service, is your God. But this the world hath; Therefore it is your God.
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That which hath the most of your Hearts is your God. But it is the world that hath the most of your hearts.
That which hath the most of your Hearts is your God. But it is the world that hath the most of your hearts.
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You know that the main drift of your life is for the world: And that which hath the main bent of your life, hath your heart.
You know that the main drift of your life is for the world: And that which hath the main bent of your life, hath your heart.
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If Reason be no Evidence, you cannot refuse Scripture, Col. 3. 5. [ Mortifie therefore your Members upon earth;
If Reason be no Evidence, you cannot refuse Scripture, Col. 3. 5. [ Mortify Therefore your Members upon earth;
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] and one is [ Covetousness, which is Idolatry, ] Eph. 5. 5. [ For this ye know, that no whoremonger,
] and one is [ Covetousness, which is Idolatry, ] Ephesians 5. 5. [ For this you know, that no whoremonger,
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nor unclean person, nor covetous man, who is an Idolator, hath any Inheritance in the Kingdom of Christ and of God. nor unclean person, nor covetous man, who is an Idolater, hath any Inheritance in the Kingdom of christ and of God.
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] The case is plain in Scripture, and in the effects.
] The case is plain in Scripture, and in the effects.
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The world hath that Love that God should have, that Care, and Trust, and Service which belongs to God;
The world hath that Love that God should have, that Care, and Trust, and Service which belongs to God;
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and therefore it is your God.
and Therefore it is your God.
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I do therefore here on the behalf of God, indite every worldly carnall sinner of you at the Bar of your own conscience,
I do Therefore Here on the behalf of God, indite every worldly carnal sinner of you At the Bar of your own conscience,
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as a Traytor against the Lord that made you, and against the Son of God that did Redeem you!
as a Traitor against the Lord that made you, and against the Son of God that did redeem you!
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And what greater sin can man be guilty of (besides the Blaspheming of the Holy Ghost.) He that would have another God, would have the Lord to be un-Godded,
And what greater since can man be guilty of (beside the Blaspheming of the Holy Ghost.) He that would have Another God, would have the Lord to be ungodded,
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and to lose his Soveraign Power and Goodness! And is such a man fit to live in his sight? Why wretched Traytor!
and to loose his Sovereign Power and goodness! And is such a man fit to live in his sighed? Why wretched Traitor!
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If he be not thy God, thou canst not expect to live by him, or be sustained, preserved, and provided for by him:
If he be not thy God, thou Canst not expect to live by him, or be sustained, preserved, and provided for by him:
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Thou canst not live an hour without him!
Thou Canst not live an hour without him!
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and yet wilt thou cast him off? Wouldst thou pluck up thy own foundation? and cut off the bough on which thou standest? Wouldst thou fire the house thou dwellest in? and sink the Ship that keepeth thy self and all that thou hast from sinking! Relations are mutual!
and yet wilt thou cast him off? Wouldst thou pluck up thy own Foundation? and Cut off the bough on which thou Standest? Wouldst thou fire the house thou dwellest in? and sink the Ship that Keepeth thy self and all that thou hast from sinking! Relations Are mutual!
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If he shall be no God to thee, be it known to thee thou shalt be none of his People!
If he shall be no God to thee, be it known to thee thou shalt be none of his People!
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If he shall be no Father to thee, thou shalt be none of his child. And, wretched soul, what wilt thou do without him!
If he shall be no Father to thee, thou shalt be none of his child. And, wretched soul, what wilt thou do without him!
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It i•••e that keeps thy soul in thy body while thou art serving his enemy.
It i•••e that keeps thy soul in thy body while thou art serving his enemy.
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Thou wouldst be in Hell within this hour if his Mercy did not keep thee out.
Thou Wouldst be in Hell within this hour if his Mercy did not keep thee out.
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And is this thy requital of him? He hath but one Trinity of enemies, the flesh, the world, and the Devil;
And is this thy requital of him? He hath but one Trinity of enemies, the Flesh, the world, and the devil;
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and wilt thou turn to these, and forsake him by whom thou livest? Why I tell thee, the Lord must be thy God,
and wilt thou turn to these, and forsake him by whom thou Livest? Why I tell thee, the Lord must be thy God,
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or thou must have no God indeed. The world is like the Heathens Idols; that hath eyes but cannot see thy wants;
or thou must have no God indeed. The world is like the heathens Idols; that hath eyes but cannot see thy Wants;
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ears, but cannot hear thy cries ▪ hands, but cannot help thee in thy distress. All thy Riches, Dignities, and Pleasures, are silly things to make a God of.
ears, but cannot hear thy cries ▪ hands, but cannot help thee in thy distress. All thy Riches, Dignities, and Pleasures, Are silly things to make a God of.
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They may have the room of God in thy heart; and in that sense be thy God:
They may have the room of God in thy heart; and in that sense be thy God:
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but indeed they are no more God, then a mawkin is a man; nor no more able to help and save thee.
but indeed they Are no more God, then a mawkin is a man; nor no more able to help and save thee.
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Wouldst thou then have a God or no God? If thou wouldst have no God, thou wouldst have no Helper, no Governor, no Preserver nor no Happiness.
Wouldst thou then have a God or no God? If thou Wouldst have no God, thou Wouldst have no Helper, no Governor, no Preserver nor no Happiness.
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And dost thou think that thou art sufficient for thy self? What! Canst thou live a day without God? Canst thou save thy self from danger without him? Canst thou relieve or shift for thy self at death without him? Darest thou tell him so to his face? and stand to it? But if thou must have a God, what God wouldst thou have? Wouldst not thou have a God that can preserve,
And dost thou think that thou art sufficient for thy self? What! Canst thou live a day without God? Canst thou save thy self from danger without him? Canst thou relieve or shift for thy self At death without him? Darest thou tell him so to his face? and stand to it? But if thou must have a God, what God Wouldst thou have? Wouldst not thou have a God that can preserve,
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and help, and save thee? The world cannot do it, man! I shall tell thee more of this anon, that the world cannot do it.
and help, and save thee? The world cannot do it, man! I shall tell thee more of this anon, that the world cannot do it.
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If thou trust to it, it will deceive thee.
If thou trust to it, it will deceive thee.
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But if thou say then, the Lord shall be thy God ] Away then with all thy Idols.
But if thou say then, the Lord shall be thy God ] Away then with all thy Idols.
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God will have no partner, much less a superiour, that is exalted above himself in thy soul.
God will have no partner, much less a superior, that is exalted above himself in thy soul.
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As Ioshua said to the Israelites, Iosh. 24. 14. so say I to you, [ Now therefore fear the Lord,
As Ioshua said to the Israelites, Joshua 24. 14. so say I to you, [ Now Therefore Fear the Lord,
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and serve h•m in sincerity and in truth, and put away the world (which hath been your God) and serve ye the Lord:
and serve h•m in sincerity and in truth, and put away the world (which hath been your God) and serve you the Lord:
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And if it seem evil to you to serve the Lord, choose you this day whom ye will serve:
And if it seem evil to you to serve the Lord, choose you this day whom you will serve:
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but as for me and my house we will serve the Lord. but as for me and my house we will serve the Lord.
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] And if you say as they, [ God forbid that we should forsake the Lord to serve other Gods. ] I answer you,
] And if you say as they, [ God forbid that we should forsake the Lord to serve other God's ] I answer you,
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as he, Away then with the world and all other Idols;
as he, Away then with the world and all other Idols;
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or else, [ Ye cannot serve the Lord, for he is an holy and a jealous God,
or Else, [ You cannot serve the Lord, for he is an holy and a jealous God,
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and will not forgive such transgressions and sins;
and will not forgive such transgressions and Sins;
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but if ye forsake the Lord and serve the world, he will turn against you and consume you, ] Vers. 19, 20. God will not stoop to be an underling in your hearts.but if you forsake the Lord and serve the world, he will turn against you and consume you, ] Vers. 19, 20. God will not stoop to be an underling in your hearts.
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He should have all, an• will at last have all or none: But in the mean time, he will have the Best or none.
He should have all, an• will At last have all or none: But in the mean time, he will have the Best or none.
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I do witness here to every soul of you in his name, that if he have not the Soveraignty,
I do witness Here to every soul of you in his name, that if he have not the Sovereignty,
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and be not nearer and dearer to your hearts, then all the honours, and riches,
and be not nearer and Dearer to your hearts, then all the honours, and riches,
cc vbb xx jc cc jc-jn p-acp po22 n2, cs d dt n2, cc n2,
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and pleasures of the world, he is not, he will not be, he cannot be your God.
and pleasures of the world, he is not, he will not be, he cannot be your God.
cc n2 pp-f dt n1, pns31 vbz xx, pns31 vmb xx vbi, pns31 vmbx vbi po22 n1.
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And if he be not thy God, thou wilt be Godless, as thou art ungodly; thou wilt be without his help, as he was without thy heart.
And if he be not thy God, thou wilt be Godless, as thou art ungodly; thou wilt be without his help, as he was without thy heart.
cc cs pns31 vbb xx po21 n1, pns21 vm2 vbi j, c-acp pns21 vb2r j; pns21 vm2 vbi p-acp po31 n1, c-acp pns31 vbds p-acp po21 n1.
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Well, this is the first Article of my charge against every one of you that hath not Crucified the world, you are Idolators and Traytors against the God of Heaven:
Well, this is the First Article of my charge against every one of you that hath not crucified the world, you Are Idolaters and Traitors against the God of Heaven:
av, d vbz dt ord n1 pp-f po11 n1 p-acp d crd pp-f pn22 d vhz xx vvn dt n1, pn22 vbr n2 cc n2 p-acp dt n1 pp-f n1:
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And he that would have no God, deserves to be no man, and worse;
And he that would have no God, deserves to be no man, and Worse;
cc pns31 cst vmd vhi dx n1, vvz pc-acp vbi dx n1, cc av-jc;
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and shall either by Repentance wish with groans that he had never been a worldling and a neglecter of God,
and shall either by Repentance wish with groans that he had never been a worldling and a neglecter of God,
cc vmb d p-acp n1 vvi p-acp n2 cst pns31 vhd av-x vbn dt n1 cc dt n1 pp-f np1,
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or else in Hell with groans shall wish that he had never been a man.
or Else in Hell with groans shall wish that he had never been a man.
cc av p-acp n1 p-acp n2 vmb vvi cst pns31 vhd av-x vbn dt n1.
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As the first Commandment is the fundamental Law, and informeth all the obligations of the particular precepts following;
As the First Commandment is the fundamental Law, and Informeth all the obligations of the particular Precepts following;
p-acp dt ord n1 vbz dt j n1, cc vvz d dt n2 pp-f dt j n2 vvg;
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so Idolatry which is against that Commandment is the fundamental crime, and is the life of all the rest.
so Idolatry which is against that Commandment is the fundamental crime, and is the life of all the rest.
av n1 r-crq vbz p-acp d n1 vbz dt j n1, cc vbz dt n1 pp-f d dt n1.
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He that would overthrow the God-head, would overthrow all the world. 2. The next Article of my charge is this.
He that would overthrow the Godhead, would overthrow all the world. 2. The next Article of my charge is this.
pns31 cst vmd vvi dt n1, vmd vvi d dt n1. crd dt ord n1 pp-f po11 n1 vbz d.
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You are guilty of most perfidious Covenant-breaking with God.
You Are guilty of most perfidious Covenant-breaking with God.
pn22 vbr j pp-f ds j j p-acp np1.
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Did you not in your Baptism, solemnly by your parents, Renounce the world, the flesh and the Devil,
Did you not in your Baptism, solemnly by your Parents, Renounce the world, the Flesh and the devil,
vdd pn22 xx p-acp po22 n1, av-j p-acp po22 n2, vvb dt n1, dt n1 cc dt n1,
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and promise to fight against them to the end of your life under the Banner of Christ? And have you performed that vow? No:
and promise to fight against them to the end of your life under the Banner of christ? And have you performed that Voelli? No:
cc vvb pc-acp vvi p-acp pno32 p-acp dt n1 pp-f po22 n1 p-acp dt n1 pp-f np1? cc vhb pn22 vvn d n1? uh-dx:
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you have turned treacherously to the enemy that you renounced, and fought for the world and the flesh, against the Word and the Spirit of Christ.
you have turned treacherously to the enemy that you renounced, and fought for the world and the Flesh, against the Word and the Spirit of christ.
pn22 vhb vvn av-j p-acp dt n1 cst pn22 vvd, cc vvd p-acp dt n1 cc dt n1, p-acp dt n1 cc dt n1 pp-f np1.
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And if you renounce your Baptismal Covenant, you renounce in effect the benefits of that Covenant.
And if you renounce your Baptismal Covenant, you renounce in Effect the benefits of that Covenant.
cc cs pn22 vvb po22 j n1, pn22 vvb p-acp n1 dt n2 pp-f d n1.
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And if God deal with you as with Perfidious Covenant-breakers, thank your selves.
And if God deal with you as with Perfidious Covenant-breakers, thank your selves.
cc cs np1 vvb p-acp pn22 a-acp p-acp j n2, vvb po22 n2.
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3. Moreover you are guilty of debasing your humane nature, and so of wronging God that made it,
3. Moreover you Are guilty of debasing your humane nature, and so of wronging God that made it,
crd np1 pn22 vbr j pp-f vvg po22 j n1, cc av pp-f vvg np1 cst vvd pn31,
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and is the owner of it.
and is the owner of it.
cc vbz dt n1 pp-f pn31.
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God made you not as bruits, that are capable of no higher things then to eat,
God made you not as bruits, that Are capable of no higher things then to eat,
np1 vvd pn22 xx p-acp n2, cst vbr j pp-f dx jc n2 cs pc-acp vvi,
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and drink, and play, and die, and theres an end of them: But he made you capable of an Everlasting life of Glory with himself.
and drink, and play, and die, and theres an end of them: But he made you capable of an Everlasting life of Glory with himself.
cc vvi, cc vvi, cc vvi, cc pc-acp|vbz dt n1 pp-f pno32: cc-acp pns31 vvd pn22 j pp-f dt j n1 pp-f n1 p-acp px31.
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And as he suiteth all his works to their uses and ends, so did he suit the nature of man to his immortal state.
And as he suiteth all his works to their uses and ends, so did he suit the nature of man to his immortal state.
cc c-acp pns31 vvz d po31 n2 p-acp po32 n2 cc n2, av vdd pns31 vvi dt n1 pp-f n1 p-acp po31 j n1.
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As we were made by God, we were sitted and disposed to everlasting things. And you ••ave turned your hearts to the vanities of this world;
As we were made by God, we were sitted and disposed to everlasting things. And you ••ave turned your hearts to the vanities of this world;
c-acp pns12 vbdr vvn p-acp np1, pns12 vbdr vvn cc vvn p-acp j n2. cc pn22 vhb vvn po22 n2 p-acp dt n2 pp-f d n1;
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and set your mind on them as your happiness, as if you had no greater things to mind.
and Set your mind on them as your happiness, as if you had no greater things to mind.
cc vvb po22 n1 p-acp pno32 p-acp po22 n1, c-acp cs pn22 vhd dx jc n2 p-acp n1.
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Objects do either ennoble or debase the faculties according as they are.
Objects do either ennoble or debase the faculties according as they Are.
n2 vdb av-d vvi cc vvi dt n2 vvg c-acp pns32 vbr.
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That is the vilest creature which is made for the vilest uses and ends, or imployes himself in such.
That is the Vilest creature which is made for the Vilest uses and ends, or employs himself in such.
cst vbz dt js n1 r-crq vbz vvn p-acp dt js n2 cc n2, cc vvz px31 p-acp d.
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And that is the most excellent creature which is exercised about the most excellent Objects.
And that is the most excellent creature which is exercised about the most excellent Objects.
cc cst vbz dt av-ds j n1 r-crq vbz vvn p-acp dt av-ds j n2.
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God made you for no less then his everlasting praises, before his face, among his Angels;
God made you for no less then his everlasting praises, before his face, among his Angels;
np1 vvd pn22 p-acp dx dc cs po31 j n2, p-acp po31 n1, p-acp po31 n2;
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and you have so far debased your own nature, as to root like swine in earth and dung,
and you have so Far debased your own nature, as to root like Swine in earth and dung,
cc pn22 vhb av av-j vvn po22 d n1, c-acp pc-acp vvi j n1 p-acp n1 cc n1,
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and to live like bruits, that have not an immortal state to mind.
and to live like bruits, that have not an immortal state to mind.
cc pc-acp vvi av-j n2, cst vhb xx dt j n1 p-acp n1.
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How will you answer this dishonour done to the workmanship of God? That you should blot out his image,
How will you answer this dishonour done to the workmanship of God? That you should blot out his image,
q-crq vmb pn22 vvi d n1 vdn p-acp dt n1 pp-f np1? cst pn22 vmd vvi av po31 n1,
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and imploy your souls against his Laws, and live as moles and worms in the earth.
and employ your Souls against his Laws, and live as Moles and worms in the earth.
cc vvb po22 n2 p-acp po31 n2, cc vvi p-acp n2 cc n2 p-acp dt n1.
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He put you on earth but as travellers towards Heaven:
He put you on earth but as travellers towards Heaven:
pns31 vvd pn22 p-acp n1 cc-acp c-acp n2 p-acp n1:
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and you have taken up your home in the way, and forgotten your End and Restingplace.
and you have taken up your home in the Way, and forgotten your End and Resting place.
cc pn22 vhb vvn a-acp po22 n1-an p-acp dt n1, cc vvn po22 vvb cc n1.
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4. The next part of your Guilt is, that you have perverted the use of all the creatures,
4. The next part of your Gilded is, that you have perverted the use of all the creatures,
crd dt ord n1 pp-f po22 j-vvn vbz, cst pn22 vhb vvn dt n1 pp-f d dt n2,
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and turned the Works and Mercies of God against himself.
and turned the Works and mercies of God against himself.
cc vvd dt vvz cc n2 pp-f np1 p-acp px31.
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He gave them all to you, to lead you to himself, and to furnish you for his service.
He gave them all to you, to led you to himself, and to furnish you for his service.
pns31 vvd pno32 d p-acp pn22, pc-acp vvi pn22 p-acp px31, cc pc-acp vvi pn22 p-acp po31 n1.
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He made this world to be a Glass in which you might see the Maker, and a Book in which you might read his Name and will.
He made this world to be a Glass in which you might see the Maker, and a Book in which you might read his Name and will.
pns31 vvd d n1 pc-acp vbi dt n1 p-acp r-crq pn22 vmd vvi dt n1, cc dt n1 p-acp r-crq pn22 vmd vvi po31 n1 cc n1.
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And will you overlook him, and forget the end and use of all? What shame and pitty is it that men should live in the world,
And will you overlook him, and forget the end and use of all? What shame and pity is it that men should live in the world,
cc vmb pn22 vvi pno31, cc vvi dt n1 cc n1 pp-f d? q-crq n1 cc n1 vbz pn31 d n2 vmd vvi p-acp dt n1,
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and not know the use of it! That they should see such a beauteous frame, and not understand its principal signification!
and not know the use of it! That they should see such a beauteous frame, and not understand its principal signification!
cc xx vvi dt n1 pp-f pn31! cst pns32 vmd vvi d dt j n1, cc xx vvi po31 j-jn n1!
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That they should daily converse with so many creatures, which all proclaim the name of God,
That they should daily converse with so many creatures, which all proclaim the name of God,
cst pns32 vmd av-j vvi p-acp av d n2, r-crq d vvb dt n1 pp-f np1,
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and with one accord declare his praise, and yet that this language should be so little understood? Like an illiterate man in a Library, that seeth many thousand Books,
and with one accord declare his praise, and yet that this language should be so little understood? Like an illiterate man in a Library, that sees many thousand Books,
cc p-acp crd n1 vvi po31 n1, cc av cst d n1 vmd vbi av av-j vvn? j dt j n1 p-acp dt n1, cst vvz d crd n2,
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and knows not a word that is in any of them.
and knows not a word that is in any of them.
cc vvz xx dt n1 cst vbz p-acp d pp-f pno32.
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Or like an ignorant man in an Apothecaries shop, that seeth the drugs, but knoweth not what they are good for,
Or like an ignorant man in an Apothecaries shop, that sees the drugs, but Knoweth not what they Are good for,
cc av-j dt j n1 p-acp dt ng1 n1, cst vvz dt n2, cc-acp vvz xx r-crq pns32 vbr j p-acp,
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nor how to use any of them, if he had the greatest need.
nor how to use any of them, if he had the greatest need.
ccx c-crq pc-acp vvi d pp-f pno32, cs pns31 vhd dt js n1.
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The poorest cottage and smallest pittance of these earthly things might be a greater Blessing to you,
The Poorest cottage and Smallest pittance of these earthly things might be a greater Blessing to you,
dt js n1 cc js n1 pp-f d j n2 vmd vbi dt jc n1 p-acp pn22,
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if you could understand their use and meaning, then all the world would be to him that understands it not.
if you could understand their use and meaning, then all the world would be to him that understands it not.
cs pn22 vmd vvi po32 n1 cc n1, cs d dt n1 vmd vbi p-acp pno31 cst vvz pn31 xx.
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Your possessions in themselves, if you have not God in them, are but the very corpse or carkaise of a blessing!
Your possessions in themselves, if you have not God in them, Are but the very corpse or Carcass of a blessing!
po22 n2 p-acp px32, cs pn22 vhb xx np1 p-acp pno32, vbr p-acp dt j n1 cc n1 pp-f dt n1!
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The Life of them is wanting! And without the Life, they will but trouble you: For you have the burden without the use.
The Life of them is wanting! And without the Life, they will but trouble you: For you have the burden without the use.
dt n1 pp-f pno32 vbz vvg! cc p-acp dt n1, pns32 vmb cc-acp vvi pn22: c-acp pn22 vhb dt n1 p-acp dt n1.
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Your horse will carry you, while he hath life and health;
Your horse will carry you, while he hath life and health;
po22 n1 vmb vvi pn22, cs pns31 vhz n1 cc n1;
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but take away his life once, and you must carry him if you will have him any further.
but take away his life once, and you must carry him if you will have him any further.
cc-acp vvb av po31 n1 a-acp, cc pn22 vmb vvi pno31 cs pn22 vmb vhi pno31 d av-jc.
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Verily it is no wiser a trick to make a stir in the world, and seek the profits and pleasures of it, without God,
Verily it is no Wiser a trick to make a stir in the world, and seek the profits and pleasures of it, without God,
av-j pn31 vbz dx jc dt n1 pc-acp vvi dt n1 p-acp dt n1, cc vvi dt n2 cc n2 pp-f pn31, p-acp np1,
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or any otherwise then as they are animated by God, then it is to ride a dead horse, where you may spur long enough before you are one mile further on your way.
or any otherwise then as they Are animated by God, then it is to ride a dead horse, where you may spur long enough before you Are one mile further on your Way.
cc d av av c-acp pns32 vbr vvn p-acp np1, cs pn31 vbz pc-acp vvi dt j n1, c-crq pn22 vmb vvi av-j av-d p-acp pn22 vbr pi n1 av-jc p-acp po22 n1.
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While your friend is living you may delightfully converse with him: but when he is dead you will have little pleasure in his company:
While your friend is living you may delightfully converse with him: but when he is dead you will have little pleasure in his company:
n1 po22 n1 vbz vvg pn22 vmb av-j vvi p-acp pno31: cc-acp c-crq pns31 vbz j pn22 vmb vhi j n1 p-acp po31 n1:
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the corpse of the most learned man will actively teach you no more then a block.
the corpse of the most learned man will actively teach you no more then a block.
dt n1 pp-f dt av-ds j n1 vmb av-j vvi pn22 av-dx av-dc cs dt n1.
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Were it the wi•e of your bosom who through prudence and beauty were never so lovely to you,
Were it the wi•e of your bosom who through prudence and beauty were never so lovely to you,
vbdr pn31 dt n1 pp-f po22 n1 r-crq p-acp n1 cc n1 vbdr av-x av j p-acp pn22,
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when her carkaise is left without a soul you will hasten to bury it out of your sight,
when her Carcass is left without a soul you will hasten to bury it out of your sighed,
c-crq po31 n1 vbz vvn p-acp dt n1 pn22 vmb vvi pc-acp vvi pn31 av pp-f po22 n1,
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and would be loath so much as to keep it in your house, much less in your bed and bosom as heretosore.
and would be loath so much as to keep it in your house, much less in your Bed and bosom as heretofore.
cc vmd vbi j av av-d c-acp pc-acp vvi pn31 p-acp po22 n1, av-d av-dc p-acp po22 n1 cc n1 c-acp av.
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He that knoweth not that God is the Life and Soul of all our Blessings, doth neither know what God is, nor what a Blessing is.
He that Knoweth not that God is the Life and Soul of all our Blessings, does neither know what God is, nor what a Blessing is.
pns31 cst vvz xx cst np1 vbz dt n1 cc n1 pp-f d po12 n2, vdz av-dx vvi r-crq n1 vbz, ccx r-crq dt n1 vbz.
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They are but the empty casks and shells, and not the Blessings themselves without him. You have the Burden, and not the Benefit:
They Are but the empty casks and shells, and not the Blessings themselves without him. You have the Burden, and not the Benefit:
pns32 vbr p-acp dt j n2 cc n2, cc xx dt n2 px32 p-acp pno31. pn22 vhb dt n1, cc xx dt n1:
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You must carry them, but they can do nothing to the supporting of you.
You must carry them, but they can do nothing to the supporting of you.
pn22 vmb vvi pno32, cc-acp pns32 vmb vdi pix p-acp dt vvg pp-f pn22.
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Its the absence of God that denominateth them Vanity and Vexation: and it is he only that can make them strengthening and consolatory.
Its the absence of God that denominateth them Vanity and Vexation: and it is he only that can make them strengthening and consolatory.
pn31|vbz dt n1 pp-f np1 cst vvz pno32 n1 cc n1: cc pn31 vbz pns31 j cst vmb vvi pno32 vvg cc j.
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That must have some life in it, that must be pabulum vitae, and must sustain our lives.
That must have Some life in it, that must be pabulum vitae, and must sustain our lives.
cst vmb vhi d n1 p-acp pn31, cst vmb vbi fw-la fw-la, cc vmb vvi po12 n2.
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Souls cannot feed upon meer terrene corporeal things, any more then the body upon meer spirituals.
Souls cannot feed upon mere terrene corporeal things, any more then the body upon mere spirituals.
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As we have both a soul and a body to be sustained, so have we a sustenance suitable to them both;
As we have both a soul and a body to be sustained, so have we a sustenance suitable to them both;
c-acp pns12 vhb d dt n1 cc dt n1 pc-acp vbi vvn, av vhb pns12 dt n1 j p-acp pno32 d;
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even the creature animated by God, or God in and by the creature.
even the creature animated by God, or God in and by the creature.
av dt n1 vvn p-acp np1, cc np1 p-acp cc p-acp dt n1.
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How great then is your sin, that destroy your blessings by depriving them of their Life? and that in a sort destroy the world to your selves, by separating it from its soul? and so most •ainously injure God,
How great then is your since, that destroy your blessings by depriving them of their Life? and that in a sort destroy the world to your selves, by separating it from its soul? and so most •ainously injure God,
c-crq j av vbz po22 n1, cst vvb po22 n2 p-acp vvg pno32 pp-f po32 n1? cc cst p-acp dt n1 vvi dt n1 p-acp po22 n2, p-acp n-vvg pn31 p-acp po31 n1? cc av av-ds av-j vvi np1,
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and rob your selves of the comfort of all, and turn your blessings into burdens, and your helps into hinderances and snares to your souls.
and rob your selves of the Comfort of all, and turn your blessings into burdens, and your helps into hindrances and snares to your Souls.
cc vvb po22 n2 pp-f dt n1 pp-f d, cc vvb po22 n2 p-acp n2, cc po22 n2 p-acp n2 cc n2 p-acp po22 n2.
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Have you lived so long in the School of the world, yea and of the Church too, where you have not only the Library of Nature,
Have you lived so long in the School of the world, yea and of the Church too, where you have not only the Library of Nature,
vhb pn22 vvn av av-j p-acp dt n1 pp-f dt n1, uh cc pp-f dt n1 av, c-crq pn22 vhb xx av-j dt n1 pp-f n1,
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but supernatural Revelations to teach you to understand it, and yet do you not know a word or letter? You do but lose and abuse the creatures of God,
but supernatural Revelations to teach you to understand it, and yet do you not know a word or Letter? You do but loose and abuse the creatures of God,
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if you see him not in them; and if you be not in the use of them led up to himself.
if you see him not in them; and if you be not in the use of them led up to himself.
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The heavens declare the Glory of God, and the •irmament sheweth his handy work: Day unto day uttereth speech, and night unto night sheweth knowledge: The heavens declare the Glory of God, and the •irmament shows his handy work: Day unto day utters speech, and night unto night shows knowledge:
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there is no speech or language where their voice is not heard;
there is no speech or language where their voice is not herd;
pc-acp vbz dx n1 cc n1 c-crq po32 n1 vbz xx vvn;
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their line is gone out through all the earth, and their words to the end of the world, Psal. 19. 1, 2, 3. and yet poor carnal wretches will not understand them.their line is gone out through all the earth, and their words to the end of the world, Psalm 19. 1, 2, 3. and yet poor carnal wretches will not understand them.
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All the works of God do praise him; All the works of God do praise him;
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for he is righteous in all his waies, and holy in all his works, Psal. 145. 10, 17. and yet the wicked will not understand.for he is righteous in all his ways, and holy in all his works, Psalm 145. 10, 17. and yet the wicked will not understand.
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O how many talents must the ungodly be accountable for, as having neglected them, and perverted them from the prescribed use!
O how many Talents must the ungodly be accountable for, as having neglected them, and perverted them from the prescribed use!
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Every creature that you see is a Teacher of Divine things to you;
Every creature that you see is a Teacher of Divine things to you;
np1 n1 cst pn22 vvb vbz dt n1 pp-f j-jn n2 p-acp pn22;
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and you shall answer for your not learning by them Every creature is an Herald sent from heaven to proclaim the will of your Maker, and your Duty:
and you shall answer for your not learning by them Every creature is an Herald sent from heaven to proclaim the will of your Maker, and your Duty:
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and you gaze upon the Messenger, and note his garb, and hear his voice, and never understand or regard his Message.
and you gaze upon the Messenger, and note his garb, and hear his voice, and never understand or regard his Message.
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I would you did but consider what you lose by this your folly! and what life and sweetness there is in creatures, which the heavenly believer draweth forth,
I would you did but Consider what you loose by this your folly! and what life and sweetness there is in creatures, which the heavenly believer draws forth,
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and you have no taste of? And till the Spirit of Sanctification have fitted you to such a work, you are never like effectually to taste it.
and you have no taste of? And till the Spirit of Sanctification have fitted you to such a work, you Are never like effectually to taste it.
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For it is not every flie that can suck honey from the sweetest flower, though the Bee can do it from that which we call a stinking weed.
For it is not every fly that can suck honey from the Sweetest flower, though the Bee can do it from that which we call a stinking weed.
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An ignorant Countryman hath a Meadow that aboundeth with variety of herbs; he can make no other use of them then to feed his cattle with them:
an ignorant Countryman hath a Meadow that Aboundeth with variety of herbs; he can make no other use of them then to feed his cattle with them:
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Or if he walk into his garden, he can only smell the sweetness of a flower:
Or if he walk into his garden, he can only smell the sweetness of a flower:
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but a skilful Physitian that knows their use, can thence fetch a medicine that may be a means to save his life.
but a skilful physician that knows their use, can thence fetch a medicine that may be a means to save his life.
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But the Believing soul can yet go further, and there find that which may further his salvation.
But the Believing soul can yet go further, and there find that which may further his salvation.
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If you have a Lease of your Lands, or a pardon for your life, that's written in an excellent character:
If you have a Lease of your Lands, or a pardon for your life, that's written in an excellent character:
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There's a great deal of difference between another mans delight in viewing the character, and yours in considering of the security you have by it for estate or life.
There's a great deal of difference between Another men delight in viewing the character, and yours in considering of the security you have by it for estate or life.
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But the difference is much greater in our present case, between those that have only the superficial sweetness and beauty of the creature, to the pleasing of the flesh,
But the difference is much greater in our present case, between those that have only the superficial sweetness and beauty of the creature, to the pleasing of the Flesh,
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and those that have God in it, to the spiritual refreshing of their souls.
and those that have God in it, to the spiritual refreshing of their Souls.
cc d cst vhb n1 p-acp pn31, p-acp dt j n-vvg pp-f po32 n2.
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Believe it Sirs, it is not a small sin to pervert the whole creature (thats within our reach) to a use so contrary to that which it was appointed to, as foolish worldlings do:
Believe it Sirs, it is not a small since to pervert the Whole creature (thats within our reach) to a use so contrary to that which it was appointed to, as foolish worldlings do:
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not only to lose that use and benefit of the creatures which we might have, but to turn all into poison and death to our selves!
not only to loose that use and benefit of the creatures which we might have, but to turn all into poison and death to our selves!
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Not only to rob God of that Love, and Honour, and Service which they should procure him but also to turn all this upon themselves.
Not only to rob God of that Love, and Honour, and Service which they should procure him but also to turn all this upon themselves.
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I tell you this will prove no venial sin.
I tell you this will prove no venial since.
pns11 vvb pn22 d vmb vvi dx j n1.
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5. And your Guilt herein is further aggravated, in that you do hereby as much as in you lyeth frustrate the works of Creation and Redemption.
5. And your Gilded herein is further aggravated, in that you do hereby as much as in you lies frustrate the works of Creation and Redemption.
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For God made all things for himself, and you use nothing for him.
For God made all things for himself, and you use nothing for him.
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The Redeemer hath reprieved and restored the creature, for its primitive use, that God might yet have the Glory of his works:
The Redeemer hath reprieved and restored the creature, for its primitive use, that God might yet have the Glory of his works:
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and yet you will not give it him;
and yet you will not give it him;
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but when you pretend to know God, you Glorifie him not as God, but become vain in your imagination, your foolish hearts being darkned,
but when you pretend to know God, you glorify him not as God, but become vain in your imagination, your foolish hearts being darkened,
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as Paul tells them, Rom. 1. 21. And what doth that man deserve that would,
as Paul tells them, Rom. 1. 21. And what does that man deserve that would,
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as to the use, destroy all the world, and frustrate all Gods works both of Creation and Redempion?
as to the use, destroy all the world, and frustrate all God's works both of Creation and Redempion?
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6. Herein also you are guilty of Enmity against God.
6. Herein also you Are guilty of Enmity against God.
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For this is the greatest wrong that an enemy can do him, to rob him of the glory of his Goodness and Power,
For this is the greatest wrong that an enemy can do him, to rob him of the glory of his goodness and Power,
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and to preser his creatures, as if they were more amiable then himself. You cannot dethrone him from his glory;
and to preser his creatures, as if they were more amiable then himself. You cannot dethrone him from his glory;
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but you may possibly deny him the preheminence in your hearts. You may deny him the Kingdom within you;
but you may possibly deny him the pre-eminence in your hearts. You may deny him the Kingdom within you;
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but you cannot dispossess him of his Eternal Power or Kingdom without you. The worst enemy that God hath can do him no harm;
but you cannot dispossess him of his Eternal Power or Kingdom without you. The worst enemy that God hath can do him no harm;
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but this is no thanks to you: he will not be beholden to you for it.
but this is no thanks to you: he will not be beholden to you for it.
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You may as truly shew your Enmity by wronging, as by hurting. And what greater injury can you offer to the Almighty,
You may as truly show your Enmity by wronging, as by hurting. And what greater injury can you offer to the Almighty,
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then to set up the silly creature in his stead, and give it that Love and Service which is his due?
then to Set up the silly creature in his stead, and give it that Love and Service which is his endue?
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7. Moreover you are guilty of wilfull self ▪ murder: you choak your selves with that which should be your food:
7. Moreover you Are guilty of wilful self ▪ murder: you choke your selves with that which should be your food:
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you turn your daily blessings to your bane;
you turn your daily blessings to your bane;
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by dropping your Poyson into the cup of Mercies, which bountiful providence putteth into your hands.
by dropping your Poison into the cup of mercies, which bountiful providence putteth into your hands.
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There is not a surer way in the world to undo you, then by Turning to the creature, and forsaking God.
There is not a Surer Way in the world to undo you, then by Turning to the creature, and forsaking God.
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You cry for more of the world, and you are unsatisfied till you have it;
You cry for more of the world, and you Are unsatisfied till you have it;
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and when you have it, you do but destroy your souls with it, by giving it your hearts, which must be given only unto God.
and when you have it, you do but destroy your Souls with it, by giving it your hearts, which must be given only unto God.
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What a stir do men make for temptation and destruction? What cost and pains are men at to purchase them an Idol,
What a stir do men make for temptation and destruction? What cost and pains Are men At to purchase them an Idol,
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and to make provision for the flesh ▪ to satisfie its desires, when they confess it to be the greatest enemy of their souls? Like a man that would give all that he hath for a coal of fire to put into the thatch;
and to make provision for the Flesh ▪ to satisfy its Desires, when they confess it to be the greatest enemy of their Souls? Like a man that would give all that he hath for a coal of fire to put into the thatch;
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even such is your desires after the world, and the use you make of it.
even such is your Desires After the world, and the use you make of it.
av d vbz po22 n2 p-acp dt n1, cc dt n1 pn22 vvb pp-f pn31.
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8. What abundance of precious time and labour do you lose, which might and should be better spent? Doth not this world take up the most of your care,
8. What abundance of precious time and labour do you loose, which might and should be better spent? Does not this world take up the most of your care,
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and strength, and time? You are about it early and late! It is first and last, and almost alwaies in your thoughts.
and strength, and time? You Are about it early and late! It is First and last, and almost always in your thoughts.
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It findeth you so much to do, that you have scarce any time so much as to mind the God that made you,
It finds you so much to do, that you have scarce any time so much as to mind the God that made you,
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or to seek to escape the everlasting misery, which is near at hand.
or to seek to escape the everlasting misery, which is near At hand.
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It hath taken up so much of your hearts, that when God should have them in any holy duty,
It hath taken up so much of your hearts, that when God should have them in any holy duty,
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or service for his Church, you are heartless.
or service for his Church, you Are heartless.
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When you shall see your accounts cast up to your hands (as shortly you shall see it,
When you shall see your accounts cast up to your hands (as shortly you shall see it,
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though you will not now be perswaded to do it your selves) and when you shall there see,
though you will not now be persuaded to do it your selves) and when you shall there see,
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how many thoughts the world had in comparison of God;
how many thoughts the world had in comparison of God;
c-crq d n2 dt n1 vhd p-acp n1 pp-f np1;
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and how many hours were laid out upon the world, when Gods service was cast by for want of time;
and how many hours were laid out upon the world, when God's service was cast by for want of time;
cc c-crq d n2 vbdr vvn av p-acp dt n1, c-crq npg1 n1 vbds vvn p-acp p-acp n1 pp-f n1;
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and how near the creature was to your heart, while God as a stranger stood at the door:
and how near the creature was to your heart, while God as a stranger stood At the door:
cc c-crq av-j dt n1 vbds p-acp po22 n1, cs np1 p-acp dt n1 vvd p-acp dt n1:
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And, in a word, how the world was your daily business, while the matters of God stept in but now and then upon the by;
And, in a word, how the world was your daily business, while the matters of God stepped in but now and then upon the by;
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you will then confess that you laboured in vain, and that your life and labour should have been better employed.
you will then confess that you laboured in vain, and that your life and labour should have been better employed.
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Hath God given you but a short uncertain life, and laid your everlasting life upon it;
Hath God given you but a short uncertain life, and laid your everlasting life upon it;
vhz np1 vvn pn22 p-acp dt j j n1, cc vvd po22 j n1 p-acp pn31;
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and will you cast all away upon these transitory delights? How short a time have you for so great a work;
and will you cast all away upon these transitory delights? How short a time have you for so great a work;
cc vmb pn22 vvi d av p-acp d j n2? q-crq j dt n1 vhb pn22 p-acp av j dt n1;
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and shall the world have all? Oh that you did but know to how much greater advantage you might have spent this time and labour in seeking God and an endless Glory! One thing is needful: make sure of that:
and shall the world have all? O that you did but know to how much greater advantage you might have spent this time and labour in seeking God and an endless Glory! One thing is needful: make sure of that:
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and waste not the rest of your daies in vanity!
and waste not the rest of your days in vanity!
cc vvb xx dt n1 pp-f po22 n2 p-acp n1!
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What wise man would spend so precious a thing as Time is, upon that which he knows will leave him in Repentings that ever it was so spent? The world doth rob poor sinners of their time:
What wise man would spend so precious a thing as Time is, upon that which he knows will leave him in Repentings that ever it was so spent? The world does rob poor Sinners of their time:
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but when they see it is gone, and they would fain have a little of that time again to make preparation for their everlasting state, it is not all the world then that can bring them back one hour of it again.
but when they see it is gone, and they would fain have a little of that time again to make preparation for their everlasting state, it is not all the world then that can bring them back one hour of it again.
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Certainly such a loss of time and labour is no small aggravation of a worldlings sin.
Certainly such a loss of time and labour is no small aggravation of a worldlings since.
av-j d dt n1 pp-f n1 cc n1 vbz dx j n1 pp-f dt n2 n1.
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9. You are also guilty of the high contempt of the Kingdom of Glory, while you prefer these transitory things before it.
9. You Are also guilty of the high contempt of the Kingdom of Glory, while you prefer these transitory things before it.
crd pn22 vbr av j pp-f dt j n1 pp-f dt n1 pp-f n1, cs pn22 vvb d j n2 p-acp pn31.
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Your hearts and lives speak that which you are ashamed to speak with your tongues.
Your hearts and lives speak that which you Are ashamed to speak with your tongues.
po22 n2 cc n2 vvb d r-crq pn22 vbr j pc-acp vvi p-acp po22 n2.
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You are ashamed to say that Earth is better for you then Heaven, or that your sin is better for you then the favour of God:
You Are ashamed to say that Earth is better for you then Heaven, or that your since is better for you then the favour of God:
pn22 vbr j pc-acp vvi d n1 vbz jc p-acp pn22 av n1, cc cst po22 n1 vbz jc p-acp pn22 av dt n1 pp-f np1:
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but your lives speak it out.
but your lives speak it out.
cc-acp po22 n2 vvb pn31 av.
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If you think not your present condition better for you then heaven, why do you choose and prefer it? and why do you more carefully and laboriously seek the things of earth,
If you think not your present condition better for you then heaven, why do you choose and prefer it? and why do you more carefully and laboriously seek the things of earth,
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then the Heavenly Glory? If your child would sell his inheritance for a cup of Ale, you would think he set light by it:
then the Heavenly Glory? If your child would fell his inheritance for a cup of Ale, you would think he Set Light by it:
cs dt j n1? cs po22 n1 vmd vvi po31 n1 p-acp dt n1 pp-f n1, pn22 vmd vvi pns31 vvd av-j p-acp pn31:
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And if he would part with father and mother for the company of a beggar or a thief, you would say he had no great love to you.
And if he would part with father and mother for the company of a beggar or a thief, you would say he had no great love to you.
cc cs pns31 vmd vvi p-acp n1 cc n1 p-acp dt n1 pp-f dt n1 cc dt n1, pn22 vmd vvi pns31 vhd dx j n1 p-acp pn22.
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And if you will venture your part in heaven for the pleasures of sin, and will part with God for the matters of this world, would you have him think that you set much by his Kingdom or his love? O the unreasonableness of sin!
And if you will venture your part in heaven for the pleasures of since, and will part with God for the matters of this world, would you have him think that you Set much by his Kingdom or his love? O the unreasonableness of since!
cc cs pn22 vmb vvi po22 n1 p-acp n1 p-acp dt n2 pp-f n1, cc vmb vvi p-acp np1 p-acp dt n2 pp-f d n1, vmd pn22 vhi pno31 vvi cst pn22 vvb av-d p-acp po31 n1 cc po31 n1? sy dt n1 pp-f n1!
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the madness of worldly fleshly men!
the madness of worldly fleshly men!
dt n1 pp-f j j n2!
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2354
Is it indeed more desirable to prosper in their shops, their fields, and their pleasures for a few daies or years,
Is it indeed more desirable to prosper in their shops, their fields, and their pleasures for a few days or Years,
vbz pn31 av av-dc j pc-acp vvi p-acp po32 n2, po32 n2, cc po32 n2 p-acp dt d n2 cc n2,
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2355
then everlastingly to live in the presence of the Lord? Shall Christ purchase a Kingdom at the price of his blood,
then everlastingly to live in the presence of the Lord? Shall christ purchase a Kingdom At the price of his blood,
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and offer it us freely, and shall we prefer the life of a bruit before it? Shall God offer to advance so mean a creature to an heavenly station among his Angels;
and offer it us freely, and shall we prefer the life of a bruit before it? Shall God offer to advance so mean a creature to an heavenly station among his Angels;
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and shall we choose rather to wallow in the dung of our Transgressions? Take heed,
and shall we choose rather to wallow in the dung of our Transgressions? Take heed,
cc vmb pns12 vvi av-c pc-acp vvi p-acp dt n1 pp-f po12 n2? vvb n1,
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lest as you are guilty of Esau's folly, you also meet with Esau's misery! and the time should come, that you shall find no place for Repentance, that is,
lest as you Are guilty of Esau's folly, you also meet with Esau's misery! and the time should come, that you shall find no place for Repentance, that is,
cs c-acp pn22 vbr j pp-f npg1 n1, pn22 av vvi p-acp npg1 n1! cc dt n1 vmd vvi, cst pn22 vmb vvi dx n1 p-acp n1, cst vbz,
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2359
for Recovery by Repentance, though you seek it with tears. Contempt of kindness, is a provoking thing:
for Recovery by Repentance, though you seek it with tears. Contempt of kindness, is a provoking thing:
p-acp n1 p-acp n1, cs pn22 vvb pn31 p-acp n2. n1 pp-f n1, vbz dt j-vvg n1:
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For it is the height of ingratitude. And especially when it is the greatest kindness that is contemned.
For it is the height of ingratitude. And especially when it is the greatest kindness that is contemned.
c-acp pn31 vbz dt n1 pp-f n1. cc av-j c-crq pn31 vbz dt js n1 cst vbz vvn.
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2361
As it will be the everlasting imployment of the Saints, to enjoy that felicity, and to admire and praise that infinite Love which caused them to enjoy it:
As it will be the everlasting employment of the Saints, to enjoy that felicity, and to admire and praise that infinite Love which caused them to enjoy it:
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So will it be the everlasting misery of the damned, to be deprived of that felicity,
So will it be the everlasting misery of the damned, to be deprived of that felicity,
av vmb pn31 vbi dt j n1 pp-f dt j-vvn, pc-acp vbi vvn pp-f d n1,
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2363
and to think of their solly in the unthankful contempt of it; and of the excellency of that Kingdom which thus they did contemn.
and to think of their solly in the unthankful contempt of it; and of the excellency of that Kingdom which thus they did contemn.
cc pc-acp vvi pp-f po32 n1 p-acp dt j n1 pp-f pn31; cc pp-f dt n1 pp-f d n1 r-crq av pns32 vdd vvi.
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God sets before you Earth and Heaven: If you choose earth, expect no more: And hereafter, Remember, that you had your choice.
God sets before you Earth and Heaven: If you choose earth, expect no more: And hereafter, remember, that you had your choice.
np1 vvz p-acp pn22 n1 cc n1: cs pn22 vvb n1, vvb av-dx av-dc: cc av, vvb, cst pn22 vhd po22 n1.
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10. To make short of the rest of the aggravation of your sin, and sum it up in a word;
10. To make short of the rest of the aggravation of your since, and sum it up in a word;
crd p-acp vvi j pp-f dt n1 pp-f dt n1 pp-f po22 n1, cc vvb pn31 a-acp p-acp dt n1;
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2366
Your Love of the world is the sum of all iniquity. It virtually or actually containeth in it the breach of every command in the Decalogue.
Your Love of the world is the sum of all iniquity. It virtually or actually Containeth in it the breach of every command in the Decalogue.
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2367
The first Commandment which is the foundation of the Law, and especially of the first Table, is broken by it,
The First Commandment which is the Foundation of the Law, and especially of the First Table, is broken by it,
dt ord n1 r-crq vbz dt n1 pp-f dt n1, cc av-j pp-f dt ord n1, vbz vvn p-acp pn31,
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while you make it your Idol, and give it the Esteem, and Love, and Service that is due to God.
while you make it your Idol, and give it the Esteem, and Love, and Service that is due to God.
cs pn22 vvb pn31 po22 n1, cc vvb pn31 dt n1, cc n1, cc n1 cst vbz j-jn p-acp np1.
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2369
The second, third and fourth Commandments it disposeth you to break.
The second, third and fourth commandments it Disposeth you to break.
dt ord, ord cc ord n2 pn31 vvz pn22 pc-acp vvi.
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2370
While your hearts and ends are carnal and worldly, the manner of your service will be so,
While your hearts and ends Are carnal and worldly, the manner of your service will be so,
n1 po22 n2 cc n2 vbr j cc j, dt n1 pp-f po22 n1 vmb vbi av,
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2371
and you will suit your Religion to the will of men, and your carnal Interest, and not to the will and word of God.
and you will suit your Religion to the will of men, and your carnal Interest, and not to the will and word of God.
cc pn22 vmb vvi po22 n1 p-acp dt n1 pp-f n2, cc po22 j n1, cc xx p-acp dt n1 cc n1 pp-f np1.
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2372
The name and holy nature of God, is habitually contemned by you, while you more set by your worldly matters then by him:
The name and holy nature of God, is habitually contemned by you, while you more Set by your worldly matters then by him:
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2373
His holy daies you ordinarily violate, and his Ordinances you do hypocritically abuse, while your hearts are upon your covetousness or sensual delights;
His holy days you ordinarily violate, and his Ordinances you do hypocritically abuse, while your hearts Are upon your covetousness or sensual delights;
po31 j n2 pn22 av-jn vvi, cc po31 n2 pn22 vdb av-j vvi, cs po22 n2 vbr p-acp po22 n1 cc j n2;
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2374
and are far from him while you draw near him with your lips.
and Are Far from him while you draw near him with your lips.
cc vbr av-j p-acp pno31 cs pn22 vvb av-j pno31 p-acp po22 n2.
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2375
Worldlinys ▪ will make you even break the bonds of natural obligations, and be unthankful to your own Parents, disobedient to your superiours, unfaithful to your equals, and unmerciful to your inferiours.
Worldlinys ▪ will make you even break the bonds of natural obligations, and be unthankful to your own Parents, disobedient to your superiors, unfaithful to your equals, and unmerciful to your inferiors.
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2376
There is no trusting a worldling, he will sell his friend for money.
There is no trusting a worldling, he will fell his friend for money.
pc-acp vbz dx vvg dt n1, pns31 vmb vvi po31 n1 p-acp n1.
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2377
He careth not to wrong you in your life, your chastity, estate and name, for his lustful, ambitious, and covetous desires.
He Careth not to wrong you in your life, your chastity, estate and name, for his lustful, ambitious, and covetous Desires.
pns31 vvz xx pc-acp vvi pn22 p-acp po22 n1, po22 n1, n1 cc n1, p-acp po31 j, j, cc j n2.
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2378
For he directly breaketh the tenth Commandment, which is the sum of the second Table, requiring us to regard the welfare of our neighbour,
For he directly breaks the tenth Commandment, which is the sum of the second Table, requiring us to regard the welfare of our neighbour,
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2379
and not to maintain a private selfish interest against it.
and not to maintain a private selfish Interest against it.
cc xx pc-acp vvi dt j n1 n1 p-acp pn31.
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So true is that of Paul, 1 Tim. 6. 10. The love of money is the root of all evil.
So true is that of Paul, 1 Tim. 6. 10. The love of money is the root of all evil.
av j vbz d pp-f np1, vvn np1 crd crd dt n1 pp-f n1 vbz dt n1 pp-f d n-jn.
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As adhering to God, is the sum of all Duty, and Spiritual Goodness;
As adhering to God, is the sum of all Duty, and Spiritual goodness;
p-acp vvg p-acp np1, vbz dt n1 pp-f d n1, cc j n1;
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so adhering to the creature, instead of God, is the sum of all wickedness and disobedience.
so adhering to the creature, instead of God, is the sum of all wickedness and disobedience.
av vvg p-acp dt n1, av pp-f np1, vbz dt n1 pp-f d n1 cc n1.
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2383
And seeing all this is so, I require you here in the name of God, to cast out this wickedness, and cherish it no longer:
And seeing all this is so, I require you Here in the name of God, to cast out this wickedness, and cherish it no longer:
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2384
Bring forth that Traytor that hath dethroned God in your hearts and exalted it self, and let it die the death.
Bring forth that Traitor that hath dethroned God in your hearts and exalted it self, and let it die the death.
vvb av d n1 cst vhz vvn np1 p-acp po22 n2 cc vvn pn31 n1, cc vvb pn31 vvi dt n1.
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2385
It subverteth Common-wealths, and all societies; it causeth perjury, perfidiousness and sedition; it raiseth wars, and sets the world together by the ears:
It subverteth Commonwealths, and all societies; it Causes perjury, perfidiousness and sedition; it Raiseth wars, and sets the world together by the ears:
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2386
it overturneth all right order, and strikes at the heart of Morality it self, and would make every man a Woolf or Tyger to his brother:
it overturneth all right order, and strikes At the heart of Morality it self, and would make every man a Wolf or Tiger to his brother:
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2387
It is a murderer of your own souls ▪ and the cause of cruelty both to the souls and bodies of others:
It is a murderer of your own Souls ▪ and the cause of cruelty both to the Souls and bodies of Others:
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2388
It is a lyar that promiseth what it cannot perform: It is a cheater that would deceive you of your everlasting happiness;
It is a liar that promises what it cannot perform: It is a cheater that would deceive you of your everlasting happiness;
pn31 vbz dt n1 cst vvz r-crq pn31 vmbx vvi: pn31 vbz dt n1 cst vmd vvi pn22 pp-f po22 j n1;
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2389
and tice you into Hell, by pretences of furthering your profit• and contents:
and tice you into Hell, by pretences of furthering your profit• and contents:
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2390
It causeth parents to neglect the souls of their children, and children to wish the death of their parents,
It Causes Parents to neglect the Souls of their children, and children to wish the death of their Parents,
pn31 vvz n2 pc-acp vvi dt n2 pp-f po32 n2, cc n2 pc-acp vvi dt n1 pp-f po32 n2,
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2391
or be weary of them, or disregard them: and causeth Law-suits and contentions between brother and brother, and neighbour and neighbour;
or be weary of them, or disregard them: and Causes Lawsuits and contentions between brother and brother, and neighbour and neighbour;
cc vbi j pp-f pno32, cc n1 pno32: cc vvz n2 cc n2 p-acp n1 cc n1, cc n1 cc n1;
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2392
and fills the heart with rancor and malice; and turneth families and Kingdoms into confusion: it maketh people hate their Teachers;
and fills the heart with rancour and malice; and turns families and Kingdoms into confusion: it makes people hate their Teachers;
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2393
and too many Ministers to neglect their flocks:
and too many Ministers to neglect their flocks:
cc av d n2 pc-acp vvi po32 n2:
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2394
It adulterously seeketh to vitiate the spouse of Christ, and take up the heart which was reserved for himself:
It adulterously seeks to vitiate the spouse of christ, and take up the heart which was reserved for himself:
pn31 av-j vvz pc-acp vvi dt n1 pp-f np1, cc vvb a-acp dt n1 r-crq vbds vvn p-acp px31:
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2395
It robbeth him of his honour, of our affections and obedience; and Sacrilegiously defaceth the Temple of the Holy Ghost:
It robbeth him of his honour, of our affections and Obedience; and Sacrilegiously defaceth the Temple of the Holy Ghost:
pn31 vvz pno31 pp-f po31 n1, pp-f po12 n2 cc n1; cc av-j vvz dt n1 pp-f dt j n1:
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2396
It will not allow God one free thought, nor full affection of your heart, nor one hour entirely improved for his honour. This is the World;
It will not allow God one free Thought, nor full affection of your heart, nor one hour entirely improved for his honour. This is the World;
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2397
and thus is it used by sensual men. Judge now whether it deserve not to die the death;
and thus is it used by sensual men. Judge now whither it deserve not to die the death;
cc av vbz pn31 vvn p-acp j n2. n1 av cs pn31 vvb xx pc-acp vvi dt n1;
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2398
and to be cast out of your souls!
and to be cast out of your Souls!
cc pc-acp vbi vvn av pp-f po22 n2!
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2399
and wherher we have not reason to say, Crucifie it, Crucifie it? Ask me no more, What evil it hath done!
and wherher we have not reason to say, Crucify it, Crucify it? Ask me no more, What evil it hath done!
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2400
You see it is such an enemy to the God of heaven, that if you cherish it and let it live in your hearts, you are not friends to Christ or your salvation.
You see it is such an enemy to the God of heaven, that if you cherish it and let it live in your hearts, you Are not Friends to christ or your salvation.
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2401
Away with it then without any more ado; and use it as the world did use your Lord:
Away with it then without any more ado; and use it as the world did use your Lord:
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2402
and as it nailed him on the Cross, so go to his Cross, for a nail to fasten it,
and as it nailed him on the Cross, so go to his Cross, for a nail to fasten it,
cc c-acp pn31 vvd pno31 p-acp dt n1, av vvb p-acp po31 n1, p-acp dt n1 pc-acp vvi pn31,
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2403
and for strength to Crucifie it, that you may be victors and super-victors through him that loved you,
and for strength to Crucify it, that you may be victor's and supervictors through him that loved you,
cc p-acp n1 pc-acp vvi pn31, cst pn22 vmb vbi n2 cc n2 p-acp pno31 cst vvd pn22,
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and overcame the world for you. Choose not to be slaves, when you may be free-men and triumphers.
and overcame the world for you. Choose not to be slaves, when you may be freemen and triumphers.
cc vvd dt n1 p-acp pn22. vvb xx pc-acp vbi n2, c-crq pn22 vmb vbi n2 cc n2.
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2405
Take warning by all that have gone before you: serve not a Master that casteth off all his servants in distress;
Take warning by all that have gone before you: serve not a Master that Cast off all his Servants in distress;
vvb n1 p-acp d cst vhb vvn p-acp pn22: vvb xx dt n1 cst vvz a-acp d po31 n2 p-acp n1;
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2406
and leaveth them all in fruitless complaints of its unprofitablness! Think not to speed well where never man sped well before you;
and Leaveth them all in fruitless complaints of its unprofitablness! Think not to speed well where never man sped well before you;
cc vvz pno32 d p-acp j n2 pp-f po31 n1! vvb xx pc-acp vvi av c-crq av-x n1 vvd av p-acp pn22;
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2407
nor to find content, where none have found it. If all the worlds followers complain of it at the parting, take warning by them, and foresee the end.
nor to find content, where none have found it. If all the world's followers complain of it At the parting, take warning by them, and foresee the end.
ccx pc-acp vvi j, c-crq pix vhb vvn pn31. cs d dt ng1 n2 vvb pp-f pn31 p-acp dt n-vvg, vvb n1 p-acp pno32, cc vvi dt n1.
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2408
Find out one man that ever was made happy by the world, (in a true and durable happiness) before you venture your own hopes and happiness in such hands.
Find out one man that ever was made happy by the world, (in a true and durable happiness) before you venture your own hope's and happiness in such hands.
vvb av crd n1 cst av vbds vvn j p-acp dt n1, (p-acp dt j cc j n1) c-acp pn22 vvb po22 d n2 cc n1 p-acp d n2.
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2409
Put not your selves and all that you have in such a leaking vessel that never yet brought man safe to shore.
Put not your selves and all that you have in such a leaking vessel that never yet brought man safe to shore.
vvb xx po22 n2 cc d cst pn22 vhb p-acp d dt j-vvg n1 cst av-x av vvd n1 j p-acp n1.
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2410
Will neither the experience of your own lives, nor the experience of all the world before you, delivered in the history of so many thousand years, be a sufficient warning to you to avoid the snare? What will you take then for a sufficient warning? Were not reason captivated, one would think that a walk into the Church-yard might satisfie you.
Will neither the experience of your own lives, nor the experience of all the world before you, Delivered in the history of so many thousand Years, be a sufficient warning to you to avoid the snare? What will you take then for a sufficient warning? Were not reason captivated, one would think that a walk into the Churchyard might satisfy you.
n1 av-d dt n1 pp-f po22 d n2, ccx dt n1 pp-f d dt n1 p-acp pn22, vvn p-acp dt n1 pp-f av d crd n2, vbb dt j n-vvg p-acp pn22 pc-acp vvi dt n1? q-crq vmb pn22 vvi av p-acp dt j n-vvg? vbdr xx n1 vvn, pi vmd vvi d dt n1 p-acp dt n1 vmd vvi pn22.
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2411
The sight of a grave or of a dead body should kill and disgrace the world in your eyes.
The sighed of a grave or of a dead body should kill and disgrace the world in your eyes.
dt n1 pp-f dt n1 cc pp-f dt j n1 vmd vvi cc vvi dt n1 p-acp po22 n2.
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2412
Do you see where you must lie, and what that flesh which you so regard must be turned to,
Do you see where you must lie, and what that Flesh which you so regard must be turned to,
vdb pn22 vvi c-crq pn22 vmb vvi, cc r-crq cst n1 r-crq pn22 av n1 vmb vbi vvn p-acp,
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2413
and what is the most that can be expected from the world, and in how poor and despicable a case it will then leave you? and yet will you doat upon it,
and what is the most that can be expected from the world, and in how poor and despicable a case it will then leave you? and yet will you dote upon it,
cc r-crq vbz dt ds cst vmb vbi vvn p-acp dt n1, cc p-acp c-crq j cc j dt n1 pn31 vmb av vvi pn22? cc av vmb pn22 vvi p-acp pn31,
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2414
and neglect and lose the life everlasting for it? Will you be wilfully seduced by the vain-glory and oftentation of blinded worldlings,
and neglect and loose the life everlasting for it? Will you be wilfully seduced by the vainglory and ostentation of blinded worldlings,
cc vvi cc vvi dt n1 j p-acp pn31? n1 pn22 vbi av-j vvn p-acp dt n1 cc n1 pp-f j-vvn n2,
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2415
when you are certain before-hand that they will not be long of the mind themselves, that now they are? Name me one man if you can, that rejoyceth in his worldly prosperity now,
when you Are certain beforehand that they will not be long of the mind themselves, that now they Are? Name me one man if you can, that Rejoiceth in his worldly Prosperity now,
c-crq pn22 vbr j av cst pns32 vmb xx vbi j pp-f dt n1 px32, cst av pns32 vbr? n1 pno11 crd n1 cs pn22 vmb, cst vvz p-acp po31 j n1 av,
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2416
and speaketh well of it, who rejoyced in it, and spoke well of it two hundred years ago!
and speaks well of it, who rejoiced in it, and spoke well of it two hundred Years ago!
cc vvz av pp-f pn31, r-crq vvd p-acp pn31, cc vvd av pp-f pn31 crd crd n2 av!
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2417
Its a child indeed that would have an house builded by every fine flower that he seeth in his way,
Its a child indeed that would have an house built by every fine flower that he sees in his Way,
pn31|vbz dt n1 av cst vmd vhi dt n1 vvn p-acp d j n1 cst pns31 vvz p-acp po31 n1,
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2418
and forgetteth his home, his friends and his inheritance!
and forgetteth his home, his Friends and his inheritance!
cc vvz po31 n1-an, po31 n2 cc po31 n1!
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2419
When its two to one but the flower will be withered, before his house be finished,
When its two to one but the flower will be withered, before his house be finished,
c-crq po31 crd p-acp crd p-acp dt n1 vmb vbi vvn, p-acp po31 n1 vbi vvn,
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2420
and the pleasure will not answer the trouble and cost.
and the pleasure will not answer the trouble and cost.
cc dt n1 vmb xx vvi dt n1 cc n1.
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2421
Indeed if the world were a better place, then that which we are going to, I could not then blame any to desire to keep it as long as they can:
Indeed if the world were a better place, then that which we Are going to, I could not then blame any to desire to keep it as long as they can:
np1 cs dt n1 vbdr dt jc n1, av cst r-crq pns12 vbr vvg p-acp, pns11 vmd xx av vvi d pc-acp vvi pc-acp vvi pn31 a-acp av-j c-acp pns32 vmb:
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2422
And yet if it were so, the certainty of our removall should make us less regard it,
And yet if it were so, the certainty of our removal should make us less regard it,
cc av cs pn31 vbdr av, dt n1 pp-f po12 n1 vmd vvi pno12 dc n1 pn31,
(11) part (DIV2)
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2423
and look more to the place where we must evermore remain.
and look more to the place where we must evermore remain.
cc vvb av-dc p-acp dt n1 c-crq pns12 vmb av vvi.
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2424
Much more when our home doth exceed this world in worth, as much as in continuance.
Much more when our home does exceed this world in worth, as much as in Continuance.
av-d av-dc c-crq po12 n1-an vdz vvi d n1 p-acp j, p-acp d c-acp p-acp n1.
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2425
Its folly enough to set a mans heart upon the fairest Inn that is in his way;
Its folly enough to Set a men heart upon the Fairest Inn that is in his Way;
po31 n1 av-d pc-acp vvi dt ng1 n1 p-acp dt js n1 cst vbz p-acp po31 n1;
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2426
but to prefer a swine-stye before a Pallace where his Father dwells and his inheritance doth lie, is somewhat worse then meer folly:
but to prefer a swine-stye before a Palace where his Father dwells and his inheritance does lie, is somewhat Worse then mere folly:
cc-acp pc-acp vvi dt j p-acp dt n1 c-crq po31 n1 vvz cc po31 n1 vdz vvi, vbz av jc cs j n1:
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2427
and its meet that such be used according to their choice.
and its meet that such be used according to their choice.
cc pn31|vbz j cst d vbb vvn vvg p-acp po32 n1.
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2428
Its meet indeed that we be patient in our Wilderness, and murmure not at God for the sufferings that it casteth us upon.
Its meet indeed that we be patient in our Wilderness, and murmur not At God for the sufferings that it Cast us upon.
po31 j av cst pns12 vbb j p-acp po12 n1, cc vvb xx p-acp np1 p-acp dt n2 cst pn31 vvz pno12 p-acp.
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2429
But to love it better then the promised Land, and to think or speak hardly of our happiness it self,
But to love it better then the promised Land, and to think or speak hardly of our happiness it self,
p-acp pc-acp vvi pn31 jc cs dt j-vvn n1, cc pc-acp vvi cc vvi av pp-f po12 n1 pn31 n1,
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2430
and those that would lead us to it, this is unreasonable.
and those that would led us to it, this is unreasonable.
cc d cst vmd vvi pno12 p-acp pn31, d vbz j.
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2431
The Israelites were never so foolish as to build Cities in the Wilderness, as desiring to make it their fixed habitations;
The Israelites were never so foolish as to built Cities in the Wilderness, as desiring to make it their fixed habitations;
dt np2 vbdr av av j c-acp pc-acp vvi n2 p-acp dt n1, c-acp vvg pc-acp vvi pn31 po32 j-vvn n2;
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2432
but contented themselves with moveable tents.
but contented themselves with movable tents.
cc-acp vvd px32 p-acp j n2.
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2433
What a curse were it if God should put you off with earth, and give you no other treasure and felicity, but what it can afford.
What a curse were it if God should put you off with earth, and give you no other treasure and felicity, but what it can afford.
q-crq dt n1 vbdr pn31 cs np1 vmd vvi pn22 a-acp p-acp n1, cc vvb pn22 dx n-jn n1 cc n1, cc-acp r-crq pn31 vmb vvi.
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2434
You might well then look on your Inheritance as Hiram did on his twenty Cities in Galilee, 1 King. 9. 11, 12. and disliking it, call it the Land of Cabul. It is the description of miserable wicked men to have their portion in this life ▪ Psalm 17. 14. Suppose you had the most that you can expect in the world;
You might well then look on your Inheritance as Hiram did on his twenty Cities in Galilee, 1 King. 9. 11, 12. and disliking it, call it the Land of Cabul. It is the description of miserable wicked men to have their portion in this life ▪ Psalm 17. 14. Suppose you had the most that you can expect in the world;
pn22 vmd av av vvi p-acp po22 n1 p-acp np1 vdd p-acp po31 crd n2 p-acp np1, crd n1. crd crd, crd cc n-vvg pn31, vvb pn31 dt n1 pp-f n1. pn31 vbz dt n1 pp-f j j n2 pc-acp vhi po32 n1 p-acp d n1 ▪ np1 crd crd vvb pn22 vhd dt ds cst pn22 vmb vvi p-acp dt n1;
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2435
would you be contented with this as your portion? What is that you would have,
would you be contented with this as your portion? What is that you would have,
vmd pn22 vbi vvn p-acp d c-acp po22 n1? q-crq vbz cst pn22 vmd vhi,
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2436
and which you make such a stir for? Would you have larger possessions, more delightful dwellings, repute with men, the satisfying of your lusts? &c. Dare you take all this for your portion if you had it? Dare you quit your hopes of the life to come for such a portion? You dare not say so, nor do it expresly;
and which you make such a stir for? Would you have larger possessions, more delightful dwellings, repute with men, the satisfying of your Lustiest? etc. Dare you take all this for your portion if you had it? Dare you quit your hope's of the life to come for such a portion? You Dare not say so, nor doe it expressly;
cc r-crq pn22 vvb d dt n1 p-acp? vmd pn22 vhb jc n2, av-dc j n2, vvb p-acp n2, dt n-vvg pp-f po22 n2? av vvb pn22 vvb d d p-acp po22 n1 cs pn22 vhd pn31? n1 pn22 vvb po22 n2 pp-f dt n1 pc-acp vvi p-acp d dt n1? pn22 vvb xx vvi av, ccx n1 pn31 av-j;
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2437
though you do it implyedly and in effect.
though you do it impliedly and in Effect.
cs pn22 vdb pn31 av-j cc p-acp n1.
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2438
O do not that which is so horrid that your own hearts dare not own without trembling and astonishment! I pray you tell me;
O do not that which is so horrid that your own hearts Dare not own without trembling and astonishment! I pray you tell me;
sy vdb xx d r-crq vbz av j cst po22 d n2 vvb xx d p-acp vvg cc n1! pns11 vvb pn22 vvb pno11;
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2439
do you think that a sufficient Portion which the Devil himself would give you if he could,
do you think that a sufficient Portion which the devil himself would give you if he could,
vdb pn22 vvi cst dt j n1 r-crq dt n1 px31 vmd vvi pn22 cs pns31 vmd,
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2440
or is willing you should have? He is content that you enjoy your lusts and pleasures;
or is willing you should have? He is content that you enjoy your Lustiest and pleasures;
cc vbz j pn22 vmd vhi? pns31 vbz j cst pn22 vvb po22 n2 cc n2;
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2441
he is willing to let you have the honours and fulness of the world, while you are on earth.
he is willing to let you have the honours and fullness of the world, while you Are on earth.
pns31 vbz j pc-acp vvi pn22 vhb dt n2 cc n1 pp-f dt n1, cs pn22 vbr p-acp n1.
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2442
He knows that he can this way best deal with your consciences, and please you in his service,
He knows that he can this Way best deal with your Consciences, and please you in his service,
pns31 vvz cst pns31 vmb d n1 av-js vvi p-acp po22 n2, cc vvb pn22 p-acp po31 n1,
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2443
and quiet you awhile till he hath you where he would have have you.
and quiet you awhile till he hath you where he would have have you.
cc j-jn pn22 av c-acp pns31 vhz pn22 c-crq pns31 vmd vhi vhn pn22.
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2444
He that told Christ of all the Kingdoms of the world, and the glory of them, would doubtless have given him them,
He that told christ of all the Kingdoms of the world, and the glory of them, would doubtless have given him them,
pns31 cst vvd np1 pp-f d dt n2 pp-f dt n1, cc dt n1 pp-f pno32, vmd av-j vhi vvn pno31 pno32,
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2445
if it had been in his power, to have obtained his desire. Though you think it too dear to part with your wealth or pleasures for heaven,
if it had been in his power, to have obtained his desire. Though you think it too dear to part with your wealth or pleasures for heaven,
cs pn31 vhd vbn p-acp po31 n1, pc-acp vhi vvn po31 n1. cs pn22 vvb pn31 av j-jn pc-acp vvi p-acp po22 n1 cc n2 p-acp n1,
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2446
and to be at the labour of an holy life to obtain it;
and to be At the labour of an holy life to obtain it;
cc pc-acp vbi p-acp dt n1 pp-f dt j n1 pc-acp vvi pn31;
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2447
the Devil would not think it too dear to give you all England, nor all the world,
the devil would not think it too dear to give you all England, nor all the world,
dt n1 vmd xx vvi pn31 av j-jn pc-acp vvi pn22 d np1, ccx d dt n1,
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2448
if it were in his power, that thereby he might keep you out of Heaven:
if it were in his power, that thereby he might keep you out of Heaven:
cs pn31 vbdr p-acp po31 n1, cst av pns31 vmd vvi pn22 av pp-f n1:
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2449
And he is willing night and day to go about such kind of work, that may but attain his ends in devouring you.
And he is willing night and day to go about such kind of work, that may but attain his ends in devouring you.
cc pns31 vbz j n1 cc n1 p-acp vvb p-acp d n1 pp-f n1, cst vmb cc-acp vvi po31 n2 p-acp vvg pn22.
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2450
If he were able, he would make you all Kings, so that he could but keep you thereby from the Heavenly Kingdom.
If he were able, he would make you all Kings, so that he could but keep you thereby from the Heavenly Kingdom.
cs pns31 vbdr j, pns31 vmd vvi pn22 d n2, av cst pns31 vmd cc-acp vvi pn22 av p-acp dt j n1.
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2451
Alas, he that tempteth you to set light by heaven, and prefer this world before it, doth better know himself to his sorrow, the worth of that everlasting glory which he would deprive you of,
Alas, he that tempts you to Set Light by heaven, and prefer this world before it, does better know himself to his sorrow, the worth of that everlasting glory which he would deprive you of,
np1, pns31 cst vvz pn22 pc-acp vvi n1 p-acp n1, cc vvi d n1 c-acp pn31, vdz jc vvi px31 p-acp po31 n1, dt n1 pp-f cst j n1 r-crq pns31 vmd vvi pn22 pp-f,
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2452
and the vanity of that which he thrusteth into your hands.
and the vanity of that which he thrusts into your hands.
cc dt n1 pp-f d r-crq pns31 vvz p-acp po22 n2.
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2453
As our Merchants that trade with the silly Indians, when they have perswaded them to take glass,
As our Merchant's that trade with the silly Indians, when they have persuaded them to take glass,
p-acp po12 n2 cst vvb p-acp dt j np1, c-crq pns32 vhb vvn pno32 pc-acp vvi n1,
(11) part (DIV2)
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2454
and pieces of broken Iron, and brass, and knives, for Gold or Merchandize of great value, they do but laugh at their folly when they have deceived them,
and Pieces of broken Iron, and brass, and knives, for Gold or Merchandise of great valve, they do but laugh At their folly when they have deceived them,
cc n2 pp-f j-vvn n1, cc n1, cc n2, p-acp n1 cc n1 pp-f j n1, pns32 vdb p-acp vvi p-acp po32 n1 c-crq pns32 vhb vvn pno32,
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2455
and say, What silly fools be these to make such an exchange! For the Merchants know the worth of things, which the Indians do not.
and say, What silly Fools be these to make such an exchange! For the Merchant's know the worth of things, which the Indians do not.
cc vvi, q-crq j n2 vbb d pc-acp vvi d dt n1! p-acp dt n2 vvb dt n1 pp-f n2, r-crq dt np1 vdb xx.
(11) part (DIV2)
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2456
And so is it between the Deceiver of souls, and the souls that he deceiveth.
And so is it between the Deceiver of Souls, and the Souls that he deceives.
cc av vbz pn31 p-acp dt n1 pp-f n2, cc dt n2 cst pns31 vvz.
(11) part (DIV2)
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2457
When he hath got you to exchange the love of God and the Crown of Glory,
When he hath god you to exchange the love of God and the Crown of Glory,
c-crq pns31 vhz vvn pn22 pc-acp vvi dt n1 pp-f np1 cc dt n1 pp-f n1,
(11) part (DIV2)
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2458
for a little earthly dung and lust, he knows that he hath made fools of you,
for a little earthly dung and lust, he knows that he hath made Fools of you,
p-acp dt j j n1 cc n1, pns31 vvz cst pns31 vhz vvn n2 pp-f pn22,
(11) part (DIV2)
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2459
and undone you by it for ever.
and undone you by it for ever.
cc vvn pn22 p-acp pn31 p-acp av.
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2460
Do you not think your selves that it is abominable madness in those Witches that make a Covenant with the Devil,
Do you not think your selves that it is abominable madness in those Witches that make a Covenant with the devil,
vdb pn22 xx vvi po22 n2 cst pn31 vbz j n1 p-acp d n2 cst vvb dt n1 p-acp dt n1,
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2461
and sell their souls to him for ever, on condition they may have their wills for a time? I know you will say it is abominable folly.
and fell their Souls to him for ever, on condition they may have their wills for a time? I know you will say it is abominable folly.
cc vvi po32 n2 p-acp pno31 p-acp av, p-acp n1 pns32 vmb vhi po32 n2 p-acp dt n1? pns11 vvb pn22 vmb vvi pn31 vbz j n1.
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2462
And yet most of the world do in effect the very same.
And yet most of the world do in Effect the very same.
cc av ds pp-f dt n1 vdb p-acp vvi dt av d.
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2463
God hath assured them that they must for sake him or the world, and that they must not love the world if they will have his love;
God hath assured them that they must for sake him or the world, and that they must not love the world if they will have his love;
np1 vhz vvn pno32 cst pns32 vmb p-acp n1 pno31 cc dt n1, cc cst pns32 vmb xx vvi dt n1 cs pns32 vmb vhi po31 n1;
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2464
nor look for a portion in this life, if they will have any part in the inheritance of the Saints: He offers them their choice;
nor look for a portion in this life, if they will have any part in the inheritance of the Saints: He offers them their choice;
ccx vvb p-acp dt n1 p-acp d n1, cs pns32 vmb vhi d n1 p-acp dt n1 pp-f dt n2: pns31 vvz pno32 po32 n1;
(11) part (DIV2)
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2465
to take the pleasures of Earth or Heaven:
to take the pleasures of Earth or Heaven:
pc-acp vvi dt n2 pp-f n1 cc n1:
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2466
And Satan prevaileth with them to make choice of Earth, though they are told by God himself, that they lose their salvation by it.
And Satan prevails with them to make choice of Earth, though they Are told by God himself, that they loose their salvation by it.
cc np1 vvz p-acp pno32 pc-acp vvi n1 pp-f n1, cs pns32 vbr vvn p-acp np1 px31, cst pns32 vvb po32 n1 p-acp pn31.
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And here you may see what advantage Satan gets, by playing his game in the dark,
And Here you may see what advantage Satan gets, by playing his game in the dark,
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and doing his work by other hands, and keeping out of sight himself, and deceiving men by plausible pretences.
and doing his work by other hands, and keeping out of sighed himself, and deceiving men by plausible pretences.
cc vdg png31 n1 p-acp j-jn n2, cc vvg av pp-f n1 px31, cc j-vvg n2 p-acp j n2.
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Should he but appear himself in his own likeness, and offer poor worldlings to make such a match with them,
Should he but appear himself in his own likeness, and offer poor worldlings to make such a match with them,
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how much would the most of you tremble at it and abhort it? And yet now he doth the same thing in the dark, you greedily embrace it.
how much would the most of you tremble At it and abhort it? And yet now he does thee same thing in the dark, you greedily embrace it.
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If you should but see or hear him, desiring you to put your hands to such a Covenant as this is, [ I do consent to part with the love of God,
If you should but see or hear him, desiring you to put your hands to such a Covenant as this is, [ I do consent to part with the love of God,
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and all my hopes of salvation, so I may have my pleasures, and wealth, and honour till I die. and all my hope's of salvation, so I may have my pleasures, and wealth, and honour till I die.
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] Sure, if you be not besides your selves you would not, you durst not put your hands to it.
] Sure, if you be not beside your selves you would not, you durst not put your hands to it.
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Why then will you now put both hand and heart to it;
Why then will you now put both hand and heart to it;
uh-crq av vmb pn22 av vvi d n1 cc n1 p-acp pn31;
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when he plaies his game underboard, and implicitly by his temptations doth draw you to the same consent? What do the most of the world,
when he plays his game underboard, and implicitly by his temptations does draw you to the same consent? What do the most of the world,
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but prefer earth before heaven through the course of their lives? They prefer it in their thoughts, and words, and deeds.
but prefer earth before heaven through the course of their lives? They prefer it in their thoughts, and words, and Deeds.
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It hath their sweetest and freest thoughts and words, and their greatest care, and diligence, and delight.
It hath their Sweetest and Freest thoughts and words, and their greatest care, and diligence, and delight.
pn31 vhz po32 js cc js n2 cc n2, cc po32 js n1, cc n1, cc n1.
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And what then do these men do, but sell their salvation for the vanities of the world? Believe it, Sirs,
And what then do these men do, but fell their salvation for the vanities of the world? Believe it, Sirs,
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if you understood the Word of God, and understood Satans temptations, and understood your own doings, you would see that you do no less then thus make sale of your precious souls.
if you understood the Word of God, and understood Satan temptations, and understood your own doings, you would see that you do no less then thus make sale of your precious Souls.
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And it is not your false Hopes that for all this you shall be saved, when you can keep the world no longer, that will undo the bargain.
And it is not your false Hope's that for all this you shall be saved, when you can keep the world no longer, that will undo the bargain.
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If the Law of the Land do punish Murder and Theft with death, he that ticeth you to commit the crime, doth tice you to cast away your life;
If the Law of the Land do Punish Murder and Theft with death, he that ticeth you to commit the crime, does tice you to cast away your life;
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and it will not save you to say, [ I had hoped that I might have plaid the thief or murderer, and yet be saved. ]
and it will not save you to say, [ I had hoped that I might have played the thief or murderer, and yet be saved. ]
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O Sirs, if you knew but half as well what you sell and cast away,
Oh Sirs, if you knew but half as well what you fell and cast away,
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as the Devil doth that tempts you to it, sure you durst never make such a match,
as the devil does that tempts you to it, sure you durst never make such a match,
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nor pass away such an inheritance, for a little earthly smoak and dust. SECT. XVIII. Use of Exhortation.
nor pass away such an inheritance, for a little earthly smoke and dust. SECT. XVIII. Use of Exhortation.
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MEN, Fathers and Brethren, hearken to the word of Exhortation which I have to deliver to you from the Lord.
MEN, Father's and Brothers, harken to the word of Exhortation which I have to deliver to you from the Lord.
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I know that this world is near you, and the world to come is out of sight.
I know that this world is near you, and the world to come is out of sighed.
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I know the flesh which imprisoneth those souls, is so much inclined to these sensual things, that it will be pleased with nothing else:
I know the Flesh which imprisoneth those Souls, is so much inclined to these sensual things, that it will be pleased with nothing Else:
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But yet I am to tell you from the word of the Lord, that this world must be forsaken before it forsake you,
But yet I am to tell you from the word of the Lord, that this world must be forsaken before it forsake you,
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and that you must vilifie and set light by it, and your heart and hopes must be turned quite another way,
and that you must vilify and Set Light by it, and your heart and hope's must be turned quite Another Way,
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and you must live as men of another world; or you will undo your selves and be lost for ever.
and you must live as men of Another world; or you will undo your selves and be lost for ever.
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If you have thought that you might serve God and Mammon, and Heaven and Earth might both be your End and Portion,
If you have Thought that you might serve God and Mammon, and Heaven and Earth might both be your End and Portion,
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and God and the world might both have your hearts, I must acquaint you that you are dangerously mistaken.
and God and the world might both have your hearts, I must acquaint you that you Are dangerously mistaken.
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Unless you have two hearts, One for God, and one for the world: and two souls, One to save, and one to lose.
Unless you have two hearts, One for God, and one for the world: and two Souls, One to save, and one to loose.
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But I doubt when one soul is condemned, you will not find another to be saved.
But I doubt when one soul is condemned, you will not find Another to be saved.
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I must plainly tell you, that the case of multitudes, not only of the sottish vulgar,
I must plainly tell you, that the case of Multitudes, not only of the sottish Vulgar,
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but of persons of Honour and Worshipful Gentlemen, is so palpably miserable in the eyes of impartial discerning men, that we are obliged to lament it.
but of Persons of Honour and Worshipful Gentlemen, is so palpably miserable in the eyes of impartial discerning men, that we Are obliged to lament it.
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We hear you speak as contemptibly of the world in an affected discourse, as any others:
We hear you speak as contemptibly of the world in an affected discourse, as any Others:
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but we see you follow it, with unwearied eagerness: You dote upon it: You contrive and project how you may enjoy it;
but we see you follow it, with unwearied eagerness: You dote upon it: You contrive and project how you may enjoy it;
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You think you have got some great matter when you have obtained it:
You think you have god Some great matter when you have obtained it:
pn22 vvb pn22 vhb vvn d j n1 c-crq pn22 vhb vvn pn31:
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A filthy stir you make in the world, some of you, to the disquiet of all about you that you may be richer or greater then you are.
A filthy stir you make in the world, Some of you, to the disquiet of all about you that you may be Richer or greater then you Are.
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It takes up your heart, your time, your strength;
It Takes up your heart, your time, your strength;
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and visibly it is the very work you live for, and the great game that you play,
and visibly it is the very work you live for, and the great game that you play,
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and the main trade that you drive on;
and the main trade that you drive on;
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and all your Religious affairs come in but on the by, and God is put off with the leavings of the world:
and all your Religious affairs come in but on the by, and God is put off with the leavings of the world:
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And if you are low in the world, or miss of your desires, and suffer in the flesh;
And if you Are low in the world, or miss of your Desires, and suffer in the Flesh;
cc cs pn22 vbr j p-acp dt n1, cc vvi pp-f po22 n2, cc vvi p-acp dt n1;
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you whine, and repine, as if you had lost your God and your Treasure. If you will deceive your selves by denying t•is, that bettereth not your case:
you whine, and repine, as if you had lost your God and your Treasure. If you will deceive your selves by denying t•is, that bettereth not your case:
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Neither God, nor any wise man, that seeth your worldly lives, and how much you set by worldly things,
Neither God, nor any wise man, that sees your worldly lives, and how much you Set by worldly things,
av-dx np1, ccx d j n1, cst vvz po22 j n2, cc c-crq av-d pn22 vvb p-acp j n2,
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and how little Good you do with your wealth, and how much the flesh and your posterity have as devoted unto them,
and how little Good you do with your wealth, and how much the Flesh and your posterity have as devoted unto them,
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and how little God hath devoted unto him;
and how little God hath devoted unto him;
cc c-crq j np1 vhz vvn p-acp pno31;
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I say, no wise man that seeth this will believe that you are mortified heavenly men.
I say, no wise man that sees this will believe that you Are mortified heavenly men.
pns11 vvb, dx j n1 cst vvz d vmb vvi cst pn22 vbr vvn j n2.
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I do here proclaim to you this day from the Word of the Lord, that this your way is your folly, Psalm 49. 13. Luke 12. 20. and that you are at present in a damnable condition, that you are the enemies of God, whoever of you are friends to the world, and that if you love the world, the love of the Father is not in you, 1 Iohn 2. 15. and that you must in Affection and Resolution forsake all that you have in the world,
I do Here proclaim to you this day from the Word of the Lord, that this your Way is your folly, Psalm 49. 13. Lycia 12. 20. and that you Are At present in a damnable condition, that you Are the enemies of God, whoever of you Are Friends to the world, and that if you love the world, the love of the Father is not in you, 1 John 2. 15. and that you must in Affection and Resolution forsake all that you have in the world,
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and look for a Portion in the world to come, or you are not Christians indeed,
and look for a Portion in the world to come, or you Are not Christians indeed,
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nor can be saved, Luke 14. 33. It would grieve the heart of a Believing man, to see how desperately many civil ingenuous Gentlemen and others delude and destroy themselves insensibly.
nor can be saved, Lycia 14. 33. It would grieve the heart of a Believing man, to see how desperately many civil ingenuous Gentlemen and Others delude and destroy themselves insensibly.
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You will I hope all cry shame upon a common swearer, drunkard or whoremonger: you will hang a Thief, a Murderer, or a Traytor.
You will I hope all cry shame upon a Common swearer, drunkard or whoremonger: you will hang a Thief, a Murderer, or a Traitor.
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But you seem not sensible of the misery of your own Condition, that are perhaps in a more dangerous case then these. I beseech you consider!
But you seem not sensible of the misery of your own Condition, that Are perhaps in a more dangerous case then these. I beseech you Consider!
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2517
Is not that the most sinful and dangerous state, where God hath least of the heart,
Is not that the most sinful and dangerous state, where God hath least of the heart,
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2518
and the creature hath most? What know you, if you know not this? Why it is apparent, that there is less Love to the world in many an one of the forementioned wretches,
and the creature hath most? What know you, if you know not this? Why it is apparent, that there is less Love to the world in many an one of the forementioned wretches,
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then in many Civil Gentlemen, that live in good reputation in their Countrey, and little suspect so much mischief by themselves.
then in many Civil Gentlemen, that live in good reputation in their Country, and little suspect so much mischief by themselves.
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That is the most wicked man, that hath in his heart the strongest Interest which is opposite unto God:
That is the most wicked man, that hath in his heart the Strongest Interest which is opposite unto God:
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and all that is not subordinate is opposite.
and all that is not subordinate is opposite.
cc d cst vbz xx j vbz j-jn.
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Sin hath not so deep and strong an Interest in some Muderers, that kill a man in a passion, in some swearers that get nothing by it,
since hath not so deep and strong an Interest in Some Murderers, that kill a man in a passion, in Some swearers that get nothing by it,
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but swear in a passion, or in some thieves, that steal in necessity, as it hath in many that seem sober and Religious.
but swear in a passion, or in Some thieves, that steal in necessity, as it hath in many that seem Sobrium and Religious.
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I say again, the greater creature •nterest, the more sinful is the estate. Alas, Sirs, the abstaining from some of these crimes, and living like Civil Religious men,
I say again, the greater creature •nterest, the more sinful is the estate. Alas, Sirs, the abstaining from Some of these crimes, and living like Civil Religious men,
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if the world be not Crucified to you and you to it, doth but hide your sin and misery,
if the world be not crucified to you and you to it, does but hide your since and misery,
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and hinder your shame and repentance, but not prevent your damnation. Nay the very Interest of the flesh it •elf may make you forbear disg•acefull sins;
and hinder your shame and Repentance, but not prevent your damnation. Nay the very Interest of the Flesh it •elf may make you forbear disg•acefull Sins;
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2527
and so that may be finally your greater vice, which you so much glory in, and which is materially your duty.
and so that may be finally your greater vice, which you so much glory in, and which is materially your duty.
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All the priv•ledge of your condition is, that you shall serve the Devil in more Golden setters,
All the priv•ledge of your condition is, that you shall serve the devil in more Golden setters,
av-d dt n1 pp-f po22 n1 vbz, cst pn22 vmb vvi dt n1 p-acp av-dc j n2,
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then the poorer and contemned fort of sinners; and that you may be the children of wrath with less suspition;
then the Poorer and contemned fort of Sinners; and that you may be the children of wrath with less suspicion;
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and that you may go to Hell in more credit then the rest;
and that you may go to Hell in more credit then the rest;
cc cst pn22 vmb vvi p-acp n1 p-acp dc n1 cs dt n1;
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and by your self-deceit, you may keep off the knowledge of your misery, and the disquiet of soul that would follow thereupon;
and by your self-deceit, you may keep off the knowledge of your misery, and the disquiet of soul that would follow thereupon;
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till death make you wiser when it is too late.
till death make you Wiser when it is too late.
c-acp n1 vvb pn22 jc c-crq pn31 vbz av j.
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And is this a benefit to rejoyce in? Indeed you have your Good things in this life;
And is this a benefit to rejoice in? Indeed you have your Good things in this life;
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you may be cloathed in the best, and fare deliciously, and when you are in Hell Torments, where you would be glad of a drop of water, your kindred on earth may nevertheless honour your name,
you may be clothed in the best, and fare deliciously, and when you Are in Hell Torments, where you would be glad of a drop of water, your kindred on earth may nevertheless honour your name,
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and little suspect or believe your misery. And this is the Priviledge that you have above more disgraced offendors:
and little suspect or believe your misery. And this is the Privilege that you have above more disgraced offenders:
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You leave a better esteem of you on earth, when your souls are in Hell I But,
You leave a better esteem of you on earth, when your Souls Are in Hell I But,
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alas, if a Pope should Saint you, and his followers pray to you and worship you,
alas, if a Pope should Saint you, and his followers pray to you and worship you,
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as its possible they may do, this will not ease your torments.
as its possible they may do, this will not ease your torments.
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I confess I am sensible that this kind of discourse is not very like to please you;
I confess I am sensible that this kind of discourse is not very like to please you;
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but it is not my errand to Please, but to Profit.
but it is not my errand to Please, but to Profit.
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For my part, I bear you as much respect, as you are Magistrates, or otherwise qualified for the common good, as others do:
For my part, I bear you as much respect, as you Are Magistrates, or otherwise qualified for the Common good, as Others do:
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But I must deal plainly with you, in hope of your recovery, or at least of the discharge of my own soul.
But I must deal plainly with you, in hope of your recovery, or At least of the discharge of my own soul.
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I confess to you, I look upon a worldly Prince, or Judge, or Justice, or Gentlem•n,
I confess to you, I look upon a worldly Prince, or Judge, or justice, or Gentlem•n,
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or Freeholder yea or Minister, as men as wicked before God, and in as dam•able and dangerous a case to their own souls,
or Freeholder yea or Minister, as men as wicked before God, and in as dam•able and dangerous a case to their own Souls,
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as the thieves that you bur• in the hand and hang. I am far from extenuating their sin or misery:
as the thieves that you bur• in the hand and hang. I am Far from extenuating their since or misery:
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but I am shewing you your own.
but I am showing you your own.
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Your sin may be as deep rooted, and the interest of the world may be more predominant in you, then in them.
Your since may be as deep rooted, and the Interest of the world may be more predominant in you, then in them.
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Your lands, and houses, and hopeful posterity, and the other provisions that you have made for your flesh, may have more of your hearts,
Your Lands, and houses, and hopeful posterity, and the other provisions that you have made for your Flesh, may have more of your hearts,
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then the world hath of the heart of a poor prisoner that never had so much to Idol•ze.
then the world hath of the heart of a poor prisoner that never had so much to Idol•ze.
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Believe it Gentlemen, Christ was not in jest, when he so often and earnestly warneth men of your quality of their everlasting peril:
Believe it Gentlemen, christ was not in jest, when he so often and earnestly warneth men of your quality of their everlasting peril:
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Even more then ever he did Adulterers or Thieves. Its not for nothing •••t he tells us how [ the cares of the world,
Even more then ever he did Adulterers or Thieves. Its not for nothing •••t he tells us how [ the Cares of the world,
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and the deceitfulness of riches choak the word, that it becometh unfruitful, Luke 8. 14 Mat. 16. 2•.and the deceitfulness of riches choke the word, that it Becometh unfruitful, Lycia 8. 14 Mathew 16. 2•.
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The Pharisecs that were covetous derided Christ, when others did believe, Luke 16. 14. They cannot be true Believers that receive Honour one of another, The Pharisees that were covetous derided christ, when Others did believe, Lycia 16. 14. They cannot be true Believers that receive Honour one of Another,
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and seek not the honour that cometh from God only, Iohn 5. 44. that is, who prefer the former.and seek not the honour that comes from God only, John 5. 44. that is, who prefer the former.
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It is not for nothing that Christ assureth you, that it is as hard for a rich man to enter into the Kingdom of God,
It is not for nothing that christ assureth you, that it is as hard for a rich man to enter into the Kingdom of God,
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as for a Camel to go throw a needles eye. as for a Camel to go throw a needles eye.
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Which though it be possible, doth plainly shew some extraordinary difficulty, Mat. 19. 23, 24. such use to go away sorrowful,
Which though it be possible, does plainly show Some extraordinary difficulty, Mathew 19. 23, 24. such use to go away sorrowful,
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when they hear of forsaking all, because they are rich, Luke 18. 23. Hath not God chosen the poor of this world, rich in faith, to be heirs of the Kingdom, which he hath promised to them that love him? Iam. 2. 5. And the Holy Ghost saith not without cause, that [ Not many wise men after the flesh, not many mighty, not many noble are called, ] 1 Cor. 1. 26. But God hath chosen the weak things of the world to confound the things that are mighty;
when they hear of forsaking all, Because they Are rich, Lycia 18. 23. Hath not God chosen the poor of this world, rich in faith, to be Heirs of the Kingdom, which he hath promised to them that love him? Iam. 2. 5. And the Holy Ghost Says not without cause, that [ Not many wise men After the Flesh, not many mighty, not many noble Are called, ] 1 Cor. 1. 26. But God hath chosen the weak things of the world to confound the things that Are mighty;
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and base things of the world, and things that are despised, hath God chosen, and things that are not, to bring to nought things that are, that no flesh should glory in his pr•sence, v. 27, 28, 29. It is the common case of prospering worldlings to play the fool after all Gods warnings,and base things of the world, and things that Are despised, hath God chosen, and things that Are not, to bring to nought things that Are, that no Flesh should glory in his pr•sence, v. 27, 28, 29. It is the Common case of prospering worldlings to play the fool After all God's Warnings,
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and in their hearts to say, Soul take thy rest; when they know not but that night their souls may be called for, Luke 12. 20. O that you would be pleased but considerately to read those two parables or histories, Luke 12. 16. and Luke 16. 19. which you have so often read or heard inconsiderately.
and in their hearts to say, Soul take thy rest; when they know not but that night their Souls may be called for, Lycia 12. 20. O that you would be pleased but considerately to read those two parables or histories, Lycia 12. 16. and Lycia 16. 19. which you have so often read or herd inconsiderately.
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I beseech you think not that we wrong such men, if we rank them with the most notorious sinners.
I beseech you think not that we wrong such men, if we rank them with the most notorious Sinners.
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The Apostle reckoneth them with the most hainous sinners that should arise in the last daies, 2 Tim. 3. 2, 4. Covetous, and lovers of their own selves,
The Apostle Reckoneth them with the most heinous Sinners that should arise in the last days, 2 Tim. 3. 2, 4. Covetous, and lovers of their own selves,
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and lovers of pleasures more then God, and bids us turn away from such. And he reckoneth them among such as the Church must excommunicate,and lovers of pleasures more then God, and bids us turn away from such. And he Reckoneth them among such as the Church must excommunicate,
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and with whom a Christian may not eat, 1 Cor. 5. 10, 11. And with the notorious wicked men that shall not enter into the Kingdom of God, 1 Cor. 6. 10. Eph. 5. 5. It is a sin not to be once named among the Saints, Eph. 5. 3. In a word,
and with whom a Christian may not eat, 1 Cor. 5. 10, 11. And with the notorious wicked men that shall not enter into the Kingdom of God, 1 Cor. 6. 10. Ephesians 5. 5. It is a since not to be once nam among the Saints, Ephesians 5. 3. In a word,
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if you are worldly or cove•ous, you are certainly wicked and abhorred by God, how highly soever you may be esteemed of men.
if you Are worldly or cove•ous, you Are Certainly wicked and abhorred by God, how highly soever you may be esteemed of men.
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Psalm 10. 3. The wicked boasteth of his hearts desire• ▪ and blesseth the covetous whom the Lord abhorreth ] If yet you think I use you unmannerly in speaking so hardly of you, hear the Holy Ghost a little further, Iam. 5. 1. Go to now ye rich men; Psalm 10. 3. The wicked boasts of his hearts desire• ▪ and Blesses the covetous whom the Lord abhorreth ] If yet you think I use you unmannerly in speaking so hardly of you, hear the Holy Ghost a little further, Iam. 5. 1. Go to now you rich men;
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weep and howl for your miseries that shall come upon you.
weep and howl for your misery's that shall come upon you.
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Your riches are corrupted, and your garments motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you,
Your riches Are corrupted, and your garments motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you,
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and shall eat your fl•sh as it were fire, ye have heaped treasure together for the last dates ] And mentioning their oppression, he addeth, [ Ye have lived in pleasure on the earth, and been wanton:
and shall eat your fl•sh as it were fire, you have heaped treasure together for the last dates ] And mentioning their oppression, he adds, [ You have lived in pleasure on the earth, and been wanton:
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Ye have nourished your hearts as in a day of slaughter. You have nourished your hearts as in a day of slaughter.
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] In a word, If Christ called Peter himself a Satan, when he would have had him favour himself,
] In a word, If christ called Peter himself a Satan, when he would have had him favour himself,
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and avoid suffering, because he savoured not the things of God, but of men, Mat. 16. 22. You may see that we call you not so bad as you are.
and avoid suffering, Because he savoured not the things of God, but of men, Mathew 16. 22. You may see that we call you not so bad as you Are.
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I Shall now take the freedom to come a little nearer you, and close with you upon the main of my business. Poor worldlings!
I Shall now take the freedom to come a little nearer you, and close with you upon the main of my business. Poor worldlings!
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I come not hither to beat the air, nor to waste an hour in empty words:
I come not hither to beatrice the air, nor to waste an hour in empty words:
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but it is Work that I come upon. An unpleasing Work to flesh and blood; even to take away your profits, and pleasures, and honours from you!
but it is Work that I come upon. an unpleasing Work to Flesh and blood; even to take away your profits, and pleasures, and honours from you!
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to take away the world from you, and all that you have therein! Not out of your Hands, but out of your Hearts!
to take away the world from you, and all that you have therein! Not out of your Hands, but out of your Hearts!
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Not against your wills, (for that is impossible) nor by unresistible force (I would I could do that) but by procuring your own consent,
Not against your wills, (for that is impossible) nor by unresistible force (I would I could do that) but by procuring your own consent,
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and perswading you to cast them away your selves.
and persuading you to cast them away your selves.
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I cannot expect the consent of your flesh, and therefore I will not treate with it;
I cannot expect the consent of your Flesh, and Therefore I will not Treat with it;
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but if yet you have any free use of your reason in matters of this nature, look back upon the Reasons that I have before laid down,
but if yet you have any free use of your reason in matters of this nature, look back upon the Reasons that I have before laid down,
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and tell me whether you see not sufficient cause to forsake this world, and betake your selves to another course of life,
and tell me whither you see not sufficient cause to forsake this world, and betake your selves to Another course of life,
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and look another way for your felicity? This then is the upshot of all that I have been saying to you,
and look Another Way for your felicity? This then is the upshot of all that I have been saying to you,
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and this is the Message that I have to you from God;
and this is the Message that I have to you from God;
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to require you presently to renounce this world, and unfeig•edly to despise it, and proclaim war against it,
to require you presently to renounce this world, and unfeig•edly to despise it, and proclaim war against it,
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and to come over to him that is your rightful Lord, and will be your true and durable Rest. What say you!
and to come over to him that is your rightful Lord, and will be your true and durable Rest. What say you!
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Will you be divorced from the world and the flesh this day ▪ and take up with a naked Christ alone,
Will you be divorced from the world and the Flesh this day ▪ and take up with a naked christ alone,
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and the Hopes of an heavenly felicity which he hath promised? Will you bring forth that Traytor that hath had your hearts and lives so long,
and the Hope's of an heavenly felicity which he hath promised? Will you bring forth that Traitor that hath had your hearts and lives so long,
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2588
and let him die the death? Shall the world this day be Crucified to you,
and let him die the death? Shall the world this day be crucified to you,
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2589
and you to it? I am to let you know, that this is the thing that God expecteth,
and you to it? I am to let you know, that this is the thing that God Expects,
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2590
and nothing less will serve the turn, nor will any worldly kind of Religiousness bring you to salvation.
and nothing less will serve the turn, nor will any worldly kind of Religiousness bring you to salvation.
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2591
This world and flesh are enemies to God, and you have been guilty of High Treason against his Majesty by harbouring them, and serving them so long.
This world and Flesh Are enemies to God, and you have been guilty of High Treason against his Majesty by harbouring them, and serving them so long.
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2592
And I am moreover to let you know, that God will have them down, one time or other:
And I am moreover to let you know, that God will have them down, one time or other:
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2593
Either by his Grace, or by his Judgement ▪ Had you rather that Death and Hell should make the separation,
Either by his Grace, or by his Judgement ▪ Had you rather that Death and Hell should make the separation,
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2594
then that saving grace should do it? Will you still hide it as sugar under your tongue? Will you obstinately cleave to it,
then that Saving grace should do it? Will you still hide it as sugar under your tongue? Will you obstinately cleave to it,
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2595
when you know its vanity, and the mischief that such contempt of God will bring? If you do so, God will embitter it to you in the end!
when you know its vanity, and the mischief that such contempt of God will bring? If you do so, God will embitter it to you in the end!
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and he will make it gall in your mouthes, and torment to your hearts, and you shall spit it out,
and he will make it Gall in your mouths, and torment to your hearts, and you shall spit it out,
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2597
and be forced to confess that it is no better then you were told.
and be forced to confess that it is no better then you were told.
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I do charge you therefore in the name of the Lord, that you renounce this world without delay,
I do charge you Therefore in the name of the Lord, that you renounce this world without Delay,
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2599
and presently and effectually Crucifie it to your selves.
and presently and effectually Crucify it to your selves.
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You once did it by your parents in Baptism, and you have proved false to that profession:
You once did it by your Parents in Baptism, and you have proved false to that profession:
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2601
Now do it by your selves, and stand to what you do.
Now do it by your selves, and stand to what you do.
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2602
If it had not been a part of Christianity, you had not been called to do it then:
If it had not been a part of Christianity, you had not been called to do it then:
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2603
And therefore you may understand, that it is but to be Christians indeed that I perswade you.
And Therefore you may understand, that it is but to be Christians indeed that I persuade you.
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2604
A Christian worldling, is as meer a fiction, as a Christian Infidel. Enter now into your own hearts with a Reforming zeal.
A Christian worldling, is as mere a fiction, as a Christian Infidel. Enter now into your own hearts with a Reforming zeal.
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2605
It should be the Temple of the Holy Ghost: down then with every Idol that is there erected:
It should be the Temple of the Holy Ghost: down then with every Idol that is there erected:
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2606
Whip out the buyers and sellers, and overthrow the money Tables, and suffer it not to be made a den of thieves.
Whip out the buyers and sellers, and overthrow the money Tables, and suffer it not to be made a den of thieves.
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2607
Down with your Diana's: Though the world worship her; God and his sanctified ones despise her.
Down with your Diana's: Though the world worship her; God and his sanctified ones despise her.
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2608
What the ungodly say of our Zion, we say of your Babel, Down with it, rase it, even to the foundation:
What the ungodly say of our Zion, we say of your Babel, Down with it, raze it, even to the Foundation:
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2609
it is a thing to be destroyed:
it is a thing to be destroyed:
pn31 vbz dt n1 pc-acp vbi vvn:
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2610
happy is he that dasheth the brats of worldly concupiscence against the stones, Psalm 137. 7, 8, 9. Mortifie your members that are on earth. Crucifie this your p•••ended King.
happy is he that dasheth the brats of worldly concupiscence against the stones, Psalm 137. 7, 8, 9. Mortify your members that Are on earth. Crucify this your p•••ended King.
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2611
Away with the world out of your hearts, it is not fit that it should there live. Honourable, Worshipfull, and all Well-Beloved;
Away with the world out of your hearts, it is not fit that it should there live. Honourable, Worshipful, and all Well-Beloved;
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2612
I beseech you hear me not, as if I speak but words of course to you,
I beseech you hear me not, as if I speak but words of course to you,
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2613
or read you but a formal Lecture.
or read you but a formal Lecture.
cc vvb pn22 p-acp dt j n1.
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2614
I mean as I speak, and I prosess to the faces of you all, that either the world and flesh or you shall die.
I mean as I speak, and I prosess to the faces of you all, that either the world and Flesh or you shall die.
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2615
Kill it, or it will kill you; and Christ will destroy both it and you.
Kill it, or it will kill you; and christ will destroy both it and you.
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2616
Think not any more of a fleshly earthly minded man, that hath his affections on this world,
Think not any more of a fleshly earthly minded man, that hath his affections on this world,
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2617
as a tollerable sinner of the smaller size:
as a tolerable sinner of the smaller size:
c-acp dt j n1 pp-f dt jc n1:
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2618
I tell you, the Devil may as soon be saved, as a man that liveth and dyeth a sensualist.
I tell you, the devil may as soon be saved, as a man that lives and Dies a sensualist.
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2619
I mean not only the notorious Misers, or the infamous Drunkards, Gamesters or idle Gallants;
I mean not only the notorious Misers, or the infamous Drunkards, Gamesters or idle Gallants;
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2620
but all men, even the most Civil or seemingly Religious, in whose hearts a worldly fleshly interest is predominant.
but all men, even the most Civil or seemingly Religious, in whose hearts a worldly fleshly Interest is predominant.
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2621
If you are such, your Honours and Riches will not keep you from being fire-brands of hell.
If you Are such, your Honours and Riches will not keep you from being firebrands of hell.
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2622
Down therefore with the world, and set up God alone in your souls.
Down Therefore with the world, and Set up God alone in your Souls.
p-acp av p-acp dt n1, cc vvd a-acp np1 av-j p-acp po22 n2.
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2623
I cannot but understand, that I am like to be an unwelcome Messenger to you, that come on such an ungratefull errand.
I cannot but understand, that I am like to be an unwelcome Messenger to you, that come on such an ungrateful errand.
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2624
If I came as the Levellers or Quakers, to cry down your pride and worldliness, with such mixtures of destraction as might make you laugh at me as a self-conceited fantasticall person, perhaps it would trouble you less to hear me.
If I Come as the Levellers or Quakers, to cry down your pride and worldliness, with such mixtures of distraction as might make you laugh At me as a self-conceited fantastical person, perhaps it would trouble you less to hear me.
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2625
For you look on them as histrionicall actors. Quakers do but jest with you, or harden you by their vanity:
For you look on them as histrionical actors. Quakers do but jest with you, or harden you by their vanity:
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2626
But we are in good sadness, and God himself is in good sadness with you. We must have your worldly Interest out of the very hearts of you;
But we Are in good sadness, and God himself is in good sadness with you. We must have your worldly Interest out of the very hearts of you;
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2627
Christ will have your heart blood for it, if he shall not have it.
christ will have your heart blood for it, if he shall not have it.
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2628
And here you may see, that it is no wonder if the serious faithfull Ministers of Christ, be men detested by most of the world, even of professed Christians themselves.
And Here you may see, that it is no wonder if the serious faithful Ministers of christ, be men detested by most of the world, even of professed Christians themselves.
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2629
For alas, what an errand is it that God doth send u•on!
For alas, what an errand is it that God does send u•on!
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2630
If I should take the Crown from the Princes head, and tread it in the dirt, what must I expect!
If I should take the Crown from the Princes head, and tread it in the dirt, what must I expect!
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2631
If I came to take away your honours, or your estates, your houses, lands, or moneys; What must I expect!
If I Come to take away your honours, or your estates, your houses, Lands, or moneys; What must I expect!
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2632
Do you not prosecute and hang Thieves for robbing you of some of these!
Do you not prosecute and hang Thieves for robbing you of Some of these!
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2633
Why though I do less in some respects, it is more that I am sent to do in other respects.
Why though I do less in Some respects, it is more that I am sent to do in other respects.
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2634
Though we take not the Princes Crown from his head, we must take it from his heart.
Though we take not the Princes Crown from his head, we must take it from his heart.
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2635
Though we take not your money out of you• purses, nor your goods out of your houses,
Though we take not your money out of you• purses, nor your goods out of your houses,
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2636
nor your houses out of your possessions, we must attempt to take them all out of your hearts.
nor your houses out of your possessions, we must attempt to take them all out of your hearts.
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2637
No wonder then if we be hated of all such; For at the heart it is that the world is sweetest to you:
No wonder then if we be hated of all such; For At the heart it is that the world is Sweetest to you:
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2638
there it is nearest and dearest to you: and there is your carnal Interest deepest rooted.
there it is nearest and dearest to you: and there is your carnal Interest Deepest rooted.
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2639
To be let blood in the very heart, will be more grievous to you then in the hand.
To be let blood in the very heart, will be more grievous to you then in the hand.
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2640
And yet so it must be, that the heart blood of worldly Interest may be let out, in the Crucifying of it,
And yet so it must be, that the heart blood of worldly Interest may be let out, in the Crucifying of it,
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2641
as the world did let out the heartblood of Christ. What are all your suits at this Assize about!
as the world did let out the Heart blood of christ. What Are all your suits At this Assize about!
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2642
but against one man that robbed you of your money! against another that took your cattle!
but against one man that robbed you of your money! against Another that took your cattle!
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2643
against another that would deprive you of your estate! and against another that hath wounded your Honour and Reputation!
against Another that would deprive you of your estate! and against Another that hath wounded your Honour and Reputation!
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2644
and another that some how provoked you to revenge by contradicting your will.
and Another that Some how provoked you to revenge by contradicting your will.
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2645
What wonder then if you should all turn your spleen against me, that would take not one of these,
What wonder then if you should all turn your spleen against me, that would take not one of these,
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2646
but all, and that from you all, and that from your very hearts.
but all, and that from you all, and that from your very hearts.
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2647
The flesh would be all, and have all; or else it were not the chiefest Idol:
The Flesh would be all, and have all; or Else it were not the chiefest Idol:
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2648
No marvel then if it storm, when we would take all from it.
No marvel then if it storm, when we would take all from it.
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2649
And yet let me tell you, to abate your indgnation, that though we talk of casting down your Temple, we add withall, that it shall be built again in three daies:
And yet let me tell you, to abate your Indignation, that though we talk of casting down your Temple, we add withal, that it shall be built again in three days:
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2650
and the casting of it down, will tend to its greater glory.
and the casting of it down, will tend to its greater glory.
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2651
The world will be more honourable and usefull to you when it is Crucified, and the flesh when it is subjected, then now they be: But of that more anon.
The world will be more honourable and useful to you when it is crucified, and the Flesh when it is subjected, then now they be: But of that more anon.
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2652
Obj. Oh but, saith the Carnal Heart, Have my honours and dignities cost me so dear;Object O but, Says the Carnal Heart, Have my honours and dignities cost me so dear;
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2653
have I been so long in getting my Riches, and shall I now part with all for your speeches? and do you think I am such a fool as to be worded out of them? Soft and fair:
have I been so long in getting my Riches, and shall I now part with all for your Speeches? and do you think I am such a fool as to be worded out of them? Soft and fair:
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2654
I came not by them so easily, nor will I so easily part with them, nor with the content and comfort that my heart hath in them.
I Come not by them so Easily, nor will I so Easily part with them, nor with the content and Comfort that my heart hath in them.
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Answ. Because that worldlings think themselves so wise, and put such a face of confidence on their dotage, I shall yet draw nearer you,Answer Because that worldlings think themselves so wise, and put such a face of confidence on their dotage, I shall yet draw nearer you,
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and reason the •ase a little further with you, and to that end I shall propound these following Questions, desiring your serious answer. Quest. 1.
and reason the •ase a little further with you, and to that end I shall propound these following Questions, desiring your serious answer. Quest. 1.
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BEcause you presume to call it folly, to part with all at Christs command, tell me, Whether is God or you the wiser,
Because you presume to call it folly, to part with all At Christ command, tell me, Whither is God or you the Wiser,
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and whose judgement is fittest to determine which is the wisest way? Who are like to be the fools indeed? those that you call so,and whose judgement is Fittest to determine which is the Wisest Way? Who Are like to be the Fools indeed? those that you call so,
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or that God calleth so? Sure you should easily be resolved of this:
or that God calls so? Sure you should Easily be resolved of this:
cc cst np1 vvz av? j pn22 vmd av-j vbi vvn pp-f d:
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For if you be wiser then God, then you are Gods, and God is no longer God.
For if you be Wiser then God, then you Are God's, and God is no longer God.
c-acp cs pn22 vbi jc cs np1, cs pn22 vbr n2, cc np1 vbz av-dx av-jc np1.
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For he that is wisest and best is God.
For he that is Wisest and best is God.
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And me thinks, as bad and as mad as you are, you should not be so mad yet as to say,
And me thinks, as bad and as mad as you Are, you should not be so mad yet as to say,
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or think that you are Gods, or that you are wiser then God.
or think that you Are God's, or that you Are Wiser then God.
cc vvb cst pn22 vbr n2, cc cst pn22 vbr jc cs np1.
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Well then, •old but there, and then let us consider, Whether God and you be both of a mind, about the matters of the world, Psalm 49. 13. When he hath described the life of a prosperous worldling, he saith, [ This their way is their folly:
Well then, •old but there, and then let us Consider, Whither God and you be both of a mind, about the matters of the world, Psalm 49. 13. When he hath described the life of a prosperous worldling, he Says, [ This their Way is their folly:
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yet do their posterity approve their sayings. yet do their posterity approve their sayings.
av vdb po32 n1 vvi po32 n2-vvg.
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] And in Luke 12. 20. we find Christs censure on such an one as you, that said within himself, [ Soul, thou hast much goods laid up for many years:
] And in Lycia 12. 20. we find Christ censure on such an one as you, that said within himself, [ Soul, thou hast much goods laid up for many Years:
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take t•i•e ease, eat, drink and be merry. take t•i•e ease, eat, drink and be merry.
vvb j n1, vvb, vvb cc vbi j.
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] To whom God saith, [ Thou •ool, this night thy soul shall be required of thee:
] To whom God Says, [ Thou •ool, this night thy soul shall be required of thee:
] pc-acp ro-crq np1 vvz, [ pns21 n1, d n1 po21 n1 vmb vbi vvn pp-f pno21:
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then whose shall those things be which thou hast provided? ] And that you may learn to make a due application of this,then whose shall those things be which thou hast provided? ] And that you may Learn to make a due application of this,
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and not think it is nothing to you, Christ addeth, [ So is he that layeth up treasure for himself,
and not think it is nothing to you, christ adds, [ So is he that Layeth up treasure for himself,
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and is not rich towards God. and is not rich towards God.
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] Where you may note the exact description of a graceless worldling, such as throughout this discourse we mean:
] Where you may note the exact description of a graceless worldling, such as throughout this discourse we mean:
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He is one that layeth up treasure for himself, and is not Rich towards God; as all the sanctified are.
He is one that Layeth up treasure for himself, and is not Rich towards God; as all the sanctified Are.
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The difference lyeth in the matter, and end, or use of his riches.
The difference lies in the matter, and end, or use of his riches.
dt n1 vvz p-acp dt n1, cc n1, cc n1 pp-f po31 n2.
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The worldling layeth up earthly treasure, the sanctified man layeth up a treasure in heaven with God:
The worldling Layeth up earthly treasure, the sanctified man Layeth up a treasure in heaven with God:
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The worldling is rich for himself, and all that he parteth with for Gods service or the poor, is but the leavings of the flesh ▪ and that which it can spare,
The worldling is rich for himself, and all that he parts with for God's service or the poor, is but the leavings of the Flesh ▪ and that which it can spare,
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when its own desires are satisfied, (for so much an Epicure may part with to good uses:) But the sanctified doth employ his riches for God,
when its own Desires Are satisfied, (for so much an Epicure may part with to good uses:) But the sanctified does employ his riches for God,
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as being Rich to him, and not to his Carnal self. You see by this time who they be that are the fools in Gods account.
as being Rich to him, and not to his Carnal self. You see by this time who they be that Are the Fools in God's account.
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And that though the children of this world are wiser in their Generation then the children of light, Luke 16. 8. yet the wisdom of the world is foolishness with God,
And that though the children of this world Are Wiser in their Generation then the children of Light, Lycia 16. 8. yet the Wisdom of the world is foolishness with God,
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and the foolishness of God is wiser then men, 1 Cor. 3. 19. & 1. 20, 25.and the foolishness of God is Wiser then men, 1 Cor. 3. 19. & 1. 20, 25.
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And you know that it is Christ that requireth you to forsake all that you have for him;
And you know that it is christ that requires you to forsake all that you have for him;
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and dare you say that Christ commandeth you to be fools? Is not that the wisest way which he requireth?
and Dare you say that christ commands you to be Fools? Is not that the Wisest Way which he requires?
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Obj. But Christ would not have us cast away that which he giveth us, but only rather to forsake it, then to forsake him; and that I would do.Object But christ would not have us cast away that which he gives us, but only rather to forsake it, then to forsake him; and that I would do.
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Answ. But if you forsake it not first in Affection and Resolution, you will never forsake it actually when he calls you to it;Answer But if you forsake it not First in Affection and Resolution, you will never forsake it actually when he calls you to it;
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though you may be confident you should, while you look not to be put to it.
though you may be confident you should, while you look not to be put to it.
cs pn22 vmb vbi j pn22 vmd, cs pn22 vvb xx pc-acp vbi vvn p-acp pn31.
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In your hearts all must be now forsaken, though you may keep some in your hands till God require it. 2. And even in prosperity you must devote your wealth to God,
In your hearts all must be now forsaken, though you may keep Some in your hands till God require it. 2. And even in Prosperity you must devote your wealth to God,
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and use it more for him then for your selves, if you will prove your selves to be his servants. Quest. 2. MY second Question to you is this:
and use it more for him then for your selves, if you will prove your selves to be his Servants. Quest. 2. MY second Question to you is this:
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You that are so loath to part with the world and be Crucified to it, tell me, What hath it done for you? that you should be so fond of it,
You that Are so loath to part with the world and be crucified to it, tell me, What hath it done for you? that you should be so found of it,
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and that it should seem worthy of such estimation and affection? Hath it not put you to more care and sorrow then it is worth? It never gave you solid Peace!
and that it should seem worthy of such estimation and affection? Hath it not put you to more care and sorrow then it is worth? It never gave you solid Peace!
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it never made you acceptable to God! You are not a jot better when you are rich, then when you are poor;
it never made you acceptable to God! You Are not a jot better when you Are rich, then when you Are poor;
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unless grace do that for you that riches cannot; nay and grace must do it not only without, but against your riches.
unless grace do that for you that riches cannot; nay and grace must do it not only without, but against your riches.
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All that the world can do for you, is but to satisfie your sensual appetite, and by the superfluity to please a Covetous mind.
All that the world can do for you, is but to satisfy your sensual appetite, and by the superfluity to please a Covetous mind.
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And is this a matter of so great worth? A beast may have his sensual delight as well as you? And if man be better then a beast, do you think he is not capable of a better and higher delight then beasts? Will you call your selves Men and Christians,
And is this a matter of so great worth? A beast may have his sensual delight as well as you? And if man be better then a beast, do you think he is not capable of a better and higher delight then beasts? Will you call your selves Men and Christians,
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and yet take up with the pleasures of a bruit, and there place your happiness? If the drunk•rd have an hundred barrels of Ale or Wine more then he can drink, this doth not so much as please his appetite; but only his fa•••:
and yet take up with the pleasures of a bruit, and there place your happiness? If the drunk•rd have an hundred barrels of Ale or Wine more then he can drink, this does not so much as please his appetite; but only his fa•••:
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So if you have never so much riches more then your flesh •• self hath use for, this only pleaseth a covetous fancy.
So if you have never so much riches more then your Flesh •• self hath use for, this only Pleases a covetous fancy.
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All that you enjoy is but so much as may satisfie the lu••s of your flesh.
All that you enjoy is but so much as may satisfy the lu••s of your Flesh.
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And I pray you tell me, Whether you do not your selves believe that a sober, temperate, heavenly Christian doth live as comfortable a life as you? And,
And I pray you tell me, Whither you do not your selves believe that a Sobrium, temperate, heavenly Christian does live as comfortable a life as you? And,
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Whether they have not more peace in their minds without your sinful sensual delights, then you have with them? Indeed it is but the distemper of your minds that makes that so pleasant to you, which another that is well in his wits would be weary of:
Whither they have not more peace in their minds without your sinful sensual delights, then you have with them? Indeed it is but the distemper of your minds that makes that so pleasant to you, which Another that is well in his wits would be weary of:
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As the swine takes pleasure to tumble in the mire, which a wise man would not do.
As the Swine Takes pleasure to tumble in the mire, which a wise man would not do.
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Do you not sin against your own experience!
Do you not sin against your own experience!
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Have you not found, that the world is an unsatisfactory thing, and cannot help you in a day of trouble? And yet will you stick to it? Quest. 3.
Have you not found, that the world is an unsatisfactory thing, and cannot help you in a day of trouble? And yet will you stick to it? Quest. 3.
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MY next ▪ Question is, What hath the world done for any other, that should perswade you to set so much by it as you do? Did it ever save a soul? or heal a soul? or make a man truly happy at the last? Look back in any credible Records, to the beginning of the world,
MY next ▪ Question is, What hath the world done for any other, that should persuade you to Set so much by it as you do? Did it ever save a soul? or heal a soul? or make a man truly happy At the last? Look back in any credible Records, to the beginning of the world,
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and down to this day, and tell me where is the man that is made happy by the world? And Consider what it hath done for them all? He that had most of it,
and down to this day, and tell me where is the man that is made happy by the world? And Consider what it hath done for them all? He that had most of it,
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and made the best of it, for the pleasing of his flesh, had but a short taste of sonsual pleasures, which quickly left him worse then he was before;
and made the best of it, for the pleasing of his Flesh, had but a short taste of sonsual pleasures, which quickly left him Worse then he was before;
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like cold drink to a man in the fit of an Ague.
like cold drink to a man in the fit of an Ague.
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And will you so far lay by your reason, as to go against the Experience of all the world? Do they all cry out against it as Vanity,
And will you so Far lay by your reason, as to go against the Experience of all the world? Do they all cry out against it as Vanity,
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and yet will you take no warning? Can you think to find that by it that no man ever found before you? What art have you to extract such comforts from the creature, that never man could do till now? It is the shame of them that spend so much cost,
and yet will you take no warning? Can you think to find that by it that no man ever found before you? What art have you to extract such comforts from the creature, that never man could do till now? It is the shame of them that spend so much cost,
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and time, and labour, in seeking that seed of Gold which they call the Philosophers stone,
and time, and labour, in seeking that seed of Gold which they call the Philosophers stone,
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because never any that sought it could find it, but have all lost their labour.
Because never any that sought it could find it, but have all lost their labour.
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So is it your far greater shame ▪ to run an hazard so much greater for that which never man from the beginning of the world could find till now.
So is it your Far greater shame ▪ to run an hazard so much greater for that which never man from the beginning of the world could find till now.
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•olomon went as far as any, in the pleasing of his flesh with the fulness of the world,•olomon went as Far as any, in the pleasing of his Flesh with the fullness of the world,
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and in the Conclusion he passeth this sentence on it, that All is vanity and vexation of spirit. Quest. 4. MY next Question to you is this:
and in the Conclusion he passes this sentence on it, that All is vanity and vexation of Spirit. Quest. 4. MY next Question to you is this:
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What is it that you do seriously expect from the world for the time to come, that should perswade you to stick so close to it as you do? Some great matter sure you think it will do for you? or else you would never so esteem it.What is it that you do seriously expect from the world for the time to come, that should persuade you to stick so close to it as you do? some great matter sure you think it will do for you? or Else you would never so esteem it.
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I pray you tell me what it is? Do you think verily, that it will make you truly happy? Do you expect that it should bring you to heaven? I suppose you do not.
I pray you tell me what it is? Do you think verily, that it will make you truly happy? Do you expect that it should bring you to heaven? I suppose you do not.
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What then will it do for you? It will neither prevent a sickness, nor remove it:
What then will it do for you? It will neither prevent a sickness, nor remove it:
q-crq av vmb pn31 vdi p-acp pn22? pn31 vmb av-dx vvi dt n1, ccx vvi pn31:
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2716
It cannot take away a tooth-ake, nor a fit of the gout or stone:
It cannot take away a toothache, nor a fit of the gout or stone:
pn31 vmbx vvi av dt j, ccx dt n1 pp-f dt n1 cc n1:
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2717
It will not save you from the jaws of death, nor keep your bodies from rotting in the grave,
It will not save you from the Jaws of death, nor keep your bodies from rotting in the grave,
pn31 vmb xx vvi pn22 p-acp dt n2 pp-f n1, ccx vvb po22 n2 p-acp vvg p-acp dt n1,
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2718
nor bribe the worms or corruption from devouring them.
nor bribe the worms or corruption from devouring them.
ccx vvi dt n2 cc n1 p-acp vvg pno32.
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2719
When your Physitian tells you that your disease is uncurable, and you see that there is no way but one with you,
When your physician tells you that your disease is uncurable, and you see that there is no Way but one with you,
c-crq po22 n1 vvz pn22 cst po22 n1 vbz j, cc pn22 vvb cst pc-acp vbz dx n1 cc-acp pi p-acp pn22,
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and you must be gone, there's no remedy, if then you cry for help to the world, it cannot help you:
and you must be gone, there's no remedy, if then you cry for help to the world, it cannot help you:
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Friends cannot save you, Riches and Honours, Houses and Lands cannot preserve you: Death will obey his will that sendeth it, and you must away.
Friends cannot save you, Riches and Honours, Houses and Lands cannot preserve you: Death will obey his will that sends it, and you must away.
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2722
O who would love that, and love it at so dear a rate, which cannot help you in the time of your necessity? Who would serve such a Master, such an Idol God,
O who would love that, and love it At so dear a rate, which cannot help you in the time of your necessity? Who would serve such a Master, such an Idol God,
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as cannot relieve you in the day of your distress•• ▪ When conscience is awakened,
as cannot relieve you in the day of your distress•• ▪ When conscience is awakened,
c-acp vmbx vvi pn22 p-acp dt n1 pp-f po22 n1 ▪ q-crq n1 vbz vvn,
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and begins to stir, and gripe you, and the wrath of God doth look you in the face, will your honours ease you? Will your friends deliver you,
and begins to stir, and gripe you, and the wrath of God does look you in the face, will your honours ease you? Will your Friends deliver you,
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2725
and give you a solid lasting Peace? You know they will not:
and give you a solid lasting Peace? You know they will not:
cc vvb pn22 dt j j-vvg n1? pn22 vvb pns32 vmb xx:
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2726
You cannot with all the wealth in the world procure the pardon of the smallest sin? You may get the Popes pardon for money,
You cannot with all the wealth in the world procure the pardon of the Smallest since? You may get the Popes pardon for money,
pn22 vmbx p-acp d dt n1 p-acp dt n1 vvi dt n1 pp-f dt js n1? pn22 vmb vvi dt ng1 n1 p-acp n1,
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2727
but not Gods. You must go to Judgement, and if you be worldlings, must be damned for ever, for all your wealth.
but not God's You must go to Judgement, and if you be worldlings, must be damned for ever, for all your wealth.
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Were you Lords of all the world, it would not save your souls from Hell, no nor procure you a drop of water for to cool your tongues.
Were you lords of all the world, it would not save your Souls from Hell, no nor procure you a drop of water for to cool your tongues.
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2729
What is it then that you expect by this world? Sure you would never so much love it,
What is it then that you expect by this world? Sure you would never so much love it,
q-crq vbz pn31 av cst pn22 vvb p-acp d n1? j pn22 vmd av-x av d n1 pn31,
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2730
and make such a stir for it, if you looked for nothing from it? Why it is that your flesh may have some satisfaction in the mean time.
and make such a stir for it, if you looked for nothing from it? Why it is that your Flesh may have Some satisfaction in the mean time.
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And is that all? Yea: that is even all. I shall then proceed to the next Question. Quest. 5. HOW long can you say that you shall keep the Riches and Honours which you possess? Can you say that they shall be yours this time twelve-moneth? or to morrow? I know you cannot.
And is that all? Yea: that is even all. I shall then proceed to the next Question. Quest. 5. HOW long can you say that you shall keep the Riches and Honours which you possess? Can you say that they shall be yours this time twelvemonth? or to morrow? I know you cannot.
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2732
You know not when you arise in the morning, whether ever you shall lie down again alive.
You know not when you arise in the morning, whither ever you shall lie down again alive.
pn22 vvb xx c-crq pn22 vvb p-acp dt n1, cs av pn22 vmb vvi a-acp av j.
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2733
Nor when you lie down at night, whether you shall rise alive.
Nor when you lie down At night, whither you shall rise alive.
ccx c-crq pn22 vvb a-acp p-acp n1, cs pn22 vmb vvi j.
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2734
And is a state of such uncertain tenure so valuable? You glory in your Honours,
And is a state of such uncertain tenure so valuable? You glory in your Honours,
cc vbz dt n1 pp-f d j n1 av j? pn22 vvb p-acp po22 ng1,
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2735
and pleasures, and possessions, and for ought you know within this week, or hour, they may be none of yours? However, you are certain to be deprived of them ere long!
and pleasures, and possessions, and for ought you know within this Week, or hour, they may be none of yours? However, you Are certain to be deprived of them ere long!
cc n2, cc n2, cc c-acp pi pn22 vvi p-acp d n1, cc n1, pns32 vmb vbi pix pp-f png22? c-acp, pn22 vbr j pc-acp vbi vvn pp-f pno32 c-acp av-j!
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2736
Its a dull understanding indeed, that cannot foresee the day, when he must be stript of all,
Its a dull understanding indeed, that cannot foresee the day, when he must be stripped of all,
pn31|vbz dt j n1 av, cst vmbx vvi dt n1, c-crq pns31 vmb vbi vvn pp-f d,
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2737
and take his final farewell of the world!
and take his final farewell of the world!
cc vvi po31 j n1 pp-f dt n1!
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2738
You know as sure as you shall live that you must die, and your corpse be laid in the common dust:
You know as sure as you shall live that you must die, and your corpse be laid in the Common dust:
pn22 vvb p-acp j c-acp pn22 vmb vvi cst pn22 vmb vvi, cc po22 n1 vbi vvn p-acp dt j n1:
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2739
And whose then shall all your pleasure be? When God calls you away, there's no resisting!
And whose then shall all your pleasure be? When God calls you away, there's no resisting!
cc r-crq av vmb d po22 n1 vbi? c-crq np1 vvz pn22 av, pc-acp|vbz dx vvg!
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2740
Or if he call for any of your earthly comforts, there's no withholding. Then keep them if you can.
Or if he call for any of your earthly comforts, there's no withholding. Then keep them if you can.
cc cs pns31 vvb p-acp d pp-f po22 j n2, pc-acp|vbz dx vvg. av vvb pno32 cs pn22 vmb.
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2741
The bones and dust of your fore-fathers will not say, This house and land is mine!
The bones and dust of your Forefathers will not say, This house and land is mine!
dt n2 cc n1 pp-f po22 n2 vmb xx vvi, d n1 cc n1 vbz png11!
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2742
Nor do they retain any impress of their former earthly pleasures and felicity!
Nor do they retain any Impress of their former earthly pleasures and felicity!
ccx vdb pns32 vvi d n1 pp-f po32 j j n2 cc n1!
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2743
Alexander could not know his Father Philip's bones by the sight of them, nor find any print of the Crown upon his skull.Alexander could not know his Father Philip's bones by the sighed of them, nor find any print of the Crown upon his skull.
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2744
If you open the Grave and Coffin of your Grandfathers, you shall find there no great signs of Riches or of Honour, or any delights.
If you open the Grave and Coffin of your Grandfathers, you shall find there no great Signs of Riches or of Honour, or any delights.
cs pn22 vvb dt j cc n1 pp-f po22 n2, pn22 vmb vvi a-acp dx j n2 pp-f n2 cc pp-f n1, cc d n2.
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2745
And should you not look on that which will be, even as if it were already? I cannot but take that which certainly will be, in a manner as if it were in being; and that which certainly will not be,
And should you not look on that which will be, even as if it were already? I cannot but take that which Certainly will be, in a manner as if it were in being; and that which Certainly will not be,
cc vmd pn22 xx vvi p-acp d r-crq vmb vbi, av c-acp cs pn31 vbdr av? pns11 vmbx p-acp vvi d r-crq av-j vmb vbi, p-acp dt n1 c-acp cs pn31 vbdr p-acp vbg; cc cst r-crq av-j vmb xx vbi,
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2746
as if it were not: For interposing time is such a Nothing, as makes the difference next to None. What if you might be the Emperour of the world to day,
as if it were not: For interposing time is such a Nothing, as makes the difference next to None. What if you might be the Emperor of the world to day,
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2747
and must be as you are again to morrow, were it desirable, or worthy to be regarded? It disgraceth the greatest felicity on earth, to say, that It will have an end:
and must be as you Are again to morrow, were it desirable, or worthy to be regarded? It disgraceth the greatest felicity on earth, to say, that It will have an end:
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2748
The time is near when it will not be. The time is near when it will not be.
dt n1 vbz av-j c-crq pn31 vmb xx vbi.
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2749
As it extenuateth the labours and sufferings of a Believer, into a kind of Nothing, to say that they will shortly be at an end.
As it extenuateth the labours and sufferings of a Believer, into a kind of Nothing, to say that they will shortly be At an end.
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That which will be Nothing, is next to No•hing. Quest. 6. MY next Question to you is this:
That which will be Nothing, is next to No•hing. Quest. 6. MY next Question to you is this:
cst r-crq vmb vbi pix, vbz ord p-acp vvg. n1. crd po11 ord n1 p-acp pn22 vbz d:
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How do you think you shall value the world, when it is parting from you? or at the furthest, How do you think you shall valve the world, when it is parting from you? or At the furthest,
q-crq vdb pn22 vvb pn22 vmb vvi dt n1, c-crq pn31 vbz vvg p-acp pn22? cc p-acp dt js,
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2752
when you are newly parted from it? If a man come to you on your death-bed,when you Are newly parted from it? If a man come to you on your deathbed,
c-crq pn22 vbr av-j vvn p-acp pn31? cs dt n1 vvb p-acp pn22 p-acp po22 n1,
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2753
when you see that there is no hope of life, and ask your opinion then of the world, will you magnifie it as now you do? When your spirits are languishing,
when you see that there is no hope of life, and ask your opinion then of the world, will you magnify it as now you do? When your spirits Are languishing,
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2754
and your heart fainting, and your body even possest with pain, if then one should ask you, Is the wealth and honours of the world such excellent things as once you deemed them? Do you now think it folly to renounce and forsake them all for Christ? What would you then say? I beseech you tell me, What think you that you shall then say? Do you think you shall then extoll the world,
and your heart fainting, and your body even possessed with pain, if then one should ask you, Is the wealth and honours of the world such excellent things as once you deemed them? Do you now think it folly to renounce and forsake them all for christ? What would you then say? I beseech you tell me, What think you that you shall then say? Do you think you shall then extol the world,
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2755
and count them fools that will be perswaded to forsake it? Or rather will you not wish your selves, [ O that I had forsaken it, before it did forsake me!
and count them Fools that will be persuaded to forsake it? Or rather will you not wish your selves, [ Oh that I had forsaken it, before it did forsake me!
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] Will you not cry out, [ Oh vain world! Deceitfull world! ] And wish you had more regarded the durable Riches? I think you will. Quest. 7. WHat is it that dying men do commonly think and say of the world? If you can observe what all others say of it, you may partly conjecture what mind you shall be of your selves.
] Will you not cry out, [ O vain world! Deceitful world! ] And wish you had more regarded the durable Riches? I think you will. Quest. 7. WHat is it that dying men do commonly think and say of the world? If you can observe what all Others say of it, you may partly conjecture what mind you shall be of your selves.
] vmb pn22 xx vvi av, [ uh j n1! j n1! ] cc vvb pn22 vhd dc vvn dt j n2? pns11 vvb pn22 vmb. n1. crd q-crq vbz pn31 d vvg n2 vdb av-j vvi cc vvi pp-f dt n1? cs pn22 vmb vvi r-crq d n2-jn vvi pp-f pn31, pn22 vmb av vvi r-crq n1 pn22 vmb vbi pp-f po22 n2.
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2757
You have sometimes sure been about dying men; (If you have not, you were best draw near them hereafter;
You have sometime sure been about dying men; (If you have not, you were best draw near them hereafter;
pn22 vhb av av-j vbn p-acp j-vvg n2; (cs pn22 vhb xx, pn22 vbdr av-js vvi av-j pno32 av;
(11) part (DIV2)
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2758
for the house of mourning is better then the house of mirth.
for the house of mourning is better then the house of mirth.
p-acp dt n1 pp-f n1 vbz jc cs dt n1 pp-f n1.
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2759
) Do you not hear them all cry out of the world, as a worthless thing? Do you not see how little good it can then do them? And will no warning serve you? Surely the judgement of one of these men (much more of so many) is more to be valued,
) Do you not hear them all cry out of the world, as a worthless thing? Do you not see how little good it can then do them? And will no warning serve you? Surely the judgement of one of these men (much more of so many) is more to be valued,
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(11) part (DIV2)
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2760
then of many that are in health and prosperity, that overvalue the world.
then of many that Are in health and Prosperity, that overvalue the world.
av pp-f d cst vbr p-acp n1 cc n1, cst n1 dt n1.
(11) part (DIV2)
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2761
You are but in the chase, and know not what it is which you do pursue:
You Are but in the chase, and know not what it is which you do pursue:
pn22 vbr p-acp p-acp dt n1, cc vvb xx r-crq pn31 vbz r-crq pn22 vdb vvi:
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2762
but they have overtaken it, and find it but a feather:
but they have overtaken it, and find it but a feather:
cc-acp pns32 vhb vvn pn31, cc vvi pn31 p-acp dt n1:
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2763
You are but in the trying of it, but they have tryed it already, and have found how little or nothing it can do.
You Are but in the trying of it, but they have tried it already, and have found how little or nothing it can do.
pn22 vbr p-acp p-acp dt vvg pp-f pn31, cc-acp pns32 vhb vvn pn31 av, cc vhb vvn c-crq j cc pix pn31 vmb vdi.
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2764
You are intangled in the midst of its deceits: but they begin to see it bare-fac't.
You Are entangled in the midst of its Deceits: but they begin to see it barefaced.
pn22 vbr vvn p-acp dt n1 pp-f po31 n2: cc-acp pns32 vvb pc-acp vvi pn31 j.
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2765
Your senses are more violent in withdrawing you and perverting your judgements: but so are not theirs, who are languishing unto death.
Your Senses Are more violent in withdrawing you and perverting your Judgments: but so Are not theirs, who Are languishing unto death.
po22 n2 vbr av-dc j p-acp vvg pn22 cc vvg po22 n2: cc-acp av vbr xx png32, r-crq vbr vvg p-acp n1.
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2766
If you come to one of them, that know they must die within a few daies,
If you come to one of them, that know they must die within a few days,
cs pn22 vvb p-acp crd pp-f pno32, cst vvb pns32 vmb vvi p-acp dt d n2,
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2767
and tell them that such a Lordship is fallen to them, or such Honour is bestowed on them,
and tell them that such a Lordship is fallen to them, or such Honour is bestowed on them,
cc vvi pno32 cst d dt n1 vbz vvn p-acp pno32, cc d n1 vbz vvn p-acp pno32,
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2768
or such a friend hath given them great possessions;
or such a friend hath given them great possessions;
cc d dt n1 vhz vvn pno32 j n2;
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2769
how will they regard it? will they not say [ Alas, what is this to me, that am presently to leave the world,
how will they regard it? will they not say [ Alas, what is this to me, that am presently to leave the world,
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and appear before the eternal Iudge! and appear before the Eternal Judge!
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] If you then come to them, and offer them such baits as were wont to catch the glutton,
] If you then come to them, and offer them such baits as were wont to catch the glutton,
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or drunkard, or fornicator, do you think they will regard them? Would they not rather cry shame against him that would then entice them to any such thing? Why then should you so value that now, which all the world will vilifie at the last? Quest. 8.
or drunkard, or fornicator, do you think they will regard them? Would they not rather cry shame against him that would then entice them to any such thing? Why then should you so valve that now, which all the world will vilify At the last? Quest. 8.
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YOU that now say, you are not such fools as to be talkt out of your Estates,
YOU that now say, you Are not such Fools as to be talked out of your Estates,
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or Honours, or delights, and that wilfully stick to them against all that we can say, I pray you tell me, Whether you will stand to this at the Barr of God? Will you then own these Resolutions and sayings,
or Honours, or delights, and that wilfully stick to them against all that we can say, I pray you tell me, Whither you will stand to this At the Bar of God? Will you then own these Resolutions and sayings,
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or will you not? Dare you look the Lord Jesus in the face, and tell him, [ I did well to set more by the world then by thee,
or will you not? Dare you look the Lord jesus in the face, and tell him, [ I did well to Set more by the world then by thee,
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and the glory which thou didst promise! I did well to take my pleasure for a time, and to venture my salvation. and the glory which thou didst promise! I did well to take my pleasure for a time, and to venture my salvation.
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] You dare not stand to this at Judgement: I know you dare not:
] You Dare not stand to this At Judgement: I know you Dare not:
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And will you now insist on that which you dare not stand to? And be of that mind which then you must condemn your selves? Do you think that this is a reasonable course to be ventured on in so great a matter? Quest. 9.
And will you now insist on that which you Dare not stand to? And be of that mind which then you must condemn your selves? Do you think that this is a reasonable course to be ventured on in so great a matter? Quest. 9.
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MY next Question is this, Do you ever mean to Repent of your fleshly and worldly-mindedness,
MY next Question is this, Do you ever mean to repent of your fleshly and Worldly-mindedness,
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or not? If you do not, it seems you are far from a Recovery. Many an one perisheth with bare uneffectuall purposes of Repenting:or not? If you do not, it seems you Are Far from a Recovery. Many an one Perishes with bore uneffectual Purposes of Repenting:
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but those that have not so much as such a purpose, are graceless indeed.
but those that have not so much as such a purpose, Are graceless indeed.
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But if you do purpose to Repent, I would further ask you, Do you think that is a right mind,
But if you do purpose to repent, I would further ask you, Do you think that is a right mind,
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or a wise course which must be Repented of? If it be right and wise, what need you to Repent of it? If it be not wise and right,
or a wise course which must be Repented of? If it be right and wise, what need you to repent of it? If it be not wise and right,
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why will you now retain it, yea and wilfully maintain it, against the perswasions of God and man? Doth not this proclaim that you are wilful sinners? and that you know you sin, and yet will do it;
why will you now retain it, yea and wilfully maintain it, against the persuasions of God and man? Does not this proclaim that you Are wilful Sinners? and that you know you since, and yet will do it;
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even against your own knowledge and conscience? that you know the world to be a deceitfull vanity,
even against your own knowledge and conscience? that you know the world to be a deceitful vanity,
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and yet for all that you will stick to it as long as you can, with the neglect of God,
and yet for all that you will stick to it as long as you can, with the neglect of God,
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and the true felicity? And can you expect mercy and salvation, that wilfully and knowingly do set your selves against it,
and the true felicity? And can you expect mercy and salvation, that wilfully and knowingly do Set your selves against it,
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and reject it? Quest. 10.
and reject it? Quest. 10.
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MY next Question which I desire you to answer is this, Do you in good sadness take the world for your enemy,
MY next Question which I desire you to answer is this, Do you in good sadness take the world for your enemy,
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or for a hindrance to you in the way to heaven? If you do not,or for a hindrance to you in the Way to heaven? If you do not,
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why did you in your Baptism renounce it, and promise to fight against it? And why have you professed since to stand to that Covenant? And how then can you believe the word of God, which so often telleth you, what a hinderance Riches and Honours are to mens salvation? But if indeed you believe that the world is your enemy and hinderance,
why did you in your Baptism renounce it, and promise to fight against it? And why have you professed since to stand to that Covenant? And how then can you believe the word of God, which so often Telleth you, what a hindrance Riches and Honours Are to men's salvation? But if indeed you believe that the world is your enemy and hindrance,
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why then will you love it, and be impatient if you want it, and take such pleasure in it,
why then will you love it, and be impatient if you want it, and take such pleasure in it,
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and desire to have more of it? Do you love to have your salvation hindered or hazarded? and will you love and long for that which is an enemy to it? I think the way to heaven is hard enough to the best.
and desire to have more of it? Do you love to have your salvation hindered or hazarded? and will you love and long for that which is an enemy to it? I think the Way to heaven is hard enough to the best.
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They need not make it harder then it is, and be at so much labour all their lives to make themselves more enemies,
They need not make it harder then it is, and be At so much labour all their lives to make themselves more enemies,
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and more work, and to block up the way, while they pretend to walk in it.
and more work, and to block up the Way, while they pretend to walk in it.
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O the hypocrisie of a carnall heart!
O the hypocrisy of a carnal heart!
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How notoriously do mens lives contradict their tongues? When they will call the world their enemy,
How notoriously do men's lives contradict their tongues? When they will call the world their enemy,
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and vow to fight against it to the death, and at the same time will labour for it,
and Voelli to fight against it to the death, and At the same time will labour for it,
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and greedily desire it, as if they could never have enough!
and greedily desire it, as if they could never have enough!
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That they will make so much of it, as to neglect God himself and their salvation for it,
That they will make so much of it, as to neglect God himself and their salvation for it,
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and make it the greatest care and business of their lives to get and keep it,
and make it the greatest care and business of their lives to get and keep it,
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and all the while profess that they take it for their enemy! This is dissembling beyond all bounds of shame.
and all the while profess that they take it for their enemy! This is dissembling beyond all bounds of shame.
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Remember this when you are impatient of your low estate, or contriving further accommodations to your flesh,
remember this when you Are impatient of your low estate, or contriving further accommodations to your Flesh,
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or hunting after a full estate.
or hunting After a full estate.
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Are these the signs of enmity to the world? Do you hate your salvation, that you so love the hinderers of it? Either live as you profess, or profess as you live. Quest. 11.
are these the Signs of enmity to the world? Do you hate your salvation, that you so love the hinderers of it? Either live as you profess, or profess as you live. Quest. 11.
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YET further I demand, Whether indeed you do intend to Renounce your Christianity, and all your hopes of heaven,
YET further I demand, Whither indeed you do intend to Renounce your Christianity, and all your hope's of heaven,
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or not? If you do, you know whom to blame when you are deprived of it? And I could wish you would first find out some better way,or not? If you do, you know whom to blame when you Are deprived of it? And I could wish you would First find out Some better Way,
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or something that may be of valuable consideration, to repair your loss. But if you say, you have no such intent;
or something that may be of valuable consideration, to repair your loss. But if you say, you have no such intent;
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I further ask, Why then do you do it? and do it after so much warning? Do you disclaim your Christianity in the open light,
I further ask, Why then do you do it? and do it After so much warning? Do you disclaim your Christianity in the open Light,
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and yet say that you intend no such thing? You cannot do it against your will.
and yet say that you intend no such thing? You cannot do it against your will.
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And that it is in effect a Renouncing or Denying your Christianity, yea and your salvation, is plain:
And that it is in Effect a Renouncing or Denying your Christianity, yea and your salvation, is plain:
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For your Christianity containeth a Renouncing of the world: and therefore it is part of our Baptismal Covenant.
For your Christianity Containeth a Renouncing of the world: and Therefore it is part of our Baptismal Covenant.
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If then you return to the world which you renounced, you forsake your Christianity: Had you rather forsake the world, or Christ? One of them you must forsake:
If then you return to the world which you renounced, you forsake your Christianity: Had you rather forsake the world, or christ? One of them you must forsake:
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For he hath told you, that [ Except you forsake all that you have, you cannot be his Disciples ] Luke 14. and that you cannot serve God and Mammon;
For he hath told you, that [ Except you forsake all that you have, you cannot be his Disciples ] Luke 14. and that you cannot serve God and Mammon;
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Had you rather renounce the world, or your salvation? One of them you must let go:
Had you rather renounce the world, or your salvation? One of them you must let go:
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For God hath said, that the love of the world is enmity against God ▪ •nd that if any man love the world, the love of the Father is not in him.
For God hath said, that the love of the world is enmity against God ▪ •nd that if any man love the world, the love of the Father is not in him.
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] If therefore you will still say, You hope you may keep both:
] If Therefore you will still say, You hope you may keep both:
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What do you less then give God the lye? If you will still adhere to the world,
What do you less then give God the lie? If you will still adhere to the world,
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and yet say that you do not renounce your Christianity or Salvation, you may as well say, that though you joyn in Arms with open Rebels,
and yet say that you do not renounce your Christianity or Salvation, you may as well say, that though you join in Arms with open Rebels,
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yet do you not forsake your Loyalty to your Prince!
yet do you not forsake your Loyalty to your Prince!
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Or though you live in Adultery, yet you do not forsake your conjugal fidelity and chastity:
Or though you live in Adultery, yet you do not forsake your conjugal Fidis and chastity:
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and that you do not cast away your life, though you take poyson, when you know it to be such:
and that you do not cast away your life, though you take poison, when you know it to be such:
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or though you commit those crimes which must be punished with death.
or though you commit those crimes which must be punished with death.
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I beseech you consider well, Why you forsake Christ, and why you will destroy your selves,
I beseech you Consider well, Why you forsake christ, and why you will destroy your selves,
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before you do it past remedy? Quest. 12. MY last Question which I desire your answer to is this:
before you do it passed remedy? Quest. 12. MY last Question which I desire your answer to is this:
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Do you indeed think that God is not better then the world, and that Heaven is not more desiarble then earth, Do you indeed think that God is not better then the world, and that Heaven is not more desiarble then earth,
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and an endless glory then a transitory shadow? Or is there any comparison to be made between them? Have you considered what a sad exchange you make? O unthankful souls!and an endless glory then a transitory shadow? Or is there any comparison to be made between them? Have you considered what a sad exchange you make? O unthankful Souls!
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Hath not God done more for you then ever the world did? He made you,
Hath not God done more for you then ever the world did? He made you,
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and so did not the world! He Redeemed you, when none else could do it!
and so did not the world! He Redeemed you, when none Else could do it!
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He preserveth you, and provideth for you, and all that you have is from his bounty.
He Preserveth you, and Provideth for you, and all that you have is from his bounty.
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He can give health to your bodies, peace to your consciences, salvation to your souls, when the world cannot do it.
He can give health to your bodies, peace to your Consciences, salvation to your Souls, when the world cannot do it.
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If the world be better then God in prosperity, what makes you call upon God in adversity? When any torment seizeth on your bodies,
If the world be better then God in Prosperity, what makes you call upon God in adversity? When any torment seizes on your bodies,
cs dt n1 vbb jc cs np1 p-acp n1, r-crq vvz pn22 vvb p-acp np1 p-acp n1? c-crq d n1 vvz p-acp po22 n2,
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or death draws near and looks you in the face, then you do not cry, O Riches help us!
or death draws near and looks you in the face, then you do not cry, Oh Riches help us!
cc n1 vvz av-j cc vvz pn22 p-acp dt n1, cs pn22 vdb xx vvi, uh n2 vvb pno12!
(11) part (DIV2)
256
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2834
O Pleasures or Honours have mercy upon us! But O God have mercy upon us and help us.
O Pleasures or Honours have mercy upon us! But Oh God have mercy upon us and help us.
sy n2 cc ng1 vhi n1 p-acp pno12! p-acp uh np1 vhb n1 p-acp pno12 cc vvb pno12.
(11) part (DIV2)
256
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2835
Can none else help you in your distress, and yet will you prefer the creature in your prosperity! Ah poor deluded souls!
Can none Else help you in your distress, and yet will you prefer the creature in your Prosperity! Ah poor deluded Souls!
vmb pix av vvb pn22 p-acp po22 n1, cc av vmb pn22 vvi dt n1 p-acp po22 n1! uh j j-vvn n2!
(11) part (DIV2)
256
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2836
that follow the world which will cast you off in your greatest need, and neglect him that would be faithful to you for ever!
that follow the world which will cast you off in your greatest need, and neglect him that would be faithful to you for ever!
cst vvb dt n1 r-crq vmb vvi pn22 a-acp p-acp po22 js n1, cc vvb pno31 cst vmd vbi j p-acp pn22 p-acp av!
(11) part (DIV2)
256
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2837
The time is coming when you shall cry out, [ The world hath deceived me! I have laboured for nought!
The time is coming when you shall cry out, [ The world hath deceived me! I have laboured for nought!
dt n1 vbz vvg c-crq pn22 vmb vvi av, [ dt n1 vhz vvn pno11! pns11 vhb vvn p-acp pix!
(11) part (DIV2)
256
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2838
] but if you had been as true to God as you were to it, he would never have deceived you.
] but if you had been as true to God as you were to it, he would never have deceived you.
] cc-acp cs pn22 vhd vbn a-acp j p-acp np1 c-acp pn22 vbdr p-acp pn31, pns31 vmd av-x vhb vvn pn22.
(11) part (DIV2)
256
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2839
He would hav• received your departed souls, and made you like Angels, and raised your bodies to glory at the last, and perpetuated that Glory!
He would hav• received your departed Souls, and made you like Angels, and raised your bodies to glory At the last, and perpetuated that Glory!
pns31 vmd n1 vvn po22 j-vvn n2, cc vvd pn22 j n2, cc vvd po22 n2 p-acp n1 p-acp dt ord, cc vvn d n1!
(11) part (DIV2)
256
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2840
Will your Riches, or Pleasures, or Honours do this? He would have rescued you from the devouring flames which your inordinate love of the world will bring you to. O miserable change!
Will your Riches, or Pleasures, or Honours doe this? He would have rescued you from the devouring flames which your inordinate love of the world will bring you to. O miserable change!
n1 po22 n2, cc n2, cc ng1 n1 d? pns31 vmd vhi vvn pn22 p-acp dt j-vvg n2 r-crq po22 j n1 pp-f dt n1 vmb vvi pn22 p-acp. sy j n1!
(11) part (DIV2)
256
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2841
to change God for the world, it is to change a Crown of Glory for a Crown of thorns:
to change God for the world, it is to change a Crown of Glory for a Crown of thorns:
pc-acp vvi np1 p-acp dt n1, pn31 vbz pc-acp vvi dt n1 pp-f n1 p-acp dt n1 pp-f n2:
(11) part (DIV2)
256
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2842
the love of our only friend, for the smiles of deceitful enemies: Life for death;
the love of our only friend, for the smiles of deceitful enemies: Life for death;
dt n1 pp-f po12 j n1, p-acp dt n2 pp-f j n2: n1 p-acp n1;
(11) part (DIV2)
256
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2843
and Heaven for Hell? O what thoughts will arise in your hearts, when you are past the deceit;
and Heaven for Hell? O what thoughts will arise in your hearts, when you Are passed the deceit;
cc n1 p-acp n1? sy q-crq n2 vmb vvi p-acp po22 n2, c-crq pn22 vbr p-acp dt n1;
(11) part (DIV2)
256
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2844
and under the sad effects of it, and shall review your folly in another world? It will fill your consciences with everlasting horrour,
and under the sad effects of it, and shall review your folly in Another world? It will fill your Consciences with everlasting horror,
cc p-acp dt j n2 pp-f pn31, cc vmb vvi po22 n1 p-acp j-jn n1? pn31 vmb vvi po22 n2 p-acp j n1,
(11) part (DIV2)
256
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2845
and make you your own accusers and tormentors, to think what you lost, and what you had for it:
and make you your own accusers and tormentors, to think what you lost, and what you had for it:
cc vvb pn22 po22 d n2 cc n2, pc-acp vvi r-crq pn22 vvd, cc r-crq pn22 vhd p-acp pn31:
(11) part (DIV2)
256
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2846
To think that you sold God and your souls, and everlasting hopes for a thing of nought.
To think that you sold God and your Souls, and everlasting hope's for a thing of nought.
pc-acp vvi cst pn22 vvd np1 cc po22 n2, cc j n2 p-acp dt n1 pp-f pix.
(11) part (DIV2)
256
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2847
More foolishly then Esau sold his birth-right for a mess of pottag•.
More foolishly then Esau sold his birthright for a mess of pottag•.
av-dc av-j av np1 vvd po31 n1 p-acp dt n1 pp-f n1.
(11) part (DIV2)
256
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2848
If the Sun, and Moon, and Stars were yours, would you exchange them for a lump of clay? Well sinners!
If the Sun, and Moon, and Stars were yours, would you exchange them for a lump of clay? Well Sinners!
cs dt n1, cc n1, cc n2 vbdr png22, vmd pn22 vvi pno32 p-acp dt n1 pp-f n1? uh-av n2!
(11) part (DIV2)
256
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2849
if God and Glory seem no more worth to you, then to be slighted for a little fleshly pleasures, you cannot marvail if you have no part in them. SECT. XIX.
if God and Glory seem no more worth to you, then to be slighted for a little fleshly pleasures, you cannot marvel if you have no part in them. SECT. XIX.
cs np1 cc n1 vvi av-dx av-dc j p-acp pn22, cs pc-acp vbi vvn p-acp dt j j n2, pn22 vmbx n1 cs pn22 vhb dx n1 p-acp pno32. n1. np1.
(11) part (DIV2)
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2850
IF Reason and Scripture-Evidence would serve turn, I dare say you would by this time be convinced of the necessity of being Crucified to the world,
IF Reason and Scripture evidence would serve turn, I Dare say you would by this time be convinced of the necessity of being crucified to the world,
cs n1 cc n1 vmd vvi n1, pns11 vvb vvb pn22 vmd p-acp d n1 vbi vvn pp-f dt n1 pp-f vbg vvn p-acp dt n1,
(11) part (DIV2)
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2851
and the world to you But sensuality is unreasonable, and no saying will serve with it;
and the world to you But sensuality is unreasonable, and no saying will serve with it;
cc dt n1 p-acp pn22 p-acp n1 vbz j, cc dx n1 vmb vvi p-acp pn31;
(11) part (DIV2)
257
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2852
like a child that will not let go his apple for a piece of gold.
like a child that will not let go his apple for a piece of gold.
av-j dt n1 cst vmb xx vvi vvi po31 n1 p-acp dt n1 pp-f n1.
(11) part (DIV2)
257
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2853
But yet I shall not cease my Exhortation, till I have tryed you a little further;
But yet I shall not cease my Exhortation, till I have tried you a little further;
p-acp av pns11 vmb xx vvi po11 n1, c-acp pns11 vhb vvn pn22 dt j av-jc;
(11) part (DIV2)
257
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2854
and if you will not yield to forsake the world, you shall keep it to your greater cost,
and if you will not yield to forsake the world, you shall keep it to your greater cost,
cc cs pn22 vmb xx vvi pc-acp vvi dt n1, pn22 vmb vvi pn31 p-acp po22 jc n1,
(11) part (DIV2)
257
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2855
as you keep it against the clearer light that would convince you of your duty.
as you keep it against the clearer Light that would convince you of your duty.
c-acp pn22 vvb pn31 p-acp dt jc n1 cst vmd vvi pn22 pp-f po22 n1.
(11) part (DIV2)
257
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2856
1. As you love God, or would be thought to love him, love not the world.
1. As you love God, or would be Thought to love him, love not the world.
crd c-acp pn22 vvb np1, cc vmd vbi vvn pc-acp vvi pno31, vvb xx dt n1.
(11) part (DIV2)
258
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2857
For so far as you Love it, you Love not him, 1 Ioh. 2. 15. As ever you would be found the friends of God, see that you be enemies,
For so Far as you Love it, you Love not him, 1 John 2. 15. As ever you would be found the Friends of God, see that you be enemies,
c-acp av av-j c-acp pn22 vvb pn31, pn22 vvb xx pno31, crd np1 crd crd p-acp av pn22 vmd vbi vvn dt n2 pp-f np1, vvb cst pn22 vbb n2,
(11) part (DIV2)
258
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2858
and not friends to the world.
and not Friends to the world.
cc xx n2 p-acp dt n1.
(11) part (DIV2)
258
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2859
For the friendship of the world is enmity to him, Iam. 4. 4. You are used to boast that you Love God above all;
For the friendship of the world is enmity to him, Iam. 4. 4. You Are used to boast that you Love God above all;
p-acp dt n1 pp-f dt n1 vbz n1 p-acp pno31, np1 crd crd pn22 vbr vvn pc-acp vvi cst pn22 vvb np1 p-acp d;
(11) part (DIV2)
258
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2860
If you do so, you will not Love the world above him: And then you will not labour and care more for it, then for him:
If you do so, you will not Love the world above him: And then you will not labour and care more for it, then for him:
cs pn22 vdb av, pn22 vmb xx vvi dt n1 p-acp pno31: cc cs pn22 vmb xx vvi cc n1 av-dc p-acp pn31, av p-acp pno31:
(11) part (DIV2)
258
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2861
Your love will be seen in the bent of your lives:
Your love will be seen in the bent of your lives:
po22 n1 vmb vbi vvn p-acp dt n1 pp-f po22 n2:
(11) part (DIV2)
258
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2862
That which you Love best, you will •eek most, and be most careful and diligent to obtain.
That which you Love best, you will •eek most, and be most careful and diligent to obtain.
cst r-crq pn22 vvb av-js, pn22 vmb vvi av-ds, cc vbi av-ds j cc j pc-acp vvi.
(11) part (DIV2)
258
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2863
As they that love money are most careful to get it; so they that Love heaven will be more careful to make sure of that.
As they that love money Are most careful to get it; so they that Love heaven will be more careful to make sure of that.
p-acp pns32 cst vvb n1 vbr av-ds j pc-acp vvi pn31; av pns32 cst vvb n1 vmb vbi av-dc j pc-acp vvi j pp-f d.
(11) part (DIV2)
258
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2864
As they that love their drink and lust will be much in the Ale-house, and among those that are the baits and fewel of their lust;
As they that love their drink and lust will be much in the Alehouse, and among those that Are the baits and fuel of their lust;
p-acp pns32 cst vvb po32 n1 cc n1 vmb vbi av-d p-acp dt n1, cc p-acp d cst vbr dt n2 cc n1 pp-f po32 n1;
(11) part (DIV2)
258
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2865
So they that Love the fruition of God, will be much in seeking him and enquiring after him,
So they that Love the fruition of God, will be much in seeking him and inquiring After him,
av pns32 cst vvb dt n1 pp-f np1, vmb vbi av-d p-acp vvg pno31 cc vvg p-acp pno31,
(11) part (DIV2)
258
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2866
and much among those that are acquainted with such Love, and can further them any way in the accomplishment of their desires.
and much among those that Are acquainted with such Love, and can further them any Way in the accomplishment of their Desires.
cc d p-acp d cst vbr vvn p-acp d n1, cc vmb av-j pno32 d n1 p-acp dt n1 pp-f po32 n2.
(11) part (DIV2)
258
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2867
If you Love God then, let it be seen in the Holy Endeavours of your lives,
If you Love God then, let it be seen in the Holy Endeavours of your lives,
cs pn22 vvb np1 av, vvb pn31 vbi vvn p-acp dt j n2 pp-f po22 n2,
(11) part (DIV2)
258
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2868
and set your affections on things above, and not on the things that are on earth:
and Set your affections on things above, and not on the things that Are on earth:
cc vvb po22 n2 p-acp n2 a-acp, cc xx p-acp dt n2 cst vbr p-acp n1:
(11) part (DIV2)
258
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2869
For that which you most look after, we must think that you most Love:
For that which you most look After, we must think that you most Love:
c-acp d r-crq pn22 av-ds vvb a-acp, pns12 vmb vvi cst pn22 av-ds vvb:
(11) part (DIV2)
258
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2870
Can you for shame commit Adultery with the world, and live with it in your bosoms,
Can you for shame commit Adultery with the world, and live with it in your bosoms,
vmb pn22 p-acp n1 vvi n1 p-acp dt n1, cc vvi p-acp pn31 p-acp po22 n2,
(11) part (DIV2)
258
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2871
and yet say that you love God?
and yet say that you love God?
cc av vvb cst pn22 vvb np1?
(11) part (DIV2)
258
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2872
2. As you Love your present peace and comfort, see that you love not, but C•ucifie the world.
2. As you Love your present peace and Comfort, see that you love not, but C•ucifie the world.
crd c-acp pn22 vvb po22 j n1 cc n1, vvb cst pn22 vvb xx, cc-acp vvi dt n1.
(11) part (DIV2)
259
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2873
It doth but delude you first, and disquiet you afterward: Like wind in your bowels, which can tear and torment you, but cannot nourish you.
It does but delude you First, and disquiet you afterwards: Like wind in your bowels, which can tear and torment you, but cannot nourish you.
pn31 vdz p-acp vvi pn22 ord, cc vvi pn22 av: av-j n1 p-acp po22 n2, r-crq vmb vvi cc vvi pn22, cc-acp vmbx vvi pn22.
(11) part (DIV2)
259
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2874
And if God do love you with a special Love, he will be sure to wean you from the world, though to your sorrow.
And if God do love you with a special Love, he will be sure to wean you from the world, though to your sorrow.
cc cs np1 vdb vvi pn22 p-acp dt j n1, pns31 vmb vbi j pc-acp vvi pn22 p-acp dt n1, cs p-acp po22 n1.
(11) part (DIV2)
259
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2875
If you do provoke him to lay wormwood on the breasts, and to hedge up your forbidden way with thorns,
If you do provoke him to lay wormwood on the breasts, and to hedge up your forbidden Way with thorns,
cs pn22 vdb vvi pno31 pc-acp vvi n1 p-acp dt n2, cc pc-acp vvi a-acp po22 j-vvn n1 p-acp n2,
(11) part (DIV2)
259
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2876
when you find the smart and bitterness, you may thank your selves.
when you find the smart and bitterness, you may thank your selves.
c-crq pn22 vvb dt n1 cc n1, pn22 vmb vvi po22 n2.
(11) part (DIV2)
259
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2877
It is the remnant of our folly, and our backsliding nature that is still looking back to the world which we have forsaken, that is the cause of those successive afflictions which we undergo.
It is the remnant of our folly, and our backsliding nature that is still looking back to the world which we have forsaken, that is the cause of those successive afflictions which we undergo.
pn31 vbz dt n1 pp-f po12 n1, cc po12 j n1 cst vbz av vvg av p-acp dt n1 r-crq pns12 vhb vvn, cst vbz dt n1 pp-f d j n2 r-crq pns12 vvb.
(11) part (DIV2)
259
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2878
Did you Love the creature less, it would vex you less;
Did you Love the creature less, it would vex you less;
vdd pn22 vvi dt n1 av-dc, pn31 vmd vvi pn22 av-dc;
(11) part (DIV2)
259
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2879
but if you will needs set your minds upon them, and be pleasing your worldly sensual desires, God will turn loose those very creatures upon you,
but if you will needs Set your minds upon them, and be pleasing your worldly sensual Desires, God will turn lose those very creatures upon you,
cc-acp cs pn22 vmb av vvi po22 n2 p-acp pno32, cc vbi vvg po22 j j n2, np1 vmb vvi vvi d j n2 p-acp pn22,
(11) part (DIV2)
259
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2880
and make them his scourges for the recovery of your wits, & the reducing of your mis-led revolting souls.
and make them his scourges for the recovery of your wits, & the reducing of your misled revolting Souls.
cc vvi pno32 po31 vvz p-acp dt n1 pp-f po22 n2, cc dt vvg pp-f po22 vvn j-vvg n2.
(11) part (DIV2)
259
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2881
Are you taken up with the hopes of a more plentifull estate? and think you are got into a thriving way? How soon can God blast and break your expectations? By the death of your cattle, the decay of trading, the false-dealing of those you trust, the breaking and impoverishing of them, by contentious neighbours vexing you with Law ▪ suits;
are you taken up with the hope's of a more plentiful estate? and think you Are god into a thriving Way? How soon can God blast and break your Expectations? By the death of your cattle, the decay of trading, the false-dealing of those you trust, the breaking and impoverishing of them, by contentious neighbours vexing you with Law ▪ suits;
vbr pn22 vvn a-acp p-acp dt n2 pp-f dt av-dc j n1? cc vvb pn22 vbr vvn p-acp dt j-vvg n1? uh-crq av vmb np1 vvi cc vvb po22 n2? p-acp dt n1 pp-f po22 n2, dt n1 pp-f n-vvg, dt j pp-f d pn22 vvb, dt n-vvg cc n-vvg pp-f pno32, p-acp j n2 vvg pn22 p-acp n1 ▪ n2;
(11) part (DIV2)
259
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2882
by corrupted witnesses, or Lawyers that will sell you for a little gain; by ill servants; by unthrifty children;
by corrupted Witnesses, or Lawyers that will fell you for a little gain; by ill Servants; by unthrifty children;
p-acp j-vvn n2, cc n2 cst vmb vvi pn22 p-acp dt j n1; p-acp j-jn n2; p-acp j n2;
(11) part (DIV2)
259
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2883
by thieves, or souldiers, or the raging flames;
by thieves, or Soldiers, or the raging flames;
p-acp n2, cc n2, cc dt j-vvg n2;
(11) part (DIV2)
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2884
by restraining the dew of heaven, and causing your land to deny its increase, and make you complain that you have laboured in vain.
by restraining the due of heaven, and causing your land to deny its increase, and make you complain that you have laboured in vain.
p-acp vvg dt n1 pp-f n1, cc vvg po22 n1 pc-acp vvi po31 n1, cc vvb pn22 vvi cst pn22 vhb vvn p-acp j.
(11) part (DIV2)
259
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2885
How many waies hath he in a day or an hour to scatter all the heap of wealth that you have been gathering,
How many ways hath he in a day or an hour to scatter all the heap of wealth that you have been gathering,
c-crq d n2 vhz pns31 p-acp dt n1 cc dt n1 pc-acp vvi d dt n1 pp-f n1 cst pn22 vhb vbn vvg,
(11) part (DIV2)
259
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2886
and to shew you that by sad experience, which you might have known before at easier rates? At the least,
and to show you that by sad experience, which you might have known before At Easier rates? At the least,
cc pc-acp vvi pn22 d p-acp j n1, r-crq pn22 vmd vhi vvn a-acp p-acp jc n2? p-acp dt ds,
(11) part (DIV2)
259
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2887
if he meddle not with any thing that you have, yet how quickly can he lay his hand upon your selves,
if he meddle not with any thing that you have, yet how quickly can he lay his hand upon your selves,
cs pns31 vvb xx p-acp d n1 cst pn22 vhb, av c-crq av-j vmb pns31 vvi po31 n1 p-acp po22 n2,
(11) part (DIV2)
259
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2888
and lay you in sickness to groan under your pain and sin together;
and lay you in sickness to groan under your pain and since together;
cc vvb pn22 p-acp n1 pc-acp vvi p-acp po22 n1 cc n1 av;
(11) part (DIV2)
259
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2889
and then what comfort will you have in the world? when head ake's, and back ake's, and nothing can ease you:
and then what Comfort will you have in the world? when head ake's, and back ake's, and nothing can ease you:
cc av q-crq n1 vmb pn22 vhb p-acp dt n1? q-crq n1 vvz, cc av vvz, cc pix vmb vvi pn22:
(11) part (DIV2)
259
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2890
When pain and languishing make you weary of day and of night, and weary of every place,
When pain and languishing make you weary of day and of night, and weary of every place,
c-crq n1 cc j-vvg vvb pn22 j pp-f n1 cc pp-f n1, cc j pp-f d n1,
(11) part (DIV2)
259
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2891
and weary of your best diet, your finest cloathes, your merriest companions:
and weary of your best diet, your Finest clothes, your merriest Sodales:
cc j pp-f po22 js n1, po22 js n2, po22 js n2:
(11) part (DIV2)
259
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2892
Where then is the sweetness and beauty of the world? Then if you look on house,
Where then is the sweetness and beauty of the world? Then if you look on house,
c-crq av vbz dt n1 cc n1 pp-f dt n1? av cs pn22 vvb p-acp n1,
(11) part (DIV2)
259
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2893
or goods, or lands, how little pleasure find you in any of them? Especially when you know that your departure is at hand,
or goods, or Lands, how little pleasure find you in any of them? Especially when you know that your departure is At hand,
cc n2-j, cc n2, c-crq j n1 vvi pn22 p-acp d pp-f pno32? av-j c-crq pn22 vvb cst po22 n1 vbz p-acp n1,
(11) part (DIV2)
259
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2894
and you must stay here no longer, but presently must away.
and you must stay Here no longer, but presently must away.
cc pn22 vmb vvi av av-dx av-jc, cc-acp av-j vmb av.
(11) part (DIV2)
259
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2895
Oh then what a carkaise will all the glory of the world appear? and how sensibly then will you read,
O then what a Carcass will all the glory of the world appear? and how sensibly then will you read,
uh av r-crq dt n1 vmb d dt n1 pp-f dt n1 vvi? cc c-crq av-j av vmb pn22 vvi,
(11) part (DIV2)
259
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2896
or hear, or think of these things, that now in your prosperity are very little moved by the hearing of them!
or hear, or think of these things, that now in your Prosperity Are very little moved by the hearing of them!
cc vvi, cc vvb pp-f d n2, cst av p-acp po22 n1 vbr av av-j vvn p-acp dt n-vvg pp-f pno32!
(11) part (DIV2)
259
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2897
Is it your children that you set your hearts upon, in inordinate Love or Care? Why,
Is it your children that you Set your hearts upon, in inordinate Love or Care? Why,
vbz pn31 po22 n2 cst pn22 vvb po22 n2 p-acp, p-acp j n1 cc n1? uh-crq,
(11) part (DIV2)
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2898
alas, how quickly can God call them from you by death? and then you will follow them to the Churchyard,
alas, how quickly can God call them from you by death? and then you will follow them to the Churchyard,
uh, c-crq av-j vmb np1 vvi pno32 p-acp pn22 p-acp n1? cc cs pn22 vmb vvi pno32 p-acp dt n1,
(11) part (DIV2)
260
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and lay them in the grave with so much the sadder heart; by how much the more inordinately you loved them.
and lay them in the grave with so much the sadder heart; by how much the more inordinately you loved them.
cc vvd pno32 p-acp dt n1 p-acp av av-d dt jc n1; p-acp c-crq av-d dt av-dc av-j pn22 vvd pno32.
(11) part (DIV2)
260
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2900
And perhaps God may leave them to be Graceless and unnatural, and make that child by rebellion or unkindness to be the breaking of your heart, whom you most excessively affected.
And perhaps God may leave them to be Graceless and unnatural, and make that child by rebellion or unkindness to be the breaking of your heart, whom you most excessively affected.
cc av np1 vmb vvi pno32 pc-acp vbi j cc j, cc vvi d n1 p-acp n1 cc n1 pc-acp vbi dt n-vvg pp-f po22 n1, ro-crq pn22 av-ds av-j vvn.
(11) part (DIV2)
260
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2901
If it be a wife that you over-love, you know not but they may fall into that peevishness and frowardness, that jealousie or unkindness, that perversness of tongue or other distempers, that may make your lives a very burden to you!
If it be a wife that you overlove, you know not but they may fallen into that peevishness and frowardness, that jealousy or unkindness, that perverseness of tongue or other distempers, that may make your lives a very burden to you!
cs pn31 vbb dt n1 cst pn22 n1, pn22 vvb xx p-acp pns32 vmb vvi p-acp d n1 cc n1, cst n1 cc n1, cst n1 pp-f n1 cc j-jn n2, cst vmb vvi po22 n2 dt j n1 p-acp pn22!
(11) part (DIV2)
260
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2902
Do you look after the favour of great ones? Perhaps you shall feel their injustice and cruelties;
Do you look After the favour of great ones? Perhaps you shall feel their injustice and cruelties;
vdb pn22 vvi p-acp dt n1 pp-f j pi2? av pn22 vmb vvi po32 n1 cc n2;
(11) part (DIV2)
260
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and God will be so merciful to you as to cure you by the means of their srowns, who would else have been infatuated and poysoned by their favours.
and God will be so merciful to you as to cure you by the means of their frowns, who would Else have been infatuated and poisoned by their favours.
cc np1 vmb vbi av j p-acp pn22 a-acp pc-acp vvi pn22 p-acp dt n2 pp-f po32 vvz, r-crq vmd av vhi vbn vvn cc j-vvn p-acp po32 n2.
(11) part (DIV2)
260
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Is it popular applause that you so much regard;
Is it popular applause that you so much regard;
vbz pn31 j n1 cst pn22 av av-d vvi;
(11) part (DIV2)
260
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2905
and doth it tickle you to hear of your own commendations? Take heed lest you provoke God to give you such a bitter corrective for your pride,
and does it tickle you to hear of your own commendations? Take heed lest you provoke God to give you such a bitter corrective for your pride,
cc vdz pn31 vvi pn22 pc-acp vvi pp-f po22 d n2? vvb n1 cs pn22 vvb np1 pc-acp vvi pn22 d dt j n1 p-acp po22 n1,
(11) part (DIV2)
260
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as may make you as vile in the eyes of men, as you desired to be Honourable.
as may make you as vile in the eyes of men, as you desired to be Honourable.
c-acp vmb vvi pn22 p-acp j p-acp dt n2 pp-f n2, c-acp pn22 vvd pc-acp vbi j.
(11) part (DIV2)
260
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He can quickly give you such a prick in the flesh, or suffer such a Messenger of Satan to buffet you,
He can quickly give you such a prick in the Flesh, or suffer such a Messenger of Satan to buffet you,
pns31 vmb av-j vvi pn22 d dt n1 p-acp dt n1, cc vvi d dt n1 pp-f np1 pc-acp vvi pn22,
(11) part (DIV2)
260
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as shall humble you to your sorrow.
as shall humble you to your sorrow.
c-acp vmb vvi pn22 p-acp po22 n1.
(11) part (DIV2)
260
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2909
Perhaps he may let you fall into some disgraceful sin, which the world may ring of to your reproach:
Perhaps he may let you fallen into Some disgraceful since, which the world may ring of to your reproach:
av pns31 vmb vvi pn22 vvb p-acp d j n1, r-crq dt n1 vmb vvi pp-f p-acp po22 n1:
(11) part (DIV2)
260
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Or if you be never so innocent, the tongues of men may make you guilty.
Or if you be never so innocent, the tongues of men may make you guilty.
cc cs pn22 vbb av-x av j-jn, dt n2 pp-f n2 vmb vvi pn22 j.
(11) part (DIV2)
260
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2911
If you be as chast as any man, it is easie for a slanderous tongue to make you incontinent,
If you be as chaste as any man, it is easy for a slanderous tongue to make you incontinent,
cs pn22 vbb a-acp j c-acp d n1, pn31 vbz j p-acp dt j n1 pc-acp vvi pn22 j,
(11) part (DIV2)
260
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and to lay some odious blot upon your name, which shall never be wiped off, till the Judge of all the world shall ▪ justifie you.
and to lay Some odious blot upon your name, which shall never be wiped off, till the Judge of all the world shall ▪ justify you.
cc pc-acp vvi d j n1 p-acp po22 n1, r-crq vmb av-x vbi vvn a-acp, c-acp dt n1 pp-f d dt n1 vmb ▪ vvi pn22.
(11) part (DIV2)
260
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2913
If you give to the poor and other charitable uses as far as you are able, it is not hard for slanderous tongues to make you seem uncharitable and covetous.
If you give to the poor and other charitable uses as Far as you Are able, it is not hard for slanderous tongues to make you seem uncharitable and covetous.
cs pn22 vvb p-acp dt j cc j-jn j n2 c-acp av-j c-acp pn22 vbr j, pn31 vbz xx j p-acp j n2 pc-acp vvi pn22 vvb j cc j.
(11) part (DIV2)
260
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2914
If you be never so temperate, in meat and drink, apparel and recreations, its easie for a slanderer to make you seem a proud, or luxurious scandalous man.
If you be never so temperate, in meat and drink, apparel and recreations, its easy for a slanderer to make you seem a proud, or luxurious scandalous man.
cs pn22 vbb av-x av j, p-acp n1 cc vvi, n1 cc n2, pn31|vbz j p-acp dt n1 pc-acp vvi pn22 vvb dt j, cc j j n1.
(11) part (DIV2)
260
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2915
The weather-cock is not more unconstant, nor the waves more impetuous, then the giddy raging vulgar are.
The weathercock is not more unconstant, nor the waves more impetuous, then the giddy raging Vulgar Are.
dt n1 vbz xx av-dc j, ccx dt n2 av-dc j, cs dt j j-vvg j vbr.
(11) part (DIV2)
260
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2916
And will you repose your selves in the thoughts of such? They that applaud you in prosperity,
And will you repose your selves in the thoughts of such? They that applaud you in Prosperity,
cc vmb pn22 vvi po22 n2 p-acp dt n2 pp-f d? pns32 cst vvb pn22 p-acp n1,
(11) part (DIV2)
260
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2917
and when you fit their turns, will despise you in adversity, and rage against you, as if you were unworthy to live, when once you cross their opinions and desires.
and when you fit their turns, will despise you in adversity, and rage against you, as if you were unworthy to live, when once you cross their opinions and Desires.
cc c-crq pn22 vvb po32 n2, vmb vvi pn22 p-acp n1, cc n1 p-acp pn22, c-acp cs pn22 vbdr j pc-acp vvi, c-crq a-acp pn22 vvb po32 n2 cc n2.
(11) part (DIV2)
260
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2918
If you are so puft up that you love the praise of men, perhaps God may make you run the gantlope through town and countrey,
If you Are so puffed up that you love the praise of men, perhaps God may make you run the gantlope through town and country,
cs pn22 vbr av vvn a-acp cst pn22 vvb dt n1 pp-f n2, av np1 vmb vvi pn22 vvb dt n1 p-acp n1 cc n1,
(11) part (DIV2)
260
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2919
and suffer every venemous tongue to speak swords to your heart, and have a lash at your reputation;
and suffer every venomous tongue to speak swords to your heart, and have a lash At your reputation;
cc vvi d j n1 pc-acp vvi n2 p-acp po22 n1, cc vhb dt n1 p-acp po22 n1;
(11) part (DIV2)
260
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2920
till you have learned to stand to Gods approbation, and to account it a small thing to be Judged of man.
till you have learned to stand to God's approbation, and to account it a small thing to be Judged of man.
c-acp pn22 vhb vvn pc-acp vvi p-acp ng1 n1, cc pc-acp vvi pn31 dt j n1 pc-acp vbi vvn pp-f n1.
(11) part (DIV2)
260
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2921
Yea if it be reputation with Godly men that you dote upon, its possible that the tongues even of godly men may become your scourge.
Yea if it be reputation with Godly men that you dote upon, its possible that the tongues even of godly men may become your scourge.
uh cs pn31 vbb n1 p-acp j n2 cst pn22 vvb p-acp, pn31|vbz j cst dt n2 av pp-f j n2 vmb vvi po22 n1.
(11) part (DIV2)
261
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2922
Sometimes their ears lie open to the slanders that worser men have raised, and they think it no great sin to report the reproaches which they have heard from others:
Sometime their ears lie open to the slanders that Worse men have raised, and they think it no great since to report the Reproaches which they have herd from Others:
av po32 n2 vvb j p-acp dt n2 d jc n2 vhb vvn, cc pns32 vvb pn31 dx j n1 pc-acp vvi dt n2 r-crq pns32 vhb vvn p-acp n2-jn:
(11) part (DIV2)
261
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2923
And sometime through Temptations and the remnant of their corruptions, they are ready to be the principal authors themselves.
And sometime through Temptations and the remnant of their corruptions, they Are ready to be the principal Authors themselves.
cc av p-acp n2 cc dt n1 pp-f po32 n2, pns32 vbr j pc-acp vbi dt j-jn n2 px32.
(11) part (DIV2)
261
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2924
If you differ from them in any opinion in which they expect reputation themselves, or if you contradict them,
If you differ from them in any opinion in which they expect reputation themselves, or if you contradict them,
cs pn22 vvb p-acp pno32 p-acp d n1 p-acp r-crq pns32 vvb n1 px32, cc cs pn22 vvb pno32,
(11) part (DIV2)
261
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2925
or stand in the way of their sinful designs and ends, o• any way diminish their honour with men, you may possibly find that you had but a slippery standing in their esteem.
or stand in the Way of their sinful designs and ends, o• any Way diminish their honour with men, you may possibly find that you had but a slippery standing in their esteem.
cc vvb p-acp dt n1 pp-f po32 j n2 cc n2, n1 d n1 vvi po32 n1 p-acp n2, pn22 vmb av-j vvi cst pn22 vhd cc-acp dt j vvg p-acp po32 n1.
(11) part (DIV2)
261
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2926
Even godly men in passion may offer you as base indignities as others, and may tread down your desired reputation the more successfully, by how much their credit is stronger then other mens, to carry on their reports.
Even godly men in passion may offer you as base indignities as Others, and may tread down your desired reputation the more successfully, by how much their credit is Stronger then other men's, to carry on their reports.
j j n2 p-acp n1 vmb vvi pn22 p-acp j n2 c-acp n2-jn, cc vmb vvi a-acp po22 j-vvn n1 dt av-dc av-j, p-acp c-crq d po32 n1 vbz jc cs j-jn ng2, pc-acp vvi p-acp po32 n2.
(11) part (DIV2)
261
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2927
For if one that is esteemed godly do accuse you, the most will think they are obliged to believe it,
For if one that is esteemed godly do accuse you, the most will think they Are obliged to believe it,
p-acp cs crd d vbz vvn j vdb vvi pn22, dt av-ds n1 vvb pns32 vbr vvn pc-acp vvi pn31,
(11) part (DIV2)
261
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2928
& to say, [ Such or such a godly person spoke it ] doth seem to many enough to warrant the spreading of the falsest reports to your disgrace.
& to say, [ Such or such a godly person spoke it ] does seem to many enough to warrant the spreading of the falsest reports to your disgrace.
cc pc-acp vvi, [ d cc d dt j n1 vvd pn31 ] vdz vvi p-acp d av-d pc-acp vvi dt j-vvg pp-f dt js n2 p-acp po22 n1.
(11) part (DIV2)
261
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2929
Or if it be your honour in the eyes of Ministers, and learned men, that you inordinately regard, perhaps you may find from some of them that their learning doth but make them the more skilful in abusing you,
Or if it be your honour in the eyes of Ministers, and learned men, that you inordinately regard, perhaps you may find from Some of them that their learning does but make them the more skilful in abusing you,
cc cs pn31 vbb po22 n1 p-acp dt n2 pp-f n2, cc j n2, cst pn22 av-j vvb, av pn22 vmb vvi p-acp d pp-f pno32 d po32 n1 vdz p-acp vvi pno32 dt av-dc j p-acp vvg pn22,
(11) part (DIV2)
262
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2930
and the keener instruments to prick you to the heart, and to cut in pieces that reputation which you overvalued:
and the keener Instruments to prick you to the heart, and to Cut in Pieces that reputation which you overvalued:
cc dt jc n2 pc-acp vvi pn22 p-acp dt n1, cc pc-acp vvi p-acp n2 cst n1 r-crq pn22 vvd:
(11) part (DIV2)
262
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2931
You shall be reproached more learnedly by them then by others ▪ and slandered a great deal more cunningly, and so with more success.
You shall be reproached more learnedly by them then by Others ▪ and slandered a great deal more cunningly, and so with more success.
pn22 vmb vbi vvn av-dc av-j p-acp pno32 av p-acp n2-jn ▪ cc vvn dt j n1 av-dc av-jn, cc av p-acp dc n1.
(11) part (DIV2)
262
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They may perhaps differ from you in some points of judgement;
They may perhaps differ from you in Some points of judgement;
pns32 vmb av vvi p-acp pn22 p-acp d n2 pp-f n1;
(11) part (DIV2)
262
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2933
and so may think that they do God service by proclaiming you to be erroneous or hereticall;
and so may think that they do God service by proclaiming you to be erroneous or heretical;
cc av vmb vvi cst pns32 vdb n1 n1 p-acp vvg pn22 pc-acp vbi j cc j;
(11) part (DIV2)
262
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2934
and their own errours may perswade them that it is their duty to defame you, and accuse you of the guilt which is indeed their own:
and their own errors may persuade them that it is their duty to defame you, and accuse you of the guilt which is indeed their own:
cc po32 d n2 vmb vvi pno32 cst pn31 vbz po32 n1 pc-acp vvi pn22, cc vvb pn22 pp-f dt n1 r-crq vbz av po32 d:
(11) part (DIV2)
262
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2935
Like a man that hath a stinking breath, and thinks it is not his own but his companions,
Like a man that hath a stinking breath, and thinks it is not his own but his Sodales,
av-j dt n1 cst vhz dt j-vvg n1, cc vvz pn31 vbz xx po31 d p-acp po31 n2,
(11) part (DIV2)
262
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2936
and therefore runs out of his company, and tells him he cannot abide his breath.
and Therefore runs out of his company, and tells him he cannot abide his breath.
cc av vvz av pp-f po31 n1, cc vvz pno31 pns31 vmbx vvi po31 n1.
(11) part (DIV2)
262
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2937
Its possible also that their Interests and yours may clash, and they may be tempted to tread your reputation in the dirt,
Its possible also that their Interests and yours may clash, and they may be tempted to tread your reputation in the dirt,
pn31|vbz j av cst po32 n2 cc png22 vmb vvi, cc pns32 vmb vbi vvn pc-acp vvi po22 n1 p-acp dt n1,
(11) part (DIV2)
263
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2938
as a necessary means for the maintaining of their own:
as a necessary means for the maintaining of their own:
c-acp dt j n2 p-acp dt vvg pp-f po32 d:
(11) part (DIV2)
263
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2939
Especially if in a faction, they find you of a party which they are engaged against, whatever you are your selves, you must bear the reproaches of your party;
Especially if in a faction, they find you of a party which they Are engaged against, whatever you Are your selves, you must bear the Reproaches of your party;
av-j cs p-acp dt n1, pns32 vvb pn22 pp-f dt n1 r-crq pns32 vbr vvn p-acp, r-crq pn22 vbr po22 n2, pn22 vmb vvi dt n2 pp-f po22 n1;
(11) part (DIV2)
263
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2940
and it will be crime enough to be one of that side which they abhor. And its likely they will not want engines to execute their wrathful zeal.
and it will be crime enough to be one of that side which they abhor. And its likely they will not want Engines to execute their wrathful zeal.
cc pn31 vmb vbi n1 av-d pc-acp vbi crd pp-f d n1 r-crq pns32 vvb. cc pn31|vbz j pns32 vmb xx vvi n2 pc-acp vvi po32 j n1.
(11) part (DIV2)
263
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2941
Perhaps they will have some nick-name of reproach for you, and joyn you with this or that Heresie, which they perceive to be odious with those they speak to:
Perhaps they will have Some nickname of reproach for you, and join you with this or that Heresy, which they perceive to be odious with those they speak to:
av pns32 vmb vhi d vvi pp-f n1 p-acp pn22, cc vvb pn22 p-acp d cc d n1, r-crq pns32 vvb pc-acp vbi j p-acp d pns32 vvb p-acp:
(11) part (DIV2)
263
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2942
and so they will do more by reproachfull names and titles, then they could do by plain argument, or any ingenuous course.
and so they will do more by reproachful names and titles, then they could do by plain argument, or any ingenuous course.
cc av pns32 vmb vdi av-dc p-acp j n2 cc n2, cs pns32 vmd vdi p-acp j n1, cc d j n1.
(11) part (DIV2)
263
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2943
At least its likely they will not be wanting in the bitteerst censures behind your back:
At least its likely they will not be wanting in the bitteerst censures behind your back:
p-acp ds po31 j pns32 vmb xx vbi vvg p-acp dt js n2 p-acp po22 n1:
(11) part (DIV2)
263
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2944
And the hearers will think, be it never so false, that sure there is some truth in it,
And the hearers will think, be it never so false, that sure there is Some truth in it,
cc dt n2 vmb vvi, vbb pn31 av av j, cst av-j a-acp vbz d n1 p-acp pn31,
(11) part (DIV2)
263
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2945
or else such a learned well-esteemed man, would never have reported it.
or Else such a learned well-esteemed man, would never have reported it.
cc av d dt j j n1, vmd av-x vhi vvn pn31.
(11) part (DIV2)
263
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2946
So that if Satan can get but one tongue or pen of a learned man in credit to slander you, its ten to one but he will get many hundred ears and hearts to drink in the venom,
So that if Satan can get but one tongue or pen of a learned man in credit to slander you, its ten to one but he will get many hundred ears and hearts to drink in the venom,
av cst cs np1 vmb vvi p-acp crd n1 cc n1 pp-f dt j n1 p-acp n1 pc-acp vvi pn22, pn31|vbz crd p-acp crd cc-acp pns31 vmb vvi d crd n2 cc n2 pc-acp vvi p-acp dt n1,
(11) part (DIV2)
263
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2947
and either to believe it, or entertain uncharitable suspitions of you;
and either to believe it, or entertain uncharitable suspicions of you;
cc d pc-acp vvi pn31, cc vvi j n2 pp-f pn22;
(11) part (DIV2)
263
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2948
and as many tongues to divulge the report (though with pretended compassion and charity) to taint the minds of others with the same infection ▪ It may be those very learned men whom you admire,
and as many tongues to divulge the report (though with pretended compassion and charity) to taint the minds of Others with the same infection ▪ It may be those very learned men whom you admire,
cc c-acp d n2 pc-acp vvi dt n1 (cs p-acp j-vvn n1 cc n1) pc-acp vvi dt n2 pp-f n2-jn p-acp dt d n1 ▪ pn31 vmb vbi d av j n2 r-crq pn22 vvb,
(11) part (DIV2)
263
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2949
and whose esteem you are sinfully ambitious of, may be given over to set them against you, with the most malicious shameless calumnies,
and whose esteem you Are sinfully ambitious of, may be given over to Set them against you, with the most malicious shameless calumnies,
cc rg-crq n1 pn22 vbr av-j j pp-f, vmb vbi vvn a-acp pc-acp vvi pno32 p-acp pn22, p-acp dt av-ds j j n2,
(11) part (DIV2)
263
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2950
and lay to your charge the things that never entered into your thoughts, and the things that you never did nor spoke;
and lay to your charge the things that never entered into your thoughts, and the things that you never did nor spoke;
cc vvd p-acp po22 n1 dt n2 cst av-x vvd p-acp po22 n2, cc dt n2 cst pn22 av-x vdd ccx vvd;
(11) part (DIV2)
263
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2951
for a better man then you was so served, Psal. 35. 11, 12. They laid to my charge the things which I knew not, they rewarded me evil for good, to the spoyling of my soul.
for a better man then you was so served, Psalm 35. 11, 12. They laid to my charge the things which I knew not, they rewarded me evil for good, to the spoiling of my soul.
p-acp dt jc n1 cs pn22 vbds av vvn, np1 crd crd, crd pns32 vvd p-acp po11 n1 dt n2 r-crq pns11 vvd xx, pns32 vvd pno11 j-jn c-acp j, p-acp dt vvg pp-f po11 n1.
(11) part (DIV2)
263
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2952
] Thus did false witnesses rise up against him, even such for whom he had humbled his soul,
] Thus did false Witnesses rise up against him, even such for whom he had humbled his soul,
] av vdd j n2 vvb a-acp p-acp pno31, av d p-acp ro-crq pns31 vhd vvn po31 n1,
(11) part (DIV2)
263
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2953
and mourned in their affliction, and behaved himself to them as his brethren and friends: and mourned in their affliction, and behaved himself to them as his brothers and Friends:
cc vvd p-acp po32 n1, cc vvd px31 p-acp pno32 p-acp po31 n2 cc n2:
(11) part (DIV2)
263
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2954
yet, saith he, Vers. 15, 16. [ In my adversity they rejoyced, and gathered themselves together,
yet, Says he, Vers. 15, 16. [ In my adversity they rejoiced, and gathered themselves together,
av, vvz pns31, np1 crd, crd [ p-acp po11 n1 pns32 vvd, cc vvd px32 av,
(11) part (DIV2)
263
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2955
yea the abjects gathered themselves together against me, and I knew it not, they did tear me, and ceased not:
yea the abjects gathered themselves together against me, and I knew it not, they did tear me, and ceased not:
uh dt n2-j vvd px32 av p-acp pno11, cc pns11 vvd pn31 xx, pns32 vdd vvi pno11, cc vvd xx:
(11) part (DIV2)
263
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2956
with hypocriticall mockers in feasts, they gnashed upon me with their teeth. ]with hypocritical mockers in feasts, they gnashed upon me with their teeth. ]
p-acp j n2 p-acp n2, pns32 vvd p-acp pno11 p-acp po32 n2. ]
(11) part (DIV2)
263
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2957
Obj But is it possible that godly men can be guilty of such sins as these?Object But is it possible that godly men can be guilty of such Sins as these?
np1 cc-acp vbz pn31 j cst j n2 vmb vbi j pp-f d n2 c-acp d?
(11) part (DIV2)
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Answ. Through the remnant of their corruptions and the power of temptations, even learned godly men may be made the powerful Instruments of Satan, to shatter and destroy your reputation for ever (on earth) and make even Countries and Kingdoms to believe that of you from Generation to Generation, which never entred into your soul;Answer Through the remnant of their corruptions and the power of temptations, even learned godly men may be made the powerful Instruments of Satan, to shatter and destroy your reputation for ever (on earth) and make even Countries and Kingdoms to believe that of you from Generation to Generation, which never entered into your soul;
np1 p-acp dt n1 pp-f po32 n2 cc dt n1 pp-f n2, av j j n2 vmb vbi vvn dt j n2 pp-f np1, pc-acp vvi cc vvi po22 n1 c-acp av (p-acp n1) cc vvb av n2 cc n2 pc-acp vvi d pp-f pn22 p-acp n1 p-acp n1, r-crq av-x vvd p-acp po22 n1;
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and by their means, if you were persons of so much note, you might be recorded in history to posterity,
and by their means, if you were Persons of so much note, you might be recorded in history to posterity,
cc p-acp po32 n2, cs pn22 vbdr n2 pp-f av d n1, pn22 vmd vbi vvn p-acp n1 p-acp n1,
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as guilty of the crimes of which you were most innocent, yea much more innocent then the reporters themselves:
as guilty of the crimes of which you were most innocent, yea much more innocent then the reporters themselves:
c-acp j pp-f dt n2 pp-f r-crq pn22 vbdr ds j-jn, uh av-d av-dc j-jn cs dt n2 px32:
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So that it will be the work of Christ at the day of Judgement to clear the names of many an innocent one, that hath gone under the repute of an Heretick, a proud malicious man,
So that it will be the work of christ At the day of Judgement to clear the names of many an innocent one, that hath gone under the repute of an Heretic, a proud malicious man,
av cst pn31 vmb vbi dt n1 pp-f np1 p-acp dt n1 pp-f n1 pc-acp vvi dt n2 pp-f d dt j-jn crd, cst vhz vvn p-acp dt n1 pp-f dt n1, dt j j n1,
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an Adulterer, a Deceiver, and a meer unconscionable and ungodly person, even from age to age,
an Adulterer, a Deceiver, and a mere unconscionable and ungodly person, even from age to age,
dt n1, dt n1, cc dt j j cc j n1, av p-acp n1 p-acp n1,
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and that among the godly themselves, by receiving the slander at first from some one that had the advantage to procure a belief of it:
and that among the godly themselves, by receiving the slander At First from Some one that had the advantage to procure a belief of it:
cc cst p-acp dt j px32, p-acp vvg dt n1 p-acp ord p-acp d pi cst vhd dt n1 pc-acp vvi dt n1 pp-f pn31:
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Its like it was a seeming godly man that had been Davids own familiar friend, in whom he trusted,
Its like it was a seeming godly man that had been Davids own familiar friend, in whom he trusted,
pn31|vbz av-j pn31 vbds dt j-vvg j n1 cst vhd vbn np1 d j-jn n1, p-acp ro-crq pns31 vvd,
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and which did eat of his bread: and which did eat of his bred:
cc r-crq vdd vvi pp-f po31 n1:
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Yet was he used in this kind by such, Psal. 41. 6, 7, 9. And Psal. 55. 12, 13, 14. he saith, [ It was not an enemy that reproached me;
Yet was he used in this kind by such, Psalm 41. 6, 7, 9. And Psalm 55. 12, 13, 14. he Says, [ It was not an enemy that reproached me;
av vbds pns31 vvn p-acp d n1 p-acp d, np1 crd crd, crd, crd np1 np1 crd crd, crd, crd pns31 vvz, [ pn31 vbds xx dt n1 cst vvd pno11;
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then I could have born it; neither was it he that hated me, that did magnifie himself against me;
then I could have born it; neither was it he that hated me, that did magnify himself against me;
av pns11 vmd vhi vvn pn31; dx vbds pn31 pns31 cst vvd pno11, cst vdd vvi px31 p-acp pno11;
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then I would have hid my self from him: but it was thou, a man ▪ mine equal, my guide and mine acquaintance;
then I would have hid my self from him: but it was thou, a man ▪ mine equal, my guide and mine acquaintance;
av pns11 vmd vhi vvn po11 n1 p-acp pno31: cc-acp pn31 vbds pns21, dt n1 ▪ po11 j-jn, po11 n1 cc po11 n1;
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we took sweet counsel together, and walked to the House of God in company. ].we took sweet counsel together, and walked to the House of God in company. ].
pns12 vvd j n1 av, cc vvd p-acp dt n1 pp-f np1 p-acp n1. ].
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Obj. But (perhaps you may think) Ile walk so carefully and innocently that no man shall have any matter of such reproach.Object But (perhaps you may think) I'll walk so carefully and innocently that no man shall have any matter of such reproach.
np1 p-acp (av pn22 vmb vvi) pns11|vmb vvi av av-j cc av-jn cst dx n1 vmb vhi d n1 pp-f d n1.
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Answ. 1. There is none of the imperfect Saints on earth that can be free from giving all occasions of reproach. 2. And were you perfectly innocent, it would not free you.Answer 1. There is none of the imperfect Saints on earth that can be free from giving all occasions of reproach. 2. And were you perfectly innocent, it would not free you.
np1 crd pc-acp vbz pix pp-f dt j n2 p-acp n1 cst vmb vbi j p-acp vvg d n2 pp-f n1. crd cc vbdr pn22 av-j j-jn, pn31 vmd xx vvi pn22.
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Nay your innocency it self may be the occasion of those reports that proclaim you wicked.
Nay your innocency it self may be the occasion of those reports that proclaim you wicked.
uh-x po22 n1 pn31 n1 vmb vbi dt n1 pp-f d n2 cst vvb pn22 j.
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For it is not that which really is a fault, but that which they think so, that is the matter of such mens accusations.
For it is not that which really is a fault, but that which they think so, that is the matter of such men's accusations.
p-acp pn31 vbz xx d r-crq av-j vbz dt n1, cc-acp cst r-crq pns32 vvb av, cst vbz dt n1 pp-f d ng2 n2.
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The Apostles of Christ that walked in such eminent holiness and self denyal, and consumed themselves for the good of others, could not escape the tongues of slanderers,
The Apostles of christ that walked in such eminent holiness and self denial, and consumed themselves for the good of Others, could not escape the tongues of slanderers,
dt n2 pp-f np1 cst vvd p-acp d j n1 cc n1 n1, cc vvn px32 p-acp dt j pp-f n2-jn, vmd xx vvi dt n2 pp-f n2,
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but were accounted as the very scum and off-scouring of all things, and as a byword,
but were accounted as the very scum and offscouring of all things, and as a Byword,
cc-acp vbdr vvn p-acp dt j n1 cc j pp-f d n2, cc p-acp dt n1,
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and even a gazing stock to Angels and men.
and even a gazing stock to Angels and men.
cc av dt j-vvg n1 p-acp n2 cc n2.
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And the blessed Son of God, who was holy, harmless, undefiled and separated from sinners, was yet reputed one of the greatest of sinners, and Crucified as such.
And the blessed Son of God, who was holy, harmless, undefiled and separated from Sinners, was yet reputed one of the greatest of Sinners, and crucified as such.
cc dt j-vvn n1 pp-f np1, r-crq vbds j, j, j cc vvn p-acp n2, vbds av vvn crd pp-f dt js pp-f n2, cc vvn p-acp d.
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And he that could challenge them, [ which of you convinceth me of sin? ] was commonly defamed of what he was innocent of.
And he that could challenge them, [ which of you Convinces me of since? ] was commonly defamed of what he was innocent of.
cc pns31 cst vmd vvi pno32, [ r-crq pp-f pn22 vvz pno11 pp-f n1? ] vbds av-j vvn pp-f r-crq pns31 vbds j-jn pp-f.
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If Iohn came fasting, they say he hath a Devil.
If John Come fasting, they say he hath a devil.
cs np1 vvd vvg, pns32 vvb pns31 vhz dt n1.
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If Christ eat and drink temperately with sinners, that he might take opportunity to feed their souls, they say, [ Behold a man gluttonous and a wine-bibber, a friend of publicans and sinners ] Mat. 11. 18, 19. They that saw him eat and drink with sinners, had so fair a pretence to raise their reproach, that they might the easilyer procure belief,
If christ eat and drink temperately with Sinners, that he might take opportunity to feed their Souls, they say, [ Behold a man gluttonous and a winebibber, a friend of Publicans and Sinners ] Mathew 11. 18, 19. They that saw him eat and drink with Sinners, had so fair a pretence to raise their reproach, that they might the easilyer procure belief,
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though it was perfect innocency it self which they reproached.
though it was perfect innocency it self which they reproached.
cs pn31 vbds j n1 pn31 n1 r-crq pns32 vvd.
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The best men on earth have ever had experience, that there is no caution that can defend from a slanderous tongue.
The best men on earth have ever had experience, that there is no caution that can defend from a slanderous tongue.
dt js n2 p-acp n1 vhb av vhd n1, cst pc-acp vbz dx n1 cst vmb vvi p-acp dt j n1.
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As Erasmus once calumniated, saith, [ Fatalis est morbus calumniandi omnia. Et clausis oculis carpunt, quod nec vident, nec intell gunt: Tanta est morbi vis:
As Erasmus once calumniated, Says, [ Fatalis est morbus calumniandi omnia. Et clausis oculis carpunt, quod nec vident, nec intell gunt: Tanta est Morbi vis:
p-acp np1 a-acp vvn, vvz, [ np1 fw-la fw-la fw-la fw-la. fw-la fw-la fw-la fw-la, fw-la fw-la n1, fw-la n1 fw-la: fw-la fw-la fw-la fw-fr:
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Atque interim sibi videntur Ecclesiae columnae, qu•m nihil aliud quam traducant suam soliditatem, pari malitia conjunctam, &c. ] How oft was good Melancthon fain to complain, that there is no defence against a quarrelsom slanderous tongue;Atque interim sibi videntur Ecclesiae Columnae, qu•m nihil Aliud quam traducant suam soliditatem, Pair malitia conjunctam, etc. ] How oft was good Melanchthon fain to complain, that there is no defence against a quarrelsome slanderous tongue;
fw-la n1 fw-la fw-la np1 fw-la, fw-la fw-la vvn fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, av ] uh-crq av vbds j np1 av-j pc-acp vvi, cst pc-acp vbz dx n1 p-acp dt j j n1;
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and the too much sense of it did almost break his heart. Obj. But at least I can say as the Philosopher;
and the too much sense of it did almost break his heart. Object But At least I can say as the Philosopher;
cc dt av d n1 pp-f pn31 vdd av vvi po31 n1. np1 cc-acp p-acp ds pns11 vmb vvi p-acp dt n1;
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If they will reproach me and speak evil of me, I will so live that no body shall believe them.
If they will reproach me and speak evil of me, I will so live that no body shall believe them.
cs pns32 vmb vvi pno11 cc vvb j-jn pp-f pno11, pns11 vmb av vvi cst dx n1 vmb vvi pno32.
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Answ. Wherever there be men to make the report, there will lightly be enough to believe it:Answer Wherever there be men to make the report, there will lightly be enough to believe it:
np1 c-crq pc-acp vbi n2 pc-acp vvi dt n1, pc-acp vmb av-j vbi av-d pc-acp vvi pn31:
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And if they that know you will not believe it, yet thats but a few to the most of them abroad that hear of you, and know you not.
And if they that know you will not believe it, yet thats but a few to the most of them abroad that hear of you, and know you not.
cc cs pns32 cst vvb pn22 vmb xx vvi pn31, av d|vbz p-acp dt d p-acp dt ds pp-f pno32 av cst vvb pp-f pn22, cc vvb pn22 xx.
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You may see then by this time, if Reputation with men be the thing you over-value, what a vain uncertain thing it is;
You may see then by this time, if Reputation with men be the thing you overvalue, what a vain uncertain thing it is;
pn22 vmb vvi av p-acp d n1, cs n1 p-acp n2 vbb dt n1 pn22 n1, r-crq dt j j n1 pn31 vbz;
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and how easily God can make your sorrow arise even from thence where you expected your vain applause.
and how Easily God can make your sorrow arise even from thence where you expected your vain applause.
cc c-crq av-j np1 vmb vvi po22 n1 vvb av p-acp av c-crq pn22 vvd po22 j n1.
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And you will find by experience if you do not prevent it, that while you over-value this or any earthly thing, you are in the road to these afflictions.
And you will find by experience if you do not prevent it, that while you overvalue this or any earthly thing, you Are in the road to these afflictions.
cc pn22 vmb vvi p-acp n1 cs pn22 vdb xx vvi pn31, cst cs pn22 n1 d cc d j n1, pn22 vbr p-acp dt n1 p-acp d n2.
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It is Gods ordinary dealing with his children, and frequently with others, to punish them by their Idols,
It is God's ordinary dealing with his children, and frequently with Others, to Punish them by their Idols,
pn31 vbz ng1 j n-vvg p-acp po31 n2, cc av-j p-acp n2-jn, pc-acp vvi pno32 p-acp po32 n2,
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and to make them sickest of that which they have most greedily surfeited of.
and to make them sickest of that which they have most greedily surfeited of.
cc pc-acp vvi pno32 js pp-f d r-crq pns32 vhb av-ds av-j vvn pp-f.
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Could you but Crucifie the world, and use it for God, it would have no power thus to vex and crucifie your minds.
Could you but Crucify the world, and use it for God, it would have no power thus to vex and crucify your minds.
vmd pn22 p-acp vvi dt n1, cc vvb pn31 p-acp np1, pn31 vmd vhi dx n1 av pc-acp vvi cc vvi po22 n2.
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It is you that sharpen it, and arm it against your selves, and give it all the strength it hath, by your over-valuing & overloving it.
It is you that sharpen it, and arm it against your selves, and give it all the strength it hath, by your overvaluing & Overloving it.
pn31 vbz pn22 cst vvb pn31, cc vvb pn31 p-acp po22 n2, cc vvb pn31 d dt n1 pn31 vhz, p-acp po22 j-vvg cc vvg pn31.
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Its like a Spaniell that will love those best that beat him: but if you cocker it, it will fly in your faces.
Its like a Spaniel that will love those best that beatrice him: but if you cocker it, it will fly in your faces.
pn31|vbz av-j dt n1 cst vmb vvi d av-j cst vvd pno31: cc-acp cs pn22 vvb pn31, pn31 vmb vvi p-acp po22 n2.
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Obj. But I may fall under all these afflictions whether I love the world or not.Object But I may fallen under all these afflictions whither I love the world or not.
np1 cc-acp pns11 vmb vvi p-acp d d n2 cs pns11 vvb dt n1 cc xx.
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Answ. 1. But your perverse affections do provoke God to multiply such afflictions.Answer 1. But your perverse affections do provoke God to multiply such afflictions.
np1 crd p-acp po22 j n2 vdb vvi np1 pc-acp vvi d n2.
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Had you not rather bear a smaller measure, and taste of a cup that hath less of the ga••? 2. And if you were but Crucified to the world, the same Afflictions would be as nothing to your mind, which now seem so grievous to you,
Had you not rather bear a smaller measure, and taste of a cup that hath less of the ga••? 2. And if you were but crucified to the world, the same Afflictions would be as nothing to your mind, which now seem so grievous to you,
vhd pn22 xx av-c vvi dt jc n1, cc n1 pp-f dt n1 cst vhz dc pp-f dt n1? crd cc cs pn22 vbdr p-acp vvn p-acp dt n1, dt d n2 vmd vbi c-acp pix p-acp po22 n1, r-crq av vvb av j p-acp pn22,
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and cast you into such vexations and discontents. If it did as much to your flesh, it could not reach the heart;
and cast you into such vexations and discontents. If it did as much to your Flesh, it could not reach the heart;
cc vvd pn22 p-acp d n2 cc n2-jn. cs pn31 vdd p-acp d p-acp po22 n1, pn31 vmd xx vvi dt n1;
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and if all be sound and well within, its no great matter how it is without.
and if all be found and well within, its no great matter how it is without.
cc cs d vbb j cc av a-acp, pn31|vbz dx j n1 c-crq pn31 vbz p-acp.
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The very same kind of affliction, whether it be poverty, sickness, slanders or other wrongs, are as nothing to a man that is dead to the world, which seem intolerable to unmortified men.
The very same kind of affliction, whither it be poverty, sickness, slanders or other wrongs, Are as nothing to a man that is dead to the world, which seem intolerable to unmortified men.
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For the heart and soul of the unmortified are the seat and subject of them;
For the heart and soul of the unmortified Are the seat and Subject of them;
p-acp dt n1 cc n1 pp-f dt vvn vbr dt n1 cc n-jn pp-f pno32;
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when the mortified Christian hath a Garrison within, and blots the door, and keeps them from his heart.
when the mortified Christian hath a Garrison within, and blots the door, and keeps them from his heart.
c-crq dt j-vvn njp vhz dt n1 a-acp, cc vvz dt n1, cc vvz pno32 p-acp po31 n1.
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What great trouble will it be to any man to part with that which he doth not care for? especially while he keepeth that which hath his heart.
What great trouble will it be to any man to part with that which he does not care for? especially while he Keepeth that which hath his heart.
q-crq j n1 vmb pn31 vbi p-acp d n1 pc-acp vvi p-acp d r-crq pns31 vdz xx vvi p-acp? av-j cs pns31 vvz cst r-crq vhz po31 n1.
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Its no great trouble to a worldling to want the love of God or communion with him,
Its no great trouble to a worldling to want the love of God or communion with him,
pn31|vbz dx j n1 p-acp dt n1 pc-acp vvi dt n1 pp-f np1 cc n1 p-acp pno31,
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nor to be without the life of grace, nor to lie under the burden of the greatest sins,
nor to be without the life of grace, nor to lie under the burden of the greatest Sins,
ccx pc-acp vbi p-acp dt n1 pp-f n1, ccx pc-acp vvi p-acp dt n1 pp-f dt js n2,
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and to be the slave of the Devil:
and to be the slave of the devil:
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because he is dead in sin, and dead to God, and the things of the Spirit;
Because he is dead in since, and dead to God, and the things of the Spirit;
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and therefore he perceiveth not the excellency of them, but is well content to live without them;
and Therefore he perceives not the excellency of them, but is well content to live without them;
cc av pns31 vvz xx dt n1 pp-f pno32, cc-acp vbz av j pc-acp vvi p-acp pno32;
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And if spiritual death can make men so contented without the great unvaluable treasure, and can make men set light by God and Glory;
And if spiritual death can make men so contented without the great unvaluable treasure, and can make men Set Light by God and Glory;
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What wonder if they that are dead to the world do set as light by such in inconsiderable vanities? And if the dead in sin can bear so easily the greatest misery that man on earth is ordinarily capable of,
What wonder if they that Are dead to the world do Set as Light by such in inconsiderable vanities? And if the dead in since can bear so Easily the greatest misery that man on earth is ordinarily capable of,
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as the slavery of the Devil, the guilt of sin, the curse of the Law, the danger of damnation, &c. what wonder then if they that are Crucified to the world can bear a little poverty,
as the slavery of the devil, the guilt of since, the curse of the Law, the danger of damnation, etc. what wonder then if they that Are crucified to the world can bear a little poverty,
c-acp dt n1 pp-f dt n1, dt n1 pp-f n1, dt n1 pp-f dt n1, dt n1 pp-f n1, av q-crq vvb av cs pns32 cst vbr vvn p-acp dt n1 vmb vvi dt j n1,
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or sickness, or reproach? which is to the other, but as the prick of a pin,
or sickness, or reproach? which is to the other, but as the prick of a pin,
cc n1, cc n1? r-crq vbz p-acp dt n-jn, cc-acp c-acp dt n1 pp-f dt n1,
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or the scratch of a thorn, to a deadly poyson, or a stab at the very heart.
or the scratch of a thorn, to a deadly poison, or a stab At the very heart.
cc dt n1 pp-f dt n1, p-acp dt j n1, cc dt n1 p-acp dt j n1.
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3. But yet this is not all. Your inordinate love of any thing in the world, will not only embitter your lives,
3. But yet this is not all. Your inordinate love of any thing in the world, will not only embitter your lives,
crd p-acp av d vbz xx d. po22 j n1 pp-f d n1 p-acp dt n1, vmb xx av-j vvi po22 n2,
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but it will be the horrour of your souls at death and judgement.
but it will be the horror of your Souls At death and judgement.
cc-acp pn31 vmb vbi dt n1 pp-f po22 n2 p-acp n1 cc n1.
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And therefore as ever you would leave the world in peace, and as ever you would appear before the Lord your Judge with comfort and as ever you desire that the creatures should not be your Tormentors, take heed that you do not over-love them now,
And Therefore as ever you would leave the world in peace, and as ever you would appear before the Lord your Judge with Comfort and as ever you desire that the creatures should not be your Tormentors, take heed that you do not overlove them now,
cc av c-acp av pn22 vmd vvi dt n1 p-acp n1, cc c-acp av pn22 vmd vvi p-acp dt n1 po22 n1 p-acp n1 cc c-acp av pn22 vvb cst dt n2 vmd xx vbi po22 n2, vvb n1 cst pn22 vdb xx n1 pno32 av,
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but see that they be Crucified to •ou.
but see that they be crucified to •ou.
cc-acp vvb cst pns32 vbb vvn p-acp n1.
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You cannot possibly be sensible now, what a pang of horrour it will cast you into at the last,
You cannot possibly be sensible now, what a pang of horror it will cast you into At the last,
pn22 vmbx av-j vbi j av, q-crq dt n1 pp-f n1 pn31 vmb vvi pn22 p-acp p-acp dt ord,
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when you shall see the world leaving you, and see what it was that you ventured your souls and their everlasting welfare for.
when you shall see the world leaving you, and see what it was that you ventured your Souls and their everlasting welfare for.
c-crq pn22 vmb vvi dt n1 vvg pn22, cc vvb r-crq pn31 vbds cst pn22 vvd po22 n2 cc po32 j n1 p-acp.
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O with what grief and tearing of heart do earthly minded persons part with the world? When you are dying, that one thing that had your heart, will more torment your hearts to remember it,
O with what grief and tearing of heart do earthly minded Persons part with the world? When you Are dying, that one thing that had your heart, will more torment your hearts to Remember it,
sy p-acp q-crq n1 cc vvg pp-f n1 vdb j j-vvn n2 vvb p-acp dt n1? c-crq pn22 vbr vvg, cst pi n1 cst vhd po22 n1, vmb av-dc vvi po22 n2 pc-acp vvi pn31,
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then all things else will do.
then all things Else will do.
cs d n2 av vmb vdi.
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Nothing is such a terrour to the thoughts of a a dying covetous man, as his money, and lands, and worldly wealth:
Nothing is such a terror to the thoughts of a a dying covetous man, as his money, and Lands, and worldly wealth:
np1 vbz d dt n1 p-acp dt n2 pp-f dt dt j-vvg j n1, c-acp po31 n1, cc n2, cc j n1:
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Nothing so vexeth the ambitious, as to think on that shadow of honour which he did pursue:
Nothing so vexes the ambitious, as to think on that shadow of honour which he did pursue:
pix av vvz dt j, c-acp pc-acp vvi p-acp d n1 pp-f n1 r-crq pns31 vdd vvi:
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Nothing doth so torment the filthy fornicator, as the remembrance of that person with whom he committed the beastly sin.
Nothing does so torment the filthy fornicator, as the remembrance of that person with whom he committed the beastly since.
pix vdz av vvi dt j n1, c-acp dt n1 pp-f d n1 p-acp ro-crq pns31 vvd dt j n1.
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All other persons or things in the world will not then be so bitter to you,
All other Persons or things in the world will not then be so bitter to you,
av-d j-jn n2 cc n2 p-acp dt n1 vmb xx av vbi av j p-acp pn22,
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as those that stole your hearts from God:
as those that stole your hearts from God:
c-acp d cst vvd po22 n2 p-acp np1:
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but at judgement and in hell the remembrance of them will be a thousand fold more bitter.
but At judgement and in hell the remembrance of them will be a thousand fold more bitter.
cc-acp p-acp n1 cc p-acp n1 dt n1 pp-f pno32 vmb vbi dt crd n1 av-dc j.
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And who would now prepare such misery for themselves, and glut themselves with that which they can no better digest or bear? What wise man would not rather be without the drunkards cups,
And who would now prepare such misery for themselves, and glut themselves with that which they can no better digest or bear? What wise man would not rather be without the drunkards cups,
cc q-crq vmd av vvi d n1 p-acp px32, cc vvi px32 p-acp d r-crq pns32 vmb av-dx av-jc vvi cc vvi? q-crq j n1 vmd xx av-c vbi p-acp dt n2 n2,
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then be fain to spue it up again, and part with it with so much sickness and disgrace.
then be fain to spue it up again, and part with it with so much sickness and disgrace.
av vbb j pc-acp vvi pn31 a-acp av, cc n1 p-acp pn31 p-acp av d n1 cc n1.
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And why should you desire to be drunk with the profits or pleasures of the world,
And why should you desire to be drunk with the profits or pleasures of the world,
cc q-crq vmd pn22 vvi pc-acp vbi vvn p-acp dt n2 cc n2 pp-f dt n1,
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when you know before hand, with how much shame and trouble of conscience you must cast it up again at last?
when you know before hand, with how much shame and trouble of conscience you must cast it up again At last?
c-crq pn22 vvb p-acp n1, p-acp c-crq d n1 cc n1 pp-f n1 pn22 vmb vvi pn31 a-acp av p-acp ord?
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4. But yet this is not the worst:
4. But yet this is not the worst:
crd p-acp av d vbz xx dt js:
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but if you will needs live to the world, you must take it for your portion,
but if you will needs live to the world, you must take it for your portion,
cc-acp cs pn22 vmb av vvi p-acp dt n1, pn22 vmb vvi pn31 p-acp po22 n1,
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and look not for any more. And therefore as ever you would not be deprived of your hopes of eternal life,
and look not for any more. And Therefore as ever you would not be deprived of your hope's of Eternal life,
cc vvb xx p-acp d dc. cc av c-acp av pn22 vmd xx vbi vvn pp-f po22 n2 pp-f j n1,
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and be put off with the earthly portion of the wicked, see that the world be Crucified to you, and you to the world.
and be put off with the earthly portion of the wicked, see that the world be crucified to you, and you to the world.
cc vbi vvn a-acp p-acp dt j n1 pp-f dt j, vvb d dt n1 vbb vvn p-acp pn22, cc pn22 p-acp dt n1.
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How poor a portion is it that worldlings do possess? Even like Nebucadnezar, that had his portion with the beasts, Da•. 4. 15. How soon will all their portion be spent,
How poor a portion is it that worldlings do possess? Even like Nebuchadnezzar, that had his portion with the beasts, Da•. 4. 15. How soon will all their portion be spent,
q-crq j dt n1 vbz pn31 d n2 vdb vvi? j j np1, cst vhd po31 n1 p-acp dt n2, np1. crd crd uh-crq av vmb d po32 n1 vbb vvn,
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and then they will feed with swine, yea and be denyed these very husks: For they are set in sl•ppery places,
and then they will feed with Swine, yea and be denied these very husks: For they Are Set in sl•ppery places,
cc av pns32 vmb vvi p-acp n1, uh cc vbi vvn d j n2: p-acp pns32 vbr vvn p-acp j n2,
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and are brought to desolation in a moment, Psal. 73. 18, 19, 20. O how much better a portion might you have had,and Are brought to desolation in a moment, Psalm 73. 18, 19, 20. O how much better a portion might you have had,
cc vbr vvn p-acp n1 p-acp dt n1, np1 crd crd, crd, crd sy q-crq d j dt n1 vmd pn22 vhi vhn,
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if you had not refused or neglected it when you had your choice? Me thinks in your greatest pleasures and abundance, it should astonish your souls to think, [ This is my portion, I shall have no more.
if you had not refused or neglected it when you had your choice? Me thinks in your greatest pleasures and abundance, it should astonish your Souls to think, [ This is my portion, I shall have no more.
cs pn22 vhd xx vvn cc vvd pn31 c-crq pn22 vhd po22 n1? pno11 vvz p-acp po22 js n2 cc n1, pn31 vmd vvi po22 n2 pc-acp vvi, [ d vbz po11 n1, pns11 vmb vhi dx av-dc.
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] When you are past this life, and entring into Eternity, then where is your •ortion!
] When you Are passed this life, and entering into Eternity, then where is your •ortion!
] c-crq pn22 vbr p-acp d n1, cc vvg p-acp n1, av q-crq vbz po22 n1!
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Alas, saith Conscience, I have had it already! I cannot spend it and have it too ] You know what you have now;
Alas, Says Conscience, I have had it already! I cannot spend it and have it too ] You know what you have now;
np1, vvz n1, pns11 vhb vhn pn31 av! pns11 vmbx vvi pn31 cc vhb pn31 av ] pn22 vvb r-crq pn22 vhb av;
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but what shall you have hereafter to all eternity? Your Portion is almost spent already,
but what shall you have hereafter to all eternity? Your Portion is almost spent already,
cc-acp q-crq vmb pn22 vhb av p-acp d n1? po22 n1 vbz av vvn av,
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and what will you do then? Oh then ▪ to think, that the Eternal glory of the Saints might have been yours, it was offered as freely to you as to them,
and what will you do then? O then ▪ to think, that the Eternal glory of the Saints might have been yours, it was offered as freely to you as to them,
cc q-crq vmb pn22 vdi av? uh av ▪ pc-acp vvi, cst dt j n1 pp-f dt n2 vmd vhi vbn png22, pn31 vbds vvn a-acp av-j p-acp pn22 a-acp p-acp pno32,
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but you have lost it by preferring the world before it, and that after a thousand convictions of your folly, O what a cutting thought will this be, Luke 16. 25. To remember that you chose your good things in this life, will be a sad Remembrance, when all is gone.
but you have lost it by preferring the world before it, and that After a thousand convictions of your folly, Oh what a cutting Thought will this be, Lycia 16. 25. To Remember that you chosen your good things in this life, will be a sad Remembrance, when all is gone.
cc-acp pn22 vhb vvn pn31 p-acp vvg dt n1 p-acp pn31, cc cst p-acp dt crd n2 pp-f po22 n1, uh r-crq dt j-vvg n1 vmb d vbi, av crd crd p-acp vvb cst pn22 vvd po22 j n2 p-acp d n1, vmb vbi dt j n1, c-crq d vbz vvn.
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The Lord is the protion of his Saints inheritance, Psalm 16. 5. even their portion for ever, Psalm 73. 26. their portion in the Land of the living, Psal. 142. 5. and this was it that encouraged them to labour, patience and hope, Psalm 119. 52. Lam. 3. 24, 25, 26. But for the worldling, [ The heaven shall reveal his iniquity, The Lord is the protion of his Saints inheritance, Psalm 16. 5. even their portion for ever, Psalm 73. 26. their portion in the Land of the living, Psalm 142. 5. and this was it that encouraged them to labour, patience and hope, Psalm 119. 52. Lam. 3. 24, 25, 26. But for the worldling, [ The heaven shall reveal his iniquity,
dt n1 vbz dt n1 pp-f po31 ng1 n1, n1 crd crd av po32 n1 p-acp av, np1 crd crd po32 n1 p-acp dt n1 pp-f dt j-vvg, np1 crd crd cc d vbds pn31 cst vvd pno32 pc-acp vvi, n1 cc n1, n1 crd crd np1 crd crd, crd, crd p-acp p-acp dt n1, [ dt n1 vmb vvi po31 n1,
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and the earth shall rise up against him, the increase of his house shall depart, and his goods shall slow away in the day of wrath.
and the earth shall rise up against him, the increase of his house shall depart, and his goods shall slow away in the day of wrath.
cc dt n1 vmb vvi a-acp p-acp pno31, dt n1 pp-f po31 n1 vmb vvi, cc po31 n2-j vmb vvi av p-acp dt n1 pp-f n1.
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This is the portion of a wicked man from God, and the heritage appointed to him by God, Iob 20. 37, 38, 39.This is the portion of a wicked man from God, and the heritage appointed to him by God, Job 20. 37, 38, 39.
d vbz dt n1 pp-f dt j n1 p-acp np1, cc dt n1 vvn p-acp pno31 p-acp np1, np1 crd crd, crd, crd
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If you can be content with such a Portion, make much of the world, and take your fleshly pleasures while you may:
If you can be content with such a Portion, make much of the world, and take your fleshly pleasures while you may:
cs pn22 vmb vbi j p-acp d dt n1, vvb d pp-f dt n1, cc vvb po22 j n2 cs pn22 vmb:
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But if you hope for the everlasting portion of Believers, away with the world, and Crucifie it without any more ado,
But if you hope for the everlasting portion of Believers, away with the world, and Crucify it without any more ado,
cc-acp cs pn22 vvb p-acp dt j n1 pp-f n2, av p-acp dt n1, cc vvi pn31 p-acp d dc n1,
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and set your hearts on the portion which you hope for. SECT. XX.
and Set your hearts on the portion which you hope for. SECT. XX.
cc vvb po22 n2 p-acp dt n1 r-crq pn22 vvb p-acp. n1. crd.
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HAving said as much as is suitable to the other parts of this discourse, to perswade you to be willing to Crucifie the world, I shall next give some Directions to those that are perswaded,
HAving said as much as is suitable to the other parts of this discourse, to persuade you to be willing to Crucify the world, I shall next give Some Directions to those that Are persuaded,
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and tell you by what means the work may be done. And I beseech you mark them, and resolve to practise them. Direct. 1. OBserve and Practise the Direction intimated in the Text. It is the Cross of Christ that must Crucifie the world to you.
and tell you by what means the work may be done. And I beseech you mark them, and resolve to practise them. Direct. 1. OBserve and Practise the Direction intimated in the Text. It is the Cross of christ that must Crucify the world to you.
cc vvb pn22 p-acp r-crq vvz dt n1 vmb vbi vdn. cc pns11 vvb pn22 vvb pno32, cc vvb pc-acp vvi pno32. vvb. crd vvb cc vvi dt n1 vvn p-acp dt np1 pn31 vbz dt n1 pp-f np1 cst vmb vvi dt n1 p-acp pn22.
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Its thither therefore that you must repair for help. An Infidel may fetch such weapons from reason and experience as shall wound the world,
Its thither Therefore that you must repair for help. an Infidel may fetch such weapons from reason and experience as shall wound the world,
pn31|vbz av av cst pn22 vmb vvi p-acp n1. dt n1 vmb vvi d n2 p-acp n1 cc n1 c-acp vmb vvi dt n1,
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and diminish his esteem of it, and make it less delightful to him:
and diminish his esteem of it, and make it less delightful to him:
cc vvi po31 n1 pp-f pn31, cc vvi pn31 av-dc j p-acp pno31:
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But it is only the Cross of Christ that can furnish us with those weapons that must pierce it to the very heart.
But it is only the Cross of christ that can furnish us with those weapons that must pierce it to the very heart.
cc-acp pn31 vbz av-j dt n1 pp-f np1 cst vmb vvi pno12 p-acp d n2 cst vmb vvi pn31 p-acp dt j n1.
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Or if the Unbeliever were deprived of all earthly delight, and brought into despair of ever receiving more comfort from the world (as it is with many of them in some extremity,
Or if the Unbeliever were deprived of all earthly delight, and brought into despair of ever receiving more Comfort from the world (as it is with many of them in Some extremity,
cc cs dt n1 vbdr vvn pp-f d j n1, cc vvd p-acp n1 pp-f av vvg dc n1 p-acp dt n1 (c-acp pn31 vbz p-acp d pp-f pno32 p-acp d n1,
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and with all at death) yet he himself is not Crucified to the world: Though his delight in it be gone, yet his love to it is not gone:
and with all At death) yet he himself is not crucified to the world: Though his delight in it be gone, yet his love to it is not gone:
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Though he be out of Hope of ever having content in it, yet his desires after it are the same:
Though he be out of Hope of ever having content in it, yet his Desires After it Are the same:
cs pns31 vbb av pp-f n1 pp-f av vhg n1 p-acp pn31, av po31 n2 p-acp pn31 vbr dt d:
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If he call it vanity and vexation, as the Believer doth, it is because it denyeth him his desires:
If he call it vanity and vexation, as the Believer does, it is Because it denyeth him his Desires:
cs pns31 vvb pn31 n1 cc n1, c-acp dt n1 vdz, pn31 vbz c-acp pn31 vvz pno31 po31 n2:
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Not because he takes it heartily for an Enemy, but for an unkind Lover, that dealeth hardly with him that hath given it his heart.
Not Because he Takes it heartily for an Enemy, but for an unkind Lover, that deals hardly with him that hath given it his heart.
xx c-acp pns31 vvz pn31 av-j p-acp dt n1, cc-acp p-acp dt j n1, cst vvz av p-acp pno31 cst vhz vvn pn31 po31 n1.
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If he look upon it as Dead, and unable to help him, yet doth he behold it as the carkaise of a friend, with grief and lamentation.
If he look upon it as Dead, and unable to help him, yet does he behold it as the Carcass of a friend, with grief and lamentation.
cs pns31 vvb p-acp pn31 p-acp j, cc j-u pc-acp vvi pno31, av vdz pns31 vvi pn31 p-acp dt n1 pp-f dt n1, p-acp n1 cc n1.
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It is his greatest trouble that the world cannot give him that which he would have:
It is his greatest trouble that the world cannot give him that which he would have:
pn31 vbz po31 js n1 cst dt n1 vmbx vvi pno31 d r-crq pns31 vmd vhi:
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And therefore he is trying what it will do for him as long as he hath any hope:
And Therefore he is trying what it will do for him as long as he hath any hope:
cc av pns31 vbz vvg r-crq pn31 vmb vdi p-acp pno31 c-acp av-j c-acp pns31 vhz d n1:
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As the poor Infants in Ireland lay sucking at the breasts of the corpse of their mothers,
As the poor Infants in Ireland lay sucking At the breasts of the corpse of their mother's,
c-acp dt j n2 p-acp np1 vvb vvg p-acp dt n2 pp-f dt n1 pp-f po32 n2,
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when the Irish Papists had slain them:
when the Irish Papists had slave them:
c-crq dt jp njp2 vhd vvn pno32:
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so will these poor worldlings still hang upon the world, even when they find that it cannot help them;
so will these poor worldlings still hang upon the world, even when they find that it cannot help them;
av vmb d j n2 av vvb p-acp dt n1, av c-crq pns32 vvb cst pn31 vmbx vvi pno32;
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and when it will scarce afford them a miserable life; but with much labour and suffering they hardly get a little food and cloathing.
and when it will scarce afford them a miserable life; but with much labour and suffering they hardly get a little food and clothing.
cc c-crq pn31 vmb av-j vvi pno32 dt j n1; cc-acp p-acp d n1 cc n1 pns32 av vvb dt j n1 cc n1.
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So that their affections are still alive to the world, even when to their sorrow they look on the world as dead, or almost dead to them.
So that their affections Are still alive to the world, even when to their sorrow they look on the world as dead, or almost dead to them.
av cst po32 n2 vbr j j p-acp dt n1, av c-crq p-acp po32 n1 pns32 vvb p-acp dt n1 c-acp j, cc av j p-acp pno32.
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But the Cross of Christ will teach you to Crucifie the world in another manner.
But the Cross of christ will teach you to Crucify the world in Another manner.
p-acp dt n1 pp-f np1 vmb vvi pn22 pc-acp vvi dt n1 p-acp j-jn n1.
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As Christ did voluntari'y contemn it, and shew that he set so little by it, that he could be content to be the most despicable Object upon earth, in the eyes of men;
As christ did voluntari'y contemn it, and show that he Set so little by it, that he could be content to be the most despicable Object upon earth, in the eyes of men;
p-acp np1 vdd uh vvb pn31, cc vvb cst pns31 vvd av av-j p-acp pn31, cst pns31 vmd vbi j pc-acp vbi dt av-ds j n1 p-acp n1, p-acp dt n2 pp-f n2;
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so will he teach you also voluntarily to contemn it;
so will he teach you also voluntarily to contemn it;
av vmb pns31 vvi pn22 av av-jn p-acp vvi pn31;
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and set up your selves as the Butt, which all the arrows of malice and despight shall be shot at.
and Set up your selves as the Butt, which all the arrows of malice and despite shall be shot At.
cc vvd a-acp po22 n2 p-acp dt n1, r-crq d dt n2 pp-f n1 cc n1 vmb vbi vvn p-acp.
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So that though you have naturally a desire of the preservation of your lives, and from that may say, [ Father, if it be thy will, let this cup pass from me;
So that though you have naturally a desire of the preservation of your lives, and from that may say, [ Father, if it be thy will, let this cup pass from me;
av cst cs pn22 vhb av-j dt n1 pp-f dt n1 pp-f po22 n2, cc p-acp d vmb vvi, [ n1, cs pn31 vbb po21 n1, vvb d n1 vvi p-acp pno11;
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] Yet shall you have a far greater desire of Pleasing ▪ Enjoying, and Glorifying God, which shall cause you from a comparative Judgement to say, [ Yet not as I will, but as thou wilt.
] Yet shall you have a Far greater desire of Pleasing ▪ Enjoying, and Glorifying God, which shall cause you from a comparative Judgement to say, [ Yet not as I will, but as thou wilt.
] av vmb pn22 vhb dt av-j jc n1 pp-f j-vvg ▪ vvg, cc vvg np1, r-crq vmb vvi pn22 p-acp dt j n1 pc-acp vvi, [ av xx c-acp pns11 vmb, cc-acp c-acp pns21 vm2.
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] Much more shall you be enabled to despise the unnecessary matters of the world, and to mortifie your inordinate and distempered affections.
] Much more shall you be enabled to despise the unnecessary matters of the world, and to mortify your inordinate and distempered affections.
] av-d av-dc vmb pn22 vbi vvn pc-acp vvi dt j n2 pp-f dt n1, cc pc-acp vvi po22 j cc j-vvn n2.
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The Cross of Christ will shew you Reason, (though such as the worldly wise call foolishness) even such Reason as none but a Teacher come from God could have revealed,
The Cross of christ will show you Reason, (though such as the worldly wise call foolishness) even such Reason as none but a Teacher come from God could have revealed,
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for the leading up your affections from the world; and it will point you to the higher things that do deserve them.
for the leading up your affections from the world; and it will point you to the higher things that do deserve them.
p-acp dt n-vvg a-acp po22 n2 p-acp dt n1; cc pn31 vmb vvi pn22 p-acp dt jc n2 cst vdb vvi pno32.
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This Cross is the truest Ladder, by which you may ascend from earth to heaven:
This Cross is the Truest Ladder, by which you may ascend from earth to heaven:
d n1 vbz dt js n1, p-acp r-crq pn22 vmb vvi p-acp n1 p-acp n1:
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When in this wilderness, and as without the gate, you are lifted up with Christ on the Cross of worldly desertion and reproach, you are then in the highest road to Glory,
When in this Wilderness, and as without the gate, you Are lifted up with christ on the Cross of worldly desertion and reproach, you Are then in the highest road to Glory,
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and if you faint not, shall be lifted up with him into the throne.
and if you faint not, shall be lifted up with him into the throne.
cc cs pn22 vvb xx, vmb vbi vvn a-acp p-acp pno31 p-acp dt n1.
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For if you suffer with him, ye shall also reign with him, Rom. 8. 17. And to him that overcometh he will grant to sit with him in his throne, For if you suffer with him, you shall also Reign with him, Rom. 8. 17. And to him that Overcometh he will grant to fit with him in his throne,
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even as he also overcame, and is set down with his Father in his throne, Rev. 3. 21.even as he also overcame, and is Set down with his Father in his throne, Rev. 3. 21.
av c-acp pns31 av vvd, cc vbz vvn a-acp p-acp po31 n1 p-acp po31 n1, n1 crd crd
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And as the Cross of Christ is Teaching, so also is it Strengthning. As the touch of his garment stayed the poor womans issue of blood,
And as the Cross of christ is Teaching, so also is it Strengthening. As the touch of his garment stayed the poor woman's issue of blood,
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so will a touch of the Cross by faith, even dry up the stream of your inordinate affections that have run out after the world so long.
so will a touch of the Cross by faith, even dry up the stream of your inordinate affections that have run out After the world so long.
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When a worldling mourneth over the Dead world as having lost his chiefest friend, the Cross of Christ will cause you to rejoyce over it as a conquered enemy,
When a worldling Mourneth over the Dead world as having lost his chiefest friend, the Cross of christ will cause you to rejoice over it as a conquered enemy,
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and to insult over the carkaise of its vain glory and delights.
and to insult over the Carcass of its vain glory and delights.
cc pc-acp vvi p-acp dt n1 pp-f po31 j n1 cc n2.
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For its one thing to have an angry God by providence to kill the world to them,
For its one thing to have an angry God by providence to kill the world to them,
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and another thing to have a gracious Father by his Spirit to Crucifie us to the world,
and Another thing to have a gracious Father by his Spirit to Crucify us to the world,
cc j-jn n1 pc-acp vhi dt j n1 p-acp po31 n1 pc-acp vvi pno12 p-acp dt n1,
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and the world to us, by the changing of our •••imation and affections. Set therefore a Crucified Christ continually before the eye of your souls.
and the world to us, by the changing of our •••imation and affections. Set Therefore a crucified christ continually before the eye of your Souls.
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See what he suffered for your adhering to the creature;
See what he suffered for your adhering to the creature;
n1 r-crq pns31 vvd p-acp po22 n-vvg p-acp dt n1;
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and what it cost him to loose you from it, and bring up your souls again to God.
and what it cost him to lose you from it, and bring up your Souls again to God.
cc q-crq pn31 vvd pno31 pc-acp vvi pn22 p-acp pn31, cc vvb a-acp po22 n2 av p-acp np1.
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Can you still dote upon the world, & intangle your affections in its painted allurements,
Can you still dote upon the world, & entangle your affections in its painted allurements,
vmb pn22 av vvi p-acp dt n1, cc vvi po22 n2 p-acp po31 j-vvn n2,
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when you consider that this is the very sin, that killed your Saviour, and which the blood of his heart was shed to cure? Look up to that Cross,
when you Consider that this is the very since, that killed your Saviour, and which the blood of his heart was shed to cure? Look up to that Cross,
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and see the fruits of worldly love. If you see a man that hath surfeited on unwholsom fruits, lie groaning, and gasping,
and see the fruits of worldly love. If you see a man that hath surfeited on unwholesome fruits, lie groaning, and gasping,
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and trembling in pain, and at last must die for it, you will take heed of such a surfeit your selves.
and trembling in pain, and At last must die for it, you will take heed of such a surfeit your selves.
cc vvg p-acp n1, cc p-acp ord vmb vvi p-acp pn31, pn22 vmb vvi n1 pp-f d dt n1 po22 n2.
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It was we that took a surfeit of the creature, and the Lord that saw there was no other remedy to save our lives, did by a Miracle of mercy and wisdom derive upon himself the pain and trouble,
It was we that took a surfeit of the creature, and the Lord that saw there was no other remedy to save our lives, did by a Miracle of mercy and Wisdom derive upon himself the pain and trouble,
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and groaned, and sweat, and bled, and dyed for our Recovery. And will you feed and surfeit again upon the creature?
and groaned, and sweat, and bled, and died for our Recovery. And will you feed and surfeit again upon the creature?
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Look up to that Cross of Christ, and see the enmity of the world unto your Head:
Look up to that Cross of christ, and see the enmity of the world unto your Head:
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And will you take it for your friend? See how it used him:
And will you take it for your friend? See how it used him:
cc vmb pn22 vvi pn31 p-acp po22 n1? vvb c-crq pn31 vvd pno31:
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and will you expect that it should deal contrarily with you? Did it hang him up among Malefactors:
and will you expect that it should deal contrarily with you? Did it hang him up among Malefactors:
cc vmb pn22 vvi cst pn31 vmd vvi av-jn p-acp pn22? vdd pn31 vvi pno31 a-acp p-acp n2:
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and will it set you on a throne, or dandle you in its lap? Did it pierce his side,
and will it Set you on a throne, or dandle you in its lap? Did it pierce his side,
cc vmb pn31 vvi pn22 p-acp dt n1, cc vvi pn22 p-acp po31 n1? vdd pn31 vvi po31 n1,
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and will it heal your wounds? Did it reach him Gall and Vinegar, and will it reach you milk and honey? If it do, yet trust it not:
and will it heal your wounds? Did it reach him Gall and Vinegar, and will it reach you milk and honey? If it do, yet trust it not:
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For the milk is but to prepare you for that sleep, in which it may destroy you without resistance;
For the milk is but to prepare you for that sleep, in which it may destroy you without resistance;
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for you must next expect the hammer and the nail, as Iael used Sisera, Iudg. 4. 19, 21.
for you must next expect the hammer and the nail, as Jael used Sisera, Judges 4. 19, 21.
c-acp pn22 vmb ord vvi dt n1 cc dt n1, c-acp np1 vvn np1, np1 crd crd, crd
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There is not so clear a glass in all the world, in which you may see the world in its just complexion and proportion, as the Cross of Christ.
There is not so clear a glass in all the world, in which you may see the world in its just complexion and proportion, as the Cross of christ.
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There you may see what its worth, and how to be esteemed, by the estimate of one that never was deceived by it,
There you may see what its worth, and how to be esteemed, by the estimate of one that never was deceived by it,
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but had a perfect knowledge of its use and value.
but had a perfect knowledge of its use and valve.
cc-acp vhd dt j n1 pp-f po31 n1 cc n1.
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When you have so long beheld that Cross by faith, as that you can be contented to be hanged between heaven and earth,
When you have so long beheld that Cross by faith, as that you can be contented to be hanged between heaven and earth,
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and become the most forlorn and despicable creature in the eyes of men, and to be stript of all the comforts of life,
and become the most forlorn and despicable creature in the eyes of men, and to be stripped of all the comforts of life,
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and life it self for the sake of Christ, and for the Invisible Kingdom which by his Cross was purchased for you;
and life it self for the sake of christ, and for the Invisible Kingdom which by his Cross was purchased for you;
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then are you throughly Crucified to the world, and the world to you by the Cross of Christ. Direct. 2. BE sure that you receive n•t a false picture of the world into your minds;
then Are you thoroughly crucified to the world, and the world to you by the Cross of christ. Direct. 2. BE sure that you receive n•t a false picture of the world into your minds;
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or if you have received such an one, see that you blot it out; and think of the creature truly as it is.
or if you have received such an one, see that you blot it out; and think of the creature truly as it is.
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The most are deceived and undone by mis-apprehensions. As if a man should dote on an ugly harlot, because of a painted face,
The most Are deceived and undone by misapprehensions. As if a man should dote on an ugly harlot, Because of a painted face,
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or because he seeth a beautiful picture, which is falsly pretended to be hers. The world in it self is vanity and insufficiency:
or Because he sees a beautiful picture, which is falsely pretended to be hers. The world in it self is vanity and insufficiency:
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As opposite to God, it is poyson and enmity to us:
As opposite to God, it is poison and enmity to us:
c-acp j-jn p-acp np1, pn31 vbz n1 cc n1 p-acp pno12:
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But most men conceive of it as if it were the very seat of their felicity,
But most men conceive of it as if it were the very seat of their felicity,
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and so are enamoured of they know not what.
and so Are enamoured of they know not what.
cc av vbr vvn pp-f pns32 vvb xx r-crq.
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If men did not entertain false apprehensions of God, and his holy waies, as being against them,
If men did not entertain false apprehensions of God, and his holy ways, as being against them,
cs n2 vdd xx vvi j n2 pp-f np1, cc po31 j n2, c-acp vbg p-acp pno32,
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or hurtful to them, or needless and uncomfortable, they could not be so much against them as they are:
or hurtful to them, or needless and uncomfortable, they could not be so much against them as they Are:
cc j p-acp pno32, cc j cc j, pns32 vmd xx vbi av av-d p-acp pno32 c-acp pns32 vbr:
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And so if they did not entertain false apprehensions of the creature and the waies of sin, they could not be so much for them,
And so if they did not entertain false apprehensions of the creature and the ways of since, they could not be so much for them,
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nor embrace them with so much delight.
nor embrace them with so much delight.
ccx vvi pno32 p-acp av d n1.
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For they draw in their fancies some odious picture of the blessed God, and his waies,
For they draw in their fancies Some odious picture of the blessed God, and his ways,
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and therefore they are averse to them:
and Therefore they Are averse to them:
cc av pns32 vbr j p-acp pno32:
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And so they draw in their fancies some false alluring picture of the world, and make it seem to be what it is not; and therefore they admire it.
And so they draw in their fancies Some false alluring picture of the world, and make it seem to be what it is not; and Therefore they admire it.
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So that the right way to rectifie your Affections, is first to rectifie your Conceptions I would not have you think worse of the world then it deserves,
So that the right Way to rectify your Affections, is First to rectify your Conceptions I would not have you think Worse of the world then it deserves,
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but only perswade you to judge of it as it is Do not dream of a Pallace in the air,
but only persuade you to judge of it as it is Do not dream of a Palace in the air,
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and then be enamoured on the matter of your dreams.
and then be enamoured on the matter of your dreams.
cc av vbi vvn p-acp dt n1 pp-f po22 n2.
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You think the world is some excellent thing, and will do some great matters for you,
You think the world is Some excellent thing, and will do Some great matters for you,
pn22 vvb dt n1 vbz d j n1, cc vmb vdi d j n2 p-acp pn22,
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and that they are happy men that abound with its riches, and honours, and delights. I beseech you Sirs, return to your wits.
and that they Are happy men that abound with its riches, and honours, and delights. I beseech you Sirs, return to your wits.
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I told you before, that those that have tryed the world think otherwise of it:
I told you before, that those that have tried the world think otherwise of it:
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They that have seen the utmost that it can do, do shake the head at it,
They that have seen the utmost that it can do, do shake the head At it,
pns32 cst vhb vvn dt j cst pn31 vmb vdi, vdb vvi dt n1 p-acp pn31,
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as the blind unbelievers did at Christ, when they see him hanging on the Cross.
as the blind unbelievers did At christ, when they see him hanging on the Cross.
c-acp dt j n2 vdd p-acp np1, c-crq pns32 vvb pno31 vvg p-acp dt n1.
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Why then should you be of so differing a mind? Come nearer and consider what it is that you admire? Is it not the great Deceiver of the Nations? the bait of the Devil, by which he angles for souls? If you should fall in love with a post that were drest in the finest cloathes, it were a disgrace to your understandings:
Why then should you be of so differing a mind? Come nearer and Consider what it is that you admire? Is it not the great Deceiver of the nations? the bait of the devil, by which he angles for Souls? If you should fallen in love with a post that were dressed in the Finest clothes, it were a disgrace to your understandings:
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And what course should we take to quiet and rectifie the mind of such a lover? but even to undress the post,
And what course should we take to quiet and rectify the mind of such a lover? but even to undress the post,
cc r-crq n1 vmd pns12 vvi p-acp j-jn cc vvi dt n1 pp-f d dt n1? cc-acp av pc-acp vvi dt n1,
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and take off all the bravery, and shew it you naked;
and take off all the bravery, and show it you naked;
cc vvb a-acp d dt n1, cc vvi pn31 pn22 j;
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and when you see it is but a post, me thinks you should not be fond on it any more.
and when you see it is but a post, me thinks you should not be found on it any more.
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3139
Do so then by the world which you more foolishly admire. Its cloathed with Riches, and Honours, and Delights:
Do so then by the world which you more foolishly admire. Its clothed with Riches, and Honours, and Delights:
vdb av av p-acp dt n1 r-crq pn22 av-dc av-j vvi. pn31|vbz vvn p-acp n2, cc ng1, cc n2:
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its adorned by the great applause of its followers:
its adorned by the great applause of its followers:
pn31|vbz vvn p-acp dt j n1 pp-f po31 n2:
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there is such running after it, and courting it, that you think, sure all this ado is not for nothing.
there is such running After it, and courting it, that you think, sure all this ado is not for nothing.
pc-acp vbz d vvg p-acp pn31, cc vvg pn31, cst pn22 vvb, av-j d d n1 vbz xx p-acp pix.
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But take off all these befooling gawdes, and strip it of these ornaments, and then see how you like it.
But take off all these befooling gawdes, and strip it of these Ornament, and then see how you like it.
cc-acp vvb a-acp d d j-vvg n2, cc vvb pn31 pp-f d n2, cc av vvb c-crq pn22 vvb pn31.
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But perhaps you'l say, How should I do that? Why 1. Consider frequently of how little moment these things are as to you.
But perhaps You'll say, How should I do that? Why 1. Consider frequently of how little moment these things Are as to you.
p-acp av pn22|vmb vvi, q-crq vmd pns11 vdi d? q-crq crd np1 av-j a-acp c-crq j n1 d n2 vbr a-acp p-acp pn22.
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You have matters of everlasting life or death, salvation or damnation to look after;
You have matters of everlasting life or death, salvation or damnation to look After;
pn22 vhb n2 pp-f j n1 cc n1, n1 cc n1 pc-acp vvi a-acp;
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and what is riches or vain pleasures to this? These are not the things that must denominate you happy or unhappy.
and what is riches or vain pleasures to this? These Are not the things that must denominate you happy or unhappy.
cc q-crq vbz n2 cc j n2 p-acp d? d vbr xx dt n2 cst vmb vvi pn22 j cc j.
(11) part (DIV2)
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You do not stand or fall by them.
You do not stand or fallen by them.
pn22 vdb xx vvi cc vvi p-acp pno32.
(11) part (DIV2)
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They are but by-matters, that are promised you as an over plus, so far as shall be fit:
They Are but by-matters, that Are promised you as an over plus, so Far as shall be fit:
pns32 vbr p-acp n2, cst vbr vvn pn22 p-acp dt a-acp fw-fr, av av-j c-acp vmb vbi j:
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but your life or death consisteth not in them.
but your life or death Consisteth not in them.
cc-acp po22 n1 cc n1 vvz xx p-acp pno32.
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Should a man that must be for ever in Heaven or Hell, and hath but a little time to determine which it must be, should such a man spend that little time about riches and pleasure? Can you have while at the door of Eternity to hunc after the delights of the flesh,
Should a man that must be for ever in Heaven or Hell, and hath but a little time to determine which it must be, should such a man spend that little time about riches and pleasure? Can you have while At the door of Eternity to hunc After the delights of the Flesh,
vmd dt n1 cst vmb vbi p-acp av p-acp n1 cc n1, cc vhz p-acp dt j n1 pc-acp vvi r-crq pn31 vmb vbi, vmd d dt n1 vvb d j n1 p-acp n2 cc n1? vmb pn22 vhb n1 p-acp dt n1 pp-f n1 p-acp fw-la p-acp dt n2 pp-f dt n1,
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and study after the prosperity of this world? Why do not dying men do so then? Why do they not bargain,
and study After the Prosperity of this world? Why do not dying men do so then? Why do they not bargain,
cc vvi p-acp dt n1 pp-f d n1? q-crq vdb xx vvg n2 vdb av av? q-crq vdb pns32 xx n1,
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and deceive, and contrive for their lusts and worldly accommodations? No, they have then no list to them,
and deceive, and contrive for their Lustiest and worldly accommodations? No, they have then no list to them,
cc vvi, cc vvi p-acp po32 n2 cc j n2? uh-dx, pns32 vhb av dx n1 p-acp pno32,
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then they have other things to think of:
then they have other things to think of:
cs pns32 vhb j-jn n2 pc-acp vvi pp-f:
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And why not now as well as then? O Remember, how little matter it is ▪ Whether you go poor or rich to the grave? This is not your concernment:
And why not now as well as then? O remember, how little matter it is ▪ Whither you go poor or rich to the grave? This is not your concernment:
cc q-crq xx av c-acp av c-acp av? sy vvb, c-crq j n1 pn31 vbz ▪ cs pn22 vvb j cc j p-acp dt j? d vbz xx po22 n1:
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and therefore let it not take you up, unless you will wilfully neglect your selves. 2. And then forget not the brevity of your worldly possessions.
and Therefore let it not take you up, unless you will wilfully neglect your selves. 2. And then forget not the brevity of your worldly possessions.
cc av vvb pn31 xx vvi pn22 a-acp, cs pn22 vmb av-j vvi po22 n2. crd cc av vvb xx dt n1 pp-f po22 j n2.
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Remember whenever they are presented to you in their beauty, that all this will be but for a little while.
remember whenever they Are presented to you in their beauty, that all this will be but for a little while.
np1 av pns32 vbr vvn p-acp pn22 p-acp po32 n1, cst d d vmb vbi cc-acp p-acp dt j n1.
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The very est beggar in the Town, that is not a fool, had rather be as they are,
The very est beggar in the Town, that is not a fool, had rather be as they Are,
dt j fw-la n1 p-acp dt n1, cst vbz xx dt n1, vhd av-c vbi c-acp pns32 vbr,
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then to have an house full of Gold till tomorrow, and then to be strip• of it all again.
then to have an house full of Gold till tomorrow, and then to be strip• of it all again.
av pc-acp vhi dt n1 j pp-f n1 c-acp av-an, cc av pc-acp vbi n1 pp-f pn31 d av.
(11) part (DIV2)
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3158
Remember, the pleasures of sin are but for a season: By that time the feast is done, you are as hungry as before:
remember, the pleasures of since Are but for a season: By that time the feast is done, you Are as hungry as before:
np1, dt n2 pp-f n1 vbr p-acp p-acp dt n1: p-acp d n1 dt n1 vbz vdn, pn22 vbr a-acp j c-acp a-acp:
(11) part (DIV2)
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by that time you have done laughing, the matter of your mi•th is turned into sorrow,
by that time you have done laughing, the matter of your mi•th is turned into sorrow,
p-acp d n1 pn22 vhb vdn vvg, dt n1 pp-f po22 n1 vbz vvn p-acp n1,
(11) part (DIV2)
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and the jest is cold, and the game is at an end:
and the jest is cold, and the game is At an end:
cc dt n1 vbz j-jn, cc dt n1 vbz p-acp dt n1:
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3161
The hour is almost come already, wherein you shall say of all your pleasure, It is past and gone.
The hour is almost come already, wherein you shall say of all your pleasure, It is past and gone.
dt n1 vbz av vvn av, c-crq pn22 vmb vvi pp-f d po22 n1, pn31 vbz j cc vvn.
(11) part (DIV2)
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And will you trouble your selves, and ruine your poor souls, for such a fleeting transitory thing? Will you be at so much cost,
And will you trouble your selves, and ruin your poor Souls, for such a fleeting transitory thing? Will you be At so much cost,
cc vmb pn22 vvi po22 n2, cc vvi po22 j n2, p-acp d dt j-vvg j n1? n1 pn22 vbb p-acp av d n1,
(11) part (DIV2)
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3163
and labour to build an house, that before you have finished it, will be spurned down by death in a moment?
and labour to built an house, that before you have finished it, will be spurned down by death in a moment?
cc n1 pc-acp vvi dt n1, cst p-acp pn22 vhb vvn pn31, vmb vbi vvn a-acp p-acp n1 p-acp dt n1?
(11) part (DIV2)
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O that you would but still think of the world as it is, and take off the gloss,
Oh that you would but still think of the world as it is, and take off the gloss,
uh cst pn22 vmd cc-acp av vvb pp-f dt n1 c-acp pn31 vbz, cc vvb a-acp dt n1,
(11) part (DIV2)
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and wash away the painting which deceiveth you, and look on it naked, as shortly you shall do;
and wash away the painting which deceives you, and look on it naked, as shortly you shall do;
cc vvi av dt n-vvg r-crq vvz pn22, cc vvb p-acp pn31 j, c-acp av-j pn22 vmb vdi;
(11) part (DIV2)
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and then it could not have that power to bewitch you, as now it hath,
and then it could not have that power to bewitch you, as now it hath,
cc cs pn31 vmd xx vhi d n1 pc-acp vvi pn22, c-acp av pn31 vhz,
(11) part (DIV2)
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but you would see that your Interest lyeth not in it, and that you have greater matters that call for your regard;
but you would see that your Interest lies not in it, and that you have greater matters that call for your regard;
cc-acp pn22 vmd vvi d po22 n1 vvz xx p-acp pn31, cc cst pn22 vhb jc n2 cst vvb p-acp po22 n1;
(11) part (DIV2)
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and this is the way to Crucifie you to the world. Direct. 3.
and this is the Way to Crucify you to the world. Direct. 3.
cc d vbz dt n1 pc-acp vvi pn22 p-acp dt n1. j. crd
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3169
THE Crucifying of the world doth very much depend upon the Crucfying of the flesh. For I have told you before, that the flesh is the master Idol,
THE Crucifying of the world does very much depend upon the Crucfying of the Flesh. For I have told you before, that the Flesh is the master Idol,
dt n-vvg pp-f dt n1 vdz av av-d vvi p-acp dt vvg pp-f dt n1. c-acp pns11 vhb vvn pn22 a-acp, cst dt n1 vbz dt n1 n1,
(11) part (DIV2)
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and the world is but its provision, and the Devils bait.
and the world is but its provision, and the Devils bait.
cc dt n1 vbz p-acp po31 n1, cc dt ng1 n1.
(11) part (DIV2)
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3171
And therefore it is the life of carnality that is the life of the world in you.
And Therefore it is the life of carnality that is the life of the world in you.
cc av pn31 vbz dt n1 pp-f n1 cst vbz dt n1 pp-f dt n1 p-acp pn22.
(11) part (DIV2)
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3172
When men have an Appetite that must needs be satisfied, and must have the meat and drink which it desires,
When men have an Appetite that must needs be satisfied, and must have the meat and drink which it Desires,
c-crq n2 vhb dt n1 cst vmb av vbb vvn, cc vmb vhi dt n1 cc vvi r-crq pn31 vvz,
(11) part (DIV2)
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3173
and it is as much to them to deny their appetites, as if it were some great and weighty business;
and it is as much to them to deny their appetites, as if it were Some great and weighty business;
cc pn31 vbz p-acp av-d p-acp pno32 pc-acp vvi po32 n2, c-acp cs pn31 vbdr d j cc j n1;
(11) part (DIV2)
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these beasts are far from Crucifying the world. For they must needs look after provision for these Appetites:
these beasts Are Far from Crucifying the world. For they must needs look After provision for these Appetites:
d n2 vbr av-j p-acp vvg dt n1. p-acp pns32 vmb av vvi p-acp n1 p-acp d n2:
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3175
He that must have the sweetest morsel•, and the pleasants drink, must needs look after provision to maintain it.
He that must have the Sweetest morsel•, and the pleasants drink, must needs look After provision to maintain it.
pns31 cst vmb vhi dt js n1, cc dt n2 vvb, vmb av vvi p-acp n1 pc-acp vvi pn31.
(11) part (DIV2)
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3176
And he that hath a Proud corrupted mind, that must needs be somebody in the eyes of others,
And he that hath a Proud corrupted mind, that must needs be somebody in the eyes of Others,
cc pns31 cst vhz dt j j-vvn n1, cst vmb av vbi pi p-acp dt n2 pp-f n2-jn,
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3177
and therefore must needs be cloathed with the best, and placed with the highest, and keep company with the greatest,
and Therefore must needs be clothed with the best, and placed with the highest, and keep company with the greatest,
cc av vmb av vbi vvn p-acp dt js, cc vvn p-acp dt js, cc vvi n1 p-acp dt js,
(11) part (DIV2)
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3178
or the idlest and merri est companions, this man doth think that he must needs have provision to maintain all this.
or the idlest and merry est Sodales, this man does think that he must needs have provision to maintain all this.
cc dt vv2 cc j fw-la n2, d n1 vdz vvi cst pns31 vmb av vhi n1 pc-acp vvi d d.
(11) part (DIV2)
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3179
No man doth admire the world, but he that Judgeth by his fleshly Interest, and is a s•ive to his sensuality. Set Reason in the throne:
No man does admire the world, but he that Judgeth by his fleshly Interest, and is a s•ive to his sensuality. Set Reason in the throne:
dx n1 vdz vvi dt n1, cc-acp pns31 cst vvz p-acp po31 j n1, cc vbz dt j p-acp po31 n1. j-vvn n1 p-acp dt n1:
(11) part (DIV2)
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3180
let •aith illuminate and advance it: subdue your inordi•ate se••ual desires: And then the world will wither of it self.
let •aith illuminate and advance it: subdue your inordi•ate se••ual Desires: And then the world will wither of it self.
vvb n1 vvi cc vvi pn31: vvb po22 n1 j n2: cc av dt n1 vmb vvi pp-f pn31 n1.
(11) part (DIV2)
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3181
The servants will hide their heads, or comply, if the Master be once conquered. Nay you may then press the world upon a better service.
The Servants will hide their Heads, or comply, if the Master be once conquered. Nay you may then press the world upon a better service.
dt n2 vmb vvi po32 n2, cc vvi, cs dt n1 vbb a-acp vvn. uh-x pn22 vmb av vvi dt n1 p-acp dt jc n1.
(11) part (DIV2)
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3182
Remember that your sensual Appetite was made in order to the preservation of your Natures, and to be ruled by Reason;
remember that your sensual Appetite was made in order to the preservation of your Nature's, and to be ruled by Reason;
np1 cst po22 j n1 vbds vvn p-acp n1 p-acp dt n1 pp-f po22 n2, cc pc-acp vbi vvn p-acp n1;
(11) part (DIV2)
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3183
if therefore it would become the predominant faculty, and would take up with its own delights as your end,
if Therefore it would become the predominant faculty, and would take up with its own delights as your end,
cs av pn31 vmd vvi dt j n1, cc vmd vvi a-acp p-acp po31 d n2 p-acp po22 n1,
(11) part (DIV2)
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3184
and would rebell against its Guide and Master;
and would rebel against its Guide and Master;
cc vmd vvi p-acp po31 n1 cc n1;
(11) part (DIV2)
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3185
its time then to use it as a rebell should be used, and with Paul, to buffet it, and bring it into subjection.
its time then to use it as a rebel should be used, and with Paul, to buffet it, and bring it into subjection.
po31 n1 av pc-acp vvi pn31 p-acp dt n1 vmd vbi vvn, cc p-acp np1, pc-acp vvi pn31, cc vvb pn31 p-acp n1.
(11) part (DIV2)
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And if you can do this, the work is done.
And if you can do this, the work is done.
cc cs pn22 vmb vdi d, dt n1 vbz vdn.
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3187
Its a childish, if not a bruitish thing, and below a man, to be captivated unto sense.
Its a childish, if not a brutish thing, and below a man, to be captivated unto sense.
pn31|vbz dt j, cs xx dt j n1, cc p-acp dt n1, pc-acp vbi vvn p-acp n1.
(11) part (DIV2)
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3188
Its the content of the higher faculties, that are the pleasures of a man: The pleasing of the throat is common to us with the swine.
Its the content of the higher faculties, that Are the pleasures of a man: The pleasing of the throat is Common to us with the Swine.
pn31|vbz dt n1 pp-f dt jc n2, cst vbr dt n2 pp-f dt n1: dt j-vvg pp-f dt n1 vbz j p-acp pno12 p-acp dt n1.
(11) part (DIV2)
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3189
Its the basest Spirit, that makes the greatest matter of sensual things:
Its the Basest Spirit, that makes the greatest matter of sensual things:
pn31|vbz dt js n1, cst vvz dt js n1 pp-f j n2:
(11) part (DIV2)
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3190
and so must be drowned in unprofitable cares, What he shall eat or drink, and wherewith he shall be cloathed.
and so must be drowned in unprofitable Cares, What he shall eat or drink, and wherewith he shall be clothed.
cc av vmb vbi vvn p-acp j n2, r-crq pns31 vmb vvi cc vvi, cc c-crq pns31 vmb vbi vvn.
(11) part (DIV2)
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3191
What matter is it to a wise man, Whether his meat be sweet or bitter,
What matter is it to a wise man, Whither his meat be sweet or bitter,
q-crq n1 vbz pn31 p-acp dt j n1, cs po31 n1 vbb j cc j,
(11) part (DIV2)
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3192
or whether his drink be strong or small, or whether his cloaths be fine or homely;
or whither his drink be strong or small, or whither his clothes be fine or homely;
cc cs po31 n1 vbb j cc j, cc cs po31 n2 vbb j cc j;
(11) part (DIV2)
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3193
or whether he be honoured, or derided or past by; save only as these things may have relation to greater things;
or whither he be honoured, or derided or passed by; save only as these things may have Relation to greater things;
cc cs pns31 vbb vvn, cc vvn cc vvn p-acp; vvb av-j c-acp d n2 vmb vhi n1 p-acp jc n2;
(11) part (DIV2)
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3194
and as the body must be kept in a serviceable plight;
and as the body must be kept in a serviceable plighted;
cc c-acp dt n1 vmb vbi vvn p-acp dt j n1;
(11) part (DIV2)
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3195
and we must value that capacity most, in which we may best do our Masters work.
and we must valve that capacity most, in which we may best do our Masters work.
cc pns12 vmb vvi d n1 ds, p-acp r-crq pns12 vmb av-js vvz po12 n2 vvi.
(11) part (DIV2)
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3196
Keep under the flesh, and you will easily overcome the world: Otherwise you strive against the the stream.
Keep under the Flesh, and you will Easily overcome the world: Otherwise you strive against thee the stream.
np1 p-acp dt n1, cc pn22 vmb av-j vvi dt n1: av pn22 vvb p-acp pno32 dt n1.
(11) part (DIV2)
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3197
While you have unmortified raging appetites, and corrupted fancies, and sensual minds, you are byassed to the world,
While you have unmortified raging appetites, and corrupted fancies, and sensual minds, you Are biased to the world,
cs pn22 vhb vvn j-vvg n2, cc j-vvn n2, cc j n2, pn22 vbr vvn p-acp dt n1,
(11) part (DIV2)
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3198
and if the rub of a Sermon or sickness may turn you out of your way awhile, the byass will prevail,
and if the rub of a Sermon or sickness may turn you out of your Way awhile, the bias will prevail,
cc cs dt n1 pp-f dt n1 cc n1 vmb vvi pn22 av pp-f po22 n1 av, dt n1 vmb vvi,
(11) part (DIV2)
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3199
and you will quickly be on it again. If you dam up the stream of these unmortified affections, they will rage the more;
and you will quickly be on it again. If you dam up the stream of these unmortified affections, they will rage the more;
cc pn22 vmb av-j vbi p-acp pn31 av. cs pn22 vvb a-acp dt n1 pp-f d vvn n2, pns32 vmb vvi dt av-dc;
(11) part (DIV2)
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3200
and if you stop them for a while, by good company or some restraint, yet will they shortly break over all,
and if you stop them for a while, by good company or Some restraint, yet will they shortly break over all,
cc cs pn22 vvb pno32 p-acp dt n1, p-acp j n1 cc d n1, av vmb pns32 av-j vvi p-acp d,
(11) part (DIV2)
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3201
and be more violent then before.
and be more violent then before.
cc vbi av-dc j cs a-acp.
(11) part (DIV2)
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3202
All your striving by waies of meer restraint, are to little purpose, till the flesh it self be subdued.
All your striving by ways of mere restraint, Are to little purpose, till the Flesh it self be subdued.
av-d po22 vvg p-acp n2 pp-f j n1, vbr p-acp j n1, c-acp dt n1 pn31 n1 vbi vvn.
(11) part (DIV2)
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3203
It is but as if you should strive with a greedy dog for his bone, and with an hungry Lyon to bereave him of his prey:
It is but as if you should strive with a greedy dog for his bone, and with an hungry lion to bereave him of his prey:
pn31 vbz cc-acp c-acp cs pn22 vmd vvi p-acp dt j n1 p-acp po31 n1, cc p-acp dt j n1 pc-acp vvi pno31 pp-f po31 n1:
(11) part (DIV2)
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be sure they will not easily part with it.
be sure they will not Easily part with it.
vbb j pns32 vmb xx av-j vvi p-acp pn31.
(11) part (DIV2)
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3205
Its the case of many deluded people, that have some knowledge of Scripture, enough to convince them,
Its the case of many deluded people, that have Some knowledge of Scripture, enough to convince them,
pn31|vbz dt n1 pp-f d j-vvn n1, cst vhb d n1 pp-f n1, av-d pc-acp vvi pno32,
(11) part (DIV2)
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3206
and tip their tongues, and strive to restrain them from their sensual waies, but not enough to mortifie the flesh, and change their souls.
and tip their tongues, and strive to restrain them from their sensual ways, but not enough to mortify the Flesh, and change their Souls.
cc vvi po32 n2, cc vvb pc-acp vvi pno32 p-acp po32 j n2, cc-acp xx av-d pc-acp vvi dt n1, cc vvi po32 n2.
(11) part (DIV2)
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3207
O what a combate is there in their lives! The flesh will have its prey, and pleased it must be:
O what a combat is there in their lives! The Flesh will have its prey, and pleased it must be:
sy r-crq dt n1 vbz a-acp p-acp po32 n2! dt n1 vmb vhi po31 n1, cc vvd pn31 vmb vbi:
(11) part (DIV2)
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3208
Their conscience tells them, It will cost thee dear? Their flesh like an hungry dog is ready to seize upon that which it desires:
Their conscience tells them, It will cost thee dear? Their Flesh like an hungry dog is ready to seize upon that which it Desires:
po32 n1 vvz pno32, pn31 vmb vvi pno21 j-jn? po32 n1 av-j dt j n1 vbz j pc-acp vvi p-acp d r-crq pn31 vvz:
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And conscience doth as it were stand over it with a staff, and saith, Meddle with it if thou dare:
And conscience does as it were stand over it with a staff, and Says, Meddle with it if thou Dare:
cc n1 vdz p-acp pn31 vbdr n1 p-acp pn31 p-acp dt n1, cc vvz, vvb p-acp pn31 cs pns21 vvb:
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And sometime the poor sinner is restrained ▪ and sometime again he ventureth upon the prey,
And sometime the poor sinner is restrained ▪ and sometime again he ventureth upon the prey,
cc av dt j n1 vbz vvn ▪ cc av av pns31 vvz p-acp dt n1,
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and he that had condemned himself for his sin, doth turn to his former vomit, and once more he must have his whore, or his cups;
and he that had condemned himself for his since, does turn to his former vomit, and once more he must have his whore, or his cups;
cc pns31 cst vhd vvn px31 p-acp po31 n1, vdz vvi p-acp po31 j n1, cc a-acp av-dc pns31 vmb vhi po31 n1, cc po31 n2;
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and then conscience takes him by the throat and terrifieth him; and makes him forbear a little while again:
and then conscience Takes him by the throat and terrifieth him; and makes him forbear a little while again:
cc av n1 vvz pno31 p-acp dt n1 cc vvz pno31; cc vvz pno31 vvi dt j n1 av:
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And thus the poor sinner is tost up and down; and Satan leads him captive at his will:
And thus the poor sinner is tossed up and down; and Satan leads him captive At his will:
cc av dt j n1 vbz vvn a-acp cc a-acp; cc np1 vvz pno31 j-jn p-acp po31 n1:
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And because he findeth a combate within him, he thinks it is the combate between the flesh and the sanctifying Spirit;
And Because he finds a combat within him, he thinks it is the combat between the Flesh and the sanctifying Spirit;
cc c-acp pns31 vvz dt n1 p-acp pno31, pns31 vvz pn31 vbz dt n1 p-acp dt n1 cc dt j-vvg n1;
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when alas, its no more but the combate between the flesh and an inlightened conscience, assisted with the motions of common grace, which because they resist and trample underfoot, their condemnation will be the greater.
when alas, its no more but the combat between the Flesh and an enlightened conscience, assisted with the motions of Common grace, which Because they resist and trample underfoot, their condemnation will be the greater.
c-crq uh, pn31|vbz dx dc p-acp dt n1 p-acp dt n1 cc dt vvn n1, vvn p-acp dt n2 pp-f j n1, r-crq c-acp pns32 vvb cc vvi av, po32 n1 vmb vbi dt jc.
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Would you then have the boiling of your corruptions abated? Put out the fire that causeth them to boil;
Would you then have the boiling of your corruptions abated? Put out the fire that Causes them to boil;
vmd pn22 av vhb dt n-vvg pp-f po22 n2 vvn? vvb av dt n1 cst vvz pno32 pc-acp vvi;
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or else you trouble your selves in vain.
or Else you trouble your selves in vain.
cc av pn22 vvb po22 n2 p-acp j.
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Mortifie the flesh once, and get it under, and scorn to be a slave to a sensual appetite,
Mortify the Flesh once, and get it under, and scorn to be a slave to a sensual appetite,
vvi dt n1 a-acp, cc vvb pn31 p-acp, cc vvb pc-acp vbi dt n1 p-acp dt j n1,
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but let it be all one to you to displease it as to please it,
but let it be all one to you to displease it as to please it,
cc-acp vvb pn31 vbb d crd p-acp pn22 pc-acp vvi pn31 a-acp pc-acp vvi pn31,
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and leave such trifles as pleasant meats, and drinks, and dwellings, and fine cloathes, to children and fools that have no greater things to mind,
and leave such trifles as pleasant Meats, and drinks, and dwellings, and fine clothes, to children and Fools that have no greater things to mind,
cc vvb d n2 c-acp j n2, cc vvz, cc n2, cc j n2, p-acp n2 cc n2 cst vhb dx jc n2 p-acp n1,
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and use the flesh as a servant to the soul, supplying it with necessaries, but correcting it if it do but crave superfluities;
and use the Flesh as a servant to the soul, supplying it with necessaries, but correcting it if it do but crave superfluities;
cc vvi dt n1 p-acp dt n1 p-acp dt n1, vvg pn31 p-acp n2-j, cc-acp vvg pn31 cs pn31 vdb cc-acp vvi n2;
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Do this and you will easily Crucifie the world. For the world is only for the flesh.
Do this and you will Easily Crucify the world. For the world is only for the Flesh.
vdb d cc pn22 vmb av-j vvi dt n1. p-acp dt n1 vbz av-j p-acp dt n1.
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For saith Iohn, 1 Iohn 2. 16. All that is in the world is the lust of the flesh, the lust of the eyes,
For Says John, 1 John 2. 16. All that is in the world is the lust of the Flesh, the lust of the eyes,
p-acp vvz np1, crd np1 crd crd d cst vbz p-acp dt n1 vbz dt n1 pp-f dt n1, dt n1 pp-f dt n2,
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and pride of life, which are not of the Father, but of the world.
and pride of life, which Are not of the Father, but of the world.
cc n1 pp-f n1, r-crq vbr xx pp-f dt n1, cc-acp pp-f dt n1.
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And the world passeth away, and the lust thereof, but he that doth the will of God abideth for ever. And the world passes away, and the lust thereof, but he that does the will of God Abideth for ever.
cc dt n1 vvz av, cc dt n1 av, cc-acp pns31 cst vdz dt n1 pp-f np1 vvz p-acp av.
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] Remember that he that saith in my text, that he is Crucified to the world, doth say also, Gal. 5. 24. that, They that are Christs have Crucified the flesh with the affections and lusts.
] remember that he that Says in my text, that he is crucified to the world, does say also, Gal. 5. 24. that, They that Are Christ have crucified the Flesh with the affections and Lustiest.
] vvb d pns31 cst vvz p-acp po11 n1, cst pns31 vbz vvn p-acp dt n1, vdz vvi av, np1 crd crd d, pns32 cst vbr npg1 vhb vvn dt n1 p-acp dt n2 cc n2.
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] This is to kill the world at the Root, (for it is Rooted in the fleshly Interest.) When otherwise you will but lop off the branches,
] This is to kill the world At the Root, (for it is Rooted in the fleshly Interest.) When otherwise you will but lop off the branches,
] d vbz pc-acp vvi dt n1 p-acp dt n1, (c-acp pn31 vbz vvn p-acp dt j n1.) c-crq av pn22 vmb cc-acp vvi a-acp dt n2,
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and they will quickly grow again. Direct. 4. BE sure to keep your minds intent upon the Greater matters of Everlasting life, and all your Affections imployed thereupon. Diversion must be your cure:
and they will quickly grow again. Direct. 4. BE sure to keep your minds intent upon the Greater matters of Everlasting life, and all your Affections employed thereupon. Diversion must be your cure:
cc pns32 vmb av-j vvi av. vvb. crd vbb j pc-acp vvi po22 ng1 n1 p-acp dt jc n2 pp-f j n1, cc d po22 n2 vvn av. n1 vmb vbi po22 n1:
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Especially to so powerful and transcendent an object. Be once acquainted with Heaven by a life of faith;
Especially to so powerful and transcendent an Object. Be once acquainted with Heaven by a life of faith;
av-j p-acp av j cc j dt n1. vbb a-acp vvn p-acp n1 p-acp dt n1 pp-f n1;
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and it will so powerfully draw you to it self, that you will be ready to forget earth,
and it will so powerfully draw you to it self, that you will be ready to forget earth,
cc pn31 vmb av av-j vvi pn22 p-acp pn31 n1, cst pn22 vmb vbi j pc-acp vvi n1,
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and take it as a kind of Nothing. Get up to God, and fix the eye of your soul on him;
and take it as a kind of Nothing. Get up to God, and fix the eye of your soul on him;
cc vvb pn31 p-acp dt n1 pp-f pix. vvb a-acp p-acp np1, cc vvi dt n1 pp-f po22 n1 p-acp pno31;
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and his glory will darken all the world, and rescue you from the mis-leadings of that false fire that did delude you.
and his glory will darken all the world, and rescue you from the mis-leadings of that false fire that did delude you.
cc po31 n1 vmb vvi d dt n1, cc vvb pn22 p-acp dt j pp-f cst j n1 cst vdd vvi pn22.
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Come near him daily, and taste how good he is;
Come near him daily, and taste how good he is;
np1 av-j pno31 av-j, cc vvb c-crq j pns31 vbz;
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and the sweetness of his love will make you marvail at them that think the world so sweet;
and the sweetness of his love will make you marvel At them that think the world so sweet;
cc dt n1 pp-f po31 n1 vmb vvi pn22 n1 p-acp pno32 cst vvb dt n1 av j;
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and marvail at your selves that you were ever of such a mind.
and marvel At your selves that you were ever of such a mind.
cc n1 p-acp po22 n2 cst pn22 vbdr av pp-f d dt n1.
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You cannot think that the world will be cast out of your Love, but by the appearance of somewhat better then it self.
You cannot think that the world will be cast out of your Love, but by the appearance of somewhat better then it self.
pn22 vmbx vvi cst dt n1 vmb vbi vvn av pp-f po22 n1, cc-acp p-acp dt n1 pp-f av jc cs pn31 n1.
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You must go to Heaven therefore for a Writ of ejectment.
You must go to Heaven Therefore for a Writ of ejectment.
pn22 vmb vvi p-acp n1 av p-acp dt vvn pp-f n1.
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You must fetch a beauty, a pleasure from above, that shall abase it, and silence it, and shame its competition.
You must fetch a beauty, a pleasure from above, that shall abase it, and silence it, and shame its competition.
pn22 vmb vvi dt n1, dt n1 p-acp a-acp, cst vmb vvi pn31, cc vvi pn31, cc vvi po31 n1.
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O what is earth and all things in it, to him that hath had a believing, lively thought of Heaven!
O what is earth and all things in it, to him that hath had a believing, lively Thought of Heaven!
sy q-crq vbz n1 cc d n2 p-acp pn31, p-acp pno31 cst vhz vhn dt vvg, j n1 pp-f n1!
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Nothing below this will serve the turn.
Nothing below this will serve the turn.
pix p-acp d vmb vvi dt n1.
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You may think long enough of the troubles of the world, and long enough confess its vanity,
You may think long enough of the Troubles of the world, and long enough confess its vanity,
pn22 vmb vvi av-j av-d pp-f dt n2 pp-f dt n1, cc av-j av-d vvi po31 n1,
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before you can Crucifie it, if you see not where you may have something that is better.
before you can Crucify it, if you see not where you may have something that is better.
c-acp pn22 vmb vvi pn31, cs pn22 vvb xx c-crq pn22 vmb vhi pi cst vbz j.
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The poorest life will seem better then none; and a little in hand, will be preferred before uncertain hopes.
The Poorest life will seem better then none; and a little in hand, will be preferred before uncertain hope's.
dt js n1 vmb vvi av-jc cs pix; cc dt j p-acp n1, vmb vbi vvn p-acp j n2.
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Till faith have opened Heaven to you, as being the Evidence of the things invisible, and have shewed you that they are not shadows but substances, which the promise revealeth, and Believers do expect;
Till faith have opened Heaven to you, as being the Evidence of the things invisible, and have showed you that they Are not shadows but substances, which the promise Revealeth, and Believers do expect;
p-acp n1 vhb vvn n1 p-acp pn22, c-acp vbg dt n1 pp-f dt n2 j, cc vhb vvn pn22 cst pns32 vbr xx n2 p-acp n2, r-crq dt n1 vvz, cc n2 vdb vvi;
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you will be still holding fast that little that you have;
you will be still holding fast that little that you have;
pn22 vmb vbi av vvg av-j cst av-j cst pn22 vhb;
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and you will say in your hearts, as some do with their tongues, [ I know what I have in this world,
and you will say in your hearts, as Some do with their tongues, [ I know what I have in this world,
cc pn22 vmb vvi p-acp po22 n2, c-acp d vdb p-acp po32 n2, [ pns11 vvb r-crq pns11 vhb p-acp d n1,
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but I know not what I shall have in another. ] But the knowledge of God will soon make you of another mind.but I know not what I shall have in Another. ] But the knowledge of God will soon make you of Another mind.
cc-acp pns11 vvb xx r-crq pns11 vmb vhi p-acp j-jn. ] cc-acp dt n1 pp-f np1 vmb av vvi pn22 pp-f j-jn n1.
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Let in God into the soul, and he will fill it with himself, and leave no room for earth and flesh.
Let in God into the soul, and he will fill it with himself, and leave no room for earth and Flesh.
vvb p-acp np1 p-acp dt n1, cc pns31 vmb vvi pn31 p-acp px31, cc vvb dx n1 p-acp n1 cc n1.
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Learn what it is to walk with him, and to have a conversation in heaven,
Learn what it is to walk with him, and to have a Conversation in heaven,
np1 r-crq pn31 vbz pc-acp vvi p-acp pno31, cc pc-acp vhi dt n1 p-acp n1,
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and it will cure you of your earthly mindedness, Phil. 3. 18, 19. There is no consistence between Earth and Heaven.
and it will cure you of your earthly Mindedness, Philip 3. 18, 19. There is no consistence between Earth and Heaven.
cc pn31 vmb vvi pn22 pp-f po22 j n1, np1 crd crd, crd pc-acp vbz dx n1 p-acp n1 cc n1.
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All men are either Earthly or Heavenly minded. None therefore but the truly Heavenly Believer hath Crucified the world.
All men Are either Earthly or Heavenly minded. None Therefore but the truly Heavenly Believer hath crucified the world.
av-d n2 vbr d j cc j vvn. pix av cc-acp dt av-j j n1 vhz vvn dt n1.
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But because I have said more of this elsewhere, I now forbear. Direct. 5. VNderstand well the right use and end of all creatures, and make it your business accordingly to improve them.
But Because I have said more of this elsewhere, I now forbear. Direct. 5. Understand well the right use and end of all creatures, and make it your business accordingly to improve them.
cc-acp c-acp pns11 vhb vvn dc pp-f d av, pns11 av vvb. j. crd vvb av dt j-jn n1 cc n1 pp-f d n2, cc vvi pn31 po22 n1 av-vvg p-acp vvb pno32.
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I have told you before that they are all for God, and glasses wherein we may see his face,
I have told you before that they Are all for God, and glasses wherein we may see his face,
pns11 vhb vvn pn22 a-acp cst pns32 vbr d p-acp np1, cc n2 c-crq pns12 vmb vvi po31 n1,
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and books in which we may read his Name and Will. Look after God in them;
and books in which we may read his Name and Will. Look After God in them;
cc n2 p-acp r-crq pns12 vmb vvi po31 n1 cc n1. n1 p-acp np1 p-acp pno32;
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and never come to a creature, without either an actuall or at least an habituall Intending of God, as the end thereof.
and never come to a creature, without either an actual or At least an habitual Intending of God, as the end thereof.
cc av-x vvb p-acp dt n1, p-acp d dt j cc p-acp ds dt j vvg pp-f np1, c-acp dt n1 av.
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Judge that creature unprofitable wherein you receive not somewhat of God, or do not somewhat for him by it.
Judge that creature unprofitable wherein you receive not somewhat of God, or do not somewhat for him by it.
n1 cst n1 j c-crq pn22 vvb xx av pp-f np1, cc vdb xx av p-acp pno31 p-acp pn31.
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Take not up with lower thoughts and uses of it.
Take not up with lower thoughts and uses of it.
vvb xx a-acp p-acp jc n2 cc n2 pp-f pn31.
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Its one of the commonest and greatest sins, (and I doubt with most professors of Religion) to use the creature for themselves,
Its one of the Commonest and greatest Sins, (and I doubt with most professors of Religion) to use the creature for themselves,
pn31|vbz pi pp-f dt js cc js n2, (cc pns11 vvb p-acp ds n2 pp-f n1) pc-acp vvi dt n1 p-acp px32,
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and to over-look God in his works and in their mercies, and so to prophane them, and turn them into sin.
and to overlook God in his works and in their Mercies, and so to profane them, and turn them into since.
cc p-acp j np1 p-acp po31 n2 cc p-acp po32 n2, cc av pc-acp vvi pno32, cc vvi pno32 p-acp n1.
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Do you understand what is meant by this, that, To the pure all things are pure;
Do you understand what is meant by this, that, To the pure all things Are pure;
vdb pn22 vvi r-crq vbz vvn p-acp d, cst, p-acp dt j d n2 vbr j;
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and that all things are sanctified to us? All should be Holy to Holy men.
and that all things Are sanctified to us? All should be Holy to Holy men.
cc cst d n2 vbr vvn p-acp pno12? d vmd vbi j p-acp j n2.
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To be Holy is to be separated unto God, from common base inferiour uses. If you your selves are separated to God, all creatures will be sanctified to you;
To be Holy is to be separated unto God, from Common base inferior uses. If you your selves Are separated to God, all creatures will be sanctified to you;
pc-acp vbi j vbz pc-acp vbi vvn p-acp np1, p-acp j j j-jn n2. cs pn22 po22 n2 vbr vvn p-acp np1, d n2 vmb vbi vvn p-acp pn22;
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they will be the Messengers of God, the revealers of his will, and his Remembrancers to your souls:
they will be the Messengers of God, the revealers of his will, and his Remembrancers to your Souls:
pns32 vmb vbi dt n2 pp-f np1, dt n2 pp-f po31 n1, cc po31 n2 p-acp po22 n2:
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And you will use them accordingly (in that measure as you are sanctified.) As we call the Temple and Utensils of Gods worship Holy,
And you will use them accordingly (in that measure as you Are sanctified.) As we call the Temple and Utensils of God's worship Holy,
cc pn22 vmb vvi pno32 av-vvg (p-acp d n1 c-acp pn22 vbr vvn.) c-acp pns12 vvb dt n1 cc n2 pp-f npg1 n1 j,
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because they are devoted to God for his special service:
Because they Are devoted to God for his special service:
c-acp pns32 vbr vvn p-acp np1 p-acp po31 j n1:
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So may we call our meat, and drink, and lands, and houses, our corn, and grass,
So may we call our meat, and drink, and Lands, and houses, our corn, and grass,
av vmb pns12 vvi po12 n1, cc vvi, cc n2, cc n2, po12 n1, cc n1,
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and every plant, and flower Holy (in their places ▪) When the sanctified soul doth read his Makers name upon them,
and every plant, and flower Holy (in their places ▪) When the sanctified soul does read his Makers name upon them,
cc d n1, cc n1 j (p-acp po32 n2 ▪) c-crq dt j-vvn n1 vdz vvi po31 ng1 n1 p-acp pno32,
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and admire, and fear, and love him in them, and study how to use them for himself.
and admire, and Fear, and love him in them, and study how to use them for himself.
cc vvi, cc n1, cc vvb pno31 p-acp pno32, cc vvb c-crq pc-acp vvi pno32 p-acp px31.
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You will confess that he is a prophaner of Holy things indeed that can read over the Scripture,
You will confess that he is a Profaner of Holy things indeed that can read over the Scripture,
pn22 vmb vvi cst pns31 vbz dt n1 pp-f j n2 av cst vmb vvi p-acp dt n1,
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and never observe the name of God in it, or else regard it but as a common word,
and never observe the name of God in it, or Else regard it but as a Common word,
cc av-x vvb dt n1 pp-f np1 p-acp pn31, cc av vvb pn31 p-acp c-acp dt j n1,
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and use that Book but as a common Book.
and use that Book but as a Common Book.
cc vvi d n1 cc-acp p-acp dt j n1.
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Though I do not equal the creatures with the Scriptures, in clearness or fulness of discovering the will of God,
Though I do not equal the creatures with the Scriptures, in clearness or fullness of discovering the will of God,
cs pns11 vdb xx vvi dt n2 p-acp dt n2, p-acp n1 cc n1 pp-f vvg dt n1 pp-f np1,
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yet seeing that it also is one of his Books, (and that more legible and glorious then some inobservant wretches do believe) I would intreate all that fear God to lay this more to heart;
yet seeing that it also is one of his Books, (and that more legible and glorious then Some inobservant wretches do believe) I would entreat all that Fear God to lay this more to heart;
av vvg cst pn31 av vbz pi pp-f po31 n2, (cc d dc j cc j cs d j n2 vdb vvi) pns11 vmd vvi d cst vvb np1 pc-acp vvi d dc p-acp n1;
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and to consider for the time to come, Whether it be not Prophanness, even flat Prophanness, to us• Gods works as common and unclean,
and to Consider for the time to come, Whither it be not Profaneness, even flat Profaneness, to us• God's works as Common and unclean,
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and to over-look him, who is the life, and sense, and glory of them? And whether it be not a sin that we are all too guilty of, to take up with selfish carnal uses, of almost all the works of God,
and to overlook him, who is the life, and sense, and glory of them? And whither it be not a since that we Are all too guilty of, to take up with selfish carnal uses, of almost all the works of God,
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when we should still use them all to higher ends? I fear this great unholiness in our using of the world and all therein, is little bewailed in comparison of what it ought to be.
when we should still use them all to higher ends? I Fear this great unholiness in our using of the world and all therein, is little bewailed in comparison of what it ought to be.
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Some Christians are apt enough to hearken to their priviledges and titles of honour given them by the Lord;
some Christians Are apt enough to harken to their privileges and titles of honour given them by the Lord;
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but they consider not that all these are for God, and therefore oblige us to answerable duty.
but they Consider not that all these Are for God, and Therefore oblige us to answerable duty.
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Study well those highest titles, that are given you in 1 Pet. 2. 5, 9. You are built up a Spiritual house,
Study well those highest titles, that Are given you in 1 Pet. 2. 5, 9. You Are built up a Spiritual house,
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an holy Priesthood, to offer up Spiritual sacrifices acceptable to God by Iesus Christ. an holy Priesthood, to offer up Spiritual Sacrifices acceptable to God by Iesus christ.
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] And what's a Spiritual house for, but the habitation of the Lord, and the performance of his service? And surely these holy Priests must fetch their sacrifice from all the creatures that are fit for sacrifice.
] And what's a Spiritual house for, but the habitation of the Lord, and the performance of his service? And surely these holy Priests must fetch their sacrifice from all the creatures that Are fit for sacrifice.
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And Vers. 9. Ye are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar people, that you should shew forth the Praises of him that hath called you out of darkness into his marvellous light.
And Vers. 9. You Are a chosen Generation, a Royal Priesthood, an holy nation, a peculiar people, that you should show forth the Praises of him that hath called you out of darkness into his marvellous Light.
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] And must not a people so holy, and peculiar, adore and hallow the Lord in his works? Though you be not called to Minister at his Altar, you are called to see him,
] And must not a people so holy, and peculiar, adore and hallow the Lord in his works? Though you be not called to Minister At his Altar, you Are called to see him,
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and sanctifie him in his creatures, and in all that you have to do with.
and sanctify him in his creatures, and in all that you have to do with.
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Gods works are part of his name, and therefore see that you take not his name in vain.
God's works Are part of his name, and Therefore see that you take not his name in vain.
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You are brought nearer him then the rest of the world: and therefore remember that he will be sanctified of all that draw near him.
You Are brought nearer him then the rest of the world: and Therefore Remember that he will be sanctified of all that draw near him.
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You have learned in point of Receiving to rise with Peter, kill and eat; and not to call that common which God hath cleansed:
You have learned in point of Receiving to rise with Peter, kill and eat; and not to call that Common which God hath cleansed:
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See that you learn it also in point of duty, and in regard of the use of the creatures which you receive;
See that you Learn it also in point of duty, and in regard of the use of the creatures which you receive;
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and take them not as common things, for common fleshly uses only, as common men do;
and take them not as Common things, for Common fleshly uses only, as Common men do;
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but remember that they are cleansed, and that you prophanely devour them, further then God is intended in them.
but Remember that they Are cleansed, and that you profanely devour them, further then God is intended in them.
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By this time you may perceive that the Crucifying of the world, is by its truest Exaltation and Improvement,
By this time you may perceive that the Crucifying of the world, is by its Truest Exaltation and Improvement,
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and that it is so far from being your loss, as that it will prove your greatest gain.
and that it is so Far from being your loss, as that it will prove your greatest gain.
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I would commend it to you all that desire to live a life of holiness, that you would make it your daily care and study to sanctifie your very trades and worldly labours,
I would commend it to you all that desire to live a life of holiness, that you would make it your daily care and study to sanctify your very trades and worldly labours,
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and all the mercies and matters of your lives. For it is not a bare contempt of the world that will serve.
and all the Mercies and matters of your lives. For it is not a bore contempt of the world that will serve.
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If you should sleep out your daies, and never think of the world, or if as Melancholy men you should be weary of your lives,
If you should sleep out your days, and never think of the world, or if as Melancholy men you should be weary of your lives,
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because of the vexatious miseries of the world, all this is little to Christian Mortification.
Because of the vexatious misery's of the world, all this is little to Christian Mortification.
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But if you can see and taste the Goodness, and Greatness, and Wisdom of God, in every thing you have or do, this is the using the world a••ght.
But if you can see and taste the goodness, and Greatness, and Wisdom of God, in every thing you have or do, this is the using the world a••ght.
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Quest. But how should a man get his soul to that frame to carry on his calling in order to God,Quest. But how should a man get his soul to that frame to carry on his calling in order to God,
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and to see him, and intend him in all that we have or do.
and to see him, and intend him in all that we have or do.
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Answ. To dispatch it in a word, thus, 1. Be sure that God be habitually your End in the main.Answer To dispatch it in a word, thus, 1. Be sure that God be habitually your End in the main.
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For if you take him not for your Portion, and intend him not habitually in the drift of your lives, you cannot rightly intend him in particulars. 2. Make it your every daies prayer to God,
For if you take him not for your Portion, and intend him not habitually in the drift of your lives, you cannot rightly intend him in particulars. 2. Make it your every days prayer to God,
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before you go about the labours of your calling, that he would give you hearts to seek him in all,
before you go about the labours of your calling, that he would give you hearts to seek him in all,
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and would watch over you, and save you from ensnaring temptations, and remember you of himself,
and would watch over you, and save you from ensnaring temptations, and Remember you of himself,
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and give in somewhat of himself by his creatures, and sanctifie them all to you. 3. Keep up a godly jealousie of your hearts,
and give in somewhat of himself by his creatures, and sanctify them all to you. 3. Keep up a godly jealousy of your hearts,
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lest they should abuse the creature, and seek it and use it more for your carnall selves then for God.
lest they should abuse the creature, and seek it and use it more for your carnal selves then for God.
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If God be jealous, its time for you to be jealous of your selves.
If God be jealous, its time for you to be jealous of your selves.
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Especially when the sin is the most common, and radicall, and destroying sin. 4. Before you go about your callings, bethink your selves how you may Improve them for God.
Especially when the since is the most Common, and radical, and destroying since. 4. Before you go about your callings, bethink your selves how you may Improve them for God.
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Find out his Interest, and study how to promote it; and how to improve all that he gives you to that end.
Find out his Interest, and study how to promote it; and how to improve all that he gives you to that end.
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And renew your particular Intentions of God, in the midst of your work. 5. When you receive or use any creature, consider it both as a mercy and as an obligation unto duty;
And renew your particular Intentions of God, in the midst of your work. 5. When you receive or use any creature, Consider it both as a mercy and as an obligation unto duty;
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and as you will not run over the Bible by bare reading, without considering what is the meaning,
and as you will not run over the bible by bore reading, without considering what is the meaning,
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but will endeavour to take the sense as you go; so do in your callings and about all the creatures.
but will endeavour to take the sense as you go; so do in your callings and about all the creatures.
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Think with your selves, [ Here is now a lesson in my hands, if I can but learn it.
Think with your selves, [ Here is now a Lesson in my hands, if I can but Learn it.
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Here is somewhat that may shew me, both God himself and my duty; if I could but skilfully open it, and understand it. Here is somewhat that may show me, both God himself and my duty; if I could but skilfully open it, and understand it.
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] And so bethink your selves, What it is that God would teach you, or command you by that creature:
] And so bethink your selves, What it is that God would teach you, or command you by that creature:
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and especially, to what use he requireth you to put it.
and especially, to what use he requires you to put it.
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And remember, that if you should think of God all the day long, and yet not intend him,
And Remember, that if you should think of God all the day long, and yet not intend him,
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and refer your labours and your riches to his service, and give them up to his use, this is not sanctifying God in the creature, but hypocriticall abusing of him.
and refer your labours and your riches to his service, and give them up to his use, this is not sanctifying God in the creature, but hypocritical abusing of him.
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For it is not all thinking of God that will serve the turn. 6. As you use to take account of your servants,
For it is not all thinking of God that will serve the turn. 6. As you use to take account of your Servants,
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how they do your work, so I would advise you every night, or as often as you can, to take an account of your selves as you are the servants of the God of heaven,
how they do your work, so I would Advice you every night, or as often as you can, to take an account of your selves as you Are the Servants of the God of heaven,
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and ask your Consciences, [ What have I done this day for God;
and ask your Consciences, [ What have I done this day for God;
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and how have I observed and sanctified him in his works? ] So much for the fifth Direction. Direct. 6. REmember alwaies that the world is the enemy of your salvation, and that if you be damned, it is like to be through its enticements; and how have I observed and sanctified him in his works? ] So much for the fifth Direction. Direct. 6. remember always that the world is the enemy of your salvation, and that if you be damned, it is like to be through its enticements;
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and therefore labour to be alwaies sensible that you go in continual danger of it.
and Therefore labour to be always sensible that you go in continual danger of it.
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And this will make you use it as an enemy, and walk in a constant fear least it should over-reach you.
And this will make you use it as an enemy, and walk in a constant Fear lest it should overreach you.
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And see also that you endeavour as clearly as you can, to find out wherein its enmity doth consist;
And see also that you endeavour as clearly as you can, to find out wherein its enmity does consist;
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and then you will perceive that it is especially in seeming more Lovely then it is,
and then you will perceive that it is especially in seeming more Lovely then it is,
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as it is the fewel of concupiscence, and the provision of the flesh. And when you understand this, you will perceive, that your danger lyeth in over-loving it,
as it is the fuel of concupiscence, and the provision of the Flesh. And when you understand this, you will perceive, that your danger lies in Overloving it,
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and that it killeth by its embracements:
and that it kills by its embracements:
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And this will direct you which way to bend the course of your opposition, and what you must do to be saved from its snares:
And this will Direct you which Way to bend the course of your opposition, and what you must do to be saved from its snares:
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To call the world an enemy is easie and common:
To call the world an enemy is easy and Common:
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but so far as your very hearts apprehend it as an enemy, so far you are out of danger of it:
but so Far as your very hearts apprehend it as an enemy, so Far you Are out of danger of it:
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An easie enemy that is conquered by understanding that it is an enemy!
an easy enemy that is conquered by understanding that it is an enemy!
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And the way of its conquest is, by enticing men to take it for a friend.
And the Way of its conquest is, by enticing men to take it for a friend.
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And also remember, how great a part of your Christian life consisteth in keeping up the com•ate with this enemy,
And also Remember, how great a part of your Christian life Consisteth in keeping up the com•ate with this enemy,
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and how certainly and miserably you will perish if you be overcome. Direct. 7. TO •e much in the house of mourning, and see the end of all the living, will help us towards the Crucifying of the world.
and how Certainly and miserably you will perish if you be overcome. Direct. 7. TO •e much in the house of mourning, and see the end of all the living, will help us towards the Crucifying of the world.
cc c-crq av-j cc av-j pn22 vmb vvi cs pn22 vbb vvn. vvb. crd p-acp n1 av-d p-acp dt n1 pp-f n1, cc vvi dt n1 pp-f d dt j-vvg, vmb vvi pno12 p-acp dt n-vvg pp-f dt n1.
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Go among the sick, and hear what they say of the world. Stand by the dying, and see what it will do for them;
Go among the sick, and hear what they say of the world. Stand by the dying, and see what it will do for them;
vvb p-acp dt j, cc vvb r-crq pns32 vvb pp-f dt n1. n1 p-acp dt j-vvg, cc vvb r-crq pn31 vmb vdi p-acp pno32;
(11) part (DIV2)
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and think now, whether God or the world be better.
and think now, whither God or the world be better.
cc vvb av, cs np1 cc dt n1 vbb jc.
(11) part (DIV2)
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Look on the corpses of your deceased friends, and think now, Whether the soul be ever the better for all the riches and pleasures of the world? Take notice of the graves and bones of the dead,
Look on the corpses of your deceased Friends, and think now, Whither the soul be ever the better for all the riches and pleasures of the world? Take notice of the graves and bones of the dead,
n1 p-acp dt n2 pp-f po22 j-vvn n2, cc vvb av, cs dt n1 vbb av dt jc p-acp d dt n2 cc n2 pp-f dt n1? vvb n1 pp-f dt n2 cc n2 pp-f dt j,
(11) part (DIV2)
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and think what a worthless thing is the world, and all the glory and delights that it affords, which will so turn us off,
and think what a worthless thing is the world, and all the glory and delights that it affords, which will so turn us off,
cc vvb r-crq dt j n1 vbz dt n1, cc d dt n1 cc n2 cst pn31 vvz, r-crq vmb av vvi pno12 a-acp,
(11) part (DIV2)
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and leave our bodies in such a plight as that.
and leave our bodies in such a plighted as that.
cc vvb po12 n2 p-acp d dt n1 c-acp d.
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Take notice of the frailties and diseases of your own flesh, that tell you how shortly it must lie down in the dust.
Take notice of the frailties and diseases of your own Flesh, that tell you how shortly it must lie down in the dust.
vvb n1 pp-f dt n2 cc n2 pp-f po22 d n1, cst vvb pn22 c-crq av-j pn31 vmb vvi a-acp p-acp dt n1.
(11) part (DIV2)
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And then compare this world and that to come, where your abode will be everlasting.
And then compare this world and that to come, where your Abided will be everlasting.
cc av vvi d n1 cc cst pc-acp vvi, c-crq po22 n1 vmb vbi j.
(11) part (DIV2)
295
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3342
Its a shame for a wise man to live as a stranger to so great a change,
Its a shame for a wise man to live as a stranger to so great a change,
pn31|vbz dt n1 p-acp dt j n1 pc-acp vvi p-acp dt n1 p-acp av j dt n1,
(11) part (DIV2)
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and to look so much after a world that he is leaving, and so little after the world that he shall abide in. Direct. 8. IT will much avail to the Crucifying of the world to you, that you study the improvement of all your Afflictions.
and to look so much After a world that he is leaving, and so little After the world that he shall abide in. Direct. 8. IT will much avail to the Crucifying of the world to you, that you study the improvement of all your Afflictions.
cc pc-acp vvi av av-d c-acp dt n1 cst pns31 vbz vvg, cc av j p-acp dt n1 cst pns31 vmb vvi p-acp. j. crd pn31 n1 av-d vvi p-acp dt n-vvg pp-f dt n1 p-acp pn22, cst pn22 vvi dt n1 pp-f d po22 n2.
(11) part (DIV2)
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Do not repine at them, and think them a greater evil then they are;
Do not repine At them, and think them a greater evil then they Are;
vdb xx vvi p-acp pno32, cc vvb pno32 dt jc n-jn cs pns32 vbr;
(11) part (DIV2)
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but believe that they are a special advantage to your souls, for the mortifying of your inordinate affections to the world:
but believe that they Are a special advantage to your Souls, for the mortifying of your inordinate affections to the world:
cc-acp vvb cst pns32 vbr dt j n1 p-acp po22 n2, p-acp dt j-vvg pp-f po22 j n2 p-acp dt n1:
(11) part (DIV2)
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and if you have but the wisdom and hearts to make use of them, they may do you more good then all the prosperity of your lives hath done.
and if you have but the Wisdom and hearts to make use of them, they may do you more good then all the Prosperity of your lives hath done.
cc cs pn22 vhb p-acp dt n1 cc n2 pc-acp vvi n1 pp-f pno32, pns32 vmb vdi pn22 av-dc j cs d dt n1 pp-f po22 n2 vhz vdn.
(11) part (DIV2)
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If you fall into poverty, or fall under slanders or reproach from men; if your friends prove false to you;
If you fallen into poverty, or fallen under slanders or reproach from men; if your Friends prove false to you;
cs pn22 vvb p-acp n1, cc vvi p-acp n2 cc n1 p-acp n2; cs po22 n2 vvb j p-acp pn22;
(11) part (DIV2)
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if those that you have done good to prove unthankful; if the wickedness and frowardness of men do make you even weary of the world;
if those that you have done good to prove unthankful; if the wickedness and frowardness of men do make you even weary of the world;
cs d cst pn22 vhb vdn j pc-acp vvi j; cs dt n1 cc n1 pp-f n2 vdb vvi pn22 av j pp-f dt n1;
(11) part (DIV2)
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remember now what an advantage you have for Mortification!
Remember now what an advantage you have for Mortification!
vvb av q-crq dt n1 pn22 vhb p-acp n1!
(11) part (DIV2)
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When you have experience it self to disgrace the creature to you, and your very flesh doth seem to be convinced.
When you have experience it self to disgrace the creature to you, and your very Flesh does seem to be convinced.
c-crq pn22 vhb n1 pn31 n1 pc-acp vvi dt n1 p-acp pn22, cc po22 j n1 vdz vvi pc-acp vbi vvn.
(11) part (DIV2)
296
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3351
Now see that you observe the teachings of this providence, and come off from the world,
Now see that you observe the teachings of this providence, and come off from the world,
av vvb cst pn22 vvb dt n2-vvg pp-f d n1, cc vvb a-acp p-acp dt n1,
(11) part (DIV2)
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when you see it is so little worth; and set as light by it as it doth by you:
when you see it is so little worth; and Set as Light by it as it does by you:
c-crq pn22 vvb pn31 vbz av j n1; cc vvd p-acp n1 p-acp pn31 c-acp pn31 vdz p-acp pn22:
(11) part (DIV2)
296
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3353
Bethink you now that God doth this to lead you to himself, and thankfully accept his call,
Bethink you now that God does this to led you to himself, and thankfully accept his call,
vvb pn22 av cst np1 vdz d pc-acp vvi pn22 p-acp px31, cc av-j vvi po31 n1,
(11) part (DIV2)
296
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and close with him as your portion, and be content with him alone, and let them take the world that can get no better.
and close with him as your portion, and be content with him alone, and let them take the world that can get no better.
cc av-j p-acp pno31 p-acp po22 n1, cc vbi j p-acp pno31 av-j, cc vvb pno32 vvi dt n1 cst vmb vvi av-dx av-jc.
(11) part (DIV2)
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3355
You see that adversity will make even a worldling speak hardly of the world, as men will do of their friends when they fall out with them.
You see that adversity will make even a worldling speak hardly of the world, as men will do of their Friends when they fallen out with them.
pn22 vvb d n1 vmb vvi av dt n1 vvb av pp-f dt n1, c-acp n2 vmb vdi pp-f po32 n2 c-crq pns32 vvb av p-acp pno32.
(11) part (DIV2)
296
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How much more should it help the gracious soul to a fuller sense of its vanity and nothingness,
How much more should it help the gracious soul to a fuller sense of its vanity and nothingness,
c-crq d dc vmd pn31 vvi dt j n1 p-acp dt jc n1 pp-f po31 n1 cc n1,
(11) part (DIV2)
296
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and of the necessity and excellency of more certain things.
and of the necessity and excellency of more certain things.
cc pp-f dt n1 cc n1 pp-f dc j n2.
(11) part (DIV2)
296
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3358
Its a great sin and folly in us, that we strive more to have afflictions removed then sanctified,
Its a great since and folly in us, that we strive more to have afflictions removed then sanctified,
pn31|vbz dt j n1 cc n1 p-acp pno12, cst pns12 vvb av-dc pc-acp vhi n2 vvn av vvn,
(11) part (DIV2)
296
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3359
and so we lose the gain that we might have got.
and so we loose the gain that we might have god.
cc av pns12 vvb dt n1 cst pns12 vmd vhi vvn.
(11) part (DIV2)
296
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3360
Though affliction alone will do little good, yet grace doth make such use of affliction, that thousands in heaven will have cause to bless God for them, that before they were afflicted, went astray,
Though affliction alone will do little good, yet grace does make such use of affliction, that thousands in heaven will have cause to bless God for them, that before they were afflicted, went astray,
cs n1 av-j vmb vdi j j, av n1 vdz vvi d n1 pp-f n1, cst crd p-acp n1 vmb vhi n1 pc-acp vvi np1 p-acp pno32, cst c-acp pns32 vbdr vvn, vvd av,
(11) part (DIV2)
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and were deceived by the flatteries of the world as well as others.
and were deceived by the flatteries of the world as well as Others.
cc vbdr vvn p-acp dt n2 pp-f dt n1 c-acp av c-acp n2-jn.
(11) part (DIV2)
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3362
Abundance that have been convinced of the vanity of the world, have lingered long before they would forsake it, till affliction hath rowsed their sleepy souls,
Abundance that have been convinced of the vanity of the world, have lingered long before they would forsake it, till affliction hath roused their sleepy Souls,
n1 cst vhb vbn vvn pp-f dt n1 pp-f dt n1, vhb vvn av-j c-acp pns32 vmd vvi pn31, c-acp n1 vhz vvn po32 j n2,
(11) part (DIV2)
296
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and by a lowder voice hath called them away. Direct. 9.
and by a Louder voice hath called them away. Direct. 9.
cc p-acp dt jc n1 vhz vvn pno32 av. j. crd
(11) part (DIV2)
296
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BE very suspicious of a prosperous state, and be more afraid of the world when it smiles, then when it frowns. BE very suspicious of a prosperous state, and be more afraid of the world when it smiles, then when it frowns.
vbb av j pp-f dt j n1, cc vbi av-dc j pp-f dt n1 c-crq pn31 vvz, av c-crq pn31 vvz.
(11) part (DIV2)
297
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3365
Some are much perplexed for fear left they should not stand in adversity, that too little fear being ensnared by prosperity.
some Are much perplexed for Fear left they should not stand in adversity, that too little Fear being Ensnared by Prosperity.
d vbr av-d vvn p-acp n1 vvd pns32 vmd xx vvi p-acp n1, cst av j n1 vbg vvn p-acp n1.
(11) part (DIV2)
297
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3366
They are afraid what they should do in a time of tryal, and do not consider, that prosperity is the great tryal.
They Are afraid what they should do in a time of trial, and do not Consider, that Prosperity is the great trial.
pns32 vbr j r-crq pns32 vmd vdi p-acp dt n1 pp-f n1, cc vdb xx vvi, cst n1 vbz dt j n1.
(11) part (DIV2)
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Adversity doth but shew that love of the world, which was in mens hearts in time of prosperity.
Adversity does but show that love of the world, which was in men's hearts in time of Prosperity.
n1 vdz p-acp vvi d n1 pp-f dt n1, r-crq vbds p-acp ng2 n2 p-acp n1 pp-f n1.
(11) part (DIV2)
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When men forsake Christ for fear of suffering, and because they will not forsake the world, they do but shew the effects of that disease, which they had catcht long before.
When men forsake christ for Fear of suffering, and Because they will not forsake the world, they do but show the effects of that disease, which they had catched long before.
c-crq n2 vvb np1 p-acp n1 pp-f vvg, cc c-acp pns32 vmb xx vvi dt n1, pns32 vdb p-acp vvi dt n2 pp-f d n1, r-crq pns32 vhd vvd av-j a-acp.
(11) part (DIV2)
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When the world pleased them they fell so deep in love with it, that now they will venture their souls to keep it.
When the world pleased them they fell so deep in love with it, that now they will venture their Souls to keep it.
c-crq dt n1 vvd pno32 pns32 vvd av j-jn p-acp n1 p-acp pn31, cst av pns32 vmb vvi po32 n2 pc-acp vvi pn31.
(11) part (DIV2)
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3370
It is prosperity that breeds the disease, though adversity shew it.
It is Prosperity that breeds the disease, though adversity show it.
pn31 vbz n1 cst vvz dt n1, cs n1 vvb pn31.
(11) part (DIV2)
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3371
Love not the world, and you will easily part with it, and so will easily suffer for Christ:
Love not the world, and you will Easily part with it, and so will Easily suffer for christ:
n1 xx dt n1, cc pn22 vmb av-j vvi p-acp pn31, cc av vmb av-j vvi p-acp np1:
(11) part (DIV2)
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And prosperity is liker to tice your Love to it, then adversity.
And Prosperity is liker to tice your Love to it, then adversity.
cc n1 vbz jc pc-acp vvi po22 n1 p-acp pn31, cs n1.
(11) part (DIV2)
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This is a great reason why worldly Prosperity and true Holiness do so seldom go together:
This is a great reason why worldly Prosperity and true Holiness do so seldom go together:
d vbz dt j n1 c-crq j n1 cc j n1 vdb av av vvi av:
(11) part (DIV2)
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and so few of the great ones of the world are saved.
and so few of the great ones of the world Are saved.
cc av d pp-f dt j pi2 pp-f dt n1 vbr vvn.
(11) part (DIV2)
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3375
O how hard is it to have the world at will, and not to be ensnared by it and over-love it? How hard is it heartily and practically to contemn a prosperous condition!
O how hard is it to have the world At will, and not to be Ensnared by it and overlove it? How hard is it heartily and practically to contemn a prosperous condition!
sy q-crq j vbz pn31 pc-acp vhi dt n1 p-acp n1, cc xx pc-acp vbi vvn p-acp pn31 cc n1 pn31? c-crq av-j vbz pn31 av-j cc av-j pc-acp vvi dt j n1!
(11) part (DIV2)
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3376
How hard to have serious lively thoughts of the great things of eternity, and serious preparations for death and judgement,
How hard to have serious lively thoughts of the great things of eternity, and serious preparations for death and judgement,
c-crq av-j pc-acp vhi j j n2 pp-f dt j n2 pp-f n1, cc j n2 p-acp n1 cc n1,
(11) part (DIV2)
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when we have health, and wealth, and all the accommodations which our flesh doth desire! Satan knows this well enough:
when we have health, and wealth, and all the accommodations which our Flesh does desire! Satan knows this well enough:
c-crq pns12 vhb n1, cc n1, cc d dt n2 r-crq po12 n1 vdz vvi! np1 vvz d av av-d:
(11) part (DIV2)
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and therefore he is willing that his servants shall have prosperity.
and Therefore he is willing that his Servants shall have Prosperity.
cc av pns31 vbz j cst po31 n2 vmb vhi n1.
(11) part (DIV2)
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3379
He knows that it is not the way to get him servants, to beat them and use them hardly,
He knows that it is not the Way to get him Servants, to beatrice them and use them hardly,
pns31 vvz cst pn31 vbz xx dt n1 pc-acp vvi pno31 n2, pc-acp vvi pno32 cc vvi pno32 av,
(11) part (DIV2)
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3380
but to please them by flatteries, and fulfill their lusts, that they may be enticed to imagin ▪ his service to be the best.
but to please them by flatteries, and fulfil their Lustiest, that they may be enticed to imagine ▪ his service to be the best.
cc-acp pc-acp vvi pno32 p-acp n2, cc vvi po32 n2, cst pns32 vmb vbi vvn pc-acp vvi ▪ po31 n1 pc-acp vbi dt js.
(11) part (DIV2)
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3381
Its the custom of harlots to set out themselves to the best, and to adorn themselves for the tempting of their lovers;
Its the custom of harlots to Set out themselves to the best, and to adorn themselves for the tempting of their lovers;
pn31|vbz dt n1 pp-f n2 pc-acp vvi av px32 p-acp dt js, cc pc-acp vvi px32 p-acp dt j-vvg pp-f po32 n2;
(11) part (DIV2)
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and not to go in an homely dress, which no one will be taken with.
and not to go in an homely dress, which no one will be taken with.
cc xx pc-acp vvi p-acp dt j n1, r-crq dx pi vmb vbi vvn p-acp.
(11) part (DIV2)
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No wonder then if Satan the Pandor of the world, do adorn it with the best cloathes,
No wonder then if Satan the Pander of the world, do adorn it with the best clothes,
dx n1 av cs np1 dt n1 pp-f dt n1, vdb vvi pn31 p-acp dt js n2,
(11) part (DIV2)
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and present it to you in the most enticing garb he can.
and present it to you in the most enticing garb he can.
cc vvi pn31 p-acp pn22 p-acp dt av-ds j-vvg n1 pns31 vmb.
(11) part (DIV2)
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If the lips of this harlot did not drop as an honey-comb, and her mouth were not smoother then •yl; If the lips of this harlot did not drop as an honeycomb, and her Mouth were not smoother then •yl;
cs dt n2 pp-f d n1 vdd xx vvi p-acp dt n1, cc po31 n1 vbdr xx jc cs n1;
(11) part (DIV2)
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she could not lead such multitudes to her end, which is bitter as wormwood, and sharp as a two-edged sword;
she could not led such Multitudes to her end, which is bitter as wormwood, and sharp as a two-edged sword;
pns31 vmd xx vvi d n2 p-acp po31 n1, r-crq vbz j c-acp n1, cc j c-acp dt j n1;
(11) part (DIV2)
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3387
her feet go down to death, her steps take hold of hell;
her feet go down to death, her steps take hold of hell;
po31 n2 vvb a-acp p-acp n1, po31 n2 vvb n1 pp-f n1;
(11) part (DIV2)
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3388
lest men should ponder the path of life, Prov. 5. 3, 4, 5, 6. And it is no wonder that God to save his people from this delusion, doth dress the world to them in a courser attire;lest men should ponder the path of life, Curae 5. 3, 4, 5, 6. And it is no wonder that God to save his people from this delusion, does dress the world to them in a courser attire;
cs n2 vmd vvi dt n1 pp-f n1, np1 crd crd, crd, crd, crd cc pn31 vbz dx n1 cst np1 pc-acp vvi po31 n1 p-acp d n1, vdz vvi dt n1 p-acp pno32 p-acp dt n1 n1;
(11) part (DIV2)
297
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and when he seeth them in danger to be enamoured on it as well as others,
and when he sees them in danger to be enamoured on it as well as Others,
cc c-crq pns31 vvz pno32 p-acp n1 pc-acp vbi vvn p-acp pn31 c-acp av c-acp n2-jn,
(11) part (DIV2)
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if he present it to them in the rags of poverty, and in the scabs of its corruption, confusion and deformity, that they may see the difference between it and their home.
if he present it to them in the rags of poverty, and in the scabs of its corruption, confusion and deformity, that they may see the difference between it and their home.
cs pns31 vvb pn31 p-acp pno32 p-acp dt n2 pp-f n1, cc p-acp dt n2 pp-f po31 n1, n1 cc n1, cst pns32 vmb vvi dt n1 p-acp pn31 cc po32 av-an.
(11) part (DIV2)
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3391
Its strange to see how highly prosperity is regarded by the most! how earnestly they desire it, pray for it, or contrive it!
Its strange to see how highly Prosperity is regarded by the most! how earnestly they desire it, pray for it, or contrive it!
pn31|vbz j pc-acp vvi c-crq av-j n1 vbz vvn p-acp dt av-ds! c-crq av-j pns32 vvb pn31, vvb p-acp pn31, cc vvi pn31!
(11) part (DIV2)
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3392
and how much they are troubled when they fall into adversity;
and how much they Are troubled when they fallen into adversity;
cc c-crq d pns32 vbr vvn c-crq pns32 vvb p-acp n1;
(11) part (DIV2)
298
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3393
when yet they know, or say they know that the love of the world is the bane of the soul,
when yet they know, or say they know that the love of the world is the bane of the soul,
c-crq av pns32 vvb, cc vvb pns32 vvb cst dt n1 pp-f dt n1 vbz dt n1 pp-f dt n1,
(11) part (DIV2)
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and that it killeth men by deceiving them.
and that it kills men by deceiving them.
cc cst pn31 vvz n2 p-acp vvg pno32.
(11) part (DIV2)
298
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3395
Can you keep your affections as loose from the world, when you have houses and lands and all things at your will,
Can you keep your affections as lose from the world, when you have houses and Lands and all things At your will,
vmb pn22 vvi po22 n2 p-acp j p-acp dt n1, c-crq pn22 vhb n2 cc n2 cc d n2 p-acp po22 n1,
(11) part (DIV2)
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as you could if it were otherwise? Remember I beseech you that the poyson of the world is covered by its sweetness,
as you could if it were otherwise? remember I beseech you that the poison of the world is covered by its sweetness,
c-acp pn22 vmd cs pn31 vbdr av? np1 pns11 vvb pn22 d dt n1 pp-f dt n1 vbz vvn p-acp po31 n1,
(11) part (DIV2)
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and that it killeth none but those that love it: Be suspitious therefore that there is danger where you find delight:
and that it kills none but those that love it: Be suspicious Therefore that there is danger where you find delight:
cc cst pn31 vvz pix cc-acp d cst vvb pn31: vbi j av cst pc-acp vbz n1 c-crq pn22 vvb n1:
(11) part (DIV2)
298
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3398
If your estate be such as is pleasing to your flesh, believe it is not likely to be safe to your souls.
If your estate be such as is pleasing to your Flesh, believe it is not likely to be safe to your Souls.
cs po22 n1 vbb d c-acp vbz vvg p-acp po22 n1, vvb pn31 vbz xx j pc-acp vbi j p-acp po22 n2.
(11) part (DIV2)
298
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3399
If therefore your health, your wealth, your honours, be such as your flesh would have them if your houses your accomodations, your friends be suited to your carnal desires, believe it your souls are in no small hazzard;
If Therefore your health, your wealth, your honours, be such as your Flesh would have them if your houses your Accommodations, your Friends be suited to your carnal Desires, believe it your Souls Are in no small hazard;
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and therefore look about you as you love your salvation; and fear the snare.
and Therefore look about you as you love your salvation; and Fear the snare.
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The great enemy of your souls hath not baited his hook with so curious and costly a bait, for nothing.
The great enemy of your Souls hath not baited his hook with so curious and costly a bait, for nothing.
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The cautelous fish that is afraid to swallow, yea or to taste, or to come neer till he knows what is under it, doth save his life,
The cautelous Fish that is afraid to swallow, yea or to taste, or to come near till he knows what is under it, does save his life,
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when that which boldly ventures, and fearlessly devoureth the bait is destroyed.
when that which boldly ventures, and fearlessly devoureth the bait is destroyed.
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Its not for nothing that Solomon chargeth the man that is given to his appetite, to put his knife to his throat at a feast,
Its not for nothing that Solomon charges the man that is given to his appetite, to put his knife to his throat At a feast,
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and not to be desirous of the d•inties which are deceitfull, Prov. 23. 1, 2, 3. A prudent man foreseeth the evil (even when it is covered with the pleasantest bait,) and so he hideth himself and escapeth,and not to be desirous of the d•inties which Are deceitful, Curae 23. 1, 2, 3. A prudent man Foreseeth the evil (even when it is covered with the Pleasantest bait,) and so he Hideth himself and escapeth,
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when the simple passeth on and is punished, Prov. 22. 3. It is part of the description of the sensual a postates in Iude 12. that in their feasts, they fed themselves without fear.
when the simple passes on and is punished, Curae 22. 3. It is part of the description of the sensual a postates in Iude 12. that in their feasts, they fed themselves without Fear.
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And it is as dangerous a thing to cloath your selves without fear, to seek after wealth and honours without fear, to possess your houses and lands without fear;
And it is as dangerous a thing to cloth your selves without Fear, to seek After wealth and honours without Fear, to possess your houses and Lands without Fear;
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to see any thing thats carnally pleasing to you, or hear your own prayses without fear;
to see any thing thats carnally pleasing to you, or hear your own praises without Fear;
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when other men must needs have things to their will, do you study your duty, and let the will of God be your will;
when other men must needs have things to their will, do you study your duty, and let the will of God be your will;
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and if he give you a plentiful estate without seeking it, or give you reputation and the praise of men without your affecting it; receive them not without fear;
and if he give you a plentiful estate without seeking it, or give you reputation and the praise of men without your affecting it; receive them not without Fear;
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Think with your selves, [ What a snare is here now for my soul? Though it be good in it self,
Think with your selves, [ What a snare is Here now for my soul? Though it be good in it self,
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and as it comes from God, yet what an advantage hath the Deceiver here against me!
and as it comes from God, yet what an advantage hath the Deceiver Here against me!
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How easily may such a carnal heart as mine be enticed to the inordinate love of these,
How Easily may such a carnal heart as mine be enticed to the inordinate love of these,
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and to be more remiss about higher and greater things, and to be forgetful or insensible about the matters of my endless state!
and to be more remiss about higher and greater things, and to be forgetful or insensible about the matters of my endless state!
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How many men of worldly wisdom, yea how many that seemed Religious, have been thus deceived,
How many men of worldly Wisdom, yea how many that seemed Religious, have been thus deceived,
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and perished before me? Yea this is the common road to hell! And is it not time for me then to look about me!
and perished before me? Yea this is the Common road to hell! And is it not time for me then to look about me!
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] The old Christians were so jealous of the world, and afraid of being mortally poysoned by its delights, that they sold what they had,
] The old Christians were so jealous of the world, and afraid of being mortally poisoned by its delights, that they sold what they had,
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and gave to the poor, and voluntarily thrust themselves into poverty, as thinking it better to go poor to heaven,
and gave to the poor, and voluntarily thrust themselves into poverty, as thinking it better to go poor to heaven,
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then to say in Hell, that once they had riches:
then to say in Hell, that once they had riches:
cs pc-acp vvi p-acp n1, cst a-acp pns32 vhd n2:
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I commend not any extream to you, for indeed I have ever thought that its greater self-denyal to devote and use our riches for God,
I commend not any extreme to you, for indeed I have ever Thought that its greater self-denial to devote and use our riches for God,
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then at once to cast them away or shut our hands of them;
then At once to cast them away or shut our hands of them;
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and that he is a better steward that improveth his Masters slock, then he that rids his hands of it, out of an injurious fear of his Masters austerity.
and that he is a better steward that improveth his Masters slock, then he that rids his hands of it, out of an injurious Fear of his Masters austerity.
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But yet I must say that the other extream is more common and more dangerous.
But yet I must say that the other extreme is more Common and more dangerous.
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And they that out of excess of fear, betook themselves to poverty and to wildernesses, were in a far better case then many that seem now to be zealous professors,
And they that out of excess of Fear, betook themselves to poverty and to Wildernesses, were in a Far better case then many that seem now to be zealous professors,
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and yet are looking after the pleasures, and riches, and glory of the world!
and yet Are looking After the pleasures, and riches, and glory of the world!
cc av vbr vvg p-acp dt n2, cc n2, cc n1 pp-f dt n1!
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I have many a time wondered at some eminent professors, that are as constant and seraphicall in the outside of duty,
I have many a time wondered At Some eminent professors, that Are as constant and seraphical in the outside of duty,
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even to admiration, as almost any I know, and yet as closely and busily grasping at the world,
even to admiration, as almost any I know, and yet as closely and busily grasping At the world,
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and labouring to be rich, as if they were the wretchedst worldlings on earth.
and labouring to be rich, as if they were the wretchedest worldlings on earth.
cc vvg pc-acp vbi j, c-acp cs pns32 vbdr dt js n2 p-acp n1.
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I have oft wondered how they can quiet their consciences, and how they make shift so constantly to delude such knowing souls.
I have oft wondered how they can quiet their Consciences, and how they make shift so constantly to delude such knowing Souls.
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The Countrey sees them drowned in earth, and the generality of their godly friends lament them, as meer hypocriticall earthworms;
The Country sees them drowned in earth, and the generality of their godly Friends lament them, as mere hypocritical earthworms;
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and yet because they can carry it on smoothly, and not be noted for any palpable oppression or deceit, they wipe their lips, they bless themselves,
and yet Because they can carry it on smoothly, and not be noted for any palpable oppression or deceit, they wipe their lips, they bless themselves,
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and with gracious words would cloak their covetousness, as if men did but uncharitably censure them,
and with gracious words would cloak their covetousness, as if men did but uncharitably censure them,
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because they cannot prove them to be such Deceivers;
Because they cannot prove them to be such Deceivers;
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When yet the very bent and course of their lives proclaimeth them worldlings to almost all men but themselves;
When yet the very bent and course of their lives proclaims them worldlings to almost all men but themselves;
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who by the just, but heavy judgement of God, are given over to that blindness,
who by the just, but heavy judgement of God, Are given over to that blindness,
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as not to see that damnable sin in themselves, that the enemies of Religion see with scorn,
as not to see that damnable since in themselves, that the enemies of Religion see with scorn,
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and their most impartial friends do see with lamentation: but seeing it, are not able to remedy;
and their most impartial Friends do see with lamentation: but seeing it, Are not able to remedy;
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for worldliness is the commonest badge of an Hypocrite; and where there is a false heart at the bottom, and but an hypocriticall faith,
for worldliness is the Commonest badge of an Hypocrite; and where there is a false heart At the bottom, and but an hypocritical faith,
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and an hypocriticall love to God and the life to come, there will be no effectual resistance of the world;
and an hypocritical love to God and the life to come, there will be no effectual resistance of the world;
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but all exhortations do come upon so great disadvantage with such souls, that usually they are lost,
but all exhortations do come upon so great disadvantage with such Souls, that usually they Are lost,
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and leave them as they find them.
and leave them as they find them.
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If any covetous scraping earth-worm, whether he be Gentleman, Tradesman, or Husbandman, do feel his conscience at the reading of this begin to stir, I beseech him (if there be any hope of such hypocrites) to hearken to it in time,
If any covetous scraping earthworm, whither he be Gentleman, Tradesman, or Husbandman, do feel his conscience At the reading of this begin to stir, I beseech him (if there be any hope of such Hypocrites) to harken to it in time,
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and regard a little more the warnings of his friends, and not to be so stiffly confident of his innocency;
and regard a little more the Warnings of his Friends, and not to be so stiffly confident of his innocency;
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nor yet to think himself free from hainous, gross and scandalous sin, as long as he is a covetous worldling!
nor yet to think himself free from heinous, gross and scandalous since, as long as he is a covetous worldling!
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If covetousness be idolatry, and the sin of those with whom we may not so much as eat,
If covetousness be idolatry, and the since of those with whom we may not so much as eat,
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and if the covetous shall not enter into the Kingdom of heaven, and be such as the Holy Ghost doth joyn with thieves and the vilest sinners, who then but an Infidel can think that it is not a scandalous sin,
and if the covetous shall not enter into the Kingdom of heaven, and be such as the Holy Ghost does join with thieves and the Vilest Sinners, who then but an Infidel can think that it is not a scandalous since,
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and such as will be the damnation of all that be not throughly cured of it? See Eph. 5. 5, 6, 7. 1 Cor. 5. 10, 11. Psal. 10. 3. 2 Tim. 3. 2. 2 Pet. 2. 14. Luke 16. 14. Mark 7. 22. 2 Tim. 3. 2. Ier. 8. 10. & 6. 13. David prayeth God to encline his heart to his testimonies,
and such as will be the damnation of all that be not thoroughly cured of it? See Ephesians 5. 5, 6, 7. 1 Cor. 5. 10, 11. Psalm 10. 3. 2 Tim. 3. 2. 2 Pet. 2. 14. Lycia 16. 14. Mark 7. 22. 2 Tim. 3. 2. Jeremiah 8. 10. & 6. 13. David Prayeth God to incline his heart to his testimonies,
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and not to covetousness, Psal. 119. 36. and now men think they may be enclined to both,and not to covetousness, Psalm 119. 36. and now men think they may be inclined to both,
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and that they have found out the terms of reconciling heaven, with earth and hell.
and that they have found out the terms of reconciling heaven, with earth and hell.
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I marvail these men will not see their own faces, when the Prophets and Christ himself do hold them so clear a glass? Ezek. 33. 31. They come unto thee as the people cometh,
I marvel these men will not see their own faces, when the prophets and christ himself do hold them so clear a glass? Ezekiel 33. 31. They come unto thee as the people comes,
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and they sit before thee as my people, and they hear thy words, but they will not do them;
and they fit before thee as my people, and they hear thy words, but they will not do them;
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for with their mouth they shew much love, but their heart goeth after their covetousness. for with their Mouth they show much love, but their heart Goes After their covetousness.
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] Mat. 13. 22. [ He that received seed among the thorns, is he that heareth the word,
] Mathew 13. 22. [ He that received seed among the thorns, is he that hears the word,
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and the care of this world, and the deceitfulness of riches choak the word, and he becometh unfruitful. and the care of this world, and the deceitfulness of riches choke the word, and he Becometh unfruitful.
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] I know the men that I am now speaking of have many excellent gifts, and in other respects do seem the forwardest for godliness in the Countrey;
] I know the men that I am now speaking of have many excellent Gifts, and in other respects do seem the forwardest for godliness in the Country;
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but the more is the pitty that men of such parts should be rotten-hearted hypocrites, and damned for worldliness after so much pains in duties:
but the more is the pity that men of such parts should be rotten-hearted Hypocrites, and damned for worldliness After so much pains in duties:
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For an heathen may as soon be saved as a worldling:
For an heathen may as soon be saved as a worldling:
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When they have prayed, and preached, and cryed down prophanness, let them hear what the Lord saith to them, Luke 18. 22, 23, 24. and there see again their faces in that glass:
When they have prayed, and preached, and cried down profaneness, let them hear what the Lord Says to them, Lycia 18. 22, 23, 24. and there see again their faces in that glass:
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[ Yet lackest thou one thing:
[ Yet Lackest thou one thing:
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(even such an one as none can be saved without, even a Love to God and Heaven above earth:) sell all that thou hast and distribute unto the poor,
(even such an one as none can be saved without, even a Love to God and Heaven above earth:) fell all that thou hast and distribute unto the poor,
(av d dt pi p-acp pix vmb vbi vvn p-acp, av dt n1 p-acp np1 cc n1 p-acp n1:) vvb d cst pns21 vh2 cc vvi p-acp dt j,
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and thou shalt have treasure in heaven, and come follow me: And when he heard this he was very sorrowful; for he was very rich.
and thou shalt have treasure in heaven, and come follow me: And when he herd this he was very sorrowful; for he was very rich.
cc pns21 vm2 vhi n1 p-acp n1, cc vvb vvb pno11: cc c-crq pns31 vvd d pns31 vbds av j; c-acp pns31 vbds av j.
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And when Iesus saw that he was sorrowful, he said, How hardly shall they that have riches enter into the Kingdom of God? ]And when Iesus saw that he was sorrowful, he said, How hardly shall they that have riches enter into the Kingdom of God? ]
cc c-crq np1 vvd cst pns31 vbds j, pns31 vvd, c-crq av vmb pns32 cst vhb n2 vvi p-acp dt n1 pp-f np1? ]
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Set not then so high a value on a full estate. Let your conversation be without covetousness, and be contint with such things as ye have;
Set not then so high a valve on a full estate. Let your Conversation be without covetousness, and be contint with such things as you have;
vvb xx av av j dt n1 p-acp dt j n1. vvb po22 n1 vbb p-acp n1, cc vbi n1 p-acp d n2 c-acp pn22 vhb;
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and trust your selves on the security of his promise, who hath said, I will never fail thee nor forsake thee, Heb. 13. 5. It is not for nothing that Christ himself hath given you so many and so terrible warnings to take heed of this sin? As Luke 12. 15. Take heed and beware of covetousness:
and trust your selves on the security of his promise, who hath said, I will never fail thee nor forsake thee, Hebrew 13. 5. It is not for nothing that christ himself hath given you so many and so terrible Warnings to take heed of this since? As Lycia 12. 15. Take heed and beware of covetousness:
cc vvb po22 n2 p-acp dt n1 pp-f po31 n1, r-crq vhz vvn, pns11 vmb av-x vvi pno21 ccx vvi pno21, np1 crd crd pn31 vbz xx p-acp pix cst np1 px31 vhz vvn pn22 av d cc av j n2 pc-acp vvi n1 pp-f d n1? p-acp av crd crd vvb n1 cc vvi pp-f n1:
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for a mans life consisteth not in the abundance of the things that he possesseth. for a men life Consisteth not in the abundance of the things that he Possesses.
c-acp dt ng1 n1 vvz xx p-acp dt n1 pp-f dt n2 cst pns31 vvz.
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As if he should say, While you think you are securing your wellbeing, you do not secure your Being it self.
As if he should say, While you think you Are securing your wellbeing, you do not secure your Being it self.
c-acp cs pns31 vmd vvi, cs pn22 vvb pn22 vbr vvg po22 n1, pn22 vdb xx vvi po22 vbg pn31 n1.
(11) part (DIV2)
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When you have done all to provide for the delights of your life, you are never the surer of life it self.
When you have done all to provide for the delights of your life, you Are never the Surer of life it self.
c-crq pn22 vhb vdn d pc-acp vvi p-acp dt n2 pp-f po22 n1, pn22 vbr av dt jc pp-f n1 pn31 n1.
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Read the following passages in the Text, and let them warn you, or condemn you.
Read the following passages in the Text, and let them warn you, or condemn you.
np1 dt j-vvg n2 p-acp dt n1, cc vvb pno32 vvb pn22, cc vvb pn22.
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If such admonitions as these will not take, from the mouth of him whom you call your Lord,
If such admonitions as these will not take, from the Mouth of him whom you call your Lord,
cs d n2 c-acp d vmb xx vvi, p-acp dt n1 pp-f pno31 ro-crq pn22 vvb po22 n1,
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and from whom you profess to expect your Judgement;
and from whom you profess to expect your Judgement;
cc p-acp ro-crq pn22 vvb pc-acp vvi po22 n1;
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What have we then further to say to you, or how should our warnings expect entertainment with you? Yet I shall do that which is my duty,
What have we then further to say to you, or how should our Warnings expect entertainment with you? Yet I shall do that which is my duty,
q-crq vhb pns12 av av-jc pc-acp vvi p-acp pn22, cc q-crq vmd po12 n2 vvb n1 p-acp pn22? av pns11 vmb vdi d r-crq vbz po11 n1,
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and leave the success to God.
and leave the success to God.
cc vvi dt n1 p-acp np1.
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I do therefore again in the name of God, advise and warn you to Take heed of having too pleasant thoughts on a prosperous state.
I do Therefore again in the name of God, Advice and warn you to Take heed of having too pleasant thoughts on a prosperous state.
pns11 vdb av av p-acp dt n1 pp-f np1, vvb cc vvb pn22 pc-acp vvi n1 pp-f vhg av j n2 p-acp dt j n1.
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Long not after fulness and plenty in the world. Be not too eager for accomodations to your flesh.
Long not After fullness and plenty in the world. Be not too eager for Accommodations to your Flesh.
j xx p-acp n1 cc n1 p-acp dt n1. vbb xx av j c-acp n2 p-acp po22 n1.
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A Coffin of two yards long will shortly hold it, and be room enough for it:
A Coffin of two yards long will shortly hold it, and be room enough for it:
dt n1 pp-f crd n2 av-j vmb av-j vvi pn31, cc vbi n1 av-d p-acp pn31:
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And will nothing but well built houses, adorned rooms, the neatest cloathing and plentiful possessions serve you now? How sad a mark is this of a soul that never had a saving taste of the everlasting riches!
And will nothing but well built houses, adorned rooms, the neatest clothing and plentiful possessions serve you now? How sad a mark is this of a soul that never had a Saving taste of the everlasting riches!
cc vmb pix cc-acp av vvn n2, vvn n2, dt js n1 cc j n2 vvb pn22 av? q-crq j dt n1 vbz d pp-f dt n1 cst av-x vhd dt vvg n1 pp-f dt j n2!
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Away foolish children, and stand not building houses with sticks and sand! Home with you, to God, and remember where you must dwell for ever.
Away foolish children, and stand not building houses with sticks and sand! Home with you, to God, and Remember where you must dwell for ever.
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When you have feathered your nests, and made them as you would have them, you must leave them before you are well settled and warm in them.
When you have feathered your nests, and made them as you would have them, you must leave them before you Are well settled and warm in them.
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And if it comfort you to think that you leave them to your children;
And if it Comfort you to think that you leave them to your children;
cc cs pn31 vvb pn22 pc-acp vvi cst pn22 vvb pno32 p-acp po22 n2;
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remember that you leave them the fruit of your sins, and bequeath to them the snares that undid your souls, that so they may become the heirs of your wickedness and be deceived and destroyed by the world as you have been.
Remember that you leave them the fruit of your Sins, and Bequeath to them the snares that undid your Souls, that so they may become the Heirs of your wickedness and be deceived and destroyed by the world as you have been.
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This is your great care for them; and this is your kindness to them. I have told you once already from God, that this your way is your folly,
This is your great care for them; and this is your kindness to them. I have told you once already from God, that this your Way is your folly,
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though your posterity be like to approve your sayings, because you do so much to make them of your mind, Psalm 49. 13. For though your inward thoughts be that your houses shall continue, and you hope to leave a name behind you,though your posterity be like to approve your sayings, Because you do so much to make them of your mind, Psalm 49. 13. For though your inward thoughts be that your houses shall continue, and you hope to leave a name behind you,
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yet man being in honour abideth not, but is like the beasts that perish: When he dyeth he shall carry nothing away, his glory shall not descend after him:
yet man being in honour Abideth not, but is like the beasts that perish: When he Dies he shall carry nothing away, his glory shall not descend After him:
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though whiles he lived he blessed his soul, and men praise them that (thus) do well to themselves; yet shall they go to the generation of their fathers, and shall never see Light.
though while he lived he blessed his soul, and men praise them that (thus) do well to themselves; yet shall they go to the generation of their Father's, and shall never see Light.
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Man that is in honour and understandeth not, is like the beasts that perish, Vers. 11, 12, 17, 18, 19, 20. Though the ungodly prosper in the world and encrease in riches, yet he that goeth believingly into the Sanctuary may see their end:
Man that is in honour and understands not, is like the beasts that perish, Vers. 11, 12, 17, 18, 19, 20. Though the ungodly prosper in the world and increase in riches, yet he that Goes believingly into the Sanctuary may see their end:
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Surely they are set in slippery places, and cast down into destruction:
Surely they Are Set in slippery places, and cast down into destruction:
av-j pns32 vbr vvn p-acp j n2, cc vvd a-acp p-acp n1:
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How are they brought to desolation as in a moment, and consumed with terrours, Psalm 73. 12, 17, 18, 19. And in that very day do all his thoughts perish, Psalm 146. 4. Then shall they eat the fruit of their own way,
How Are they brought to desolation as in a moment, and consumed with terrors, Psalm 73. 12, 17, 18, 19. And in that very day do all his thoughts perish, Psalm 146. 4. Then shall they eat the fruit of their own Way,
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(11) part (DIV2)
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and be filled with their own devices;
and be filled with their own devices;
cc vbi vvn p-acp po32 d n2;
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for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them, Prov. 31. 32. See then that you be not eager for prosperity;for the turning away of the simple shall slay them, and the Prosperity of Fools shall destroy them, Curae 31. 32. See then that you be not eager for Prosperity;
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and if God cast it on you, use it with fear.
and if God cast it on you, use it with Fear.
cc cs np1 vvd pn31 p-acp pn22, vvb pn31 p-acp n1.
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And if ever you feel the creature begin to grow too sweet and delightful to you,
And if ever you feel the creature begin to grow too sweet and delightful to you,
cc cs av pn22 vvb dt n1 vvb pc-acp vvi av j cc j p-acp pn22,
(11) part (DIV2)
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then spit it out as the poyson of the soul, and presently take a mortifying antidote before you are past remedy.
then spit it out as the poison of the soul, and presently take a mortifying antidote before you Are passed remedy.
av vvb pn31 av p-acp dt n1 pp-f dt n1, cc av-j vvi dt j-vvg n1 p-acp pn22 vbr p-acp n1.
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As you feel the working of poyson by its burning, or griping, or other effects agreeable to its nature, by which it seeketh the extingushing of life;
As you feel the working of poison by its burning, or gripping, or other effects agreeable to its nature, by which it seeks the extingushing of life;
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so you may feel when the world is poyson to your souls, by its creeping into your affections,
so you may feel when the world is poison to your Souls, by its creeping into your affections,
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(11) part (DIV2)
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and insinuating into your hearts with present delight, or future hopes; by seeming more Lovely and more Necessary then it is.
and insinuating into your hearts with present delight, or future hope's; by seeming more Lovely and more Necessary then it is.
cc vvg p-acp po22 n2 p-acp j n1, cc j-jn n2; p-acp vvg av-dc j cc av-dc j cs pn31 vbz.
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As soon as ever you feel it thus creep into your hear•s, its time to rise up against it with holy fear,
As soon as ever you feel it thus creep into your hear•s, its time to rise up against it with holy Fear,
p-acp av c-acp av pn22 vvb pn31 av vvi p-acp po22 n2, po31 n1 pc-acp vvi a-acp p-acp pn31 p-acp j n1,
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and to cast it out, if you love your souls.
and to cast it out, if you love your Souls.
cc pc-acp vvi pn31 av, cs pn22 vvb po22 n2.
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And that which I would advise you to at present, when the world hath got too deep into your hearts before you are aware, is this:
And that which I would Advice you to At present, when the world hath god too deep into your hearts before you Are aware, is this:
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Do something extraordinary in such a necessity, for its crucifixion and your recovery.
Do something extraordinary in such a necessity, for its crucifixion and your recovery.
vdb pi j p-acp d dt n1, p-acp po31 n1 cc po22 n1.
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Though a careful diet may serve to preserve health while you have it, yet if you have lost it,
Though a careful diet may serve to preserve health while you have it, yet if you have lost it,
cs dt j n1 vmb vvi pc-acp vvi n1 cs pn22 vhb pn31, av cs pn22 vhb vvn pn31,
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and sickness be upon you, you must have recourse to Physick for your cure.
and sickness be upon you, you must have recourse to Physic for your cure.
cc n1 vbb p-acp pn22, pn22 vmb vhi n1 pc-acp vvi p-acp po22 n1.
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If honour, or preferment, or house, or land, or friends, or gain, or recreations begin to seem too sweet and dear to you,
If honour, or preferment, or house, or land, or Friends, or gain, or recreations begin to seem too sweet and dear to you,
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and your hearts begin to hug them with delight, or make out after them with keen desires;
and your hearts begin to hug them with delight, or make out After them with keen Desires;
cc po22 n2 vvb pc-acp vvi pno32 p-acp n1, cc vvi av p-acp pno32 p-acp j n2;
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you must now have recourse to extraordinary helps:
you must now have recourse to extraordinary helps:
pn22 vmb av vhi n1 p-acp j n2:
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and in particular, try these following. 1. Withdraw your selves to some more frequent and serious meditation of the brevity and vanity of the world,
and in particular, try these following. 1. Withdraw your selves to Some more frequent and serious meditation of the brevity and vanity of the world,
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then you have been used to:
then you have been used to:
cs pn22 vhb vbn vvn p-acp:
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steep your thoughts longer in mortifying considerations, till the bent of your hearts begin to change. 2. Be ofter with God in secret and publick prayer,
steep your thoughts longer in mortifying considerations, till the bent of your hearts begin to change. 2. Be ofter with God in secret and public prayer,
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and give up a larger portion of your time to holy things then ordinarily you have done;
and give up a larger portion of your time to holy things then ordinarily you have done;
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that acquaintance with heaven may wean your mind from earth; and the Love of God may drown your worldly Love.
that acquaintance with heaven may wean your mind from earth; and the Love of God may drown your worldly Love.
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When you have taken any extraordinary cold, you will get nearer the fire then ordinary, and be longer at it, and drive it out by heating things:
When you have taken any extraordinary cold, you will get nearer the fire then ordinary, and be longer At it, and drive it out by heating things:
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And when the world hath insinuated into your affections, and chilled and cooled them to God and heaven, its time to draw nearer God then before,
And when the world hath insinuated into your affections, and chilled and cooled them to God and heaven, its time to draw nearer God then before,
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and to be longer with him;
and to be longer with him;
cc pc-acp vbi av-jc p-acp pno31;
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and to strive harder in every duty then you did, till spiritual life do work more vigorously and expell that earthly distemper which had possessed you. 3. And at such a season let prayer be furthered by fasting and extraordinary humiliation;
and to strive harder in every duty then you did, till spiritual life do work more vigorously and expel that earthly distemper which had possessed you. 3. And At such a season let prayer be furthered by fasting and extraordinary humiliation;
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which may help down the flesh which causeth you so much to over-value the world.
which may help down the Flesh which Causes you so much to overvalue the world.
r-crq vmb vvi a-acp dt n1 r-crq vvz pn22 av av-d p-acp n1 dt n1.
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Even an A•ab found some ease by a common humiliation, when he had taken a mortal surfeit of Naboths Vineyard and his Blood:
Even an A•ab found Some ease by a Common humiliation, when he had taken a Mortal surfeit of Naboth's Vineyard and his Blood:
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Much more may a true Christian find much help, by special humiliation, when he hath surfeited on any creature whatsoever. 4. And I think it would be a very good course at such a time as that, to be at some more cost for God, then you were before.
Much more may a true Christian find much help, by special humiliation, when he hath surfeited on any creature whatsoever. 4. And I think it would be a very good course At such a time as that, to be At Some more cost for God, then you were before.
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When you feel your love to the world increase, Give somewhat extraordinary then to the poor,
When you feel your love to the world increase, Give somewhat extraordinary then to the poor,
c-crq pn22 vvb po22 n1 p-acp dt n1 n1, vvb av j av p-acp dt j,
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or to pious uses, according to your ability. Yea what if it were so far as might a little pinch your selves !or to pious uses, according to your ability. Yea what if it were so Far as might a little pinch your selves!
cc p-acp j n2, vvg p-acp po22 n1. uh q-crq cs pn31 vbdr av av-j c-acp vmd dt j n1 po22 n2!
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This were a real opposition to the world, and you might turn a very temptation to a gain,
This were a real opposition to the world, and you might turn a very temptation to a gain,
d vbdr dt j n1 p-acp dt n1, cc pn22 vmd vvi dt j n1 p-acp dt n1,
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3520
and get much good by occasion of a sin:
and get much good by occasion of a since:
cc vvi d j p-acp n1 pp-f dt n1:
(11) part (DIV2)
301
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3521
It might do much to dis-hearten and repell the tempter, when he seeth that you over-shoot him in his own bow,
It might do much to dishearten and repel the tempter, when he sees that you overshoot him in his own bow,
pn31 vmd vdi av-d p-acp j cc vvi dt n1, c-crq pns31 vvz cst pn22 j pno31 p-acp po31 d n1,
(11) part (DIV2)
301
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3522
and make such use as this of his temptations, as to do the more good,
and make such use as this of his temptations, as to do the more good,
cc vvi d n1 c-acp d pp-f po31 n2, c-acp pc-acp vdi dt av-dc j,
(11) part (DIV2)
301
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3523
and use your wealth the more for God, and deny your selves more then you did before.
and use your wealth the more for God, and deny your selves more then you did before.
cc vvb po22 n1 dt av-dc p-acp np1, cc vvb po22 n2 av-dc cs pn22 vdd a-acp.
(11) part (DIV2)
301
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3524
If you would but faithfully practise these few directions, you would find it the surest way of recovery,
If you would but faithfully practise these few directions, you would find it the Surest Way of recovery,
cs pn22 vmd cc-acp av-j vvi d d n2, pn22 vmd vvi pn31 dt js n1 pp-f n1,
(11) part (DIV2)
301
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3525
when you begin to be infected with this earthly disease. Direct. 10. THE last Direction that I shall give you for the Crucifying of the world, is this.
when you begin to be infected with this earthly disease. Direct. 10. THE last Direction that I shall give you for the Crucifying of the world, is this.
c-crq pn22 vvb pc-acp vbi vvn p-acp d j n1. vvb. crd dt ord n1 cst pns11 vmb vvi pn22 p-acp dt n-vvg pp-f dt n1, vbz d.
(11) part (DIV2)
301
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3526
Be sure to keep off the means of its livelihood, and keep it still under the mortifying means. Be sure to keep off the means of its livelihood, and keep it still under the mortifying means.
vbb j pc-acp vvi a-acp dt n2 pp-f po31 n1, cc vvb pn31 av p-acp dt j-vvg n2.
(11) part (DIV2)
302
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3527
Lay siege to it, and stop up all the passages, by which the worlds provision would come in;
Lay siege to it, and stop up all the passages, by which the world's provision would come in;
vvd n1 p-acp pn31, cc vvb a-acp d dt n2, p-acp r-crq dt ng1 n1 vmd vvi p-acp;
(11) part (DIV2)
302
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3528
and keep it still under the strokes of enmity, and the influence of that which is contrary to it.
and keep it still under the Strokes of enmity, and the influence of that which is contrary to it.
cc vvb pn31 av p-acp dt n2 pp-f n1, cc dt n1 pp-f d r-crq vbz j-jn p-acp pn31.
(11) part (DIV2)
302
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3529
Some particulars I will but briefly mention. 1. Keep a constant guard upon your senses; for this way the world creeps in to your hearts.
some particulars I will but briefly mention. 1. Keep a constant guard upon your Senses; for this Way the world creeps in to your hearts.
d n2-jn pns11 vmb cc-acp av-j vvi. crd np1 dt j n1 p-acp po22 n2; p-acp d n1 dt n1 vvz p-acp p-acp po22 n2.
(11) part (DIV2)
302
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3530
It is by gazing on alluring objects, or hearing, or tasting, or the like, that the flames of concupiscence are kindled in the heart.
It is by gazing on alluring objects, or hearing, or tasting, or the like, that the flames of concupiscence Are kindled in the heart.
pn31 vbz p-acp vvg p-acp j-vvg n2, cc vvg, cc vvg, cc dt j, cst dt n2 pp-f n1 vbr vvn p-acp dt n1.
(11) part (DIV2)
303
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3531
By gazing upon beauty or comliness of per••n, the heart of the wanton is infected with lust,
By gazing upon beauty or comeliness of per••n, the heart of the wanton is infected with lust,
p-acp vvg p-acp n1 cc n1 pp-f n1, dt n1 pp-f dt j-jn vbz vvn p-acp n1,
(11) part (DIV2)
303
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3532
and so incited to the damnable practises of uncleanness. The sight of the cup doth set an edge on the desires of the drunkard:
and so incited to the damnable practises of uncleanness. The sighed of the cup does Set an edge on the Desires of the drunkard:
cc av vvn p-acp dt j n2 pp-f n1. dt n1 pp-f dt n1 vdz vvi dt n1 p-acp dt n2 pp-f dt n1:
(11) part (DIV2)
303
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3533
and the sight of enticing meats, doth awaken and enrage the appetite of the gluttonous:
and the sighed of enticing Meats, does awaken and enrage the appetite of the gluttonous:
cc dt n1 pp-f j-vvg n2, vdz vvi cc vvi dt n1 pp-f dt j:
(11) part (DIV2)
303
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3534
and by the presence of the bait their disease is set awork, as worms in the body are by some kind of food.
and by the presence of the bait their disease is Set awork, as worms in the body Are by Some kind of food.
cc p-acp dt n1 pp-f dt n1 po32 n1 vbz vvn av, c-acp n2 p-acp dt n1 vbr p-acp d n1 pp-f n1.
(11) part (DIV2)
303
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3535
Clemens Alexandr. saith of these men, that their disease is called NONLATINALPHABET, that is, A madness about the throat: Clemens Alexander. Says of these men, that their disease is called, that is, A madness about the throat:
np1 np1. vvz pp-f d n2, cst po32 n1 vbz vvn, cst vbz, dt n1 p-acp dt n1:
(11) part (DIV2)
303
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3536
And NONLATINALPHABET, that is, A madness in the belly:
And, that is, A madness in the belly:
cc, cst vbz, dt n1 p-acp dt n1:
(11) part (DIV2)
303
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3537
And saith of them that are given to fulness or fineness of diet, for the pleasing of their bellies, that they are ruled by a Belly-Devil, which saith he, is the worst and most pernicious of all Devils.
And Says of them that Are given to fullness or fineness of diet, for the pleasing of their bellies, that they Are ruled by a Belly-Devil, which Says he, is the worst and most pernicious of all Devils.
cc vvz pp-f pno32 cst vbr vvn p-acp n1 cc n1 pp-f n1, p-acp dt j-vvg pp-f po32 n2, cst pns32 vbr vvn p-acp dt n1, r-crq vvz pns31, vbz dt js cc av-ds j pp-f d n2.
(11) part (DIV2)
303
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3538
Lay siege then to this belly-Devil, and starve him out.
Lay siege then to this belly-Devil, and starve him out.
vvd n1 av p-acp d n1, cc vvi pno31 av.
(11) part (DIV2)
303
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3539
It is by the sight of gawdy fashions, and curious apparel, that the minds of vain effeminate persons are provoked to desire the like.
It is by the sighed of Gaudy fashions, and curious apparel, that the minds of vain effeminate Persons Are provoked to desire the like.
pn31 vbz p-acp dt n1 pp-f j n2, cc j n1, cst dt n2 pp-f j j n2 vbr vvn pc-acp vvi dt j.
(11) part (DIV2)
303
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3540
And the sight of pomp and honours doth kindle the fire of ambition;
And the sighed of pomp and honours does kindle the fire of ambition;
cc dt n1 pp-f n1 cc n2 vdz vvi dt n1 pp-f n1;
(11) part (DIV2)
303
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3541
and the sight of buildings, and money, and lands, doth help to provoke the desires of the Covetous.
and the sighed of buildings, and money, and Lands, does help to provoke the Desires of the Covetous.
cc dt n1 pp-f n2, cc n1, cc n2, vdz vvi pc-acp vvi dt n2 pp-f dt j.
(11) part (DIV2)
303
Page 171
3542
See therefore that you alwaies keep a watch upon your eyes.
See Therefore that you always keep a watch upon your eyes.
n1 av cst pn22 av vvi dt n1 p-acp po22 n2.
(11) part (DIV2)
303
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3543
Let them not run up and down like a master-less dog, nor roul as the eyes of the lascivious, that are hunting after the prey of lust.
Let them not run up and down like a masterless dog, nor roll as the eyes of the lascivious, that Are hunting After the prey of lust.
vvb pno32 xx vvi a-acp cc a-acp av-j dt j n1, ccx vvi p-acp dt n2 pp-f dt j, cst vbr vvg p-acp dt n1 pp-f n1.
(11) part (DIV2)
303
Page 171
3544
If you have cause to pray as David, Psal. 119. 37. Turn away mine eyes from beholding vanity.
If you have cause to pray as David, Psalm 119. 37. Turn away mine eyes from beholding vanity.
cs pn22 vhb n1 pc-acp vvi p-acp np1, np1 crd crd vvb av po11 n2 p-acp vvg n1.
(11) part (DIV2)
303
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3545
] You must practise according to your prayers, and endeavour your selves to turn them away.
] You must practise according to your Prayers, and endeavour your selves to turn them away.
] pn22 vmb vvi vvg p-acp po22 n2, cc vvb po22 n2 pc-acp vvi pno32 av.
(11) part (DIV2)
303
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3546
Have not the best of us as much reason as Iob to make a Covenant with our eyes? Iob 31. 1. What wonder if the Garrison surrender not where the besieged have free passage and continual supplies? And what wonder if the house be robbed, where the doors stand alwaies open,
Have not the best of us as much reason as Job to make a Covenant with our eyes? Job 31. 1. What wonder if the Garrison surrender not where the besieged have free passage and continual supplies? And what wonder if the house be robbed, where the doors stand always open,
vhb xx dt js pp-f pno12 p-acp d n1 c-acp np1 p-acp vvb dt n1 p-acp po12 n2? np1 crd crd q-crq n1 cs dt n1 vvb xx c-crq dt j-vvn vhb j n1 cc j n2? cc q-crq n1 cs dt n1 vbb vvn, c-crq dt n2 vvb av j,
(11) part (DIV2)
303
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3547
and all is common to every passenger? Be sure therefore to keep a constant guard upon your eyes your appetites and every sense,
and all is Common to every Passenger? Be sure Therefore to keep a constant guard upon your eyes your appetites and every sense,
cc d vbz j p-acp d n1? vbb j av pc-acp vvi dt j n1 p-acp po22 n2 po22 n2 cc d n1,
(11) part (DIV2)
303
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3548
or else the world will not be Crucified. Let not your eye move but by the conduct of your reason:
or Else the world will not be crucified. Let not your eye move but by the conduct of your reason:
cc av dt n1 vmb xx vbi vvn. vvb xx po22 n1 vvi cc-acp p-acp dt n1 pp-f po22 n1:
(11) part (DIV2)
303
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3549
at least, let it not fix upon any object, till reason give it leave.
At least, let it not fix upon any Object, till reason give it leave.
p-acp ds, vvb pn31 xx vvi p-acp d n1, c-acp n1 vvb pn31 vvi.
(11) part (DIV2)
303
Page 172
3550
Taste not a bit of meat, or a cup of drink ▪ till you have advised with right informed Reason ▪ and be able to justifie what you do.
Taste not a bit of meat, or a cup of drink ▪ till you have advised with right informed Reason ▪ and be able to justify what you do.
n1 xx dt n1 pp-f n1, cc dt n1 pp-f n1 ▪ c-acp pn22 vhb vvn p-acp n-jn vvn n1 ▪ cc vbi j pc-acp vvi r-crq pn22 vdb.
(11) part (DIV2)
303
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3551
Take an account of all that entereth at the door of any of your senses:
Take an account of all that entereth At the door of any of your Senses:
vvb dt n1 pp-f d cst vvz p-acp dt n1 pp-f d pp-f po22 n2:
(11) part (DIV2)
303
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3552
For he that must give an account to the living God, had need to keep account himself.
For he that must give an account to the living God, had need to keep account himself.
c-acp pns31 cst vmb vvi dt n1 p-acp dt j-vvg np1, vhd n1 pc-acp vvi n1 px31.
(11) part (DIV2)
303
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3553
2. Keep also a constant guard upon your Thoughts as well as upon your senses.
2. Keep also a constant guard upon your Thoughts as well as upon your Senses.
crd np1 av dt j n1 p-acp po22 n2 c-acp av c-acp p-acp po22 n2.
(11) part (DIV2)
304
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3554
As the Thoughts will tell you what is in your hearts, so they will let in whatsoever bribeth them to consent.
As the Thoughts will tell you what is in your hearts, so they will let in whatsoever Bribes them to consent.
p-acp dt n2 vmb vvi pn22 q-crq vbz p-acp po22 n2, av pns32 vmb vvi p-acp r-crq vvz pno32 pc-acp vvi.
(11) part (DIV2)
304
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3555
The fancies of men are the garden of the Devil, where he soweth and watereth the plants of impiety:
The fancies of men Are the garden of the devil, where he Soweth and Waters the plants of impiety:
dt n2 pp-f n2 vbr dt n1 pp-f dt n1, c-crq pns31 vvz cc vvz dt n2 pp-f n1:
(11) part (DIV2)
304
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3556
Yea they are a principall room in which he doth inhabite. Its certain that the Devil hath readyer access to the fantasie, then to the heart;
Yea they Are a principal room in which he does inhabit. Its certain that the devil hath Readier access to the fantasy, then to the heart;
uh pns32 vbr dt j-jn n1 p-acp r-crq pns31 vdz vvi. po31 j cst dt n1 vhz jc n1 p-acp dt n1, av p-acp dt n1;
(11) part (DIV2)
304
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3557
and that it is his shop in which he forgeth most vices, and doth a very great part of his work.
and that it is his shop in which he forgeth most vices, and does a very great part of his work.
cc cst pn31 vbz po31 n1 p-acp r-crq pns31 vvz ds n2, cc vdz dt j j n1 pp-f po31 n1.
(11) part (DIV2)
304
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3558
An unclean spirit possesseth the fantasies of the unclean; so that their thoughts are running upon lustful objects;
an unclean Spirit Possesses the fantasies of the unclean; so that their thoughts Are running upon lustful objects;
dt j n1 vvz dt n2 pp-f dt j; av cst po32 n2 vbr vvg p-acp j n2;
(11) part (DIV2)
304
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3559
and they are guilty of the filthyest cogitations within, when they seem to be of the chastest behaviour without;
and they Are guilty of the filthyest cogitations within, when they seem to be of the chastest behaviour without;
cc pns32 vbr j pp-f dt js n2 p-acp, c-crq pns32 vvb pc-acp vbi pp-f dt js n1 p-acp;
(11) part (DIV2)
304
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3560
and do frequently commit fornication in the heart, when fear or shame doth restrain the outward practise, and cover their iniquity.
and do frequently commit fornication in the heart, when Fear or shame does restrain the outward practice, and cover their iniquity.
cc vdb av-j vvi n1 p-acp dt n1, c-crq n1 cc n1 vdz vvi dt j n1, cc vvi po32 n1.
(11) part (DIV2)
304
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3561
The malicious person is possessed by a spirit of maliciousness that dwelleth in his fantasie,
The malicious person is possessed by a Spirit of maliciousness that dwells in his fantasy,
dt j n1 vbz vvn p-acp dt n1 pp-f n1 cst vvz p-acp po31 n1,
(11) part (DIV2)
304
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3562
and sets him on contrivances of cruelty and revenge, and filleth his mind with thoughts of hatred and disdain.
and sets him on contrivances of cruelty and revenge, and fills his mind with thoughts of hatred and disdain.
cc vvz pno31 p-acp n2 pp-f n1 cc n1, cc vvz po31 n1 p-acp n2 pp-f n1 cc n1.
(11) part (DIV2)
304
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3563
The same spirit reigneth in the fancies of the Proud, and setteth them upon contrivances for the advancing of their names,
The same Spirit Reigneth in the fancies of the Proud, and sets them upon contrivances for the advancing of their names,
dt d n1 vvz p-acp dt n2 pp-f dt j, cc vvz pno32 p-acp n2 p-acp dt vvg pp-f po32 n2,
(11) part (DIV2)
304
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3564
and causeth them to thirst after the reputation of the world, and filleth them with the troubled malicious thoughts of Haman, when they miss of their expectations.
and Causes them to thirst After the reputation of the world, and fills them with the troubled malicious thoughts of Haman, when they miss of their Expectations.
cc vvz pno32 pc-acp vvi p-acp dt n1 pp-f dt n1, cc vvz pno32 p-acp dt j-vvn j n2 pp-f np1, c-crq pns32 vvb pp-f po32 n2.
(11) part (DIV2)
304
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3565
The earthly spirit possesseth the fantasies of the covetous, and setteth them on contrivances for the increase of their estates.
The earthly Spirit Possesses the fantasies of the covetous, and sets them on contrivances for the increase of their estates.
dt j n1 vvz dt n2 pp-f dt j, cc vvz pno32 p-acp n2 p-acp dt n1 pp-f po32 n2.
(11) part (DIV2)
304
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3566
Do you not feel by sad experience, how many of Satans assaults are made upon your cogitations,
Do you not feel by sad experience, how many of Satan assaults Are made upon your cogitations,
vdb pn22 xx vvi p-acp j n1, c-crq d pp-f npg1 n2 vbr vvn p-acp po22 n2,
(11) part (DIV2)
304
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3567
and how much of his interest lyeth there, and how much of his work is there done? As ever you would be Crucified to the world then, set a watch upon your thoughts,
and how much of his Interest lies there, and how much of his work is there done? As ever you would be crucified to the world then, Set a watch upon your thoughts,
cc c-crq d pp-f po31 n1 vvz a-acp, cc c-crq av-d pp-f po31 n1 vbz pc-acp vdi? p-acp av pn22 vmd vbi vvn p-acp dt n1 av, vvd dt n1 p-acp po22 n2,
(11) part (DIV2)
304
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3568
and keep a daily and hourly account of them, and see that they be alway under the Government of faith and reason.
and keep a daily and hourly account of them, and see that they be always under the Government of faith and reason.
cc vvi dt j cc j n1 pp-f pno32, cc vvb cst pns32 vbb av p-acp dt n1 pp-f n1 cc n1.
(11) part (DIV2)
304
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3569
Your thoughts should be kept chast as the entrance into your hearts, and not be as common harlots entertaining every comer.
Your thoughts should be kept chaste as the Entrance into your hearts, and not be as Common harlots entertaining every comer.
po22 n2 vmd vbi vvn j p-acp dt n1 p-acp po22 n2, cc xx vbi a-acp j n2 vvg d n1.
(11) part (DIV2)
304
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3570
If you feel your thoughts stepping out upon Lust or Malice, look after them betime,
If you feel your thoughts stepping out upon Lust or Malice, look After them betime,
cs pn22 vvb po22 n2 vvg av p-acp n1 cc n1, vvb p-acp pno32 av,
(11) part (DIV2)
304
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3571
and call them in, and check them sharply, and lay a charge on them hereafter to be more pure.
and call them in, and check them sharply, and lay a charge on them hereafter to be more pure.
cc vvb pno32 p-acp, cc vvi pno32 av-j, cc vvd dt n1 p-acp pno32 av pc-acp vbi av-dc j.
(11) part (DIV2)
304
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3572
If you find that they are running with Geheza after the prize, and are making out after the provisions for the flesh, recall them and correct them,
If you find that they Are running with Geheza After the prize, and Are making out After the provisions for the Flesh, Recall them and correct them,
cs pn22 vvb cst pns32 vbr vvg p-acp np1 p-acp dt n1, cc vbr vvg av p-acp dt n2 p-acp dt n1, vvb pno32 cc vvi pno32,
(11) part (DIV2)
304
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3573
and bewail this evil before the Lord, and let your watch be stricter for the time to come.
and bewail this evil before the Lord, and let your watch be Stricter for the time to come.
cc vvi d n-jn p-acp dt n1, cc vvb po22 n1 vbi jc p-acp dt n1 pc-acp vvi.
(11) part (DIV2)
304
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3574
Believe it, your hearts will be such as are your thoughts.
Believe it, your hearts will be such as Are your thoughts.
vvb pn31, po22 n2 vmb vbi d c-acp vbr po22 n2.
(11) part (DIV2)
304
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3575
The flies that lye upon sores, or dung, or carrion, and the worms that are bred in them will be of the nature of that corruption themselves.
The flies that lie upon sores, or dung, or carrion, and the worms that Are bred in them will be of the nature of that corruption themselves.
dt n2 cst vvb p-acp n2, cc n1, cc n1, cc dt n2 cst vbr vvn p-acp pno32 vmb vbi pp-f dt n1 pp-f d n1 px32.
(11) part (DIV2)
304
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3576
If you would have your hearts clean, and humble, and heavenly, let your Thoughts be clean, and humble, and heavenly.
If you would have your hearts clean, and humble, and heavenly, let your Thoughts be clean, and humble, and heavenly.
cs pn22 vmd vhi po22 n2 j, cc j, cc j, vvb po22 n2 vbb j, cc j, cc j.
(11) part (DIV2)
304
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3577
If you will let your Thoughts run on the objects of Lust, you will be Lustful:
If you will let your Thoughts run on the objects of Lust, you will be Lustful:
cs pn22 vmb vvi po22 n2 vvb p-acp dt n2 pp-f n1, pn22 vmb vbi j:
(11) part (DIV2)
304
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3578
And if you will Think on the enticements of Pride, you will be Proud:
And if you will Think on the enticements of Pride, you will be Proud:
cc cs pn22 vmb vvi p-acp dt n2 pp-f n1, pn22 vmb vbi j:
(11) part (DIV2)
304
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3579
And if you will let out your thoughts on the Profits of the world, no wonder if it steal away your hearts, saith the Lord to the covetous and unmerciful, Deut. 15. 7, 8, 9. If there be among you a poor man of one of thy Brethren within any of thy gates, thou shalt not harden thy heart,
And if you will let out your thoughts on the Profits of the world, no wonder if it steal away your hearts, Says the Lord to the covetous and unmerciful, Deuteronomy 15. 7, 8, 9. If there be among you a poor man of one of thy Brothers within any of thy gates, thou shalt not harden thy heart,
cc cs pn22 vmb vvi av po22 n2 p-acp dt n2 pp-f dt n1, dx n1 cs pn31 vvb av po22 n2, vvz dt n1 p-acp dt j cc j, np1 crd crd, crd, crd cs pc-acp vbi p-acp pn22 dt j n1 pp-f crd pp-f po21 n2 p-acp d pp-f po21 n2, pns21 vm2 xx vvi po21 n1,
(11) part (DIV2)
304
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3580
nor shut thy hand from thy poor Brother, but thou shalt open thy hand wide unto him,
nor shut thy hand from thy poor Brother, but thou shalt open thy hand wide unto him,
ccx vvb po21 n1 p-acp po21 j n1, cc-acp pns21 vm2 vvi po21 n1 av-j p-acp pno31,
(11) part (DIV2)
304
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3581
and shalt surely lend him sufficient for his need in that which he wanteth.
and shalt surely lend him sufficient for his need in that which he Wants.
cc vm2 av-j vvi pno31 j p-acp po31 n1 p-acp d r-crq pns31 vvz.
(11) part (DIV2)
304
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3582
Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release is at hand,
Beware that there be not a Thought in thy wicked heart, saying, The seventh year, the year of release is At hand,
vvb cst a-acp vbb xx dt n1 p-acp po21 j n1, vvg, dt ord n1, dt n1 pp-f n1 vbz p-acp n1,
(11) part (DIV2)
304
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3583
and thy eye be evil against thy poor Brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.
and thy eye be evil against thy poor Brother, and thou givest him nought; and he cry unto the Lord against thee, and it be since unto thee.
cc po21 n1 vbi j-jn p-acp po21 j n1, cc pns21 vv2 pno31 pix; cc pns31 vvi p-acp dt n1 p-acp pno21, cc pn31 vbi n1 p-acp pno21.
(11) part (DIV2)
304
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3584
Thou shalt surely give him, and thy heart shall not be grieved, when thou givest to him:
Thou shalt surely give him, and thy heart shall not be grieved, when thou givest to him:
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because that for this thing the Lord thy God shall bless thee in all thy works,
Because that for this thing the Lord thy God shall bless thee in all thy works,
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and in all that thou puttest thine hand unto. For the poor shall never cease out of the Land:
and in all that thou puttest thine hand unto. For the poor shall never cease out of the Land:
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therefore I command thee saying, Thou shalt open thy hand wide unto thy brother, to thy poor,
Therefore I command thee saying, Thou shalt open thy hand wide unto thy brother, to thy poor,
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and to thy needy in the Land. ] Besides the main drift of the Text, mark how we are commanded to beware that a Thought of unmercifulness enter not into our hearts.and to thy needy in the Land. ] Beside the main drift of the Text, mark how we Are commanded to beware that a Thought of unmercifulness enter not into our hearts.
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And when Christ doth so vehemently disswade his followers from this damning sin, he doth it by setting a Law upon their Thoughts: Why take ye Thought? &c. Take no thought, &c. Mat. 6. 25, 27, 28, 31, 34. Luke 12. 22, 26. If the unrighteous man forsake not his thoughts, he will not forsake the evil of his way, Isa. 55. 7. As you love your souls then look to your Thoughts,
And when christ does so vehemently dissuade his followers from this damning since, he does it by setting a Law upon their Thoughts: Why take you Thought? etc. Take no Thought, etc. Mathew 6. 25, 27, 28, 31, 34. Lycia 12. 22, 26. If the unrighteous man forsake not his thoughts, he will not forsake the evil of his Way, Isaiah 55. 7. As you love your Souls then look to your Thoughts,
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and keep them under the Government of the Lord.
and keep them under the Government of the Lord.
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Would you be free from a vain and sensual mind? How long then shall your vain thoughts lodge within you? Ier 4. 14. 3. And see also that you make not worldly minded men your companions.
Would you be free from a vain and sensual mind? How long then shall your vain thoughts lodge within you? Jeremiah 4. 14. 3. And see also that you make not worldly minded men your Sodales.
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While they savour nothing but earth and flesh, they will have no savoury discourse of any thing else:
While they savour nothing but earth and Flesh, they will have no savoury discourse of any thing Else:
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And their discourse is like to be infectious to your minds. As a Stews is not the best place to preserve you from uncleanness;
And their discourse is like to be infectious to your minds. As a Stews is not the best place to preserve you from uncleanness;
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nor an Alehouse the best place to preserve you from drunkenness; so the company of worldlings is not the best place to preserve you from worldliness:
nor an Alehouse the best place to preserve you from Drunkenness; so the company of worldlings is not the best place to preserve you from worldliness:
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Where you shall see or hear little, but earthly things, and heavenly matters can find no room.
Where you shall see or hear little, but earthly things, and heavenly matters can find no room.
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Its not the safest place to fight against the Devil, in the midst of his own Army;
Its not the Safest place to fight against the devil, in the midst of his own Army;
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but in the Army of Christ. On the contrary side, be sure that you keep under mortifying means.
but in the Army of christ. On the contrary side, be sure that you keep under mortifying means.
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Attend to the lively preaching of the word, which will disgrace the world to you, and be still drawing your hearts another way.
Attend to the lively preaching of the word, which will disgrace the world to you, and be still drawing your hearts Another Way.
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Be much with God in secret prayer, and be much above in Heavenly Meditation;
Be much with God in secret prayer, and be much above in Heavenly Meditation;
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and dwell upon those Thoughts which lay the world naked to you, and shew it you in its own complexion.
and dwell upon those Thoughts which lay the world naked to you, and show it you in its own complexion.
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If death and judgement be seriously in your minds, it will waken you from these fleshly dreams,
If death and judgement be seriously in your minds, it will waken you from these fleshly dreams,
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and prick the bladder of your aery minds, and let out that wind which puft you up,
and prick the bladder of your aery minds, and let out that wind which puffed you up,
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and kept out the things of God and Glory.
and kept out the things of God and Glory.
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Converse also as much as you can with the most Heavenly people, whose discourse, and prayers,
Converse also as much as you can with the most Heavenly people, whose discourse, and Prayers,
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and daily examples will help to draw up your minds to God, and to affect them with things that nearlyer concern you,
and daily Examples will help to draw up your minds to God, and to affect them with things that nearlyer concern you,
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then all the profits or pleasures of the world.
then all the profits or pleasures of the world.
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I Have now told you how you should Crucifie the world, and be Crucified to it;
I Have now told you how you should Crucify the world, and be crucified to it;
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but which of you will be so happy as to practise these Directions, I cannot tell.
but which of you will be so happy as to practise these Directions, I cannot tell.
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I have brought you the armour and weapons by which this mortal enemy must be conquered;
I have brought you the armour and weapons by which this Mortal enemy must be conquered;
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but it is not in my power to give you couragious hearts to use them.
but it is not in my power to give you courageous hearts to use them.
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I can certainly tell you what a safe and comfortable life you might live, if you had but this enemy under your feet;
I can Certainly tell you what a safe and comfortable life you might live, if you had but this enemy under your feet;
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and what an easie and happy death you might die, if you were first dead to the world:
and what an easy and happy death you might die, if you were First dead to the world:
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But to make you so happy is not in my power.
But to make you so happy is not in my power.
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I can foresee the certain damnation of all unconverted sensualists and worldlings, and how sad a farewell they must shortly take of all their felicity:
I can foresee the certain damnation of all unconverted sensualists and worldlings, and how sad a farewell they must shortly take of all their felicity:
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But to prevent it is not in my power. For I cannot make you willing to prevent it.
But to prevent it is not in my power. For I cannot make you willing to prevent it.
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Its a greater work then bare information that is here to be done.
Its a greater work then bore information that is Here to be done.
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If it were but to give the world a few contemptuous words, and to call it vanity and a worthless thing, I should make no doubt of prevailing with the most:
If it were but to give the world a few contemptuous words, and to call it vanity and a worthless thing, I should make no doubt of prevailing with the most:
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But to kill it in your hearts is an harder work: And with some kind of men, it prospers most, when it is hardlyest spoken of.
But to kill it in your hearts is an harder work: And with Some kind of men, it prospers most, when it is hardlyest spoken of.
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Its easie to tell a man why and how he should lay down his life for Christ if he be called to it:
Its easy to tell a man why and how he should lay down his life for christ if he be called to it:
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But there's more to be done before it will be practised. Till an heavenly light possess your minds, and shew you the better things to come,
But there's more to be done before it will be practised. Till an heavenly Light possess your minds, and show you the better things to come,
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and assure you of more to be had in Christ, then the world can afford you;
and assure you of more to be had in christ, then the world can afford you;
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I cannot look you should lose your hold, nor that an hundred Sermons should make you willing to seek the death of that which hath your heart. Sense is tenacious, and unreasonable:
I cannot look you should loose your hold, nor that an hundred Sermons should make you willing to seek the death of that which hath your heart. Sense is tenacious, and unreasonable:
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When you have knock• it off an hundred times, yet still it will be sense, and will be eager after its delights again.
When you have knock• it off an hundred times, yet still it will be sense, and will be eager After its delights again.
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Some will be still thinking that Mortification and heavenly mindedness is so rare a thing, that God will be more merciful then to condemn all that are without them:
some will be still thinking that Mortification and heavenly Mindedness is so rare a thing, that God will be more merciful then to condemn all that Are without them:
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And some will be inconsiderate and sensless when the clearest reason is set before them;
And Some will be inconsiderate and senseless when the Clearest reason is Set before them;
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and will venture their salvation rather then become dead to all their worldly lusts and hopes.
and will venture their salvation rather then become dead to all their worldly Lustiest and hope's.
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So that with sorrow I must say that now I have said all, and delivered my Message, I fear the most will still be the same,
So that with sorrow I must say that now I have said all, and Delivered my Message, I Fear the most will still be the same,
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and reject the counsel of God to their perdition.
and reject the counsel of God to their perdition.
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For this is a grace that accompanieth salvation ▪ and therefore will be the portion only of the heirs of salvation.
For this is a grace that accompanieth salvation ▪ and Therefore will be the portion only of the Heirs of salvation.
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3630
Though our hearts d•e •ire, and prayer, and endeavour must be that the professed Is ' raelites may be saved;
Though our hearts d•e •ire, and prayer, and endeavour must be that the professed Is ' raelites may be saved;
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yet we must take up our comfort shorter that the Elect shall obtain it, though the rest are hardened.
yet we must take up our Comfort shorter that the Elect shall obtain it, though the rest Are hardened.
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3632
For its Gods will and not ours that must be done.
For its God's will and not ours that must be done.
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3633
If Christ be satisfied in the salvation of his little flock, as seeing in them the travail of his soul; even so must we:
If christ be satisfied in the salvation of his little flock, as seeing in them the travail of his soul; even so must we:
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3634
and though as Samuel did over Saul, so we may mourn over the rest that God hath forsaken,
and though as Samuel did over Saul, so we may mourn over the rest that God hath forsaken,
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yet that sorrow must know its season and its measure.
yet that sorrow must know its season and its measure.
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3636
For my part I must needs say to you, that though it may seem an high extraordinary thing to some of you,
For my part I must needs say to you, that though it may seem an high extraordinary thing to Some of you,
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3637
for a man to be thus Crucified to the world, I have no more hope of the salvation of any of you,
for a man to be thus crucified to the world, I have no more hope of the salvation of any of you,
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3638
except it shall be thus with you, then I have of the salvation of Cain or Iudas. And as great and wonderful a work as this is,
except it shall be thus with you, then I have of the salvation of Cain or Iudas. And as great and wondered a work as this is,
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3639
if ever God mean to save your souls, it will be done on you. I shall therefore according to my duty beseech you, to review and practise the Directions which are given you,
if ever God mean to save your Souls, it will be done on you. I shall Therefore according to my duty beseech you, to review and practise the Directions which Are given you,
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3640
and to use the world, as the heirs of Heaven, that have laid up their hope and treasure there.
and to use the world, as the Heirs of Heaven, that have laid up their hope and treasure there.
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3641
But if you will not hear and take warning, it is because the Lord will destroy you,
But if you will not hear and take warning, it is Because the Lord will destroy you,
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and because you are not the sheep of Christ, 2. Chron. 25. 16. 1 Sam. 2. 25. Iohn 10. 26, 27. SECT. XXI. Use last.
and Because you Are not the sheep of christ, 2. Chronicles 25. 16. 1 Sam. 2. 25. John 10. 26, 27. SECT. XXI. Use last.
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3643
I Have been all this while Perswading and Directing you to be Crucified to the world, and the world to you.
I Have been all this while Persuading and Directing you to be crucified to the world, and the world to you.
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3644
I doubt not but God hath done this work already upon the souls of many of you,
I doubt not but God hath done this work already upon the Souls of many of you,
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3645
even upon all that truly believe in a Crucified Christ. To such therefore I shall next address my speech:
even upon all that truly believe in a crucified christ. To such Therefore I shall next address my speech:
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3646
and in general, this is my earnest request to you, [ That you would use the world as a Crucified thing,
and in general, this is my earnest request to you, [ That you would use the world as a crucified thing,
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3647
and as men that are Crucified to it should do. ] I will not lengthen this discourse in using many motives to you.and as men that Are crucified to it should do. ] I will not lengthen this discourse in using many motives to you.
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3648
One would think that which way ever you look, you should have forcible motives before your eyes.
One would think that which Way ever you look, you should have forcible motives before your eyes.
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3649
If you look downward on earth, you may see enough to wean you from it:
If you look downward on earth, you may see enough to wean you from it:
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3650
and if seeing will not serve, your most wise and gracious Father will make you feel, and put the case beyond dispute.
and if seeing will not serve, your most wise and gracious Father will make you feel, and put the case beyond dispute.
cc cs vvg vmb xx vvi, po22 av-ds j cc j n1 vmb vvi pn22 vvb, cc vvi dt n1 p-acp n1.
(11) part (DIV2)
308
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3651
If you look upwards, you may perceive a better and more enduring substance, and an inheritance so much more glorious and enduring,
If you look upward, you may perceive a better and more enduring substance, and an inheritance so much more glorious and enduring,
cs pn22 vvb av-j, pn22 vmb vvi dt jc cc av-dc j-vvg n1, cc dt n1 av av-d av-dc j cc j-vvg,
(11) part (DIV2)
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3652
as should suffice to take your minds from earth:
as should suffice to take your minds from earth:
c-acp vmd vvi pc-acp vvi po22 n2 p-acp n1:
(11) part (DIV2)
308
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3653
If you look within you, what foot-steps of the Spirit may you there trace, what graces in act and habit may you find, which are all at mortal enmity with the world!
If you look within you, what footsteps of the Spirit may you there trace, what graces in act and habit may you find, which Are all At Mortal enmity with the world!
cs pn22 vvb p-acp pn22, r-crq n2 pp-f dt n1 vmb pn22 pc-acp vvi, r-crq n2 p-acp n1 cc n1 vmb pn22 vvi, r-crq vbr d p-acp j-jn n1 p-acp dt n1!
(11) part (DIV2)
308
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3654
You may read there a Law engraven upon your hearts, which condemneth the world to subjection and contempt:
You may read there a Law engraven upon your hearts, which Condemneth the world to subjection and contempt:
pn22 vmb vvi a-acp dt n1 vvn p-acp po22 n2, r-crq vvz dt n1 p-acp n1 cc n1:
(11) part (DIV2)
308
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3655
And many an obligation you may there find, wherein you are deeply bound against it:
And many an obligation you may there find, wherein you Are deeply bound against it:
cc d dt n1 pn22 vmb a-acp vvi, c-crq pn22 vbr av-jn vvn p-acp pn31:
(11) part (DIV2)
308
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3656
For I hope you have not cancelled them all, and forgot all the promises which you made to God.
For I hope you have not canceled them all, and forgotten all the promises which you made to God.
c-acp pns11 vvb pn22 vhb xx vvn pno32 d, cc vvd d dt n2 r-crq pn22 vvd p-acp np1.
(11) part (DIV2)
308
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3657
All your Professions, and all your blessed Priviledges and Hopes, do engage you to another world,
All your Professions, and all your blessed Privileges and Hope's, do engage you to Another world,
av-d po22 n2, cc d po22 j-vvn n2 cc ng1, vdb vvi pn22 p-acp j-jn n1,
(11) part (DIV2)
308
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3658
and to the hearty renouncing and forsaking of this. You say you are Crucified and Risen with Christ;
and to the hearty renouncing and forsaking of this. You say you Are crucified and Risen with christ;
cc p-acp dt j vvg cc vvg pp-f d. pn22 vvb pn22 vbr vvn cc vvn p-acp np1;
(11) part (DIV2)
308
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3659
If you be, then seek the things that are above:
If you be, then seek the things that Are above:
cs pn22 vbb, av vvb dt n2 cst vbr p-acp:
(11) part (DIV2)
308
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3660
set your affections on the things that are above, and not on the things that are on earth.
Set your affections on the things that Are above, and not on the things that Are on earth.
vvb po22 n2 p-acp dt n2 cst vbr a-acp, cc xx p-acp dt n2 cst vbr p-acp n1.
(11) part (DIV2)
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3661
For you are dead, and your life is hid with Christ in God:
For you Are dead, and your life is hid with christ in God:
p-acp pn22 vbr j, cc po22 n1 vbz vvn p-acp np1 p-acp np1:
(11) part (DIV2)
308
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3662
When Christ who is your life shall appear, then shall you also appear with him in glory.
When christ who is your life shall appear, then shall you also appear with him in glory.
c-crq np1 r-crq vbz po22 n1 vmb vvi, av vmb pn22 av vvi p-acp pno31 p-acp n1.
(11) part (DIV2)
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3663
Mortifie therefore your members which are on earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry:
Mortify Therefore your members which Are on earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry:
vvi av po22 n2 r-crq vbr p-acp n1, n1, n1, j n1, j-jn n1, cc n1 r-crq vbz n1:
(11) part (DIV2)
308
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3664
For which things sake the wrath of God cometh on the children of disobedience, Col. 3. 1. to 7. It doth not beseem the members of a Crucified Christ to be earthly minded;
For which things sake the wrath of God comes on the children of disobedience, Col. 3. 1. to 7. It does not beseem the members of a crucified christ to be earthly minded;
c-acp r-crq n2 n1 dt n1 pp-f np1 vvz p-acp dt n2 pp-f n1, np1 crd crd p-acp crd pn31 vdz xx vvi dt n2 pp-f dt vvn np1 pc-acp vbi j vvn;
(11) part (DIV2)
308
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nor the members of a Glorified Christ to set their minds o• things so low It ill b•seems the Heirs of an incorruptible (rown of Glory to make too great a matter of these trifles.
nor the members of a Glorified christ to Set their minds o• things so low It ill b•seems the Heirs of an incorruptible (rown of Glory to make too great a matter of these trifles.
ccx dt n2 pp-f dt vvn np1 pc-acp vvi po32 n2 n1 n2 av av-j pn31 av-jn vvz dt n2 pp-f dt j (n1 pp-f n1 pc-acp vvi av j dt n1 pp-f d n2.
(11) part (DIV2)
308
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3666
It is the Enemies of the Cross of Christ, and not those that are Crucified with him, whose God is their belly, and who glory in their shame, and who mind earthly things:
It is the Enemies of the Cross of christ, and not those that Are crucified with him, whose God is their belly, and who glory in their shame, and who mind earthly things:
pn31 vbz dt n2 pp-f dt n1 pp-f np1, cc xx d cst vbr vvn p-acp pno31, rg-crq n1 vbz po32 n1, cc r-crq n1 p-acp po32 n1, cc r-crq n1 j n2:
(11) part (DIV2)
308
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3667
but the Saints conversation must be in Heaven, from whence it is that he expecteth his Saviour to change his vile earthly body,
but the Saints Conversation must be in Heaven, from whence it is that he Expects his Saviour to change his vile earthly body,
p-acp dt ng1 n1 vmb vbi p-acp n1, p-acp c-crq pn31 vbz cst pns31 vvz po31 n1 pc-acp vvi po31 j j n1,
(11) part (DIV2)
308
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3668
and make it like to his glorious body, Phil. 3. 17, 18, 19, 20, 21. If indeed you have laid up your treasure in heaven, where rust and moath corrupt not,
and make it like to his glorious body, Philip 3. 17, 18, 19, 20, 21. If indeed you have laid up your treasure in heaven, where rust and moath corrupt not,
cc vvi pn31 av-j p-acp po31 j n1, np1 crd crd, crd, crd, crd, crd cs av pn22 vhb vvn a-acp po22 n1 p-acp n1, c-crq n1 cc j vvb xx,
(11) part (DIV2)
308
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3669
and where thieves do not break through and steal, let it appear then by the effects.
and where thieves do not break through and steal, let it appear then by the effects.
cc q-crq n2 vdb xx vvi p-acp cc vvi, vvb pn31 vvi av p-acp dt n2.
(11) part (DIV2)
308
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3670
For where your treasure is, there will your heart be, and where your heart is, that way the Labours of your lives will tend.
For where your treasure is, there will your heart be, and where your heart is, that Way the Labours of your lives will tend.
p-acp c-crq po22 n1 vbz, pc-acp vmb po22 n1 vbi, cc c-crq po22 n1 vbz, cst n1 dt n2 pp-f po22 n2 vmb vvi.
(11) part (DIV2)
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3671
I shall reduce my Exhortation to some particulars. 1. IF you are Crucified to the world, be sure that you seek it not,
I shall reduce my Exhortation to Some particulars. 1. IF you Are crucified to the world, be sure that you seek it not,
pns11 vmb vvi po11 n1 p-acp d n2-j. crd cs pn22 vbr vvn p-acp dt n1, vbb j cst pn22 vvb pn31 xx,
(11) part (DIV2)
308
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3672
nor any thing in it, for its own sake; but only as a means to higher things.
nor any thing in it, for its own sake; but only as a means to higher things.
ccx d n1 p-acp pn31, c-acp po31 d n1; cc-acp av-j c-acp dt n2 p-acp jc n2.
(11) part (DIV2)
309
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3673
The sincerity of your hearts doth lie much in this; and the life of your souls depends much upon it.
The sincerity of your hearts does lie much in this; and the life of your Souls depends much upon it.
dt n1 pp-f po22 n2 vdz vvi av-d p-acp d; cc dt n1 pp-f po22 n2 vvz d p-acp pn31.
(11) part (DIV2)
309
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3674
Labour in your lawful callings and spare not (so you exclude not your spiritual work):
Labour in your lawful callings and spare not (so you exclude not your spiritual work):
n1 p-acp po22 j n2 cc vvb xx (av pn22 vvi xx po22 j n1):
(11) part (DIV2)
309
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3675
It is not your Labour that we find fault with: But if the creature be the end of any Labour, you may better •it still,
It is not your Labour that we find fault with: But if the creature be the end of any Labour, you may better •it still,
pn31 vbz xx po22 n1 cst pns12 vvb n1 p-acp: cc-acp cs dt n1 vbb dt n1 pp-f d n1, pn22 vmb av-jc vvi av,
(11) part (DIV2)
309
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3676
and spare your pains, or rather speedily change your intentions.
and spare your pains, or rather speedily change your intentions.
cc vvb po22 n2, cc av-c av-j vvb po22 n2.
(11) part (DIV2)
309
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3677
If you overtake the hastyest traveller in his journey, and ask him, why he takes all that pains;
If you overtake the hastyest traveller in his journey, and ask him, why he Takes all that pains;
cs pn22 vvb dt js n1 p-acp po31 n1, cc vvi pno31, c-crq pns31 vvz d d n2;
(11) part (DIV2)
309
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3678
he will not say it is, For Love of the way that he travaileth in,
he will not say it is, For Love of the Way that he Travaileth in,
pns31 vmb xx vvi pn31 vbz, c-acp n1 pp-f dt n1 cst pns31 vvz p-acp,
(11) part (DIV2)
309
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3679
but for Love of the place to which he is going, or the persons, or things which •e there expects:
but for Love of the place to which he is going, or the Persons, or things which •e there expects:
cc-acp p-acp n1 pp-f dt n1 p-acp r-crq pns31 vbz vvg, cc dt n2, cc n2 r-crq vbdr a-acp vvz:
(11) part (DIV2)
309
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3680
So must it be with you, if you are the heirs of heaven:
So must it be with you, if you Are the Heirs of heaven:
av vmb pn31 vbi p-acp pn22, cs pn22 vbr dt n2 pp-f n1:
(11) part (DIV2)
309
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3681
I blame you not to be glad of a fair way, and to love it rather then a foul one:
I blame you not to be glad of a fair Way, and to love it rather then a foul one:
pns11 vvb pn22 xx pc-acp vbi j pp-f dt j n1, cc pc-acp vvi pn31 av-c cs dt j pi:
(11) part (DIV2)
309
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3682
but it is not for the love of the way that you must travail.
but it is not for the love of the Way that you must travail.
cc-acp pn31 vbz xx p-acp dt n1 pp-f dt n1 cst pn22 vmb vvi.
(11) part (DIV2)
309
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3683
He that runs in a race, doth not bestow all that pains for the Love of the path which he runs in,
He that runs in a raze, does not bestow all that pains for the Love of the path which he runs in,
pns31 cst vvz p-acp dt n1, vdz xx vvi d d n2 p-acp dt n1 pp-f dt n1 r-crq pns31 vvz p-acp,
(11) part (DIV2)
309
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3684
but for Love of the Prize, which he expecteth at the end.
but for Love of the Prize, which he Expects At the end.
cc-acp p-acp n1 pp-f dt n1, r-crq pns31 vvz p-acp dt n1.
(11) part (DIV2)
309
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3685
And he that plougheth and soweth, doth it more for Love of the crop which he hopeth for,
And he that plougheth and Soweth, does it more for Love of the crop which he Hopes for,
cc pns31 cst vvz cc vvz, vdz pn31 n1 p-acp n1 pp-f dt n1 r-crq pns31 vvz p-acp,
(11) part (DIV2)
309
Page 178
3686
then for Love of his labour:
then for Love of his labour:
av p-acp n1 pp-f po31 n1:
(11) part (DIV2)
309
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3687
He that saileth through the dangerous Seas, performeth not his voyage for Love of the Sea,
He that saileth through the dangerous Seas, Performeth not his voyage for Love of the Sea,
pns31 cst vvz p-acp dt j n2, vvz xx po31 n1 p-acp n1 pp-f dt n1,
(11) part (DIV2)
309
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3688
or of his Ship, but for Love of the Merchandize and Gain which he seeketh.
or of his Ship, but for Love of the Merchandise and Gain which he seeks.
cc pp-f po31 n1, cc-acp p-acp n1 pp-f dt n1 cc n1 r-crq pns31 vvz.
(11) part (DIV2)
309
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3689
The Carryer that goeth weekly to London with your wares, doth not take all that pains for Love of the carriage, or of the way;
The Carrier that Goes weekly to London with your wares, does not take all that pains for Love of the carriage, or of the Way;
dt n1 cst vvz av-j p-acp np1 p-acp po22 n2, vdz xx vvi d d n2 p-acp n1 pp-f dt n1, cc pp-f dt n1;
(11) part (DIV2)
309
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3690
but of the gain which he deserveth. So must it be with you, in all your worldly business.
but of the gain which he deserveth. So must it be with you, in all your worldly business.
cc-acp pp-f dt n1 r-crq pns31 vvz. av vmb pn31 vbi p-acp pn22, p-acp d po22 j n1.
(11) part (DIV2)
309
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3691
When you seek for credit, or pleasure, or maintenance in the world, it must not be finally for the Love of these,
When you seek for credit, or pleasure, or maintenance in the world, it must not be finally for the Love of these,
c-crq pn22 vvb p-acp n1, cc n1, cc n1 p-acp dt n1, pn31 vmb xx vbi av-j p-acp dt n1 pp-f d,
(11) part (DIV2)
309
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3692
but for the End which they are given for, and which your hearts and lives and all must be devoted to.
but for the End which they Are given for, and which your hearts and lives and all must be devoted to.
cc-acp p-acp dt vvb r-crq pns32 vbr vvn p-acp, cc r-crq po22 n2 cc n2 cc d vmb vbi vvn p-acp.
(11) part (DIV2)
309
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3693
Your hearts will as soon deceive you in this as in any thing, if you do not watch them with jealousie and diligence.
Your hearts will as soon deceive you in this as in any thing, if you do not watch them with jealousy and diligence.
po22 n2 vmb a-acp av vvi pn22 p-acp d c-acp p-acp d n1, cs pn22 vdb xx vvi pno32 p-acp n1 cc n1.
(11) part (DIV2)
309
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3694
How quickly will the heart begin to Love the creature for it self, that seemed once to Love it but for God? Look in what measure you love your wealth, your houses, your recreations, your friends,
How quickly will the heart begin to Love the creature for it self, that seemed once to Love it but for God? Look in what measure you love your wealth, your houses, your recreations, your Friends,
c-crq av-j vmb dt n1 vvb pc-acp vvi dt n1 p-acp pn31 n1, cst vvd a-acp pc-acp vvi pn31 p-acp p-acp np1? n1 p-acp r-crq n1 pn22 vvb po22 n1, po22 n2, po22 n2, po22 n2,
(11) part (DIV2)
309
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3695
for themselves, and because they accommodate the flesh; so far you wrong God, and abuse them to •dolatry.
for themselves, and Because they accommodate the Flesh; so Far you wrong God, and abuse them to •dolatry.
c-acp px32, cc c-acp pns32 vvi dt n1; av av-j pn22 vvb np1, cc vvi pno32 p-acp n1.
(11) part (DIV2)
309
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3696
And if your Love do begin in greater purity, if you be not watchful it will quickly degenerate to a carnal Love.
And if your Love do begin in greater purity, if you be not watchful it will quickly degenerate to a carnal Love.
cc cs po22 n1 vdb vvi p-acp jc n1, cs pn22 vbb xx j pn31 vmb av-j vvi p-acp dt j n1.
(11) part (DIV2)
310
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3697
Many a Scholar that at first desired Learning to fit him for the service of God,
Many a Scholar that At First desired Learning to fit him for the service of God,
av-d dt n1 cst p-acp ord vvd n1 pc-acp vvi pno31 p-acp dt n1 pp-f np1,
(11) part (DIV2)
310
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3698
and his Church, doth by suffering carnality to insinuate and prevail, lose much of the purity of his first affections,
and his Church, does by suffering carnality to insinuate and prevail, loose much of the purity of his First affections,
cc po31 n1, vdz p-acp vvg n1 pc-acp vvi cc vvi, vvb d pp-f dt n1 pp-f po31 ord n2,
(11) part (DIV2)
310
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3699
and in time grow more cold and regardless of his first ends, and loveth common Learning meerly for it self and for the delight of knowing,
and in time grow more cold and regardless of his First ends, and loves Common Learning merely for it self and for the delight of knowing,
cc p-acp n1 vvi av-dc j-jn cc j pp-f po31 ord n2, cc vvz j n1 av-j p-acp pn31 n1 cc p-acp dt n1 pp-f vvg,
(11) part (DIV2)
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3700
or (which is worse) to get him a name among men.
or (which is Worse) to get him a name among men.
cc (r-crq vbz av-jc) pc-acp vvi pno31 dt n1 p-acp n2.
(11) part (DIV2)
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3701
Its common with men that need recreation for their health, when they set upon it as they think but to fit them for their duty, to fall in love with it afterwards, to the perverting of their hearts, the wounding of their consciences, the wasting of their time,
Its Common with men that need recreation for their health, when they Set upon it as they think but to fit them for their duty, to fallen in love with it afterwards, to the perverting of their hearts, the wounding of their Consciences, the wasting of their time,
pn31|vbz j p-acp n2 cst vvb n1 p-acp po32 n1, c-crq pns32 vvd p-acp pn31 c-acp pns32 vvb cc-acp pc-acp vvi pno32 p-acp po32 n1, pc-acp vvi p-acp n1 p-acp pn31 av, p-acp dt vvg pp-f po32 n2, dt n-vvg pp-f po32 n2, dt n-vvg pp-f po32 n1,
(11) part (DIV2)
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3702
and the neglect of that work of God for which it should be used.
and the neglect of that work of God for which it should be used.
cc dt n1 pp-f d n1 pp-f np1 p-acp r-crq pn31 vmd vbi vvn.
(11) part (DIV2)
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3703
We should take our meat, and drink, and cloathes, but to strengthen and •it us for the service of our Master:
We should take our meat, and drink, and clothes, but to strengthen and •it us for the service of our Master:
pns12 vmd vvi po12 n1, cc vvi, cc n2, cc-acp pc-acp vvi cc vvb pno12 p-acp dt n1 pp-f po12 n1:
(11) part (DIV2)
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3704
but how quickly do we turn them to the gratifying of our flesh, and so the service of another Master?
but how quickly do we turn them to the gratifying of our Flesh, and so the service of Another Master?
cc-acp q-crq av-j vdb pns12 vvb pno32 p-acp dt vvg pp-f po12 n1, cc av dt n1 pp-f j-jn n1?
(11) part (DIV2)
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3705
Its too frequent for young persons of different sexes to Love each other at first as Christians only, with a chast and necessary Love;
Its too frequent for young Persons of different sexes to Love each other At First as Christians only, with a chaste and necessary Love;
pn31|vbz av j c-acp j n2 pp-f j n2 pc-acp vvi d n-jn p-acp ord p-acp np1 av-j, p-acp dt j cc j n1;
(11) part (DIV2)
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3706
but when they have been tempted awhile to an imprudent familiarity, their Love doth degenerate,
but when they have been tempted awhile to an imprudent familiarity, their Love does degenerate,
cc-acp c-crq pns32 vhb vbn vvn av p-acp dt j n1, po32 n1 vdz vvi,
(11) part (DIV2)
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3707
and that which was Spiritual becometh Carnal, and the Serpent deceiveth them to the corrupting of their minds,
and that which was Spiritual Becometh Carnal, and the Serpent deceives them to the corrupting of their minds,
cc cst r-crq vbds j vvz j, cc dt n1 vvz pno32 p-acp dt vvg pp-f po32 n2,
(11) part (DIV2)
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3708
and its well if it proceed not to actuall wickedness, and the undoing of each other.
and its well if it proceed not to actual wickedness, and the undoing of each other.
cc pn31|vbz av cs pn31 vvb xx p-acp j n1, cc dt n-vvg pp-f d n-jn.
(11) part (DIV2)
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3709
Many a poor man thinks with himself, If I were but out of debt, or could but live so as to serve the Lord without distractions,
Many a poor man thinks with himself, If I were but out of debt, or could but live so as to serve the Lord without distractions,
d dt j n1 vvz p-acp px31, cs pns11 vbdr cc-acp av pp-f n1, cc vmd cc-acp vvi av c-acp pc-acp vvi dt n1 p-acp n2,
(11) part (DIV2)
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3710
and had such and such necessities supplyed, I would not desire any more, or care any further for the world But if their desires be granted them, they find themselves entangled,and had such and such necessities supplied, I would not desire any more, or care any further for the world But if their Desires be granted them, they find themselves entangled,
cc vhd d cc d n2 vvd, pns11 vmd xx vvi d dc, cc vvb d av-jc p-acp dt n1 cc-acp cs po32 n2 vbb vvn pno32, pns32 vvb px32 vvn,
(11) part (DIV2)
314
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3711
and their hearts deceived, and they thirst more after fulness, then before they did after necessaries.
and their hearts deceived, and they thirst more After fullness, then before they did After necessaries.
cc po32 n2 vvn, cc pns32 vvb av-dc p-acp n1, av c-acp pns32 vdd a-acp n2-j.
(11) part (DIV2)
314
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3712
And many a one thinks, [ I care not for riches or honours, but only to do good with,
And many a one thinks, [ I care not for riches or honours, but only to do good with,
cc d dt pi vvz, [ pns11 vvb xx p-acp n2 cc n2, cc-acp av-j pc-acp vdi j p-acp,
(11) part (DIV2)
314
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3713
and if I had them I would so use them. ] But when they have their desires, the case is altered:and if I had them I would so use them. ] But when they have their Desires, the case is altered:
cc cs pns11 vhd pno32 pns11 vmd av vvi pno32. ] cc-acp c-crq pns32 vhb po32 n2, dt n1 vbz vvn:
(11) part (DIV2)
314
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3714
the flesh then hath need of it, and can spare for God as little as other men,
the Flesh then hath need of it, and can spare for God as little as other men,
dt n1 av vhz n1 pp-f pn31, cc vmb vvi p-acp np1 c-acp j c-acp j-jn n2,
(11) part (DIV2)
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3715
because it loves it better then before, and pretendeth to have more use for it then formerly it had.
Because it loves it better then before, and pretendeth to have more use for it then formerly it had.
c-acp pn31 vvz pn31 av-jc cs a-acp, cc vvz pc-acp vhi dc n1 p-acp pn31 av av-j pn31 vhd.
(11) part (DIV2)
314
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Watch therefore over your deceitful hearts, and be sure to keep up the Love of God,
Watch Therefore over your deceitful hearts, and be sure to keep up the Love of God,
vvb av p-acp po22 j n2, cc vbi j pc-acp vvi a-acp dt n1 pp-f np1,
(11) part (DIV2)
315
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3717
and actually intend him in all that you have or do; and be not withdrawn to carnal affections.
and actually intend him in all that you have or do; and be not withdrawn to carnal affections.
cc av-j vvb pno31 p-acp d cst pn22 vhb cc vdb; cc vbb xx vvn p-acp j n2.
(11) part (DIV2)
315
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2. IF you are Crucified to the world, be not too eager for it.
2. IF you Are crucified to the world, be not too eager for it.
crd cs pn22 vbr vvn p-acp dt n1, vbb xx av j c-acp pn31.
(11) part (DIV2)
316
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3719
As God hath promised it you but as an appendix to your felicity, and as an overplus to the great blessings of the Covenant,
As God hath promised it you but as an appendix to your felicity, and as an overplus to the great blessings of the Covenant,
p-acp np1 vhz vvn pn31 pn22 p-acp p-acp dt n1 p-acp po22 n1, cc p-acp dt n1 p-acp dt j n2 pp-f dt n1,
(11) part (DIV2)
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3720
so must you desire it but as such.
so must you desire it but as such.
av vmb pn22 vvi pn31 p-acp c-acp d.
(11) part (DIV2)
316
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3721
And as God hath promised it you but with certain limitations, so far as he shall see it good for you,
And as God hath promised it you but with certain limitations, so Far as he shall see it good for you,
cc p-acp np1 vhz vvn pn31 pn22 p-acp p-acp j n2, av av-j c-acp pns31 vmb vvi pn31 j p-acp pn22,
(11) part (DIV2)
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3722
and agreeable to his greater ends; so you must desire it but with such limitations.
and agreeable to his greater ends; so you must desire it but with such limitations.
cc j p-acp po31 jc n2; av pn22 vmb vvi pn31 p-acp p-acp d n2.
(11) part (DIV2)
316
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I observe many to have so much reason, as to put up their prayers for outward blessings, with those limitations, and will not for shame express themselves in absolute peremptory language;
I observe many to have so much reason, as to put up their Prayers for outward blessings, with those limitations, and will not for shame express themselves in absolute peremptory language;
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(11) part (DIV2)
316
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when yet there is apparent cause to fear, that they limit not their desires, as they do their words,
when yet there is apparent cause to Fear, that they limit not their Desires, as they do their words,
c-crq av a-acp vbz j n1 pc-acp vvi, cst pns32 vvb xx po32 n2, c-acp pns32 vdb po32 n2,
(11) part (DIV2)
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nor do they submit so freely to the disposal of God in their hearts, as they seem to do in their expressions:
nor do they submit so freely to the disposal of God in their hearts, as they seem to do in their expressions:
ccx vdb pns32 vvi av av-j p-acp dt n1 pp-f np1 p-acp po32 n2, c-acp pns32 vvb pc-acp vdi p-acp po32 n2:
(11) part (DIV2)
316
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and so they make their words to be modest, while their desires are inordinate; their language to be chast, while their hearts are committing adultery with the world;
and so they make their words to be modest, while their Desires Are inordinate; their language to be chaste, while their hearts Are committing adultery with the world;
cc av pns32 vvb po32 n2 pc-acp vbi j, cs po32 n2 vbr j; po32 n1 pc-acp vbi j, cs po32 n2 vbr vvg n1 p-acp dt n1;
(11) part (DIV2)
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their expressions are pious, while their affections are idolatrous:
their expressions Are pious, while their affections Are idolatrous:
po32 n2 vbr j, cs po32 n2 vbr j:
(11) part (DIV2)
316
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3728
And so their prayers are made monstrous, while the soul of them is so disagreable to the body.
And so their Prayers Are made monstrous, while the soul of them is so disagreable to the body.
cc av po32 n2 vbr vvn j, cs dt n1 pp-f pno32 vbz av j p-acp dt n1.
(11) part (DIV2)
316
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3729
Be ashamed and afraid to desire that which you are ashamed and afraid to ask.
Be ashamed and afraid to desire that which you Are ashamed and afraid to ask.
vbb j cc j pc-acp vvi d r-crq pn22 vbr j cc j pc-acp vvi.
(11) part (DIV2)
316
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3730
You dare not say to God in your prayers, [ Lord, I must needs have a fuller estate!
You Dare not say to God in your Prayers, [ Lord, I must needs have a fuller estate!
pn22 vvb xx vvi p-acp np1 p-acp po22 n2, [ n1, pns11 vmb av vhi dt jc n1!
(11) part (DIV2)
316
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I would fain be rich and be somebody in the world; I cannot live contentedly in poverty:
I would fain be rich and be somebody in the world; I cannot live contentedly in poverty:
pns11 vmd av-j vbi j cc vbi pi p-acp dt n1; pns11 vmbx vvi n1 p-acp n1:
(11) part (DIV2)
316
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food and rayment will not serve turn; unless I fare deliciously, and be cloathed neatly, and be set by in the world,
food and raiment will not serve turn; unless I fare deliciously, and be clothed neatly, and be Set by in the world,
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(11) part (DIV2)
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and unless I may leave prosperity to my children, when I am dead and gone. ] If you dare not say thus, do not dare to desire or think thus.and unless I may leave Prosperity to my children, when I am dead and gone. ] If you Dare not say thus, do not Dare to desire or think thus.
cc cs pns11 vmb vvi n1 p-acp po11 n2, c-crq pns11 vbm j cc vvn. ] cs pn22 vvb xx vvi av, vdb xx vvi pc-acp vvi cc vvi av.
(11) part (DIV2)
316
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Mr. Robert Bolton, that holy learned Divine, doth use among the hainous damning sins, to reckon this;
Mr. Robert Bolton, that holy learned Divine, does use among the heinous damning Sins, to reckon this;
n1 np1 np1, cst j j j-jn, vdz vvi p-acp dt j vvg n2, pc-acp vvi d;
(11) part (DIV2)
316
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▪ A desire to be r•ch.
▪ A desire to be r•ch.
▪ dt n1 pc-acp vbi j.
(11) part (DIV2)
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] And if we hearken to the Scripture, we shall find that it is not without good cause.
] And if we harken to the Scripture, we shall find that it is not without good cause.
] cc cs pns12 vvb p-acp dt n1, pns12 vmb vvi cst pn31 vbz xx p-acp j n1.
(11) part (DIV2)
316
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3737
Prov. 23. 4. the command is, ▪ Labour not to be rich. Curae 23. 4. the command is, ▪ Labour not to be rich.
np1 crd crd dt n1 vbz, ▪ vvi xx pc-acp vbi j.
(11) part (DIV2)
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▪ And Prov. 28. 20. He that ma•gth haste to be rich, shall not be innocent.
▪ And Curae 28. 20. He that ma•gth haste to be rich, shall not be innocent.
▪ cc np1 crd crd pns31 cst n1 n1 pc-acp vbi j, vmb xx vbi j-jn.
(11) part (DIV2)
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▪ The Syriack rende•s the word ▪ 〈 ◊ 〉 ▪ and the Arabick ▪ the wicked ▪ which we here translate [ •e that •asteth to be rich. ▪ The Syriac rende•s the word ▪ 〈 ◊ 〉 ▪ and the Arabic ▪ the wicked ▪ which we Here translate [ •e that •asteth to be rich.
▪ dt np1 vbz dt n1 ▪ 〈 sy 〉 ▪ cc dt jp ▪ dt j ▪ r-crq pns12 av vvb [ vbb cst vvz pc-acp vbi j.
(11) part (DIV2)
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] And they must needs be the s•me men, when the Apostle saith, that the love of money is the r•ot of all evil, 1 Tim. 6. 10. Therefore saith Paul, They that will be rich, fall into temptation and a snare,
] And they must needs be the s•me men, when the Apostle Says, that the love of money is the r•ot of all evil, 1 Tim. 6. 10. Therefore Says Paul, They that will be rich, fallen into temptation and a snare,
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(11) part (DIV2)
316
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3741
and into many foolish and hurtful lusts, which drown men in destruction and perdition, 1 Tim. 6. 9. By this word [ they that will, or are willing to be rich ] is meant [ they whose wills are set upon it,
and into many foolish and hurtful Lustiest, which drown men in destruction and perdition, 1 Tim. 6. 9. By this word [ they that will, or Are willing to be rich ] is meant [ they whose wills Are Set upon it,
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(11) part (DIV2)
316
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3742
and are in love with it, and fain would be rich. and Are in love with it, and fain would be rich.
cc vbr p-acp n1 p-acp pn31, cc av-j vmd vbi j.
(11) part (DIV2)
316
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3743
] Is it fitter for God or you, to determine how many talents you shall be entrusted with? Do you long to have more duty,
] Is it fitter for God or you, to determine how many Talents you shall be Entrusted with? Do you long to have more duty,
] vbz pn31 jc p-acp np1 cc pn22, pc-acp vvi c-crq d n2 pn22 vmb vbi vvn p-acp? vdb pn22 j pc-acp vhi dc n1,
(11) part (DIV2)
316
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3744
and danger, and a double account? Its true, you may desire the success of your Labours;
and danger, and a double account? Its true, you may desire the success of your Labours;
cc n1, cc dt j-jn n1? po31 j, pn22 vmb vvi dt n1 pp-f po22 n2;
(11) part (DIV2)
316
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3745
but not for the Love of Riches, nor with an unmannerly peremptory desire. Its true also that you must be thankful for prosperity if God give it you:
but not for the Love of Riches, nor with an unmannerly peremptory desire. Its true also that you must be thankful for Prosperity if God give it you:
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(11) part (DIV2)
316
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3746
But as it must be with an holy jealousie, so it is as true, that you must be thankful also for adversity, when God sends it;
But as it must be with an holy jealousy, so it is as true, that you must be thankful also for adversity, when God sends it;
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(11) part (DIV2)
316
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3747
though not for it self, yet for the good that it may conduce to:
though not for it self, yet for the good that it may conduce to:
cs xx p-acp pn31 n1, av p-acp dt j cst pn31 vmb vvi p-acp:
(11) part (DIV2)
316
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3748
And therefore saith Iames 1. 9, 10. Let the brother of low degree, rejoyce in that he is exalted,
And Therefore Says James 1. 9, 10. Let the brother of low degree, rejoice in that he is exalted,
cc av vvz np1 crd crd, crd vvb dt n1 pp-f j n1, vvb p-acp cst pns31 vbz vvn,
(11) part (DIV2)
316
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3749
but the rich in that he is made low. And Iob could say, The Lord giveth, and the Lord taketh away;
but the rich in that he is made low. And Job could say, The Lord gives, and the Lord Takes away;
cc-acp dt j p-acp cst pns31 vbz vvn av-j. cc np1 vmd vvi, dt n1 vvz, cc dt n1 vvz av;
(11) part (DIV2)
316
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3750
blessed be the name of the Lord, Iob 1. 21.blessed be the name of the Lord, Job 1. 21.
vvn vbb dt n1 pp-f dt n1, np1 crd crd
(11) part (DIV2)
316
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3751
3. IF you are Crucified to the world, then let it not have power to Crucifie you, by putting you upon inordinate cares or sorrows. Will you vex your brains with contrivings for the world,
3. IF you Are crucified to the world, then let it not have power to Crucify you, by putting you upon inordinate Cares or sorrows. Will you vex your brains with contrivings for the world,
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(11) part (DIV2)
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3752
and weary your mind with tearing cares, and walk in sorrow because you have not your desires? and yet say that you are Crucified to the world? Are the dead so solicitous? or is a Carkaise to be so much valued? Your Passions and Endeavours will proclaim your excessive estimation of the world,
and weary your mind with tearing Cares, and walk in sorrow Because you have not your Desires? and yet say that you Are crucified to the world? are the dead so solicitous? or is a Carcass to be so much valued? Your Passion and Endeavours will proclaim your excessive estimation of the world,
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(11) part (DIV2)
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3753
when you have never so long in words professed your contempt of it. Alas how many that seem to know better, do almost distract their minds with cares,
when you have never so long in words professed your contempt of it. Alas how many that seem to know better, do almost distract their minds with Cares,
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(11) part (DIV2)
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3754
and entangle themselves in a life of so much misery, as a wise man would not like, for all the world!
and entangle themselves in a life of so much misery, as a wise man would not like, for all the world!
cc vvi px32 p-acp dt n1 pp-f av d n1, c-acp dt j n1 vmd xx av-j, c-acp d dt n1!
(11) part (DIV2)
317
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3755
If they want any thing, what trouble are their minds i• till their wants be supplyed? If they be afflicted with losses, or wrongs, or contempt;
If they want any thing, what trouble Are their minds i• till their Wants be supplied? If they be afflicted with losses, or wrongs, or contempt;
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(11) part (DIV2)
317
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3756
they are troubled as if they had lo•• some great o• necessary thing. A Crucified world could not make such a •••• in your minds;
they Are troubled as if they had lo•• Some great o• necessary thing. A crucified world could not make such a •••• in your minds;
pns32 vbr vvn c-acp cs pns32 vhd n1 d j n1 j n1. dt vvn n1 vmd xx vvi d dt •••• p-acp po22 n2;
(11) part (DIV2)
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3757
but doubtless it is so far alive as it thus a•••cte•h you.
but doubtless it is so Far alive as it thus a•••cte•h you.
cc-acp av-j pn31 vbz av av-j j c-acp pn31 av av-d pn22.
(11) part (DIV2)
317
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3758
The Lord Jesus hath himself made so full and moving a Sermon to his Disciples, against the cares of the world, Mat. 6. and Luke 12. that its a double sin to Christians to be still so careful and earthly minded;
The Lord jesus hath himself made so full and moving a Sermon to his Disciples, against the Cares of the world, Mathew 6. and Lycia 12. that its a double since to Christians to be still so careful and earthly minded;
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(11) part (DIV2)
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3759
and I know not what to hope for from that man that will not be moved with such words as those from the Lord himself.
and I know not what to hope for from that man that will not be moved with such words as those from the Lord himself.
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(11) part (DIV2)
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3760
And yet how many professors have I known that have tormented themselves with cares and sorrows,
And yet how many professors have I known that have tormented themselves with Cares and sorrows,
cc av c-crq d n2 vhb pns11 vvn cst vhb vvn px32 p-acp n2 cc n2,
(11) part (DIV2)
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3761
yea and cast their bodies into diseases by it, and many of them have dyed of it,
yea and cast their bodies into diseases by it, and many of them have died of it,
uh cc vvi po32 n2 p-acp n2 p-acp pn31, cc d pp-f pno32 vhb vvn pp-f pn31,
(11) part (DIV2)
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3762
and some it hath brought besides their wits:
and Some it hath brought beside their wits:
cc d pn31 vhz vvn a-acp po32 n2:
(11) part (DIV2)
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3763
So observable is that of the Apostle, 2 Cor. 7. 10. The sorrow of the world worketh death ] even temporal and eternal,
So observable is that of the Apostle, 2 Cor. 7. 10. The sorrow of the world works death ] even temporal and Eternal,
av j vbz d pp-f dt n1, crd np1 crd crd dt n1 pp-f dt n1 vvz n1 ] av j cc j,
(11) part (DIV2)
317
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3764
unless we be delivered by undeserved Grace.
unless we be Delivered by undeserved Grace.
cs pns12 vbb vvn p-acp j n1.
(11) part (DIV2)
317
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3765
Bear all conditions then with an equal mind, and let your passions shew that you are Crucified to the world.
Bear all conditions then with an equal mind, and let your passion show that you Are crucified to the world.
n1 d n2 av p-acp dt j-jn n1, cc vvb po22 n2 vvi cst pn22 vbr vvn p-acp dt n1.
(11) part (DIV2)
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3766
4. IF you are Crucified to the world, then Let it not thrust out the service of God,
4. IF you Are crucified to the world, then Let it not thrust out the service of God,
crd cs pn22 vbr vvn p-acp dt n1, av vvb pn31 xx vvi av dt n1 pp-f np1,
(11) part (DIV2)
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3767
and be made an excuse for a negligence in Religion. and be made an excuse for a negligence in Religion.
cc vbi vvn dt n1 p-acp dt n1 p-acp n1.
(11) part (DIV2)
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3768
How rare are holy Meditations in the minds of many that think themselves Religious? And it is worldly Thoughts that thrust them out,
How rare Are holy Meditations in the minds of many that think themselves Religious? And it is worldly Thoughts that thrust them out,
c-crq j vbr j n2 p-acp dt n2 pp-f d cst vvb px32 j? cc pn31 vbz j n2 cst vvd pno32 av,
(11) part (DIV2)
318
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3769
and worldly businesses that are the common excuse.
and worldly businesses that Are the Common excuse.
cc j n2 cst vbr dt j n1.
(11) part (DIV2)
318
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3770
How formal are many in the Instructing of their families? how seldom and how coldly do they exhort their children or servants to make ready for death,
How formal Are many in the Instructing of their families? how seldom and how coldly do they exhort their children or Servants to make ready for death,
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(11) part (DIV2)
318
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3771
and make sure of their salvation? How coldly and cursorily are family prayers and other duties slubbered over? And all is because they have other things to mind:
and make sure of their salvation? How coldly and cursorily Are family Prayers and other duties slubbered over? And all is Because they have other things to mind:
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(11) part (DIV2)
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3772
the world will give them leave to do no more.
the world will give them leave to do no more.
dt n1 vmb vvi pno32 vvi pc-acp vdi av-dx av-dc.
(11) part (DIV2)
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3773
The decay of zeal and diligence in family-duties, is the common symptom and cause too, of the destruction of knowledge and godliness in the Land. And all is because the world is Master,
The decay of zeal and diligence in Family duties, is the Common Symptom and cause too, of the destruction of knowledge and godliness in the Land. And all is Because the world is Master,
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(11) part (DIV2)
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3774
and must be served before God:
and must be served before God:
cc vmb vbi vvn p-acp np1:
(11) part (DIV2)
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3775
The business of the world doth seem to them the principal business, and must first be done;
The business of the world does seem to them the principal business, and must First be done;
dt n1 pp-f dt n1 vdz vvi p-acp pno32 dt j-jn n1, cc vmb ord vbi vdn;
(11) part (DIV2)
318
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3776
and all thoughts and talk of Heaven must stand by, till the world will give them leave to enter.
and all thoughts and talk of Heaven must stand by, till the world will give them leave to enter.
cc d n2 cc n1 pp-f n1 vmb vvi p-acp, c-acp dt n1 vmb vvi pno32 vvi pc-acp vvi.
(11) part (DIV2)
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3777
Men cannot have while to call upon God and instruct their families, because they have their worldly works to do.
Men cannot have while to call upon God and instruct their families, Because they have their worldly works to do.
np1 vmbx vhi n1 pc-acp vvi p-acp np1 cc vvi po32 n2, c-acp pns32 vhb po32 j n2 pc-acp vdi.
(11) part (DIV2)
318
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3778
Go into the families of most Noblemen, Knights or Gentlemen in England, and see there whether God or the world be most regarded and lookt after.
Go into the families of most Noblemen, Knights or Gentlemen in England, and see there whither God or the world be most regarded and looked After.
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(11) part (DIV2)
318
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3779
Perhaps they may civilly yield an ••r while a Chaplain makes a short prayer among them:
Perhaps they may civilly yield an ••r while a Chaplain makes a short prayer among them:
av pns32 vmb av-j vvi dt jc cs dt n1 vvz dt j n1 p-acp pno32:
(11) part (DIV2)
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3780
but if you look after heavenly mindedness, and seriousness in Religion, and zeal against sin,
but if you look After heavenly Mindedness, and seriousness in Religion, and zeal against since,
cc-acp cs pn22 vvb p-acp j n1, cc n1 p-acp n1, cc n1 p-acp n1,
(11) part (DIV2)
318
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3781
and diligence to help to save the souls that are under their charge, how little shall you find? Do they earnestly perswade their servants to study holy things? and do they examine them about their everlasting state,
and diligence to help to save the Souls that Are under their charge, how little shall you find? Do they earnestly persuade their Servants to study holy things? and do they examine them about their everlasting state,
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(11) part (DIV2)
318
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3782
and call them to account of what they learn from the publick Ministry? Do they shew a vehement hatred of sin,
and call them to account of what they Learn from the public Ministry? Do they show a vehement hatred of since,
cc vvb pno32 p-acp n1 pp-f r-crq pns32 vvb p-acp dt j n1? vdb pns32 vvi dt j n1 pp-f n1,
(11) part (DIV2)
318
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3783
and go before their families in an heavenly conversation? Alas, how thin are such families as these! No, no:
and go before their families in an heavenly Conversation? Alas, how thin Are such families as these! No, no:
cc vvi p-acp po32 n2 p-acp dt j n1? np1, c-crq j vbr d n2 c-acp d! uh-dx, uh-dx:
(11) part (DIV2)
318
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3784
they are so taken up with entertaining their friends, and pampering their flesh, and in complements,
they Are so taken up with entertaining their Friends, and pampering their Flesh, and in compliments,
pns32 vbr av vvn a-acp p-acp vvg po32 n2, cc vvg po32 n1, cc p-acp n2,
(11) part (DIV2)
318
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3785
and in worldly affairs, that they have little time for heavenly work:
and in worldly affairs, that they have little time for heavenly work:
cc p-acp j n2, cst pns32 vhb j n1 p-acp j n1:
(11) part (DIV2)
318
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3786
And if they do for fashion sake, get a godly young man to be their Chaplain, he is so wearied with the sensual courses of some,
And if they do for fashion sake, get a godly young man to be their Chaplain, he is so wearied with the sensual courses of Some,
cc cs pns32 vdb p-acp vvi n1, vvb dt j j n1 pc-acp vbi po32 n1, pns31 vbz av vvn p-acp dt j n2 pp-f d,
(11) part (DIV2)
318
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3787
and the scorns of others, and the vanity, and worldliness, and negligence of the rest, that his life is a burden to him,
and the scorns of Others, and the vanity, and worldliness, and negligence of the rest, that his life is a burden to him,
cc dt n2 pp-f n2-jn, cc dt n1, cc n1, cc n1 pp-f dt n1, cst po31 n1 vbz dt n1 p-acp pno31,
(11) part (DIV2)
318
Page 183
3788
and he can no more enjoy himself in such families, then in a fair or popular tumult.
and he can no more enjoy himself in such families, then in a fair or popular tumult.
cc pns31 vmb av-dx av-dc vvi px31 p-acp d n2, av p-acp dt j cc j n1.
(11) part (DIV2)
318
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3789
On the other side, poor men are in so much want, that they think themselves sufficiently excused for the neglecting of almost all the means of their salvation.
On the other side, poor men Are in so much want, that they think themselves sufficiently excused for the neglecting of almost all the means of their salvation.
p-acp dt j-jn n1, j n2 vbr p-acp av d n1, cst pns32 vvb px32 av-j vvn p-acp dt vvg pp-f av d dt n2 pp-f po32 n1.
(11) part (DIV2)
318
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3790
They think Necessity lyeth upon them, and therefore that God will not require it of them to understand the Scriptures,
They think Necessity lies upon them, and Therefore that God will not require it of them to understand the Scriptures,
pns32 vvb n1 vvz p-acp pno32, cc av cst np1 vmb xx vvi pn31 pp-f pno32 pc-acp vvi dt n2,
(11) part (DIV2)
318
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3791
nor to labour after eternal things.
nor to labour After Eternal things.
ccx pc-acp vvi p-acp j n2.
(11) part (DIV2)
318
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3792
Christ telleth them that One thing is needful, and would have them choose the better part, which shall not be taken from them. But they believe not Christ;
christ Telleth them that One thing is needful, and would have them choose the better part, which shall not be taken from them. But they believe not christ;
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(11) part (DIV2)
318
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3793
but hearken to their flesh, and it telleth them that its Another thing that is needful,
but harken to their Flesh, and it Telleth them that its another thing that is needful,
cc-acp vvb p-acp po32 n1, cc pn31 vvz pno32 cst po31 j-jn n1 cst vbz j,
(11) part (DIV2)
318
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3794
and perswadeth them to choose the worser part, which will shortly be taken from them.
and Persuadeth them to choose the Worse part, which will shortly be taken from them.
cc vvz pno32 pc-acp vvi dt jc n1, r-crq vmb av-j vbi vvn p-acp pno32.
(11) part (DIV2)
318
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3795
Christ biddeth them, Labour not for the meat that perisheth, but for that which endureth to everlasting life, Iohn 6. 27. But venter non habet aures; the flesh understandeth not such exhortations:
christ bids them, Labour not for the meat that Perishes, but for that which Endureth to everlasting life, John 6. 27. But venture non habet aures; the Flesh understands not such exhortations:
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(11) part (DIV2)
318
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3796
A greedy appetite is the reason that it judgeth by: An hungry belly is not filled nor quieted with arguments.
A greedy appetite is the reason that it Judgeth by: an hungry belly is not filled nor quieted with Arguments.
dt j n1 vbz dt n1 cst pn31 vvz p-acp: dt j n1 vbz xx vvn ccx vvn p-acp n2.
(11) part (DIV2)
318
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3797
They must have their present wants supplyed, let what will become of their immortal souls.
They must have their present Wants supplied, let what will become of their immortal Souls.
pns32 vmb vhi po32 j n2 vvd, vvb r-crq vmb vvi pp-f po32 j n2.
(11) part (DIV2)
318
Page 183
3798
And thus the Rich have so much to look after, that they cannot have while to be diligent for their souls:
And thus the Rich have so much to look After, that they cannot have while to be diligent for their Souls:
cc av dt j vhb av av-d p-acp vvb a-acp, cst pns32 vmbx vhi n1 pc-acp vbi j p-acp po32 n2:
(11) part (DIV2)
318
Page 183
3799
And the Poor have so much to seek after, that they cannot have while: And so the world abuseth them that Have it and that Want it.
And the Poor have so much to seek After, that they cannot have while: And so the world abuseth them that Have it and that Want it.
cc dt j vhb av av-d p-acp vvb a-acp, cst pns32 vmbx vhi n1: cc av dt n1 vvz pno32 cst vhb pn31 cc d vvb pn31.
(11) part (DIV2)
318
Page 183
3800
As if two men that had forfeited their lives were travelling to London for a pardon;
As if two men that had forfeited their lives were traveling to London for a pardon;
p-acp cs crd n2 cst vhd vvn po32 n2 vbdr vvg p-acp np1 p-acp dt n1;
(11) part (DIV2)
318
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3801
and the one goeth so fair a way, that he forgets his business and sitteth down picking flowers in the way;
and the one Goes so fair a Way, that he forgets his business and Sitteth down picking flowers in the Way;
cc dt crd vvz av j dt n1, cst pns31 vvz po31 n1 cc vvz a-acp vvg n2 p-acp dt n1;
(11) part (DIV2)
318
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3802
and the other meets with so fowl a way, that he thinks he is excused, because he must take heed of being wet or dirtyed.
and the other meets with so fowl a Way, that he thinks he is excused, Because he must take heed of being wet or dirtied.
cc dt n-jn vvz p-acp av n1 dt n1, cst pns31 vvz pns31 vbz vvn, c-acp pns31 vmb vvi n1 pp-f vbg j cc vvn.
(11) part (DIV2)
318
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3803
O Sirs, if the world be Crucified to you, how can it have such power over you,
Oh Sirs, if the world be crucified to you, how can it have such power over you,
uh n2, cs dt n1 vbb vvn p-acp pn22, q-crq vmb pn31 vhi d n1 p-acp pn22,
(11) part (DIV2)
319
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3804
as to cause you to neglect your greatest Lord, and your immortal souls? If indeed you are Dead to it,
as to cause you to neglect your greatest Lord, and your immortal Souls? If indeed you Are Dead to it,
c-acp pc-acp vvi pn22 pc-acp vvi po22 js n1, cc po22 j n2? cs av pn22 vbr j p-acp pn31,
(11) part (DIV2)
319
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3805
and alive to Christ, let it be seen in your families, and be seen in all your duties and conversation.
and alive to christ, let it be seen in your families, and be seen in all your duties and Conversation.
cc j p-acp np1, vvb pn31 vbi vvn p-acp po22 n2, cc vbi vvn p-acp d po22 n2 cc n1.
(11) part (DIV2)
319
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3806
Let the greatest persons that enter into your families, attend the worship of him that is Greater,
Let the greatest Persons that enter into your families, attend the worship of him that is Greater,
vvb dt js n2 cst vvb p-acp po22 n2, vvb dt n1 pp-f pno31 cst vbz jc,
(11) part (DIV2)
319
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3807
or let them not be attended. Neglect them that will neglect the service of God.
or let them not be attended. Neglect them that will neglect the service of God.
cc vvb pno32 xx vbi vvn. vvb pno32 cst vmb vvi dt n1 pp-f np1.
(11) part (DIV2)
319
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3808
Remember that the fourth Commandment requireth you to see that the Sabbath be sanctified, even by the stranger that is within your gates,
remember that the fourth Commandment requires you to see that the Sabbath be sanctified, even by the stranger that is within your gates,
np1 cst dt ord n1 vvz pn22 pc-acp vvi cst dt n1 vbb vvn, av p-acp dt n1 cst vbz p-acp po22 n2,
(11) part (DIV2)
319
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3809
as well as by your selves and the servants that are in your houses.
as well as by your selves and the Servants that Are in your houses.
c-acp av c-acp p-acp po22 n2 cc dt n2 cst vbr p-acp po22 n2.
(11) part (DIV2)
319
Page 184
3810
If you have carnal Gentlemen at your table, or are at theirs, do not be your selves so carnal as to be ashamed of holy discourse in their presence,
If you have carnal Gentlemen At your table, or Are At theirs, do not be your selves so carnal as to be ashamed of holy discourse in their presence,
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(11) part (DIV2)
319
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3811
or to suppress any speech that may tend to edification, and to the honour of your Lord.
or to suppress any speech that may tend to edification, and to the honour of your Lord.
cc pc-acp vvi d n1 cst vmb vvi p-acp n1, cc p-acp dt n1 pp-f po22 n1.
(11) part (DIV2)
319
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3812
Let them all know that you have greater matters to do, then to attend and humour them,
Let them all know that you have greater matters to do, then to attend and humour them,
vvb pno32 d vvb cst pn22 vhb jc n2 pc-acp vdi, cs pc-acp vvi cc vvi pno32,
(11) part (DIV2)
319
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3813
and that you have a Master that must be Pleased whoever be displeased.
and that you have a Master that must be Pleased whoever be displeased.
cc cst pn22 vhb dt n1 cst vmb vbi vvn r-crq vbb vvn.
(11) part (DIV2)
319
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3814
Take heed also that the world do not cause you to neglect the opportunities which are before you for your own advantage.
Take heed also that the world do not cause you to neglect the opportunities which Are before you for your own advantage.
vvb n1 av cst dt n1 vdb xx vvi pn22 pc-acp vvi dt n2 r-crq vbr p-acp pn22 p-acp po22 d n1.
(11) part (DIV2)
320
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3815
Miss not a Sermon which may be profitable to you, without Necessity.
Miss not a Sermon which may be profitable to you, without Necessity.
n1 xx dt n1 r-crq vmb vbi j p-acp pn22, p-acp n1.
(11) part (DIV2)
320
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3816
Miss not the help of private Instructions and Conference, and other edifying Sacred duties, without necessity.
Miss not the help of private Instructions and Conference, and other edifying Sacred duties, without necessity.
n1 xx dt n1 pp-f j n2 cc n1, cc j-jn j-vvg j n2, p-acp n1.
(11) part (DIV2)
320
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3817
Omit not any of your secret addresses to God, without Necessity.
Omit not any of your secret Addresses to God, without Necessity.
vvb xx d pp-f po22 j-jn n2 p-acp np1, p-acp n1.
(11) part (DIV2)
320
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3818
And take nothing for a Necessity, but that which is at that time a greater duty then that which you do Omit.
And take nothing for a Necessity, but that which is At that time a greater duty then that which you do Omit.
cc vvb pix p-acp dt n1, cc-acp cst r-crq vbz p-acp d n1 dt jc n1 cs d r-crq pn22 vdb vvi.
(11) part (DIV2)
320
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3819
I know that Works of Necessity and Mercy may be done even on the Lords day,
I know that Works of Necessity and Mercy may be done even on the lords day,
pns11 vvb cst vvz pp-f n1 cc n1 vmb vbi vdn av p-acp dt n2 n1,
(11) part (DIV2)
320
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3820
and acts of Worship may be delayed on such occasions: for God will then have Mercy and not Sacrifice.
and acts of Worship may be delayed on such occasions: for God will then have Mercy and not Sacrifice.
cc n2 pp-f n1 vmb vbi vvn p-acp d n2: c-acp np1 vmb av vhi n1 cc xx vvi.
(11) part (DIV2)
320
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3821
But Mercy on our own and others souls in seeking their relief, must not be neglected for lower things.
But Mercy on our own and Others Souls in seeking their relief, must not be neglected for lower things.
p-acp n1 p-acp po12 d cc ng2-jn n2 p-acp vvg po32 n1, vmb xx vbi vvn p-acp jc n2.
(11) part (DIV2)
320
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3822
And look not only to the Matter, but the Manner of your duties, that Worldliness do not destroy the Life and Vigour of them.
And look not only to the Matter, but the Manner of your duties, that Worldliness do not destroy the Life and Vigour of them.
cc vvb xx av-j p-acp dt n1, p-acp dt n1 pp-f po22 n2, cst n1 vdb xx vvi dt n1 cc n1 pp-f pno32.
(11) part (DIV2)
321
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3823
Turn out all thoughts of earthly things when you approach the Lord in holy worship. Provoke not his jealousie by presenting before him a distracted mind, or lifeless carkaise.
Turn out all thoughts of earthly things when you approach the Lord in holy worship. Provoke not his jealousy by presenting before him a distracted mind, or Lifeless Carcass.
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(11) part (DIV2)
321
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3824
O what sleepy frozen duties do many professors offer to the Lord, even from week to week,
O what sleepy frozen duties do many professors offer to the Lord, even from Week to Week,
sy q-crq j j-vvn n2 vdb d n2 vvb p-acp dt n1, av p-acp n1 p-acp n1,
(11) part (DIV2)
321
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3825
because their hearts are so distracted by the world, that they are to seek when God should have them.
Because their hearts Are so distracted by the world, that they Are to seek when God should have them.
c-acp po32 n2 vbr av vvn p-acp dt n1, cst pns32 vbr pc-acp vvi c-crq np1 vmd vhi pno32.
(11) part (DIV2)
321
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3826
5. IF you are Crucified to the world, take heed that you use no unlawful means for the procurement of worldly things.
5. IF you Are crucified to the world, take heed that you use no unlawful means for the procurement of worldly things.
crd cs pn22 vbr vvn p-acp dt n1, vvb n1 cst pn22 vvi dx j n2 p-acp dt n1 pp-f j n2.
(11) part (DIV2)
322
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3827
Stretch not your consciences for the compassing of such ends. Lay still before you the Rule of Equity;
Stretch not your Consciences for the compassing of such ends. Lay still before you the Rule of Equity;
np1 xx po22 n2 p-acp dt vvg pp-f d n2. np1 av p-acp pn22 dt n1 pp-f n1;
(11) part (DIV2)
322
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3828
Do as you would be done by.
Do as you would be done by.
vdb c-acp pn22 vmd vbi vdn p-acp.
(11) part (DIV2)
322
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3829
Put your brother with whom you deal, in your own case, and your selves in his;
Put your brother with whom you deal, in your own case, and your selves in his;
vvb po22 n1 p-acp ro-crq pn22 vvb, p-acp po22 d n1, cc po22 n2 p-acp po31;
(11) part (DIV2)
322
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3830
and so drive on your bargains in that mind. If you did thus, you would not sell too dear, nor buy too cheap;
and so drive on your bargains in that mind. If you did thus, you would not fell too dear, nor buy too cheap;
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(11) part (DIV2)
322
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3831
you would not make so many words to get his goods for less then the worth,
you would not make so many words to get his goods for less then the worth,
pn22 vmd xx vvi av d n2 pc-acp vvi po31 n2-j p-acp av-dc cs dt n1,
(11) part (DIV2)
322
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3832
nor to sell your own for more then the worth:
nor to fell your own for more then the worth:
ccx pc-acp vvi po22 d c-acp av-dc cs dt n1:
(11) part (DIV2)
322
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3833
Nay you would not take more then the worth, if by ignorance or necessity your brother should offer it you;
Nay you would not take more then the worth, if by ignorance or necessity your brother should offer it you;
uh-x pn22 vmd xx vvi av-dc cs dt n1, cs p-acp n1 cc n1 po22 n1 vmd vvi pn31 pn22;
(11) part (DIV2)
322
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3834
nor give less then the worth, though through ignorance or necessity he would take it.
nor give less then the worth, though through ignorance or necessity he would take it.
ccx vvb dc cs dt n1, cs p-acp n1 cc n1 pns31 vmd vvi pn31.
(11) part (DIV2)
322
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3835
The love of money hath so blinded many, that in selling they think it to be no sin, to take as much for a commodity as they can get;
The love of money hath so blinded many, that in selling they think it to be no since, to take as much for a commodity as they can get;
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(11) part (DIV2)
322
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3836
and in buying they think it no sin to get the commodity as cheap as they can have it;
and in buying they think it no since to get the commodity as cheap as they can have it;
cc p-acp vvg pns32 vvb pn31 dx n1 pc-acp vvi dt n1 c-acp j c-acp pns32 vmb vhi pn31;
(11) part (DIV2)
322
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3837
never once asking their own hearts, How would I desire to be dealt with my self, i• it were my own case? Nay Covetousness is the common cause that maketh most of the world cry out against Covetousness. When men are like ravenous greedy beasts, that grudge at every bit that goes besides their own mouths, they will reproach all that cross their covetous desires.
never once asking their own hearts, How would I desire to be dealt with my self, i• it were my own case? Nay Covetousness is the Common cause that makes most of the world cry out against Covetousness. When men Are like ravenous greedy beasts, that grudge At every bit that Goes beside their own mouths, they will reproach all that cross their covetous Desires.
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(11) part (DIV2)
322
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3838
If they cannot by words perswade a tradesman to sell his ware at such rates as he cannot live by, they will defame him as a covetous griping man:
If they cannot by words persuade a tradesman to fell his ware At such rates as he cannot live by, they will defame him as a covetous gripping man:
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(11) part (DIV2)
322
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3839
and all because he fitteth not their covetous desires:
and all Because he fits not their covetous Desires:
cc d c-acp pns31 vvz xx po32 j n2:
(11) part (DIV2)
322
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3840
and all that will escape their censure of being covetous, must shut up their shops ere long, to the defrauding of their creditors.
and all that will escape their censure of being covetous, must shut up their shops ere long, to the defrauding of their creditors.
cc d cst vmb vvi po32 n1 pp-f vbg j, vmb vvi a-acp po32 n2 c-acp av-j, p-acp dt vvg pp-f po32 n2.
(11) part (DIV2)
322
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3841
If a Physitian that hath been a means to save their lives, do demand but half his due, it being the calling which he liveth on, they will defame him as Covetous,
If a physician that hath been a means to save their lives, do demand but half his due, it being the calling which he lives on, they will defame him as Covetous,
cs dt n1 cst vhz vbn dt n2 pc-acp vvi po32 n2, vdb vvi p-acp j-jn po31 j-jn, pn31 vbg dt n1 r-crq pns31 vvz a-acp, pns32 vmb vvi pno31 p-acp j,
(11) part (DIV2)
322
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3842
because he contradicteth their covetous desires: and would have any thing from them which is so near to their hearts.
Because he Contradicteth their covetous Desires: and would have any thing from them which is so near to their hearts.
c-acp pns31 vvz po32 j n2: cc vmd vhi d n1 p-acp pno32 r-crq vbz av av-j p-acp po32 n2.
(11) part (DIV2)
322
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3843
Let a Minister but demand his own, which was never theirs, but is his by the Law of the Land,
Let a Minister but demand his own, which was never theirs, but is his by the Law of the Land,
vvb dt n1 cc-acp vvi po31 d, r-crq vbds av-x png32, cc-acp vbz po31 p-acp dt n1 pp-f dt n1,
(11) part (DIV2)
322
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3844
and they will reproach him like Quakers, as a covetous hireling;
and they will reproach him like Quakers, as a covetous hireling;
cc pns32 vmb vvi pno31 av-j np1, c-acp dt j n1;
(11) part (DIV2)
322
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3845
and if he will not suffer every worldly miser to rob him, they will defame him as if he were sick of their disease:
and if he will not suffer every worldly miser to rob him, they will defame him as if he were sick of their disease:
cc cs pns31 vmb xx vvi d j n1 pc-acp vvi pno31, pns32 vmb vvi pno31 c-acp cs pns31 vbdr j pp-f po32 n1:
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So far are they from the Primitive practise of selling all, and laying down at the feet of the Apostles, that they would steal from the Church those Tenths which neither they nor their Fathers before them had any propriety in, any more then in the Lands of any of their neighbours,
So Far Are they from the Primitive practice of selling all, and laying down At the feet of the Apostles, that they would steal from the Church those Tenths which neither they nor their Father's before them had any propriety in, any more then in the Lands of any of their neighbours,
av av-j vbr pns32 p-acp dt j n1 pp-f vvg d, cc vvg a-acp p-acp dt n2 pp-f dt n2, cst pns32 vmd vvi p-acp dt n1 d ord r-crq av-dx pns32 ccx po32 n2 p-acp pno32 vhd d n1 p-acp, d dc cs p-acp dt n2 pp-f d pp-f po32 n2,
(11) part (DIV2)
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as in the case of Impropriators they are forced to confess.
as in the case of Impropriators they Are forced to confess.
c-acp p-acp dt n1 pp-f n2 pns32 vbr vvn pc-acp vvi.
(11) part (DIV2)
322
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3848
Let a man give all that he hath to the poor, and he shall be defa••ed as covetous,
Let a man give all that he hath to the poor, and he shall be defa••ed as covetous,
vvb dt n1 vvb d cst pns31 vhz p-acp dt j, cc pns31 vmb vbi vvn a-acp j,
(11) part (DIV2)
322
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3849
because he will not give more then all.
Because he will not give more then all.
c-acp pns31 vmb xx vvi av-dc cs d.
(11) part (DIV2)
322
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3850
I or if he give to nineteen, and have not wherewith to satisfie the twentieth, he that hath nothing or less then he expected, is as much unsatisfied,
I or if he give to nineteen, and have not wherewith to satisfy the twentieth, he that hath nothing or less then he expected, is as much unsatisfied,
pns11 cc cs pns31 vvb p-acp crd, cc vhb xx c-crq pc-acp vvi dt ord, pns31 cst vhz pix cc dc cs pns31 vvd, vbz p-acp d j-vvn,
(11) part (DIV2)
322
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3851
and as forward to speak evil of him, as if he had given to none at all.
and as forward to speak evil of him, as if he had given to none At all.
cc c-acp av-j pc-acp vvi j-jn pp-f pno31, c-acp cs pns31 vhd vvn p-acp pix p-acp av-d.
(11) part (DIV2)
322
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3852
And usually so unreasonable are these covetous expectations, that you may sooner displease ten of the•, then satisfie one.
And usually so unreasonable Are these covetous Expectations, that you may sooner displease ten of the•, then satisfy one.
cc av-j av j vbr d j n2, cst pn22 vmb av-c vvi crd pp-f n1, av vvb pi.
(11) part (DIV2)
322
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3853
Whence also comes the Theevery, the Lying for the sake of Commodity, the over-witting and over-reaching of each other, but from this sin.
Whence also comes the Thievery, the Lying for the sake of Commodity, the overwitting and overreaching of each other, but from this since.
q-crq av vvz dt n1, dt vvg p-acp dt n1 pp-f n1, dt j cc j pp-f d n-jn, cc-acp p-acp d n1.
(11) part (DIV2)
323
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3854
Whence is it that most Ale ▪ sellers and Vintners will make a trade of poysoning souls,
Whence is it that most Ale ▪ sellers and Vintners will make a trade of poisoning Souls,
q-crq vbz pn31 cst ds n1 ▪ n2 cc n2 vmb vvi dt n1 pp-f vvg n2,
(11) part (DIV2)
323
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3855
and will nourish that odious vice, which is the ruine of mens bodies, the impoverishing of their families, the dishonour of God,
and will nourish that odious vice, which is the ruin of men's bodies, the impoverishing of their families, the dishonour of God,
cc vmb vvi d j n1, r-crq vbz dt n1 pp-f ng2 n2, dt n-vvg pp-f po32 n2, dt n1 pp-f np1,
(11) part (DIV2)
323
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3856
and the shame and danger of the towns and Common-wealths in which they are committed? but only for the love of a sordid gain.
and the shame and danger of the Towns and Commonwealths in which they Are committed? but only for the love of a sordid gain.
cc dt n1 cc n1 pp-f dt n2 cc n2 p-acp r-crq pns32 vbr vvn? cc-acp av-j c-acp dt n1 pp-f dt j n1.
(11) part (DIV2)
323
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3857
And were it not more for fear of men then God, the most of them by far, would make the Lords day their chief Market-day;
And were it not more for Fear of men then God, the most of them by Far, would make the lords day their chief Market day;
cc vbdr pn31 xx dc p-acp n1 pp-f n2 cs np1, dt ds pp-f pno32 p-acp av-j, vmd vvi dt n2 n1 po32 j-jn n1;
(11) part (DIV2)
323
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3858
for they care not to rob even God himself for this unprofitable gain.
for they care not to rob even God himself for this unprofitable gain.
c-acp pns32 vvb xx pc-acp vvi av np1 px31 p-acp d j n1.
(11) part (DIV2)
323
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3859
And its well if Butchers, and many other Tradesmen would not do the like, if the Laws of the Land and the severity of Magistrates did not restrain them.
And its well if Butchers, and many other Tradesmen would not do the like, if the Laws of the Land and the severity of Magistrates did not restrain them.
cc pn31|vbz av cs n2, cc d j-jn n2 vmd xx vdi dt av-j, cs dt n2 pp-f dt n1 cc dt n1 pp-f n2 vdd xx vvi pno32.
(11) part (DIV2)
323
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3860
This is the Love they have to God, and eternal Glory! Thus you may see whether they are dead to the world, or rather to Christ!
This is the Love they have to God, and Eternal Glory! Thus you may see whither they Are dead to the world, or rather to christ!
d vbz dt n1 pns32 vhb p-acp np1, cc j n1! av pn22 vmb vvi cs pns32 vbr j p-acp dt n1, cc av-c p-acp np1!
(11) part (DIV2)
323
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3861
Gehezi thought himself wiser then his Master, when he went after Naaman for his prize: And Achan thought himself wiser then all Israel, when he hid the gold:Gehazi Thought himself Wiser then his Master, when he went After Naaman for his prize: And achan Thought himself Wiser then all Israel, when he hid the gold:
np1 vvd px31 jc cs po31 n1, c-crq pns31 vvd p-acp np1 p-acp po31 n1: cc np1 vvd px31 jc cs d np1, c-crq pns31 vvd dt n1:
(11) part (DIV2)
323
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3862
And Saul thought it wisdom to spare Agag and the best things from destruction.
And Saul Thought it Wisdom to spare Agag and the best things from destruction.
cc np1 vvd pn31 n1 pc-acp vvi np1 cc dt js n2 p-acp n1.
(11) part (DIV2)
323
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3863
But the Leprosie taught one, and the stones taught another, and Gods rejection taught the third, to know that by experience which they would not learn by the warnings of the Lord.
But the Leprosy taught one, and the stones taught Another, and God's rejection taught the third, to know that by experience which they would not Learn by the Warnings of the Lord.
p-acp dt n1 vvd pi, cc dt n2 vvd j-jn, cc ng1 n1 vvd dt ord, pc-acp vvi cst p-acp n1 r-crq pns32 vmd xx vvi p-acp dt n2 pp-f dt n1.
(11) part (DIV2)
323
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3864
The like may be said of contentious Law-suits, the common effects of Covetousness and Revenge; and so of all other unlawfull gain.
The like may be said of contentious Lawsuits, the Common effects of Covetousness and Revenge; and so of all other unlawful gain.
dt j vmb vbi vvn pp-f j n2, dt j n2 pp-f n1 cc n1; cc av pp-f d j-jn j n1.
(11) part (DIV2)
323
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3865
If indeed you are dead to the world, do not so much as tell a lie to get all the riches of the world.
If indeed you Are dead to the world, do not so much as tell a lie to get all the riches of the world.
cs av pn22 vbr j p-acp dt n1, vdb xx av av-d c-acp vvi dt n1 pc-acp vvi d dt n2 pp-f dt n1.
(11) part (DIV2)
324
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3866
Remember also the commands of God, Lev. 19. 13. Thou shalt not defraud thy neighbour, neither rob him:
remember also the commands of God, Lev. 19. 13. Thou shalt not defraud thy neighbour, neither rob him:
np1 av dt n2 pp-f np1, np1 crd crd pns21 vm2 xx vvi po21 n1, av-d vvi pno31:
(11) part (DIV2)
324
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3867
the wages of him that is hired shall not abide with thee all night: the wages of him that is hired shall not abide with thee all night:
dt n2 pp-f pno31 cst vbz vvn vmb xx vvi p-acp pno21 d n1:
(11) part (DIV2)
324
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3868
And 1 Thes. 4. 6. That no man go beyond and defraud his brother in any matter,
And 1 Thebes 4. 6. That no man go beyond and defraud his brother in any matter,
cc crd np1 crd crd cst dx n1 vvi p-acp cc vvi po31 n1 p-acp d n1,
(11) part (DIV2)
324
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3869
because that the Lord is the avenger of all such, as we also have forewarned you, and testified. Because that the Lord is the avenger of all such, as we also have forewarned you, and testified.
c-acp cst dt n1 vbz dt n1 pp-f d d, c-acp pns12 av vhb vvn pn22, cc vvn.
(11) part (DIV2)
324
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3870
And 1 Cor. 6. 7, 8, 9. Now therefore there is utterly a fault among you,
And 1 Cor. 6. 7, 8, 9. Now Therefore there is utterly a fault among you,
cc crd np1 crd crd, crd, crd av av pc-acp vbz av-j dt n1 p-acp pn22,
(11) part (DIV2)
324
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3871
because ye go to Law one with another:
Because you go to Law one with Another:
c-acp pn22 vvb p-acp n1 pi p-acp n-jn:
(11) part (DIV2)
324
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3872
Why do ye not rather take wrong? Why do ye not rather suffer your selves to be defrauded? Nay you do wrong,
Why do you not rather take wrong? Why do you not rather suffer your selves to be defrauded? Nay you do wrong,
q-crq vdb pn22 xx av-c vvi j-jn? q-crq vdb pn22 xx av-c vvi po22 n2 pc-acp vbi vvd? uh-x pn22 vdb vvi,
(11) part (DIV2)
324
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3873
and defraud, and that your Brethren:
and defraud, and that your Brothers:
cc n1, cc cst po22 n2:
(11) part (DIV2)
324
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3874
Know you not that the unrighteous shall not inherit the Kingdom of God? ] These lessons would be better learnt,Know you not that the unrighteous shall not inherit the Kingdom of God? ] These Lessons would be better learned,
vvb pn22 xx d dt j vmb xx vvi dt n1 pp-f np1? ] d n2 vmd vbi av-jc vvn,
(11) part (DIV2)
324
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3875
if covetousness did not stop mens ears. But its a befooling stupifying vice. It makes men lose themselves for gain.
if covetousness did not stop men's ears. But its a befooling stupefying vice. It makes men loose themselves for gain.
cs n1 vdd xx vvb ng2 n2. p-acp pn31|vbz dt n-vvg j-vvg n1. pn31 vvz n2 vvi px32 p-acp n1.
(11) part (DIV2)
324
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3876
For as Austin saith, [ Avarus antequam lucretur, seipsam perdit; & antequam aliquid capiat, capitur.
For as Austin Says, [ Avarus antequam lucretur, seipsam perdit; & antequam Aliquid Capita, capitur.
p-acp c-acp np1 vvz, [ np1 fw-la fw-la, fw-la n1; cc fw-la j n1, fw-la.
(11) part (DIV2)
324
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3877
] And all this is for the pleasing of their fancy, that they may have more then they need.
] And all this is for the pleasing of their fancy, that they may have more then they need.
] cc d d vbz p-acp dt j-vvg pp-f po32 n1, cst pns32 vmb vhi dc cs pns32 vvb.
(11) part (DIV2)
324
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3878
For Avarus est caecus; credendo enim dives est, non videndo.
For Avarus est caecus; credendo enim dives est, non videndo.
p-acp np1 fw-la fw-la; fw-la fw-la fw-la fw-la, fw-fr fw-la.
(11) part (DIV2)
324
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3879
Amas pecuniam O caece, quam nunquam videbis, caecus possides, caecus morituruses, &c. Idem. ] And when they pretend Necessity, it is but the voice of Covetousness:Amas pecuniam O caece, quam Never You will see, caecus possides, caecus morituruses, etc. Idem. ] And when they pretend Necessity, it is but the voice of Covetousness:
fw-la fw-la fw-la n1, fw-la fw-la fw-la, fw-la vvz, fw-la n2, av fw-la. ] cc c-crq pns32 vvb n1, pn31 vbz p-acp dt n1 pp-f n1:
(11) part (DIV2)
324
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3880
For, saith the same Austin, [ Non est in carendo difficultas, nisi cum fuerit in possidendo cupiditas.
For, Says the same Austin, [ Non est in carendo Difficulty, nisi cum fuerit in possidendo Cupiditas.
c-acp, vvz dt d np1, [ fw-fr fw-la p-acp fw-la fw-la, fw-la fw-la fw-la p-acp fw-la fw-la.
(11) part (DIV2)
324
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3881
] Et alibi [ Pauperiorem se judicat abundans: quia sibi de•sse arbitratur, quicquid ab aliis possidetur toto mundo eget, cujus non capit mundus cupiditatem. ]
] Et alibi [ Pauperiorem se judicat abundans: quia sibi de•sse arbitratur, quicquid ab Others possidetur toto mundo eget, cujus non Capital World cupiditatem. ]
] fw-la fw-la [ fw-la fw-la fw-la n2: 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-fr fw-la fw-la fw-la. ]
(11) part (DIV2)
324
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3882
6. IF you are Crucified to the world, let us see it by your improving all for God,
6. IF you Are crucified to the world, let us see it by your improving all for God,
crd cs pn22 vbr vvn p-acp dt n1, vvb pno12 vvi pn31 p-acp po22 vvg d p-acp np1,
(11) part (DIV2)
325
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3883
and not employing it to the pleasing of your flesh. Use all that you have as men that must be accountable for them.
and not employing it to the pleasing of your Flesh. Use all that you have as men that must be accountable for them.
cc xx vvg pn31 p-acp dt j-vvg pp-f po22 n1. vvb d cst pn22 vhb p-acp n2 cst vmb vbi j p-acp pno32.
(11) part (DIV2)
325
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3884
Remember that you receive them from your Master for his use. Resolve therefore so to expend and employ them, as may most further his service.
remember that you receive them from your Master for his use. Resolve Therefore so to expend and employ them, as may most further his service.
np1 cst pn22 vvb pno32 p-acp po22 n1 p-acp po31 n1. vvb av av pc-acp vvi cc vvi pno32, c-acp vmb av-ds av-j po31 n1.
(11) part (DIV2)
326
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3885
Look about you, and see what good is to be done, and then consider, how far you are furnished and enabled to do it;
Look about you, and see what good is to be done, and then Consider, how Far you Are furnished and enabled to do it;
n1 p-acp pn22, cc vvb r-crq j vbz pc-acp vbi vdn, cc av vvb, c-crq av-j pn22 vbr vvn cc vvd pc-acp vdi pn31;
(11) part (DIV2)
326
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3886
and accordingly lay out the talents which you are entrusted with. Seek after such work; and do not stay till it be brought to your hand.
and accordingly lay out the Talents which you Are Entrusted with. Seek After such work; and do not stay till it be brought to your hand.
cc av-vvg vvi av dt n2 r-crq pn22 vbr vvn p-acp. vvb p-acp d n1; cc vdb xx vvi c-acp pn31 vbb vvn p-acp po22 n1.
(11) part (DIV2)
326
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3887
If you love Christ indeed, me thinks you should not stay for an invitation to do him service,
If you love christ indeed, me thinks you should not stay for an invitation to do him service,
cs pn22 vvb np1 av, pno11 vvz pn22 vmd xx vvi p-acp dt n1 pc-acp vdi pno31 n1,
(11) part (DIV2)
326
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3888
nor should you need that men come a begging to you to awaken your charity,
nor should you need that men come a begging to you to awaken your charity,
ccx vmd pn22 vvi d n2 vvb dt vvg p-acp pn22 pc-acp vvi po22 n1,
(11) part (DIV2)
326
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3889
when you know before that it is a charitable and necessary work that is before you.
when you know before that it is a charitable and necessary work that is before you.
c-crq pn22 vvb p-acp cst pn31 vbz dt j cc j n1 cst vbz p-acp pn22.
(11) part (DIV2)
326
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3890
Two sorts of persons I would especially direct this advice to. First to the rich and powerful in the world.
Two sorts of Persons I would especially Direct this Advice to. First to the rich and powerful in the world.
crd n2 pp-f n2 pns11 vmd av-j vvi d n1 p-acp. ord p-acp dt j cc j p-acp dt n1.
(11) part (DIV2)
327
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3891
Secondly, To all that are professors of Religion.
Secondly, To all that Are professors of Religion.
ord, p-acp d cst vbr n2 pp-f n1.
(11) part (DIV2)
327
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3892
For the first sort, let them consider, that their Riches are snares to them, and will prove a certain means of their damnation,
For the First sort, let them Consider, that their Riches Are snares to them, and will prove a certain means of their damnation,
p-acp dt ord n1, vvb pno32 vvi, cst po32 n2 vbr n2 p-acp pno32, cc vmb vvi dt j n2 pp-f po32 n1,
(11) part (DIV2)
328
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3893
if they devote them not to God. Tythes, and Oblations, and Firstfruits were devoted to God under the Law:
if they devote them not to God. Tithes, and Oblations, and Firstfruits were devoted to God under the Law:
cs pns32 vvb pno32 xx p-acp np1. n2, cc n2, cc n2 vbdr vvn p-acp np1 p-acp dt n1:
(11) part (DIV2)
328
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3894
but all is expresly devoted to him under the Gospel;
but all is expressly devoted to him under the Gospel;
cc-acp d vbz av-j vvn p-acp pno31 p-acp dt n1;
(11) part (DIV2)
328
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3895
Which was expressed by the Primitive Christians selling all, and laying down at the Apostles feet:
Which was expressed by the Primitive Christians selling all, and laying down At the Apostles feet:
r-crq vbds vvn p-acp dt j np1 vvg d, cc vvg a-acp p-acp dt n2 n2:
(11) part (DIV2)
328
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3896
For as Life and Immortality is brought to light more abundantly in the Gospel;
For as Life and Immortality is brought to Light more abundantly in the Gospel;
c-acp c-acp n1 cc n1 vbz vvn pc-acp vvi av-dc av-j p-acp dt n1;
(11) part (DIV2)
328
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3897
So also is the means of obtaining it, and the duty which we owe to him that giveth it:
So also is the means of obtaining it, and the duty which we owe to him that gives it:
av av vbz dt n2 pp-f vvg pn31, cc dt n1 r-crq pns12 vvb p-acp pno31 cst vvz pn31:
(11) part (DIV2)
328
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3898
And as Grace and Truth came by Jesus Christ, and the greatest mercies are revealed by the Gospel:
And as Grace and Truth Come by jesus christ, and the greatest Mercies Are revealed by the Gospel:
cc c-acp n1 cc n1 vvd p-acp np1 np1, cc dt js n2 vbr vvn p-acp dt n1:
(11) part (DIV2)
328
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3899
So the greatest holiness comes by Christ, and the greatest obligations are laid on us in the Gospel:
So the greatest holiness comes by christ, and the greatest obligations Are laid on us in the Gospel:
av dt js n1 vvz p-acp np1, cc dt js n2 vbr vvn p-acp pno12 p-acp dt n1:
(11) part (DIV2)
328
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3900
Especially to self-denyal, and an hearty Devoting our selves and all we have to God.
Especially to self-denial, and an hearty Devoting our selves and all we have to God.
av-j p-acp n1, cc dt j vvg po12 n2 cc d pns12 vhb p-acp np1.
(11) part (DIV2)
328
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3901
I beseech you observe the distinction which Christ useth, Luke 12. 21. between Laying up Riches to your selves, and being Rich to God, and how dreadful the Application is.
I beseech you observe the distinction which christ uses, Lycia 12. 21. between Laying up Riches to your selves, and being Rich to God, and how dreadful the Application is.
pns11 vvb pn22 vvb dt n1 r-crq np1 vvz, av crd crd p-acp vvg a-acp n2 p-acp po22 n2, cc vbg j p-acp np1, cc c-crq j dt n1 vbz.
(11) part (DIV2)
328
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3902
If almost all your Riches be expended on your selves and yours, or laid upin store as for provision for your flesh, its plain then that you [ Lay up riches for your selves ] and so are concluded by the sentence of Christ among the miserable fools that are there described.
If almost all your Riches be expended on your selves and yours, or laid upin store as for provision for your Flesh, its plain then that you [ Lay up riches for your selves ] and so Are concluded by the sentence of christ among the miserable Fools that Are there described.
cs av d po22 n2 vbb vvn p-acp po22 n2 cc png22, cc vvd n1 n1 c-acp p-acp n1 p-acp po22 n1, pn31|vbz j av cst pn22 [ vvd a-acp n2 p-acp po22 n2 ] cc av vbr vvn p-acp dt n1 pp-f np1 p-acp dt j n2 cst vbr a-acp vvn.
(11) part (DIV2)
328
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3903
But if you are [ Rich to God ] you will study to improve your Riches for God,
But if you Are [ Rich to God ] you will study to improve your Riches for God,
p-acp cs pn22 vbr [ j p-acp np1 ] pn22 vmb vvi pc-acp vvi po22 n2 p-acp np1,
(11) part (DIV2)
328
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3904
and often bethink your selves which way they may be employed to his greatest service.
and often bethink your selves which Way they may be employed to his greatest service.
cc av vvb po22 n2 r-crq n1 pns32 vmb vbi vvn p-acp po31 js n1.
(11) part (DIV2)
328
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3905
He that cannot spare his wealth, for the service of his Redeemer, and the good of his Brother,
He that cannot spare his wealth, for the service of his Redeemer, and the good of his Brother,
pns31 cst vmbx vvi po31 n1, p-acp dt n1 pp-f po31 n1, cc dt j pp-f po31 n1,
(11) part (DIV2)
328
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3906
and the furthering of his own salvation, is very far from being Crucified to the world.
and the furthering of his own salvation, is very Far from being crucified to the world.
cc dt j-vvg pp-f po31 d n1, vbz av av-j p-acp vbg vvn p-acp dt n1.
(11) part (DIV2)
328
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3907
2. And it is not only the great ones that have need of this advice, but all in their places that are entrusted with Gods Mercies.
2. And it is not only the great ones that have need of this Advice, but all in their places that Are Entrusted with God's mercies.
crd cc pn31 vbz xx av-j dt j pi2 cst vhb n1 pp-f d n1, cc-acp d p-acp po32 n2 cst vbr vvn p-acp npg1 n2.
(11) part (DIV2)
329
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3908
Think not your selves excused from works of Charity, because you have but one talent:
Think not your selves excused from works of Charity, Because you have but one talon:
vvb xx po22 n2 vvn p-acp n2 pp-f n1, c-acp pn22 vhb p-acp crd n1:
(11) part (DIV2)
329
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3909
for one talent must be proportionably improved as well as ten, or else you will be condemned as unprofitable servants.
for one talon must be proportionably improved as well as ten, or Else you will be condemned as unprofitable Servants.
c-acp crd n1 vmb vbi av-j vvn c-acp av c-acp crd, cc av pn22 vmb vbi vvn p-acp j n2.
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People of the lower rank do commonly think that God requireth nothing of them, but to receive what others give them, and to labour for themselves:
People of the lower rank do commonly think that God requires nothing of them, but to receive what Others give them, and to labour for themselves:
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And when they have reviled sufficiently at Rich men for worldliness, they often shew themselves as worldly, by denying their mites,
And when they have reviled sufficiently At Rich men for worldliness, they often show themselves as worldly, by denying their mites,
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and by unmercifulness to those that are poorer then themselves, as the Richer do by denying their larger proportions.
and by unmercifulness to those that Are Poorer then themselves, as the Richer doe by denying their larger proportions.
cc p-acp n1 p-acp d cst vbr jc cs px32, c-acp dt jc n1 p-acp vvg po32 jc n2.
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The scarcity and defectiveness of charitable works, with all sorts of men from the highest to the lowest,
The scarcity and defectiveness of charitable works, with all sorts of men from the highest to the lowest,
dt n1 cc n1 pp-f j n2, p-acp d n2 pp-f n2 p-acp dt js p-acp dt js,
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even those that seem more forward in verbal devotions, do shew us too evidently how common hypocrisie is,
even those that seem more forward in verbal devotions, do show us too evidently how Common hypocrisy is,
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and how few are entirely devoted to God, and what a bewitching and blinding thing the world is.
and how few Are entirely devoted to God, and what a bewitching and blinding thing the world is.
cc c-crq d vbr av-j vvn p-acp np1, cc q-crq dt j-vvg cc vvg n1 dt n1 vbz.
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They that think a man utterly ungodly that doth not in the length and life of his duties go much beyond the common sort of men, do never judge themselves ungodly for not exceeding them in works of Charity.
They that think a man utterly ungodly that does not in the length and life of his duties go much beyond the Common sort of men, do never judge themselves ungodly for not exceeding them in works of Charity.
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In acts of piety and worship, they (justly) think, that they should not only set apart one day in seven, to be wholly imployed herein,
In acts of piety and worship, they (justly) think, that they should not only Set apart one day in seven, to be wholly employed herein,
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but also a considerable part of every day in the week, besides their holy Meditations which they mix with their common works.
but also a considerable part of every day in the Week, beside their holy Meditations which they mix with their Common works.
cc-acp av dt j n1 pp-f d n1 p-acp dt n1, p-acp po32 j n2 r-crq pns32 vvb p-acp po32 j n2.
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But how few are they that will allow God such a Proportion of their estates? as besides their daily works of charity upon ordinary occasions, to devote also a seventh part entirely to his service? Though all cannot do this,
But how few Are they that will allow God such a Proportion of their estates? as beside their daily works of charity upon ordinary occasions, to devote also a seventh part entirely to his service? Though all cannot do this,
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yet many shall see when their eyes are opened, that they should have done more.
yet many shall see when their eyes Are opened, that they should have done more.
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3921
For ought I see, the charitable works of the Richest, and of too many Professors of the greatest Piety, are too like the pious actions of the ungodly;
For ought I see, the charitable works of the Richest, and of too many Professors of the greatest Piety, Are too like the pious actions of the ungodly;
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even, seldom, and by the halves, and lifeless, and to little purpose.
even, seldom, and by the halves, and Lifeless, and to little purpose.
av, av, cc p-acp dt n2-jn, cc j, cc p-acp j n1.
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As the ungodly will drop morning and night a formal, seeming heartless prayer, upon the by,
As the ungodly will drop morning and night a formal, seeming heartless prayer, upon the by,
p-acp dt j vmb vvi n1 cc n1 dt j, vvg j n1, p-acp dt a-acp,
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while their minds are another way;
while their minds Are Another Way;
cs po32 n2 vbr j-jn n1;
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and if you urge them to any higher, and costlyer devotion, instead of obeying, they will cavil against it,
and if you urge them to any higher, and costlyer devotion, instead of obeying, they will cavil against it,
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and put it off with vain excuses, and say, God doth not require this of us,
and put it off with vain excuses, and say, God does not require this of us,
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because we are not learned, and because we have our necessary labours to look after. Because we Are not learned, and Because we have our necessary labours to look After.
c-acp pns12 vbr xx j, cc c-acp pns12 vhb po12 j n2 pc-acp vvi a-acp.
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3928
Even so many Rich men, and seemingly Religious, will drop now and then a penny or an alms to the poor,
Even so many Rich men, and seemingly Religious, will drop now and then a penny or an alms to the poor,
av av d j n2, cc av-vvg j, vmb vvi av cc av dt n1 cc dt n2 p-acp dt j,
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and give upon the by some inconsiderable pittance, which costeth them but little, and doth no great good:
and give upon thee by Some inconsiderable pittance, which costeth them but little, and does not great good:
cc vvi p-acp pno32 p-acp d j n1, r-crq vvz pno32 p-acp j, cc vdz xx j j:
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But if you urge them to any greater works, you shall have excuses enow, and reasonings against their duty, but little of performance.
But if you urge them to any greater works, you shall have excuses enough, and reasonings against their duty, but little of performance.
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Then they have families to provide for, and their estates are but small, and God doth not require this at their hands.
Then they have families to provide for, and their estates Are but small, and God does not require this At their hands.
cs pns32 vhb n2 pc-acp vvi p-acp, cc po32 n2 vbr p-acp j, cc np1 vdz xx vvi d p-acp po32 n2.
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3932
I wonder when God will speak so plain, for abounding in Good works, as that hypocrites and worldlings will be able to understand him? This voluntary deafness is not remedyed by speaking lowd;
I wonder when God will speak so plain, for abounding in Good works, as that Hypocrites and worldlings will be able to understand him? This voluntary deafness is not remedied by speaking loud;
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nor will the common eye-salves cure him that is wilfully blind: He's alwaies an unprofitable Scholar that hateth his book.
nor will the Common eyesalves cure him that is wilfully blind: He's always an unprofitable Scholar that hates his book.
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330
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3934
If God had spoken but the hundreth part as much in favour of their worldliness and tenacity,
If God had spoken but the Hundredth part as much in favour of their worldliness and tenacity,
cs np1 vhd vvn p-acp dt ord n1 p-acp d p-acp n1 pp-f po32 n1 cc n1,
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as he he hath done against it, they could soon have heard, and easily understood it;
as he he hath done against it, they could soon have herd, and Easily understood it;
c-acp pns31 pns31 vhz vdn p-acp pn31, pns32 vmd av vhi vvn, cc av-j vvd pn31;
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330
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3936
If Paul do but tell some covetous persons, that cast their poor widdows on the Church for maintenance, that were of their near kindred, that [ they are worse then Infidels,
If Paul do but tell Some covetous Persons, that cast their poor Widows on the Church for maintenance, that were of their near kindred, that [ they Are Worse then Infidels,
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3937
if they will not provide for their own families, or kindred ] 1 Tim. 5. 8. these worldlings can •ind an excuse for their tenacity from such a Text as this, which was meant to rebuke it:if they will not provide for their own families, or kindred ] 1 Tim. 5. 8. these worldlings can •ind an excuse for their tenacity from such a Text as this, which was meant to rebuke it:
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3938
and when they have driven on a trade of worldliness, and scraped for themselves and children all their lives,
and when they have driven on a trade of worldliness, and scraped for themselves and children all their lives,
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3939
and never done any considerable works of charity, they can quiet their consciences by the mis-application and abuse of such a Text. They that have money to feed their pride,
and never done any considerable works of charity, they can quiet their Consciences by the misapplication and abuse of such a Text. They that have money to feed their pride,
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and revenge, and lusts, have little for God, in any good work.
and revenge, and Lustiest, have little for God, in any good work.
cc n1, cc n2, vhb av-j p-acp np1, p-acp d j n1.
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330
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3941
They will sooner spend six pence in an Ale-house, then give a groat to the poor.
They will sooner spend six pence in an Alehouse, then give a groat to the poor.
pns32 vmb av-c vvi crd n2 p-acp dt n1, av vvb dt n1 p-acp dt j.
(11) part (DIV2)
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3942
They that have ten, or twenty, or an hundred pound to spend in a Law-suit for revenge or covetousness, have not half so much to give to charitable uses.
They that have ten, or twenty, or an hundred pound to spend in a Lawsuit for revenge or covetousness, have not half so much to give to charitable uses.
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They will see all supposed conveniences provided for themselves, before they will supply the Necessities of others.
They will see all supposed conveniences provided for themselves, before they will supply the Necessities of Others.
pns32 vmb vvi d j-vvn n2 vvn p-acp px32, c-acp pns32 vmb vvi dt n2 pp-f n2-jn.
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3944
And what thanks is it to them to shew their poor Brethren the charity of a swine, that will leave that to others which he cannot eat himself.
And what thanks is it to them to show their poor Brothers the charity of a Swine, that will leave that to Others which he cannot eat himself.
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3945
And yet there are multitudes that will not use this bestial charity, because their own flesh and their posterity are an insatiable gulf, that swallow up all:
And yet there Are Multitudes that will not use this bestial charity, Because their own Flesh and their posterity Are an insatiable gulf, that swallow up all:
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3946
And what they cannot use, they will lay up for Provision, lest their lust should be extinguished for want of fewel;
And what they cannot use, they will lay up for Provision, lest their lust should be extinguished for want of fuel;
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3947
and when their flesh hath had its fill, they may leave the rest behind them, that their children may live in golden fetters,
and when their Flesh hath had its fill, they may leave the rest behind them, that their children may live in golden fetters,
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3948
and be gull'd of their salvation, and ticed from God as well as they.
and be gulled of their salvation, and ticed from God as well as they.
cc vbi vvn pp-f po32 n1, cc vvd p-acp np1 c-acp av c-acp pns32.
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3949
Is not that mans belly his God, that will bestow a more costly sacrifice on his belly then he will do on God? If God command,
Is not that men belly his God, that will bestow a more costly sacrifice on his belly then he will do on God? If God command,
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3950
and his Ministers request, they are most frequently denyed: If Christ require it, and his Members need, and perhaps crave it, they are denyed;
and his Ministers request, they Are most frequently denied: If christ require it, and his Members need, and perhaps crave it, they Are denied;
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3951
but if the back and the belly crave, they are seldom denyed. God saith, [ To do good and to communicate forget not;
but if the back and the belly crave, they Are seldom denied. God Says, [ To do good and to communicate forget not;
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3952
for with such sacrifices I am well pleased ] Heb. 13. 16. and he cannot be heard,for with such Sacrifices I am well pleased ] Hebrew 13. 16. and he cannot be herd,
c-acp p-acp d n2 pns11 vbm av vvd ] np1 crd crd cc pns31 vmbx vbi vvn,
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3953
nor will they please him at such rates. The flesh saith, [ To pamper and provide for me, forget not:
nor will they please him At such rates. The Flesh Says, [ To pamper and provide for me, forget not:
ccx vmb pns32 vvb pno31 p-acp d n2. dt n1 vvz, [ pc-acp vvi cc vvi p-acp pno11, vvb xx:
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3954
for with such sacrifices I am well pleased; ] and it is quickly heard, and no cost and labour seems too dear.for with such Sacrifices I am well pleased; ] and it is quickly herd, and no cost and labour seems too dear.
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3955
We may see where mens hopes and hearts are by their adventures:
We may see where men's hope's and hearts Are by their adventures:
pns12 vmb vvi c-crq ng2 n2 cc n2 vbr p-acp po32 n2:
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3956
Surely you take that for the chiefest Pearl, which you are willing to give most for!
Surely you take that for the chiefest Pearl, which you Are willing to give most for!
av-j pn22 vvb cst p-acp dt js-jn n1, r-crq pn22 vbr j pc-acp vvi av-ds p-acp!
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330
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3957
When you can lay out so little upon Heaven, and so much upon your flesh, it appears which it is that indeed you most esteem.
When you can lay out so little upon Heaven, and so much upon your Flesh, it appears which it is that indeed you most esteem.
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3958
A pack of belly Gods there be in the world, that will spend more in one year in excess upon themselves,
A pack of belly God's there be in the world, that will spend more in one year in excess upon themselves,
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3959
even in gluttony and drunkenness, then they will give in two years to the relief of them that need:
even in gluttony and Drunkenness, then they will give in two Years to the relief of them that need:
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3960
Yea some that would be loath to give in a twelve moneth so much to the poor,
Yea Some that would be loath to give in a twelve Monn so much to the poor,
uh d cst vmd vbi j pc-acp vvi p-acp dt crd n1 av av-d p-acp dt j,
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3961
as they will spend at one feast in the entertainment of their like; or so much as they will venture on one horse-race, or one game at Dice, or Cards, or Bowls.
as they will spend At one feast in the entertainment of their like; or so much as they will venture on one Horserace, or one game At Dice, or Cards, or Bowls.
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3962
But these are not they that I have now to deal with; and therefore I shall speak to them in the Preface more fully.
But these Are not they that I have now to deal with; and Therefore I shall speak to them in the Preface more Fully.
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3963
It is those that confess they have all from God and that have verbally devoted all to him again,
It is those that confess they have all from God and that have verbally devoted all to him again,
pn31 vbz d cst vvb pns32 vhb d p-acp np1 cc d vhb av-j vvn d p-acp pno31 av,
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3964
and profess themselves entirely his servants, that I have now in hand.
and profess themselves entirely his Servants, that I have now in hand.
cc vvi px32 av-j po31 n2, cst pns11 vhb av p-acp n1.
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3965
And with such one would think a few words might serve, to perswade them to lay down all at his feet,
And with such one would think a few words might serve, to persuade them to lay down all At his feet,
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3966
and to give to God the things that are Gods. I do not urge you to pine your flesh,
and to give to God the things that Are God's I do not urge you to pine your Flesh,
cc pc-acp vvi p-acp np1 dt n2 cst vbr n2 pns11 vdb xx vvi pn22 pc-acp vvi po22 n1,
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3967
nor to starve your children, nor to deal unmercifully with either.
nor to starve your children, nor to deal unmercifully with either.
ccx pc-acp vvi po22 n2, ccx pc-acp vvi av-j p-acp d.
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3968
But consider impartially in the fear of God, whether you make an equal distribution? and when you have cast up, what your flesh hath by the year,
But Consider impartially in the Fear of God, whither you make an equal distribution? and when you have cast up, what your Flesh hath by the year,
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3969
and what is laid up for the like uses for the future, for your selves and yours,
and what is laid up for the like uses for the future, for your selves and yours,
cc r-crq vbz vvn a-acp p-acp dt j n2 p-acp dt j-jn, p-acp po22 n2 cc png22,
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3970
and then what God hath in pious and charitable works, bethink your selves, whether you deal wisely or honestly with him? And whether this which you allow, be all that he this way requireth or expecteth?
and then what God hath in pious and charitable works, bethink your selves, whither you deal wisely or honestly with him? And whither this which you allow, be all that he this Way requires or Expects?
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3971
BUT I suppose some ungodly malicious hearts, will make an ill use of all that I say,
BUT I suppose Some ungodly malicious hearts, will make an ill use of all that I say,
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and will think with themselves, [ This toucheth the Professors of Religion: They are as covetous as any;
and will think with themselves, [ This touches the Professors of Religion: They Are as covetous as any;
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and under pretence of long prayers do devour widows houses:
and under pretence of long Prayers do devour Widows houses:
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after all their preaching and praying, there is none that are more cruel and close handed,
After all their preaching and praying, there is none that Are more cruel and close handed,
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or ready to over-reach or deceive then they; nor any that are more greedy for the things of the world. ]or ready to overreach or deceive then they; nor any that Are more greedy for the things of the world. ]
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In answer to this Objection, I shall first say somewhat to the Professors of Religion, and then shall speak to the objecters themselves.
In answer to this Objection, I shall First say somewhat to the Professors of Religion, and then shall speak to the Objectors themselves.
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First, you that profess the fear of God, take notice I beseech you of this accusation,
First, you that profess the Fear of God, take notice I beseech you of this accusation,
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and though it may shew you cause to pitty malicious slanderers, yet let it provoke you to search your hearts and lives,
and though it may show you cause to pity malicious slanderers, yet let it provoke you to search your hearts and lives,
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and see that you give not cause for this reproach. As for those worldly time-serving hypocrites, which in all places creep in among the Saints,
and see that you give not cause for this reproach. As for those worldly time-serving Hypocrites, which in all places creep in among the Saints,
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and do but serve themselves of Christ, let them know that God will one day require an account at their hands, of all these scandals which they have caused in the Church,
and do but serve themselves of christ, let them know that God will one day require an account At their hands, of all these scandals which they have caused in the Church,
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and the ruine of poor ungodly souls that are dasht in pieces, and cast themselves into hell, by stumbling at this stone which their worldly practises have laid before them.
and the ruin of poor ungodly Souls that Are dashed in Pieces, and cast themselves into hell, by stumbling At this stone which their worldly practises have laid before them.
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If you would needs be worldlings, you were better have kept in the world among worldlings,
If you would needs be worldlings, you were better have kept in the world among worldlings,
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then to have crept into the Church of Christ, and brought thither your scandalous worldly lives, to the dishonour of that Religion which condemneth your practises and you.
then to have crept into the Church of christ, and brought thither your scandalous worldly lives, to the dishonour of that Religion which Condemneth your practises and you.
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Did not Christ warn you to count your costs, and never to dream of being his Disciples,
Did not christ warn you to count your costs, and never to dream of being his Disciples,
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unless you could forsake all and follow him under the Cross, in expectation of a promised treasure in Heaven? •s there any thing that Christ did more peremptorily require of you,
unless you could forsake all and follow him under the Cross, in expectation of a promised treasure in Heaven? •s there any thing that christ did more peremptorily require of you,
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then to Renounce the world and deny your selves, if you would be his Disciples? And yet will you come without this wedding garment,
then to Renounce the world and deny your selves, if you would be his Disciples? And yet will you come without this wedding garment,
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and bring your base and earthly minds among his servants;
and bring your base and earthly minds among his Servants;
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and cause his truth, and his house and followers, to bear the reproach of your worldly baseness? I tell you, it is like to cost you dear, that you have cast this dishonour on the name of God,
and cause his truth, and his house and followers, to bear the reproach of your worldly baseness? I tell you, it is like to cost you dear, that you have cast this dishonour on the name of God,
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and caused the damnation of the impious reproachers.
and caused the damnation of the impious reproachers.
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The wrong you have done to God and men, you shall certainly pay for in everlasting misery,
The wrong you have done to God and men, you shall Certainly pay for in everlasting misery,
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unless a through repentance do prevent it. (And I fear it is but few of these worldly Hypocrites that ever truly do repent.) But wo• to them by whom offence cometh:
unless a through Repentance do prevent it. (And I Fear it is but few of these worldly Hypocrites that ever truly do Repent.) But wo• to them by whom offence comes:
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It were good for that man that he had never been born.
It were good for that man that he had never been born.
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2. And as for you that truly fear God, I beseech you let the slanders of wicked men awake you to an holy jealousie of your selves.
2. And as for you that truly Fear God, I beseech you let the slanders of wicked men awake you to an holy jealousy of your selves.
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You see what their eye is upon: Take heed then how you walk; you hear what it is that offendeth them.
You see what their eye is upon: Take heed then how you walk; you hear what it is that offends them.
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3995
As far as is possible avoid all occasions of such offence. Take heed in your bargaining, buying or selling, how you carry your selves toward them, and what you say.
As Far as is possible avoid all occasions of such offence. Take heed in your bargaining, buying or selling, how you carry your selves towards them, and what you say.
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If all the actions of your lives were right save one, they will reproach you for that one:
If all the actions of your lives were right save one, they will reproach you for that one:
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If you speak but one rash or unhandsom word, they will forget all the rest, and remember that one, and traduce you, as if all were like that one.
If you speak but one rash or unhandsome word, they will forget all the rest, and Remember that one, and traduce you, as if all were like that one.
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See therefore that you walk and speak by line and rule.
See Therefore that you walk and speak by line and Rule.
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And remember that it is not an ordinary measure of charity and good works that is expected from you, (according to your abilities) by God and man.
And Remember that it is not an ordinary measure of charity and good works that is expected from you, (according to your abilities) by God and man.
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If you love those that love you, what Reward have you? do not even the Publicans the same? And if ye salu•e your brethren only, what do you more then others? do not even the Publicans so? But (saith Christ) I say unto you, Love your enemies; bless them that curse you;
If you love those that love you, what Reward have you? do not even the Publicans the same? And if you salu•e your brothers only, what do you more then Others? do not even the Publicans so? But (Says christ) I say unto you, Love your enemies; bless them that curse you;
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do good to them that hate you; and pray for them that despightfully use you and persecute you:
do good to them that hate you; and pray for them that despitefully use you and persecute you:
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That ye may be the children of your Father which is in heaven: for he maketh his Sun to rise on the evil and on the good;
That you may be the children of your Father which is in heaven: for he makes his Sun to rise on the evil and on the good;
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and sendeth rain on the just and on the unjust, Mat. 5. 44, 45, 46, 47. Let your Light so shine before men, that they may see your good works,
and sends rain on the just and on the unjust, Mathew 5. 44, 45, 46, 47. Let your Light so shine before men, that they may see your good works,
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and glorifie your Father which is in heaven, Mat. 6. 15. Your actions and words are observed and scanned more then any other mens.and Glorify your Father which is in heaven, Mathew 6. 15. Your actions and words Are observed and scanned more then any other men's.
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For malice is quick-sighted, and of a strong memory: And you are the Light of the world:
For malice is quick-sighted, and of a strong memory: And you Are the Light of the world:
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A City that is set on an hill cannot be hid, Mat. 5. 14. Take heed therefore that you be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world, holding forth the word of life:A city that is Set on an hill cannot be hid, Mathew 5. 14. Take heed Therefore that you be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life:
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This will not only stop the mouthes of the enemies, but it will also rejoyce your Teachers in the day of Christ that they have not run or laboured in vain:
This will not only stop the mouths of the enemies, but it will also rejoice your Teachers in the day of christ that they have not run or laboured in vain:
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Yea if they were offered upon the sacrifice and service of your faith, they would rejoyce with you all, Phil. 2. 15, 16, 17. And for your selves also it is necessary that you excell others in good works:
Yea if they were offered upon the sacrifice and service of your faith, they would rejoice with you all, Philip 2. 15, 16, 17. And for your selves also it is necessary that you excel Others in good works:
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For except your righteousness exceed the righteousness even of Scribes and Pharisees, you shall not enter into the Kingdom of heaven, Mat. 5. 20. Remember that you live among the blind:For except your righteousness exceed the righteousness even of Scribes and Pharisees, you shall not enter into the Kingdom of heaven, Mathew 5. 20. remember that you live among the blind:
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and if you stumble and fall, you know not how many will fall upon you;
and if you Stumble and fallen, you know not how many will fallen upon you;
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and if you break but your shins, they that fall upon you may break their necks;
and if you break but your shins, they that fallen upon you may break their necks;
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and if you rise again, you are not sure that they will rise.
and if you rise again, you Are not sure that they will rise.
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4013
Dearly beloved, I beseech you as strangers and pilgrims (in this world) abstain from fleshly lusts which war against the soul;
Dearly Beloved, I beseech you as Strangers and pilgrim's (in this world) abstain from fleshly Lustiest which war against the soul;
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having your conversation honest among the Gentiles (the unbelievers and prophane) that whereas they speak against you as evil doers, they may by your good works, which they behold, glorifie God in the day of visitation, 1 Pet. 2. 11, 12. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men, 1 Pet. 2. 15. Finally brethren, be ye all of one mind, having compassion one of another;
having your Conversation honest among the Gentiles (the unbelievers and profane) that whereas they speak against you as evil doers, they may by your good works, which they behold, Glorify God in the day of Visitation, 1 Pet. 2. 11, 12. For so is the will of God, that with welldoing you may put to silence the ignorance of foolish men, 1 Pet. 2. 15. Finally brothers, be you all of one mind, having compassion one of Another;
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love as brethren, be pittiful, be curteous; not rendring evil for evil, or railing for railing;
love as brothers, be pitiful, be courteous; not rendering evil for evil, or railing for railing;
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but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing, 1 Pet. 3. 8, 9. And so walk, that if any obey not the word, they may yet be won by your exemplary conversation, 1 Pet. 3. 1. As you hear more then others,
but contrariwise blessing, knowing that you Are thereunto called, that you should inherit a blessing, 1 Pet. 3. 8, 9. And so walk, that if any obey not the word, they may yet be wone by your exemplary Conversation, 1 Pet. 3. 1. As you hear more then Others,
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so do more then others, that it may appear you build upon a rock, Mat. 7. 24, 25. And as the book of God is much in your hands and mouth,
so do more then Others, that it may appear you built upon a rock, Mathew 7. 24, 25. And as the book of God is much in your hands and Mouth,
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so remember that whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetfull hearer,
so Remember that whoso looks into the perfect Law of liberty, and Continueth therein, he being not a forgetful hearer,
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but a doer of the work, this man shall be blessed in his deed.
but a doer of the work, this man shall be blessed in his deed.
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For Pure Religion, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction,
For Pure Religion, and undefiled before God and the Father is this, to visit the fatherless and Widows in their affliction,
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and to keep your selves unspotted from the world, Iam. 1. 25, 27. 2. Having said this much to the godly by way of caution, I shall now make answer to the Objecters themselves.
and to keep your selves unspotted from the world, Iam. 1. 25, 27. 2. Having said this much to the godly by Way of caution, I shall now make answer to the Objectors themselves.
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You that say, There are none so cruel and so covetous as these that profess themselves so Religious;
You that say, There Are none so cruel and so covetous as these that profess themselves so Religious;
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if you have any moderation left, will you soberly answer me these Questions following.
if you have any moderation left, will you soberly answer me these Questions following.
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Quest. 1. Is it the Hearts or the Outward actions of these professors that you perceive this covetousness by? If it be the Heart, you are slanderers, and self idolizers.
Quest. 1. Is it the Hearts or the Outward actions of these professors that you perceive this covetousness by? If it be the Heart, you Are slanderers, and self idolizers.
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4025
For the Heart is open to none but God; and will you make your selves Gods;
For the Heart is open to none but God; and will you make your selves God's;
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and that when you are playing the part of the Devil? This hath been the tricks of Satans instruments in all ages.
and that when you Are playing the part of the devil? This hath been the tricks of Satan Instruments in all ages.
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When they are not able to say of the godly, that they are swearers, or drunkards,
When they Are not able to say of the godly, that they Are swearers, or drunkards,
c-crq pns32 vbr xx j pc-acp vvi pp-f dt j, cst pns32 vbr n2, cc n2,
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or adulterers, or stealers, or lyars, or slanderers, as they themselves are;
or Adulterers, or stealers, or liars, or slanderers, as they themselves Are;
cc n2, cc n2, cc n2, cc n2, c-acp pns32 px32 vbr;
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they presently go to their hearts, which are out of sight, and say, They are covetous, and proud, and the like:
they presently go to their hearts, which Are out of sighed, and say, They Are covetous, and proud, and the like:
pns32 av-j vvb p-acp po32 n2, r-crq vbr av pp-f n1, cc vvi, pns32 vbr j, cc j, cc dt j:
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For there they know that none but God is able to justifie them.
For there they know that none but God is able to justify them.
c-acp a-acp pns32 vvb cst pix cc-acp np1 vbz j pc-acp vvi pno32.
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But common reason might also have taught them, that none but God is there able to accuse them.
But Common reason might also have taught them, that none but God is there able to accuse them.
p-acp j n1 vmd av vhi vvn pno32, cst pix cc-acp np1 vbz a-acp j pc-acp vvi pno32.
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For how know you mens hearts, but by their professions, or by their lives?
For how know you men's hearts, but by their professions, or by their lives?
p-acp q-crq vvb pn22 ng2 n2, p-acp p-acp po32 n2, cc p-acp po32 n2?
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But if you say, It is the Life you judge by, I demand, what is it in the lives of such men that proves their covetousness? If it be oppressing, deceiving, injustice,
But if you say, It is the Life you judge by, I demand, what is it in the lives of such men that Proves their covetousness? If it be oppressing, deceiving, injustice,
cc-acp cs pn22 vvb, pn31 vbz dt n1 pn22 vvb p-acp, pns11 vvb, r-crq vbz pn31 p-acp dt n2 pp-f d n2 cst vvz po32 n1? cs pn31 vbb vvg, j-vvg, n1,
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or unmercifulness, I would demand of you in the second place,
or unmercifulness, I would demand of you in the second place,
cc n1, pns11 vmd vvi pp-f pn22 p-acp dt ord n1,
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Quest. 2. Is it all or some of them that you thus accuse? If you know some few to be such, what is that to the rest? But this hath been alwaies the trick of the malignant.
Quest. 2. Is it all or Some of them that you thus accuse? If you know Some few to be such, what is that to the rest? But this hath been always the trick of the malignant.
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If they see one professor fall, or prove an hypocrite;
If they see one professor fallen, or prove an hypocrite;
cs pns32 vvb crd n1 vvi, cc vvi dt n1;
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they cry out, [ They are all alike; If you could but see their hearts, they are all such.
they cry out, [ They Are all alike; If you could but see their hearts, they Are all such.
pns32 vvb av, [ pns32 vbr d av; cs pn22 vmd cc-acp vvi po32 n2, pns32 vbr d d.
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] Chrysostom and other of the Fathers tell us, that this was the use in their daies,] Chrysostom and other of the Father's tell us, that this was the use in their days,
] np1 cc j-jn pp-f dt n2 vvb pno12, cst d vbds dt n1 p-acp po32 n2,
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and no wonder if it be so still. What if there be one Cain in Adams family:
and no wonder if it be so still. What if there be one Cain in Adams family:
cc dx n1 cs pn31 vbb av av. q-crq cs pc-acp vbb crd np1 p-acp npg1 n1:
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It follows not that Abel or Seth were like him.
It follows not that Abel or Seth were like him.
pn31 vvz xx d np1 cc np1 vbdr j pno31.
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What if there were one Cham in Noahs Ark, will it follow that they were all alike,
What if there were one Cham in Noahs Ark, will it follow that they were all alike,
q-crq cs pc-acp vbdr crd n1 p-acp npg1 n1, vmb pn31 vvi cst pns32 vbdr d av-j,
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or that his family was no better then the rest of the world which was drowned? What if there was an Absalon in Davids family? What if there was one Iudas among the Disciples of Christ? Will you say therefore that all the rest were such,
or that his family was no better then the rest of the world which was drowned? What if there was an Absalom in Davids family? What if there was one Iudas among the Disciples of christ? Will you say Therefore that all the rest were such,
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or that Christs Disciples were as bad as others, or his family no better then the rest of the world? But I would further ask you,
or that Christ Disciples were as bad as Others, or his family no better then the rest of the world? But I would further ask you,
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Quest. 3. Is it the course of their lives that you judge by? or is it some one particular action? He that is not blind may see, that the course and drift of their lives, is less earthly and more heavenly then other mens.
Quest. 3. Is it the course of their lives that you judge by? or is it Some one particular actium? He that is not blind may see, that the course and drift of their lives, is less earthly and more heavenly then other men's.
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And God judgeth of a man by the scope of his life, and not by one single action: and so must we.
And God Judgeth of a man by the scope of his life, and not by one single actium: and so must we.
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The very bent and drift of your lives is worldly.
The very bent and drift of your lives is worldly.
dt j n1 cc n1 pp-f po22 n2 vbz j.
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If a man come into your family, what shall he see but worldliness? If one fall into your company, what shall he hear from you,
If a man come into your family, what shall he see but worldliness? If one fallen into your company, what shall he hear from you,
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but about this world? If one observe what you do from year to year, he may see that you lay out your selves for the world:
but about this world? If one observe what you do from year to year, he may see that you lay out your selves for the world:
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You cannot refrain upon the Lords own day; but you are minding it, and talking of it.
You cannot refrain upon the lords own day; but you Are minding it, and talking of it.
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You savour not any other discourse.
You savour not any other discourse.
pn22 vvb xx d j-jn n1.
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The very talk, and labour that is laid out about another world, is troublesom to you,
The very talk, and labour that is laid out about Another world, is troublesome to you,
dt j n1, cc n1 cst vbz vvn av p-acp j-jn n1, vbz j p-acp pn22,
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and its this that makes you dislike the godly. You cannot say so of the course of their lives.
and its this that makes you dislike the godly. You cannot say so of the course of their lives.
cc po31 d cst vvz pn22 vvb dt j. pn22 vmbx vvi av pp-f dt n1 pp-f po32 n2.
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If once any of them have fallen by temptation into a miscarriage;
If once any of them have fallen by temptation into a miscarriage;
cs a-acp d pp-f pno32 vhb vvn p-acp n1 p-acp dt n1;
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will you judge of all their lives by that? Do they not lament and bewail it as long as they live after? and avoid it more carefully for the time to come.
will you judge of all their lives by that? Do they not lament and bewail it as long as they live After? and avoid it more carefully for the time to come.
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What if Noah were once drunk in his life:
What if Noah were once drunk in his life:
q-crq cs np1 vbdr a-acp vvn p-acp po31 n1:
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will you judge of his whole life by it, or say, that he is as bad as the rest of the world? What if Lot be given over to a temptation? What if Abraham did once tell a lye or equivocate,
will you judge of his Whole life by it, or say, that he is as bad as the rest of the world? What if Lot be given over to a temptation? What if Abraham did once tell a lie or equivocate,
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and Isaac do the like in a fear? What if Moses did once provoke God? What if David did once commit an hainous sin? Or Peter did deny his Master in his fear? Will you either judge of all other godly people by them? Or will you judge of the course of their lives by one action, which they bewail and lament as long as they live? And can you see no difference between a Worldly action, and a Worldly life?
and Isaac do the like in a Fear? What if Moses did once provoke God? What if David did once commit an heinous since? Or Peter did deny his Master in his Fear? Will you either judge of all other godly people by them? Or will you judge of the course of their lives by one actium, which they bewail and lament as long as they live? And can you see no difference between a Worldly actium, and a Worldly life?
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Quest. 4. I would further know of you, Whether you have gone to them in love,
Quest. 4. I would further know of you, Whither you have gone to them in love,
n1. crd pns11 vmd av-jc vvi pp-f pn22, cs pn22 vhb vvn p-acp pno32 p-acp n1,
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and admonished them of their sin, when you judged them to be guilty, and heard them speak for themselves? If not; either you are incomperent judges;and admonished them of their since, when you judged them to be guilty, and herd them speak for themselves? If not; either you Are incomperent judges;
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or else you draw the guilt upon your selves, and make the sin your own,
or Else you draw the guilt upon your selves, and make the since your own,
cc av pn22 vvb dt n1 p-acp po22 n2, cc vvi dt n1 po22 d,
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as the express commands of God will tell you, in Levit. 19. 17. and Mat. 18. 15. If you have admonished them and they repent not,
as the express commands of God will tell you, in Levit. 19. 17. and Mathew 18. 15. If you have admonished them and they Repent not,
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why do you not tell the Pastors of the Church that they may admonish them and seek their reformation? This is Christs order:
why do you not tell the Pastors of the Church that they may admonish them and seek their Reformation? This is Christ order:
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But you will not, you dare not do this;
But you will not, you Dare not do this;
cc-acp pn22 vmb xx, pn22 vvb xx vdi d;
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lest for want of proof, you be proved slanderers, and the shame of your accusations fall upon your selves.
lest for want of proof, you be proved slanderers, and the shame of your accusations fallen upon your selves.
cs p-acp n1 pp-f n1, pn22 vbb vvn n2, cc dt n1 pp-f po22 n2 vvb p-acp po22 n2.
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You think you may whisper behind mens backs, or accuse them in general without naming any particular fact, and not be proved lyars.
You think you may whisper behind men's backs, or accuse them in general without naming any particular fact, and not be proved liars.
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But this will not hold long.
But this will not hold long.
p-acp d vmb xx vvi av-j.
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Quest. 5. Moreover I would know of you, when you accuse men for not being more bountiful in your eyes, Do you know of all their works of charity? Are you acquainted with their bestowings? Sure you are not:
Quest. 5. Moreover I would know of you, when you accuse men for not being more bountiful in your eyes, Do you know of all their works of charity? are you acquainted with their bestowings? Sure you Are not:
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For God hath commanded them, Matth. 6. 1, 2, 3, 4. [ Take heed that ye do not your alms before men, to be seen of them:
For God hath commanded them, Matthew 6. 1, 2, 3, 4. [ Take heed that you do not your alms before men, to be seen of them:
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otherwise ye have no reward of your Father which is in heaven:
otherwise you have no reward of your Father which is in heaven:
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therefore when thou doest thine alms, do not sound a trumpet before thee as the hypocrites do, &c. But when thou dost thine alms, let not thy left hand know what thy right hand doth;
Therefore when thou dost thine alms, do not found a trumpet before thee as the Hypocrites do, etc. But when thou dost thine alms, let not thy left hand know what thy right hand does;
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that thy alms may be in secret; and thy Father which seeth in secret, himself shall reward thee openly. that thy alms may be in secret; and thy Father which sees in secret, himself shall reward thee openly.
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] This command they make conscience of: and how then can you be meet judges of their alms?
] This command they make conscience of: and how then can you be meet judges of their alms?
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Quest. 6. Also I would know, Are you certainly acquainted with their particular estates? and do you know how able they are to give? If you do not, you are no competent Judges.
Quest. 6. Also I would know, are you Certainly acquainted with their particular estates? and do you know how able they Are to give? If you do not, you Are no competent Judges.
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How oft have I known men reproached for unmercifulness, and for not being more liberall,
How oft have I known men reproached for unmercifulness, and for not being more liberal,
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when they have been so low in their estates, that they were not able to maintain their families,
when they have been so low in their estates, that they were not able to maintain their families,
c-crq pns32 vhb vbn av j p-acp po32 n2, cst pns32 vbdr xx j pc-acp vvi po32 n2,
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or to pay every man his own: and yet they that knew not this did back-bite them as covetous.
or to pay every man his own: and yet they that knew not this did backbite them as covetous.
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(11) part (DIV2)
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4077
Quest. 7. Furthermore I would know;
Quest. 7. Furthermore I would know;
n1. crd np1 pns11 vmd vvi;
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Are you sure it is not Satan within you that prompteth you to these accusations? Hear my evidence and judge. are you sure it is not Satan within you that prompteth you to these accusations? Hear my evidence and judge.
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He is called in Scripture the Accuser of the Brethren, Rev. 12. 10. and he is described to be a Lying malicious spirit.
He is called in Scripture the Accuser of the Brothers, Rev. 12. 10. and he is described to be a Lying malicious Spirit.
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If therefore it be a Lying, malignant, malicious spirit, then certainly it is the spirit of Satan.
If Therefore it be a Lying, malignant, malicious Spirit, then Certainly it is the Spirit of Satan.
cs av pn31 vbb dt vvg, j, j n1, av av-j pn31 vbz dt n1 pp-f np1.
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4081
And 1. We have cause to believe that it is a Lying spirit by these evidences following.
And 1. We have cause to believe that it is a Lying Spirit by these evidences following.
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1. We find the word of God assuring us that the godly overcome the world, and are such as have laid up their treasure in heaven.
1. We find the word of God assuring us that the godly overcome the world, and Are such as have laid up their treasure in heaven.
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And by the rest of their lives, we find the characters of the godly to agree more with them, then with the negligent multitude.
And by the rest of their lives, we find the characters of the godly to agree more with them, then with the negligent multitude.
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2. We know that their Religion condemneth worldliness; and they hear, and read, and speak against it.
2. We know that their Religion Condemneth worldliness; and they hear, and read, and speak against it.
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3. They only under God do know their own hearts:
3. They only under God do know their own hearts:
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and they profess themselves to be contemners of the world, and heirs of a better world.
and they profess themselves to be contemners of the world, and Heirs of a better world.
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4087
And we find them at least as true of their words in other things, as any other men:
And we find them At least as true of their words in other things, as any other men:
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4088
and therefore having not forfeited their credit, we are bound to believe them. 4. Especially when we know that you that accuse them are unacquainted with their hearts.
and Therefore having not forfeited their credit, we Are bound to believe them. 4. Especially when we know that you that accuse them Are unacquainted with their hearts.
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4089
5. And when we read in Scripture and Church History, that the malignant enemies of Christ and his Church have in all ages used the same reproaches against his people, from meer prejudice,
5. And when we read in Scripture and Church History, that the malignant enemies of christ and his Church have in all ages used the same Reproaches against his people, from mere prejudice,
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and the words of others, and the malice of their hearts.
and the words of Others, and the malice of their hearts.
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6. And we our selves do live among them as well as you, and as near them as you:
6. And we our selves do live among them as well as you, and as near them as you:
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and we see not by them any such thing for which you accuse them.
and we see not by them any such thing for which you accuse them.
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As far as we can judge, it is you that are the worldlings, and their conversation is in heaven, Phil. 3. 20, 21. Excepting some hypocrites that creep in among them,
As Far as we can judge, it is you that Are the worldlings, and their Conversation is in heaven, Philip 3. 20, 21. Excepting Some Hypocrites that creep in among them,
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as they ever have done, and will do into the Church, till Christ at Judgement shut them out.
as they ever have done, and will do into the Church, till christ At Judgement shut them out.
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Moreover we see in the course of their lives, that their speeches are more heavenly then yours, and less of the world:
Moreover we see in the course of their lives, that their Speeches Are more heavenly then yours, and less of the world:
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They can spare time from the world to worship God in their families, & instruct those that are under their charge; which you cannot do.
They can spare time from the world to worship God in their families, & instruct those that Are under their charge; which you cannot do.
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We see they take pains for another world through the course of their lives, which you will not do.
We see they take pains for Another world through the course of their lives, which you will not do.
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8. To conclude, we see by daily experience, that where you give a penny to any good use, we have many from them.
8. To conclude, we see by daily experience, that where you give a penny to any good use, we have many from them.
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I have oft wondered at the impudence of blind malignant persons in this place.
I have oft wondered At the impudence of blind malignant Persons in this place.
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I must needs my self bear witness that in divers collections for charitable uses, we have had from those that profess Religion ten shillings and twenty shillings a man,
I must needs my self bear witness that in diverse collections for charitable uses, we have had from those that profess Religion ten shillings and twenty shillings a man,
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when we have had from men that are commonly supposed richer, a shilling, or six pence,
when we have had from men that Are commonly supposed Richer, a shilling, or six pence,
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or a groat, or not a penny.
or a groat, or not a penny.
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And I can witness that among them there are frequent collections for persons in distress at home and abroad,
And I can witness that among them there Are frequent collections for Persons in distress At home and abroad,
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when we never mention them to the rest of the people, as knowing them so worldly that it is in vain;
when we never mention them to the rest of the people, as knowing them so worldly that it is in vain;
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and we should get a scorn from them sooner then a groat, when the persons whom they reproach as covetous will give many shillings;
and we should get a scorn from them sooner then a groat, when the Persons whom they reproach as covetous will give many shillings;
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and that frequently time after time. And for collections at Fasts and Sacraments, all men may see the difference.
and that frequently time After time. And for collections At Fasts and Sacraments, all men may see the difference.
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I would not have mentioned any of these matters, but that the impudency of Calumniators doth in a sort constrain me:
I would not have mentioned any of these matters, but that the impudence of Calumniators does in a sort constrain me:
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For when of my own knowledge we have had this many years more pounds from some of them,
For when of my own knowledge we have had this many Years more pounds from Some of them,
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then we could have pence from others, for the relief of the poor in voluntary contributions,
then we could have pence from Others, for the relief of the poor in voluntary contributions,
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yet do I frequently hear these worldlings crying out of the covetousness of professors; as if they had brazed their fore-heads, as well as wilfully shut their eyes.
yet do I frequently hear these worldlings crying out of the covetousness of professors; as if they had brazed their foreheads, as well as wilfully shut their eyes.
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Quest. 8. But yet I would further be informed of you;
Quest. 8. But yet I would further be informed of you;
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To what end is it that you make this objection? Is it not with a desire to have a life of holy diligence despised in the world,To what end is it that you make this objection? Is it not with a desire to have a life of holy diligence despised in the world,
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or thought evil of, or judged needless? Ask your own hearts, and deal sincerely.
or Thought evil of, or judged needless? Ask your own hearts, and deal sincerely.
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And if it be so, is not this the very work of the Devil, which he hath been doing in all ages against the Church,
And if it be so, is not this the very work of the devil, which he hath been doing in all ages against the Church,
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and by which he ticeth souls to hell?
and by which he ticeth Souls to hell?
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Quest. 9. And I would desire you to tell me, if covetousness be among them, Whether you are able to charge it upon their Religion or Profession? Do they not witness against it as much as any people in the world? Doth not the Bible which they read cry it down,
Quest. 9. And I would desire you to tell me, if covetousness be among them, Whither you Are able to charge it upon their Religion or Profession? Do they not witness against it as much as any people in the world? Does not the bible which they read cry it down,
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and threaten damnation to it? Do not the Books which they read do so too? Do not the Sermons which they hear and repeat cry it down? Did you ever hear us preach for covetousness? say so if you can or dare.
and threaten damnation to it? Do not the Books which they read do so too? Do not the Sermons which they hear and repeat cry it down? Did you ever hear us preach for covetousness? say so if you can or Dare.
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There is not a greater enemy to covetousness and all other vices in the world, then Christ, and the Gospel, and Religion which these men profess.
There is not a greater enemy to covetousness and all other vices in the world, then christ, and the Gospel, and Religion which these men profess.
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If then there should be covetous ones among them, what's this to Religion which teacheth them to abhor it? Will you blame the best Physitian and remedies that men are sick,
If then there should be covetous ones among them, what's this to Religion which Teaches them to abhor it? Will you blame the best physician and remedies that men Are sick,
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when there is no cure but by those remedies? Will you blame cloathing or fire that men are cold? Or eating and drinking,
when there is no cure but by those remedies? Will you blame clothing or fire that men Are cold? Or eating and drinking,
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because men do consume by some disease? I tell you, all men naturally are worldlings;
Because men do consume by Some disease? I tell you, all men naturally Are worldlings;
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and no man can be cured of that deadly disease, but only those that are cured by the Religion which these men profess.
and no man can be cured of that deadly disease, but only those that Are cured by the Religion which these men profess.
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Quest. 10. And I pray you tell me, Do you think that the works in which they differ from you are good or bad? Is it good or bad to hear Sermons and repeat them for the help of memory, to pray and praise God together,
Quest. 10. And I pray you tell me, Do you think that the works in which they differ from you Are good or bad? Is it good or bad to hear Sermons and repeat them for the help of memory, to pray and praise God together,
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and to live in the Communion of Saints, which in your Creed you profess to believe.
and to live in the Communion of Saints, which in your Creed you profess to believe.
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If you have the face to say this is evil or needless, you accuse God himself that hath so often commanded it.
If you have the face to say this is evil or needless, you accuse God himself that hath so often commanded it.
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If it be evil, its long of God that so urgently requireth it, and not of them:
If it be evil, its long of God that so urgently requires it, and not of them:
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But if you dare not say so, but confess it is good, why then do you not imitate them? What! will you forbear Good,
But if you Dare not say so, but confess it is good, why then do you not imitate them? What! will you forbear Good,
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because others do Evil? Will you sin against God in one kind, if they do so in another? We desire you not to joyn with them in evil? If they deceive,
Because Others do Evil? Will you sin against God in one kind, if they do so in Another? We desire you not to join with them in evil? If they deceive,
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or lie, or oppress, do not you do so: But will you therefore refuse your duty to God;
or lie, or oppress, do not you do so: But will you Therefore refuse your duty to God;
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and therefore destroy your own souls? It is to God and not to them that your duty is necessary.
and Therefore destroy your own Souls? It is to God and not to them that your duty is necessary.
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Its God that commandeth it, and God you owe it to:
Its God that commands it, and God you owe it to:
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And will you abuse God and rob him, because you have hard conceits of men? Will you abuse him, because you think they do? And who is it that will have the loss of this but your selves? The Lord hath witnessed that without holiness none shall see God, Heb. 12. 14. And will you neglect an holy life,
And will you abuse God and rob him, Because you have hard conceits of men? Will you abuse him, Because you think they do? And who is it that will have the loss of this but your selves? The Lord hath witnessed that without holiness none shall see God, Hebrew 12. 14. And will you neglect an holy life,
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and shut your selves out of heaven, and damn your own souls, because you think professors are bad? A wise course indeed.
and shut your selves out of heaven, and damn your own Souls, Because you think professors Are bad? A wise course indeed.
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Starve your selves because professors wear cloathes, and famish your selves because they use to eat.
Starve your selves Because professors wear clothes, and famish your selves Because they use to eat.
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This is a wiser trick of the two, then to neglect or refuse an holy diligent life, because they use it.
This is a Wiser trick of the two, then to neglect or refuse an holy diligent life, Because they use it.
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Quest. 11. And if worldliness be so great a sin, I would fain know of you, Whether in reason you can think that their course or yours is the way to overcome it.
Quest. 11. And if worldliness be so great a since, I would fain know of you, Whither in reason you can think that their course or yours is the Way to overcome it.
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Dare you say that sitting in an Ale-house, or talking of the world, even on the Lords day, is a better course to overcome the world,
Dare you say that sitting in an Alehouse, or talking of the world, even on the lords day, is a better course to overcome the world,
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then hearing and reading the Directions of the Word of God, and praying to God for assistance against the sin that they are guilty of.
then hearing and reading the Directions of the Word of God, and praying to God for assistance against the since that they Are guilty of.
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I see them take pains to learn those Instructions that should cure them of worldliness, and are glad to fasten them in their memory;
I see them take pains to Learn those Instructions that should cure them of worldliness, and Are glad to fasten them in their memory;
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and I hear them warn each other to avoid it;
and I hear them warn each other to avoid it;
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and begging of God that he would destroy all the remnants of it in their souls:
and begging of God that he would destroy all the remnants of it in their Souls:
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And I see others follow the world, and live a careless life, and use none of these means.
And I see Others follow the world, and live a careless life, and use none of these means.
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Which of these shall I think in reason doth take the course to conquer the world?
Which of these shall I think in reason does take the course to conquer the world?
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Quest. 12. Moreover, if these men are as bad as you make them, then sure they are none of the people of God, but a pack of hypocrites;
Quest. 12. Moreover, if these men Are as bad as you make them, then sure they Are none of the people of God, but a pack of Hypocrites;
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then they are not Saints indeed.
then they Are not Saints indeed.
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And then the thing that I would know of you is, Which be the Saints of God, if these be not;
And then the thing that I would know of you is, Which be the Saints of God, if these be not;
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and where shall we find them? I hope you know that God hath his Saints on earth,and where shall we find them? I hope you know that God hath his Saints on earth,
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yea that none but Saints shall be saved:
yea that none but Saints shall be saved:
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For it is expressed in Scripture over and over, Heb. 12. 14. and in many other places.
For it is expressed in Scripture over and over, Hebrew 12. 14. and in many other places.
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As I said, The Communion of the Saints is an Article of your Creed. Tell us then where they are, if these be not they.
As I said, The Communion of the Saints is an Article of your Creed. Tell us then where they Are, if these be not they.
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Will you go to the Quakers, or to the Papists, Monks and Nuns for them? Or whither will you go? Or will you say, that such as you are the Saints, that reproach holiness,
Will you go to the Quakers, or to the Papists, Monks and Nuns for them? Or whither will you go? Or will you say, that such as you Are the Saints, that reproach holiness,
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and refuse to lead an holy life? Is idle worldly discourse a better sign of a Saint,
and refuse to led an holy life? Is idle worldly discourse a better Signen of a Saint,
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then keeping holy the Lords day, and labouring for salvation? Is ignorance of the Scripture,
then keeping holy the lords day, and labouring for salvation? Is ignorance of the Scripture,
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or neglecting it a greater sign of a Saint, then meditating in it day and night? Read the first Psalm, yea all the Scripture, and then judge.
or neglecting it a greater Signen of a Saint, then meditating in it day and night? Read the First Psalm, yea all the Scripture, and then judge.
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Quest. 13. Do you think if any of them miscarry, it is because they are too much Religious;
Quest. 13. Do you think if any of them miscarry, it is Because they Are too much Religious;
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or rather, because they are too little? Surely it is the later. For, as I said, their Religion severely condemneth covetousness:or rather, Because they Are too little? Surely it is the later. For, as I said, their Religion severely Condemneth covetousness:
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and therefore if they were more Religious, they would be less Covetous. And he that is most godly, is least worldly:
and Therefore if they were more Religious, they would be less Covetous. And he that is most godly, is least worldly:
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and ordinarily, he that is most ungodly is most worldly.
and ordinarily, he that is most ungodly is most worldly.
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Quest. 14. Is it not then evident, that other mens sins should move you to be the more Religious and careful of your selves,
Quest. 14. Is it not then evident, that other men's Sins should move you to be the more Religious and careful of your selves,
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and not the less? If you see them stumble, you should look the better to your feet,and not the less? If you see them Stumble, you should look the better to your feet,
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and not cast your selves headlong from the Rock that you should be built upon.
and not cast your selves headlong from the Rock that you should be built upon.
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You should think with your selves, If such men are so faulty for all the pains they take;
You should think with your selves, If such men Are so faulty for all the pains they take;
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how much more pains must I take to escape such faults.
how much more pains must I take to escape such Faults.
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If they that run so hard, shall many of them miss of the prize by coming short;
If they that run so hard, shall many of them miss of the prize by coming short;
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it is a mad conceit of you, to think to win it by sitting still, or doing less then they that lost it.
it is a mad conceit of you, to think to win it by sitting still, or doing less then they that lost it.
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Quest. 15. Lastly, I would advise you to consider, Whether God that justifieth his servants, will suffer you to condemn them? And how you can answer the challenge, Rom. 8. 32, 33. And when Christ hath shed his blood to Absolve them,
Quest. 15. Lastly, I would Advice you to Consider, Whither God that Justifieth his Servants, will suffer you to condemn them? And how you can answer the challenge, Rom. 8. 32, 33. And when christ hath shed his blood to Absolve them,
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whether is it likely that he will take it well at them that vilifie them? Be it known to the faces of all their enemies, that [ The Lord taketh pleasure in his people:
whither is it likely that he will take it well At them that vilify them? Be it known to the faces of all their enemies, that [ The Lord Takes pleasure in his people:
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he will beautifie the meek with salvation, Psal. 149. 4. The Lord taketh pleasure in them that fear him:
he will beautify the meek with salvation, Psalm 149. 4. The Lord Takes pleasure in them that Fear him:
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in those that hope in his mercy, Psalm 147. 11. He is nigh to all them that call upon him;
in those that hope in his mercy, Psalm 147. 11. He is High to all them that call upon him;
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to them that call upon him in truth, Psalm 145. 18. The Lord preserveth all them that love him:
to them that call upon him in truth, Psalm 145. 18. The Lord Preserveth all them that love him:
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but all the wicked will he destroy. He suffered no man to do them wrong: yea he reproved Kings for their sakes:
but all the wicked will he destroy. He suffered no man to do them wrong: yea he reproved Kings for their sakes:
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saying, Touch not mine anointed, and do my Prophets no harm, Psalm 105. 14, 15. He that toucheth them, toucheth the apple of his eye, Zech. 2. 8. For all their infirmities, its dangerous vilifying a people so dear to the God of heaven.saying, Touch not mine anointed, and do my prophets no harm, Psalm 105. 14, 15. He that touches them, touches the apple of his eye, Zechariah 2. 8. For all their infirmities, its dangerous vilifying a people so dear to the God of heaven.
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They shall shortly hear that joyful voice, Rev. 12. 10. [ Now is come salvation, and strength,
They shall shortly hear that joyful voice, Rev. 12. 10. [ Now is come salvation, and strength,
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and the Kingdom of our God, and the power of his Christ:
and the Kingdom of our God, and the power of his christ:
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for the Accuser of our brethren is cast down, which accused them before our God day and night. for the Accuser of our brothers is cast down, which accused them before our God day and night.
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] And then they that joyned with the Accuser in his work, shall be joyned with him in the reward, Mat. 25. 41, 45. The very coming of the Lord to Judgement, will be [ to be glorified in his Saints,
] And then they that joined with the Accuser in his work, shall be joined with him in the reward, Mathew 25. 41, 45. The very coming of the Lord to Judgement, will be [ to be glorified in his Saints,
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and to be admired in all them that believe, ] 2. Thes. 1. 10. And what then will be the doom of those that vilified them whom Christ will be glorified and admired in, you may read and tremble, in Vers. 6, 7, 8, 9.and to be admired in all them that believe, ] 2. Thebes 1. 10. And what then will be the doom of those that vilified them whom christ will be glorified and admired in, you may read and tremble, in Vers. 6, 7, 8, 9.
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But again I charge you all that fear God, that you learn by the accusations of malicious men:
But again I charge you all that Fear God, that you Learn by the accusations of malicious men:
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and take heed as you love God, your selves or others, of giving them ground of such reports.
and take heed as you love God, your selves or Others, of giving them ground of such reports.
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And though I know that the wicked are absurd and unreasonable, 2 Thes. 3. 2. and that you will never be able to stop the mouthes of all such men, till Grace or Judgement stop them;
And though I know that the wicked Are absurd and unreasonable, 2 Thebes 3. 2. and that you will never be able to stop the mouths of all such men, till Grace or Judgement stop them;
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yet see that you walk circumspectly in such evil daies, and give no offence to Iews or Gentiles, or the Church of God.
yet see that you walk circumspectly in such evil days, and give no offence to Iews or Gentiles, or the Church of God.
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If you are Christians indeed, you cannot take the Riches or Honours of the world to be matters of so much worth or weight,
If you Are Christians indeed, you cannot take the Riches or Honours of the world to be matters of so much worth or weight,
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as to be preferred before the honour of your Lord, and the good of souls.
as to be preferred before the honour of your Lord, and the good of Souls.
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It will grieve you more to hear the reproaches of the ungodly, against the waies and servants of God,
It will grieve you more to hear the Reproaches of the ungodly, against the ways and Servants of God,
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then all your wealth will do you good.
then all your wealth will do you good.
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Doth it not go to your hearts to hear poor blinded sinners on all occasions reproaching your holy profession,
Does it not go to your hearts to hear poor blinded Sinners on all occasions reproaching your holy profession,
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and saying, [ There are none more proud, and covetous, and unmercifull, then these Professors of so much strictness and holiness.
and saying, [ There Are none more proud, and covetous, and unmerciful, then these Professors of so much strictness and holiness.
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] Though for the generall, it be a malignant Satanicall slander;
] Though for the general, it be a malignant Satanical slander;
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yet take heed as you love the honour of God, and of his holy truth and waies,
yet take heed as you love the honour of God, and of his holy truth and ways,
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and the souls of men, that you give not occasion of such reproach. SECT. XXII. Vse: For Consolation and further Perswasion.
and the Souls of men, that you give not occasion of such reproach. SECT. XXII. Use: For Consolation and further Persuasion.
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HAving said this much to you for the Crucifying the world, and the using it as a Crucified thing;
HAving said this much to you for the Crucifying the world, and the using it as a crucified thing;
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I shall here briefly enumerate some of the great benefits, which will follow to your selves where this is done.
I shall Here briefly enumerate Some of the great benefits, which will follow to your selves where this is done.
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And this I shall do in order to these two ends conjunctly. 1. That those to whom the world is crucified may lay to heart the greatness of the mercy,
And this I shall do in order to these two ends conjunctly. 1. That those to whom the world is Crucified may lay to heart the greatness of the mercy,
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& be thankful to God that hath done so much for them.
& be thankful to God that hath done so much for them.
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There is the greater need of encouragement and comfort to the soul, in our Crucifixion to the world,
There is the greater need of encouragement and Comfort to the soul, in our Crucifixion to the world,
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because it is a state of so much suffering to the body, and a work that requireth so much self-denyal and patience.
Because it is a state of so much suffering to the body, and a work that requires so much self-denial and patience.
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Who will be perswaded to cast all over-board, and forsake all the pleasures and profits of this world,
Who will be persuaded to cast all overboard, and forsake all the pleasures and profits of this world,
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but he that knows of somewhat to be got by it that will make him a gainer or a saver in the end? No man will incur so great a loss,
but he that knows of somewhat to be god by it that will make him a gainer or a saver in the end? No man will incur so great a loss,
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and cast himself upon a life of troubles, without some considerable benefit to encourage him.
and cast himself upon a life of Troubles, without Some considerable benefit to encourage him.
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And in the conflict, the heart will be ready to fail, if we have not a cordial at hand for its refreshment.
And in the conflict, the heart will be ready to fail, if we have not a cordial At hand for its refreshment.
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As Christ himself must have an Angel in his agony to comfort him, and when consolation is withdrawn by God, doth feel himself as one forsaken:
As christ himself must have an Angel in his agony to Comfort him, and when consolation is withdrawn by God, does feel himself as one forsaken:
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So all his members in their Crucifixion, have need of these reviving Messengers of God, that seeing the ends and benefits of their sufferings, they may be able to resign their natural wills in a full submission to the will of God,
So all his members in their Crucifixion, have need of these reviving Messengers of God, that seeing the ends and benefits of their sufferings, they may be able to resign their natural wills in a full submission to the will of God,
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and so to persevere and conquer in their sufferings.
and so to persevere and conquer in their sufferings.
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They have need of a believing consideration of the Benefits, that they may be daily and hourly furnished against temptations,
They have need of a believing consideration of the Benefits, that they may be daily and hourly furnished against temptations,
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and may bear those losses and abuses from men, even to the laying down of life,
and may bear those losses and Abuses from men, even to the laying down of life,
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and all things in this world, which flesh and blood is so exceedingly against.
and all things in this world, which Flesh and blood is so exceedingly against.
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He that believeth the faithfulness of the promiser, will hold fast the profession of his faith without wavering, Heb. 10. 23. And he that believeth the recompence of Reward, will not cast away his confidence, Heb. 10. 35. He that knoweth in himself that he hath in heaven a better and more enduring substance, will endure the greatest fight of afflictions, becoming a gazing stock by reproaches and afflictions,
He that Believeth the faithfulness of the promiser, will hold fast the profession of his faith without wavering, Hebrew 10. 23. And he that Believeth the recompense of Reward, will not cast away his confidence, Hebrew 10. 35. He that Knoweth in himself that he hath in heaven a better and more enduring substance, will endure the greatest fight of afflictions, becoming a gazing stock by Reproaches and afflictions,
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and becoming a companion of them that are so used;
and becoming a Companion of them that Are so used;
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and will take joyfully the spoyling of his worldly goods, Heb. 10. 32, 33, 34. He that can look to Iesus the author and finisher of his faith, and with him to the Ioy that is set before him, will endure the Cross,
and will take joyfully the spoiling of his worldly goods, Hebrew 10. 32, 33, 34. He that can look to Iesus the author and finisher of his faith, and with him to the Joy that is Set before him, will endure the Cross,
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and despise the shame, and run with patience the race that is set before him, Heb. 12. 1, 2. He that by faith fore-seeth the Peaceable fruits of righteousness, will bear the chastisement which for the present seemeth not joyous but grievous, Heb. 12. 11. All the cloud of witnesses and army of Martyrs, Heb. 11. do testifie this to us;and despise the shame, and run with patience the raze that is Set before him, Hebrew 12. 1, 2. He that by faith Foreseeth the Peaceable fruits of righteousness, will bear the chastisement which for the present seems not joyous but grievous, Hebrew 12. 11. All the cloud of Witnesses and army of Martyrs, Hebrew 11. do testify this to us;
cc vvi dt n1, cc vvi p-acp n1 dt n1 cst vbz vvn p-acp pno31, np1 crd crd, crd pns31 cst p-acp n1 j dt j n2 pp-f n1, vmb vvi dt n1 r-crq p-acp dt n1 vvz xx j p-acp j, np1 crd crd av-d dt n1 pp-f n2 cc n1 pp-f n2, np1 crd vdb vvi d p-acp pno12;
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that it is faith's beholding the benefits and promised blessings, that must enable us to contemn the world,
that it is Faith's beholding the benefits and promised blessings, that must enable us to contemn the world,
cst pn31 vbz ng1 vvg dt n2 cc j-vvn n2, cst vmb vvi pno12 pc-acp vvi dt n1,
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and suffer the loss of all for Christ.
and suffer the loss of all for christ.
cc vvi dt n1 pp-f d c-acp np1.
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Having therefore need of Patience, that after we have done the will of God, we may receive the promise, we have need also of these encouraging helps which must support our patience, that in this Patience we may possess our souls;
Having Therefore need of Patience, that After we have done the will of God, we may receive the promise, we have need also of these encouraging helps which must support our patience, that in this Patience we may possess our Souls;
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When impatient men to save the world, do lose their souls, Heb. 10. 36. Luk. 21. 19. Mat. 16. 25, 26. These considerations are necessary to us in so hard an undertaking, lest we be wearied and faint in our minds, Heb. 12. 3. Though we may manfully bear some few assaults,
When impatient men to save the world, do loose their Souls, Hebrew 10. 36. Luk. 21. 19. Mathew 16. 25, 26. These considerations Are necessary to us in so hard an undertaking, lest we be wearied and faint in our minds, Hebrew 12. 3. Though we may manfully bear Some few assaults,
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yet when we feel the vinegar and the gall, and the cruelty of the world even piercing not only our hands and our feet,
yet when we feel the vinegar and the Gall, and the cruelty of the world even piercing not only our hands and our feet,
av c-crq pns12 vvb dt n1 cc dt n1, cc dt n1 pp-f dt n1 av vvg xx av-j po12 n2 cc po12 n2,
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but our very heart, and see them shrink from us that were most obliged to adhere to us, we shall then judge our selves forsaken of God;
but our very heart, and see them shrink from us that were most obliged to adhere to us, we shall then judge our selves forsaken of God;
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if we have not the lively sense of these benefits.
if we have not the lively sense of these benefits.
cs pns12 vhb xx dt j n1 pp-f d n2.
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As the very thought of Forsaking all, doth strike a carnal heart with sorrow, and the work doth over-match all the power of flesh and blood, Luke 18. 22, 23, 24, 27, 28, 29. So also the Believer hath need to keep his faith waking and in exercise, that he may lift up the hands that else will hang down,
As the very Thought of Forsaking all, does strike a carnal heart with sorrow, and the work does overmatch all the power of Flesh and blood, Lycia 18. 22, 23, 24, 27, 28, 29. So also the Believer hath need to keep his faith waking and in exercise, that he may lift up the hands that Else will hang down,
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and the knees that else will be feeble, and may make straight paths for his feet, that the lame may not be turned out of the way,
and the knees that Else will be feeble, and may make straight paths for his feet, that the lame may not be turned out of the Way,
cc dt n2 cst av vmb vbi j, cc vmb vvi av-j n2 p-acp po31 n2, cst dt j vmb xx vbi vvn av pp-f dt n1,
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but may be healed, Heb. 12. 11, 12, 13, 14. For if we hear Iobs Messengers,but may be healed, Hebrew 12. 11, 12, 13, 14. For if we hear Jobs Messengers,
cc-acp vmb vbi vvn, np1 crd crd, crd, crd, crd p-acp cs pns12 vvb n2 n2,
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and have not Iobs Faith and Patience, we shall not be able heartily to say, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Iob 1. 21. 2. My second end in the mentioning of these benefits is;
and have not Jobs Faith and Patience, we shall not be able heartily to say, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21. 2. My second end in the mentioning of these benefits is;
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that if yet all that is said before, have not perswaded you to be Crucified to the world, at least you may be perswaded by the consideration of the benefits,
that if yet all that is said before, have not persuaded you to be crucified to the world, At least you may be persuaded by the consideration of the benefits,
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and of the happy condition of those that are thus mortified; even when they seem in the eyes of unbelievers to be most miserable.
and of the happy condition of those that Are thus mortified; even when they seem in the eyes of unbelievers to be most miserable.
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To these two ends I shall mention the Benefits. Benefit 1. YOur Crucifixion to the world by the Cross of Christ, will be one of the clearest and surest evidences of your sincerity;
To these two ends I shall mention the Benefits. Benefit 1. YOur Crucifixion to the world by the Cross of christ, will be one of the Clearest and Surest evidences of your sincerity;
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And so may afford you abundant help for the conquering of your doubts, and the ascertaining your salvation.
And so may afford you abundant help for the conquering of your doubts, and the ascertaining your salvation.
cc av vmb vvi pn22 j n1 p-acp dt j-vvg pp-f po22 n2, cc dt vvg po22 n1.
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When on the contrary, an unmortified worldly mind, is the certain and common mark of a miserable hypocrite.
When on the contrary, an unmortified worldly mind, is the certain and Common mark of a miserable hypocrite.
c-crq p-acp dt n-jn, dt vvn j n1, vbz dt j cc j n1 pp-f dt j n1.
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I know a melancholy man may be so weary of the world, as to be impatient of his life:
I know a melancholy man may be so weary of the world, as to be impatient of his life:
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But to prefer the Lord and everlasting Life, before it, in our practical Estimation, and Resolution,
But to prefer the Lord and everlasting Life, before it, in our practical Estimation, and Resolution,
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and Endeavours, is the very point of saving sincerity, and the specifical nature of true Sanctification:
and Endeavours, is the very point of Saving sincerity, and the specifical nature of true Sanctification:
cc n2, vbz dt j n1 pp-f vvg n1, cc dt j n1 pp-f j n1:
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And all other marks must be reduced unto this.
And all other marks must be reduced unto this.
cc d j-jn n2 vmb vbi vvn p-acp d.
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There is no man so spiritual and heavenly, but while ▪ he is here, hath a mixture of earthliness and carnality:
There is no man so spiritual and heavenly, but while ▪ he is Here, hath a mixture of earthliness and carnality:
pc-acp vbz dx n1 av j cc j, cc-acp n1 ▪ pns31 vbz av, vhz dt n1 pp-f n1 cc n1:
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And many a thousand that are earthly and carnal, have some esteem of God and Glory,
And many a thousand that Are earthly and carnal, have Some esteem of God and Glory,
cc d dt crd cst vbr j cc j, vhb d vvb pp-f np1 cc n1,
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and some purposes for them, and some endeavours after them: But it is that which is predominant that giveth the Denomination.
and Some Purposes for them, and Some endeavours After them: But it is that which is predominant that gives the Denomination.
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According to that, it is that we must be called either Spiritual and Heavenly, or Carnal and Earthly men.
According to that, it is that we must be called either Spiritual and Heavenly, or Carnal and Earthly men.
vvg p-acp d, pn31 vbz cst pns12 vmb vbi vvn d j cc j, cc j cc j n2.
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More particularly, 1. If you look to the Understanding, this Crucifixion to the world is a very great part of the Wisdom of the soul.
More particularly, 1. If you look to the Understanding, this Crucifixion to the world is a very great part of the Wisdom of the soul.
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For wherein doth wisdom more consist, then in judging of things as indeed they are, and especially in matters of greatest moment.
For wherein does Wisdom more consist, then in judging of things as indeed they Are, and especially in matters of greatest moment.
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He therefore that is Crucified to the world, must needs be wise:
He Therefore that is crucified to the world, must needs be wise:
pns31 av cst vbz vvn p-acp dt n1, vmb av vbi j:
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And, whatever his knowledge or reputation may be, he that wants this must needs be a fool.
And, whatever his knowledge or reputation may be, he that Wants this must needs be a fool.
cc, r-crq po31 n1 cc n1 vmb vbi, pns31 cst vvz d vmb av vbi dt n1.
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Is that a wise man, that knoweth the times and seasons, and how to do this or that in the world,
Is that a wise man, that Knoweth the times and seasons, and how to do this or that in the world,
vbz d dt j n1, cst vvz dt n2 cc n2, cc c-crq pc-acp vdi d cc cst p-acp dt n1,
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and knoweth not how to escape damnation, nor where his safety and happiness must be sought? And is not he a wiser man that can see the snares that are laid for his soul,
and Knoweth not how to escape damnation, nor where his safety and happiness must be sought? And is not he a Wiser man that can see the snares that Are laid for his soul,
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and so escape the burning Lake:
and so escape the burning Lake:
cc av vvi dt j-vvg n1:
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then he that will sell his Saviour and his soul, for a little pleasure to his flesh for a moment? I make no doubt,
then he that will fell his Saviour and his soul, for a little pleasure to his Flesh for a moment? I make no doubt,
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but the weakest man or woman, that practically knows the vanity of this world, and the desirable excellencies of God and Glory, is a thousand fold wiser,
but the Weakest man or woman, that practically knows the vanity of this world, and the desirable excellencies of God and Glory, is a thousand fold Wiser,
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then the most famous Princes or Learned men that want this knowledge. He never take that man for a fool, that can hit the way to heaven;
then the most famous Princes or Learned men that want this knowledge. He never take that man for a fool, that can hit the Way to heaven;
cs dt av-ds j n2 cc j n2 cst vvb d n1. pns31 av-x vvi d n1 p-acp dt n1, cst vmb vvi dt n1 p-acp n1;
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nor that for a wise man that cannot hit it. Its the Greatest matters that try mens Wisdom, though childish Wit may appear in trifles.
nor that for a wise man that cannot hit it. Its the Greatest matters that try men's Wisdom, though childish Wit may appear in trifles.
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2. To be Crucified to the world, is the Certain effect of a Living effectual faith. The dead faith that Iames speaketh of, may move you to so much compassion as to say to the poor, Go in peace; be warned and filled, Iam. 2. 16. But it will not so far loose you from the world,
2. To be crucified to the world, is the Certain Effect of a Living effectual faith. The dead faith that James speaks of, may move you to so much compassion as to say to the poor, Go in peace; be warned and filled, Iam. 2. 16. But it will not so Far lose you from the world,
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as to perswade you to part with it to supply his wants:
as to persuade you to part with it to supply his Wants:
c-acp pc-acp vvi pn22 pc-acp vvi p-acp pn31 pc-acp vvi po31 n2:
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At least you will never be perswaded to part with all and follow Christ, till the Belief of a Treasure in Heaven do perswade you to it, Luke 18. 21, 22. Can you say from your hearts, [ Let all go, rather then the Love of God ▪ ] And in a case of tryal, do you certainly find, that There is nothing so dear to you, which you cannot part with,
At least you will never be persuaded to part with all and follow christ, till the Belief of a Treasure in Heaven do persuade you to it, Lycia 18. 21, 22. Can you say from your hearts, [ Let all go, rather then the Love of God ▪ ] And in a case of trial, do you Certainly find, that There is nothing so dear to you, which you cannot part with,
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for God and the hopes of everlasting life? This is a sign of an effectual Faith:
for God and the hope's of everlasting life? This is a Signen of an effectual Faith:
c-acp np1 cc dt n2 pp-f j n1? d vbz dt n1 pp-f dt j n1:
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For neither nature nor common grace did ever bring a soul so high.
For neither nature nor Common grace did ever bring a soul so high.
c-acp av-dx n1 ccx j n1 vdd av vvi dt n1 av j.
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3. It is also a certain evidence of unfeigned Love. For wherein is Love so clearly manifested,
3. It is also a certain evidence of unfeigned Love. For wherein is Love so clearly manifested,
crd pn31 vbz av dt j n1 pp-f j n1. c-acp q-crq vbz n1 av av-j vvn,
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as in the highest adventures for the person whom we Love, and in the costlyest expressions of our Love when we are called to it? Then it will appear that you Love God indeed,
as in the highest adventures for the person whom we Love, and in the Costliest expressions of our Love when we Are called to it? Then it will appear that you Love God indeed,
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when there is nothing else that you prefer before him, and nothing but what you lay down at his feet:
when there is nothing Else that you prefer before him, and nothing but what you lay down At his feet:
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When the greatest professors that love the world, do shew that the love of the Father is not in them, 1 Iohn 2. 15. So far as it is loved.
When the greatest professors that love the world, do show that the love of the Father is not in them, 1 John 2. 15. So Far as it is loved.
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4. To be Crucified to the world, and alive to God, is the very Honesty, and Chastity, and Iustice of the soul.
4. To be crucified to the world, and alive to God, is the very Honesty, and Chastity, and justice of the soul.
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This is your Fidelity to God, in keeping the holy Covenant that you have made with him in Christ.
This is your Fidis to God, in keeping the holy Covenant that you have made with him in christ.
d vbz po22 n1 p-acp np1, p-acp vvg dt j n1 cst pn22 vhb vvn p-acp pno31 p-acp np1.
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This is your keeping your selves unspotted from the world, and undefiled by it:
This is your keeping your selves unspotted from the world, and undefiled by it:
d vbz po22 n-vvg po22 n2 j p-acp dt n1, cc j p-acp pn31:
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When the friends of it live in its Adulterous embracements, Iam. 4. 4. Thus do you give the Lord his own, even both the creature and your hearts;
When the Friends of it live in its Adulterous embracements, Iam. 4. 4. Thus do you give the Lord his own, even both the creature and your hearts;
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when worldlings do unjustly rob him of both.
when worldlings do unjustly rob him of both.
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This is the great command and request of God, Prov. 23. 26. My Son, give me thy heart.
This is the great command and request of God, Curae 23. 26. My Son, give me thy heart.
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Give him but this, and he will take it as if you gave him all: For indeed the rest will follow this.
Give him but this, and he will take it as if you gave him all: For indeed the rest will follow this.
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But if you give the world your hearts, God will take all the rest as Nothing. Benefit 2. THE second Benefit is this.
But if you give the world your hearts, God will take all the rest as Nothing. Benefit 2. THE second Benefit is this.
p-acp cs pn22 vvb dt n1 po22 n2, np1 vmb vvi d dt n1 c-acp pix. n1 crd dt ord n1 vbz d.
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If you are truly Crucified to the world, Your minds will be free for God and his service;
If you Are truly crucified to the world, Your minds will be free for God and his service;
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When the minds of worldlings are like imprisoned hampered things.
When the minds of worldlings Are like imprisoned hampered things.
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What a toylsom thing is it for a man to travail in fetters, or to run a race with a burden on his back? But knock off his fetters,
What a toilsome thing is it for a man to travail in fetters, or to run a raze with a burden on his back? But knock off his fetters,
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and how easily will he go? and take off his burden, and how lightly will he run? Do you not feel your selves that the world is the clog of your souls? and that this is it that hindereth you from duty,
and how Easily will he go? and take off his burden, and how lightly will he run? Do you not feel your selves that the world is the clog of your Souls? and that this is it that hindereth you from duty,
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and hindereth you in duty, and keepeth you from the attainment of an heavenly conversation? When you should chearfully go to God in secret,
and hindereth you in duty, and Keepeth you from the attainment of an heavenly Conversation? When you should cheerfully go to God in secret,
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or in your families, the world is ready to pull you back: Either it calleth you away, by putting some other business into your hands;
or in your families, the world is ready to pull you back: Either it calls you away, by putting Some other business into your hands;
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or else it dulleth and diverteth your Affections, so that you have no heart to duty, or no life in it;
or Else it dulleth and diverteth your Affections, so that you have no heart to duty, or no life in it;
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or else it creepeth into your Thoughts in duty, and taketh them off from the work in hand,
or Else it creeps into your Thoughts in duty, and Takes them off from the work in hand,
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and makes you do that which you seem not to be doing:
and makes you do that which you seem not to be doing:
cc vvz pn22 vdb d r-crq pn22 vvb xx pc-acp vbi vdg:
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And if you shake off these thoughts, and drive them out of your way, they are presently again before you,
And if you shake off these thoughts, and drive them out of your Way, they Are presently again before you,
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and meet you at the next Turn.
and meet you At the next Turn.
cc vvb pn22 p-acp dt ord n1.
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But in that measure as you have Crucified the world, you are freed from these disturbances.
But in that measure as you have crucified the world, you Are freed from these disturbances.
p-acp p-acp d n1 c-acp pn22 vhb vvn dt n1, pn22 vbr vvn p-acp d n2.
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The Apostle Peter describeth the miserable estate of Apostates, 2 Pet. 2. 20. to be like a bird or beast that had escaped out of the snare that he was taken in,
The Apostle Peter Describeth the miserable estate of Apostates, 2 Pet. 2. 20. to be like a bird or beast that had escaped out of the snare that he was taken in,
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and after is taken in the same again; Having escaped the pollution of the world, &c. NONLATINALPHABET, they are again entangled therein:
and After is taken in the same again; Having escaped the pollution of the world, etc., they Are again entangled therein:
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as a beast in a snare, that cannot escape or help himself;
as a beast in a snare, that cannot escape or help himself;
p-acp dt n1 p-acp dt n1, cst vmbx vvi cc vvi px31;
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So 2 Tim. 2. 4. its said, no man that warreth entangleth himself with the affairs of this life:
So 2 Tim. 2. 4. its said, no man that Warreth entangleth himself with the affairs of this life:
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NONLATINALPHABET, &c. So that you see that the world is a snare that entangleth mens souls, and holdeth them as in captivity.
, etc. So that you see that the world is a snare that entangleth men's Souls, and holds them as in captivity.
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The table of the wicked becometh a snare to them, and so ▪ do all the bodily mercies which they possess.
The table of the wicked Becometh a snare to them, and so ▪ do all the bodily Mercies which they possess.
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But the mortified Christian may look back on all these dangers, and say, Blessed be the Lord that hath not given us as a prey to their teeth:
But the mortified Christian may look back on all these dangers, and say, Blessed be the Lord that hath not given us as a prey to their teeth:
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Our soul is escaped as a bird out of the snare of the fowlers;
Our soul is escaped as a bird out of the snare of the fowlers;
po12 n1 vbz vvn p-acp dt n1 av pp-f dt n1 pp-f dt n2;
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the snare is broken, and we are escaped, Psal. 124. 6, 7. Oh with what ease and freedom of mind may you converse with God in holy Ordinances,the snare is broken, and we Are escaped, Psalm 124. 6, 7. O with what ease and freedom of mind may you converse with God in holy Ordinances,
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when you are once dis•entangled from this snare? Now that which formerly drew off your hearts,
when you Are once dis•entangled from this snare? Now that which formerly drew off your hearts,
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and clog'd your affections is Crucified and dead:
and clogged your affections is crucified and dead:
cc vvn po22 n2 vbz vvn cc j:
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that enemy that kept your souls from God, and was still casting baits or troubles in your way is dead ▪ As the Apostle saith of sin, Rom. 6. 7. He that is dead is freed from sin;
that enemy that kept your Souls from God, and was still casting baits or Troubles in your Way is dead ▪ As the Apostle Says of since, Rom. 6. 7. He that is dead is freed from since;
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So I may say of the world:
So I may say of the world:
av pns11 vmb vvi pp-f dt n1:
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He that is dead to the world, in that measure as he is dead to it, is freed from the world.
He that is dead to the world, in that measure as he is dead to it, is freed from the world.
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Let us therefore lay aside every weight, and the sin that doth so easily beset us ▪ and then we may run with Patience, the race that is set before us, Heb. 12. 1.Let us Therefore lay aside every weight, and the since that does so Easily beset us ▪ and then we may run with Patience, the raze that is Set before us, Hebrew 12. 1.
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This makes a poor Christian sometimes to live in more content and comfort in the depth of adversity,
This makes a poor Christian sometime to live in more content and Comfort in the depth of adversity,
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then he did before in the midst of his prosperity:
then he did before in the midst of his Prosperity:
cs pns31 vdd a-acp p-acp dt n1 pp-f po31 n1:
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because, though his flesh hath lost, his soul hath gain'd: though he want the fleshly accommodations which he had,
Because, though his Flesh hath lost, his soul hath gained: though he want the fleshly accommodations which he had,
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yet the world is now more Dead to him then before; and so his mind is freer for God; and consequently more with him.
yet the world is now more Dead to him then before; and so his mind is freer for God; and consequently more with him.
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How blessed a life is it to converse with God with little disturbances and interruptions!
How blessed a life is it to converse with God with little disturbances and interruptions!
np1 vvn dt n1 vbz pn31 pc-acp vvi p-acp np1 p-acp j n2 cc n2!
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A runner in a race is willing to be rid of his very cloathes, that should cover him and keep him warm,
A runner in a raze is willing to be rid of his very clothes, that should cover him and keep him warm,
dt n1 p-acp dt n1 vbz j pc-acp vbi vvn pp-f po31 j n2, cst vmd vvi pno31 cc vvi pno31 vvi,
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because they are a burden and hinderance to him in his race: But the lookers on would be loath to be so stript.
Because they Are a burden and hindrance to him in his raze: But the lookers on would be loath to be so stripped.
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Take away prosperity from an unmortified man, and you take away the comfort of his life:
Take away Prosperity from an unmortified man, and you take away the Comfort of his life:
vvb av n1 p-acp dt vvn n1, cc pn22 vvb av dt n1 pp-f po31 n1:
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When if the same things be taken from the mortified believer, he loseth but his burden.
When if the same things be taken from the mortified believer, he loses but his burden.
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How readily will that man obey that is dead to the world, when he is commanded to do good, to relieve the poor according to his power, to suffer wrongs, to let go his right, to forgive and requite evil with good, to forsake all and follow Christ.
How readily will that man obey that is dead to the world, when he is commanded to do good, to relieve the poor according to his power, to suffer wrongs, to let go his right, to forgive and requite evil with good, to forsake all and follow christ.
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When to another man these duties are a kind of impossibilities; and you may as well perswade a Lyon to become a Lamb,
When to Another man these duties Are a kind of impossibilities; and you may as well persuade a lion to become a Lamb,
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or a beast to die willingly by the hand of the Butcher, as perswade an unmortified worldling to these things.
or a beast to die willingly by the hand of the Butcher, as persuade an unmortified worldling to these things.
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They think when they hear them, These are hard sayings, who can bear them? Or at least, they are duties for a Peter or a Paul, and not for such as we.
They think when they hear them, These Are hard sayings, who can bear them? Or At least, they Are duties for a Peter or a Paul, and not for such as we.
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There is a very great part of Christian obedience, that will be easie to you when you are Dead to the world, which no man else is able to endure,
There is a very great part of Christian Obedience, that will be easy to you when you Are Dead to the world, which no man Else is able to endure,
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nor will be perswaded to submit to. Benefit 3. ANother Benefit of this Crucifixion is this, The Tempter is hereby disarmed, and he is disabled from doing that against you, which with others he can do.
nor will be persuaded to submit to. Benefit 3. another Benefit of this Crucifixion is this, The Tempter is hereby disarmed, and he is disabled from doing that against you, which with Others he can do.
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The Living world is the Life of Temptations.
The Living world is the Life of Temptations.
dt j-vvg n1 vbz dt n1 pp-f n2.
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As a Bear for all his strength and fierceness, may be led up and down by the nose,
As a Bear for all his strength and fierceness, may be led up and down by the nose,
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when by a ring the cord is fastened to his flesh:
when by a ring the cord is fastened to his Flesh:
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So the Tempter leadeth men captive at his will, by fastening together the world and their flesh.
So the Tempter leads men captive At his will, by fastening together the world and their Flesh.
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He finds it no hard matter to entice a sensuall worldly mind, to almost any thing that is evil.
He finds it no hard matter to entice a sensual worldly mind, to almost any thing that is evil.
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Bid him lye or steal, and if it be not for shame or fear of men he will do it.
Bid him lie or steal, and if it be not for shame or Fear of men he will do it.
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Bid him neglect God and his worship, and he will do it.
Bid him neglect God and his worship, and he will do it.
vvb pno31 vvi np1 cc po31 n1, cc pns31 vmb vdi pn31.
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Bid him hate those that hinder his commodity, or speak evil of them that cross his desires,
Bid him hate those that hinder his commodity, or speak evil of them that cross his Desires,
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or seek revenge of those that he thinks do wrong him herein;
or seek revenge of those that he thinks do wrong him herein;
cc vvi n1 pp-f d cst pns31 vvz vdb vvi pno31 av;
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and how quickly will he do it? The Devil may do almost what he list, with those that are not Crucified to the world.
and how quickly will he do it? The devil may do almost what he list, with those that Are not crucified to the world.
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They will follow him up and down the world, from sin to sin, if he have but a golden bait to tice them.
They will follow him up and down the world, from since to since, if he have but a golden bait to tice them.
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But when the world is Crucified to you, what hath he to entice you with? The cord is broken by which he was wont to bind and lead you.
But when the world is crucified to you, what hath he to entice you with? The cord is broken by which he was wont to bind and led you.
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Can you tice a wise man by pins and counters, as you may do a child? If he would draw you from God, he hath nothing to do it with:
Can you tice a wise man by pins and counters, as you may do a child? If he would draw you from God, he hath nothing to do it with:
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for the world by which he should do it, is now dead.
for the world by which he should do it, is now dead.
c-acp dt n1 p-acp r-crq pns31 vmd vdi pn31, vbz av j.
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If he would tice you to pride, or ambition, or covetousness, or to sinful means for worldly ends, he hath nothing to do it with; because the world is dead.
If he would tice you to pride, or ambition, or covetousness, or to sinful means for worldly ends, he hath nothing to do it with; Because the world is dead.
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The Devil hath nothing but a little money, or sensual pleasure, or honours to hire you with to betray and cast away your souls:
The devil hath nothing but a little money, or sensual pleasure, or honours to hire you with to betray and cast away your Souls:
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And what cares a mortified man for these? Will he part with Christ and heaven for money, who looks on money as other men do on chips or stones? It is the frame of mens hearts that is the strength of a temptation.
And what Cares a mortified man for these? Will he part with christ and heaven for money, who looks on money as other men do on chips or stones? It is the frame of men's hearts that is the strength of a temptation.
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To a man that is in love with money, O what a strong temptation is it, to see an opportunity of getting it by sin? But what will this move him, that looketh on it as on the dirt in the streets? To a proud man that is tender of his reputation in the world, what a troublesom temptation is it to be reproached,
To a man that is in love with money, Oh what a strong temptation is it, to see an opportunity of getting it by since? But what will this move him, that looks on it as on the dirt in the streets? To a proud man that is tender of his reputation in the world, what a troublesome temptation is it to be reproached,
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or slighted, or slandered? and what a dangerous temptation is it to him, to be applauded? But what are these to him that takes the approbation and applauses of the world,
or slighted, or slandered? and what a dangerous temptation is it to him, to be applauded? But what Are these to him that Takes the approbation and applauses of the world,
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but as a blast of wind? As Christ saith of himself, Iohn 14. 30. The Prince of this world cometh, and hath nothing in me.
but as a blast of wind? As christ Says of himself, John 14. 30. The Prince of this world comes, and hath nothing in me.
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] that is, He cometh to make his last and strongest assault; but he shall find no carnall sinfull matter in me to work upon;
] that is, He comes to make his last and Strongest assault; but he shall find no carnal sinful matter in me to work upon;
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and he cometh by his instruments to perscute me to the death:
and he comes by his Instruments to perscute me to the death:
cc pns31 vvz p-acp po31 n2 pc-acp vvi pno11 p-acp dt n1:
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but he shall find no guilt in me, which might make it a glory to him, or a dishonour to me:
but he shall find no guilt in me, which might make it a glory to him, or a dishonour to me:
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So in their measure the mortified members of Christ may say: When Satan cometh by temptations, the world is dead by which he would tempt them,
So in their measure the mortified members of christ may say: When Satan comes by temptations, the world is dead by which he would tempt them,
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and he shall find little of that earthly matter in them, to work upon, and to entertain his seed:
and he shall find little of that earthly matter in them, to work upon, and to entertain his seed:
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and therefore when he afterward cometh by persecution, he will find the less of that guilt which would be the oyl to enlarge and seed these flames.
and Therefore when he afterwards comes by persecution, he will find the less of that guilt which would be the oil to enlarge and seed these flames.
cc av c-crq pns31 av vvz p-acp n1, pns31 vmb vvi dt av-dc pp-f d n1 r-crq vmd vbi dt n1 pc-acp vvi cc vvi d n2.
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Your innocency and safety lyeth much in this Mortification. Benefit 4. ANother Benefit that followeth our Crucifixion of the world, is this, It will prevent abundance of needless unprofitable cost and labour, that other men are at.
Your innocency and safety lies much in this Mortification. Benefit 4. another Benefit that follows our Crucifixion of the world, is this, It will prevent abundance of needless unprofitable cost and labour, that other men Are At.
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You will not be drawn to run and toyl for a thing of nought: When other men are riding, and going, and caring, and labouring for a little smoak,
You will not be drawn to run and toil for a thing of nought: When other men Are riding, and going, and caring, and labouring for a little smoke,
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or a flying shadow, you will sit, as it were, over them, and discern, and pitty, and lament their folly.
or a flying shadow, you will fit, as it were, over them, and discern, and pity, and lament their folly.
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To see one man rejoyce that hath got his prize; and another lament because he cannot get it;
To see one man rejoice that hath god his prize; and Another lament Because he cannot get it;
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and a third in the eager pursuit of it; as if it were for their lives.
and a third in the eager pursuit of it; as if it were for their lives.
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While they live as if they had forgotten the eternal Life which is at hand;
While they live as if they had forgotten the Eternal Life which is At hand;
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will cause you to lift up your soul to his praises, that hath saved you from this dotage.
will cause you to lift up your soul to his praises, that hath saved you from this dotage.
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The world worketh on the sensual part first, and thereby corrupteth, and as it were brutifieth our very reason;
The world works on the sensual part First, and thereby corrupteth, and as it were brutifieth our very reason;
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and the whole course of worldly designs and affairs, even from the glorious actions of Kings and Commanders, to the daily business of the plow-man and the beggar, are all but the actions of frantick men,
and the Whole course of worldly designs and affairs, even from the glorious actions of Kings and Commanders, to the daily business of the plowman and the beggar, Are all but the actions of frantic men,
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or mad men ▪ I say, so far as the affairs of the world are managed by this sensuall unmortified principle, a sanctified Believer can look upon them all,
or mad men ▪ I say, so Far as the affairs of the world Are managed by this sensual unmortified principle, a sanctified Believer can look upon them all,
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as on the runnings or tumults of children or ideots, or on a game at Chests, where wit is laid out to little purpose.
as on the runnings or tumults of children or Idiots, or on a game At Chests, where wit is laid out to little purpose.
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Mortification will help you to turn your thoughts, and cares, and labours, into a more profitable course:
Mortification will help you to turn your thoughts, and Cares, and labours, into a more profitable course:
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So that when the end comes, you will have somewhat to shew that you have gained;
So that when the end comes, you will have somewhat to show that you have gained;
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when others must complain, that they have lost all their labour, and worse then lost it.
when Others must complain, that they have lost all their labour, and Worse then lost it.
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What abundance of precious time do other men lose, in dreaming pursuits of an empty, deceiving, transitory world? When God hath taken off the poise from you, of such unprofitable motion;
What abundance of precious time do other men loose, in dreaming pursuits of an empty, deceiving, transitory world? When God hath taken off the poise from you, of such unprofitable motion;
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and taught you better to employ your time.
and taught you better to employ your time.
cc vvd pn22 j pc-acp vvi po22 n1.
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Many an hundred hours which others cast away upon worldly thoughts, or discourse, or practises, are redeemed by the wise for their everlasting benefit. Benefit 5. MOreover this Mortification, Will help you to prevent a great deal of sharp Repentance, which must tell unmortified worldlings of their folly.
Many an hundred hours which Others cast away upon worldly thoughts, or discourse, or practises, Are redeemed by the wise for their everlasting benefit. Benefit 5. MOreover this Mortification, Will help you to prevent a great deal of sharp Repentance, which must tell unmortified worldlings of their folly.
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When they have run themselves out of breath, and abused Christ, and neglected grace, and either lost or hazarded their souls, they must sit down in the end and befool themselves for losing their time and lives for nothing.
When they have run themselves out of breath, and abused christ, and neglected grace, and either lost or hazarded their Souls, they must fit down in the end and befool themselves for losing their time and lives for nothing.
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When God hath given a man but a short life, and laid his everlasting life upon it,
When God hath given a man but a short life, and laid his everlasting life upon it,
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and put such works into his hand as call for his utmost wisdom and diligence:
and put such works into his hand as call for his utmost Wisdom and diligence:
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What a sad perplexing thought must it be, to consider that all or most of this time hath been cast away upon worldly vanities? If a man shall run away from his own Father,
What a sad perplexing Thought must it be, to Consider that all or most of this time hath been cast away upon worldly vanities? If a man shall run away from his own Father,
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and serve a Master that at last will turn him off with nothing but shame and blows, will he not wish that he had never seen his face? Such a Master all worldlings and sensualists do serve:
and serve a Master that At last will turn him off with nothing but shame and blows, will he not wish that he had never seen his face? Such a Master all worldlings and sensualists do serve:
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And he that got most by the world among them, shall wish at last that he had never served it:
And he that god most by the world among them, shall wish At last that he had never served it:
cc pns31 cst vvd av-ds p-acp dt n1 p-acp pno32, vmb vvi p-acp ord cst pns31 vhd av-x vvn pn31:
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When the mortified Christian that slighted the world, and laid out his care and labour for a better, may so far escape the bitterness of such Repentings,
When the mortified Christian that slighted the world, and laid out his care and labour for a better, may so Far escape the bitterness of such Repentings,
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and be glad that he hath chosen the better part.
and be glad that he hath chosen the better part.
cc vbi j cst pns31 vhz vvn dt jc n1.
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That is not the best meat that is sweetest in the eating, when afterward it must be vomited up with pain, because it cannot be digested.
That is not the best meat that is Sweetest in the eating, when afterwards it must be vomited up with pain, Because it cannot be digested.
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The sparer dyet of Mortified men, will prevent such after pains and troubles. Benefit 6. MOreovor where the world is Crucified, A great deal of self-tormenting care and trouble of mind will be prevented.
The sparer diet of Mortified men, will prevent such After pains and Troubles. Benefit 6. MOreovor where the world is crucified, A great deal of self-tormenting care and trouble of mind will be prevented.
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You will not live such a perplexed miserable life, as worldlings do.
You will not live such a perplexed miserable life, as worldlings do.
pn22 vmb xx vvi d dt j-vvn j n1, c-acp n2 vdb.
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Even in your outward troubles you will have less inward trouble of soul, then they have in their abundance.
Even in your outward Troubles you will have less inward trouble of soul, then they have in their abundance.
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They are like a man that is hanged up in chains alive, that gnaws upon his own flesh a while, and then must famish.They Are like a man that is hanged up in chains alive, that gnaws upon his own Flesh a while, and then must famish.
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What else do worldlings but tear and devour themselves with cares and sorrows, and scourge themselves with vexatious thoughts and troubles? If others did but the hundredth part as much to them, against their wills,
What Else do worldlings but tear and devour themselves with Cares and sorrows, and scourge themselves with vexatious thoughts and Troubles? If Others did but the hundredth part as much to them, against their wills,
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as they wilfully do against themselves, they would account them the cruellest persons in the world.
as they wilfully do against themselves, they would account them the Cruellest Persons in the world.
c-acp pns32 av-j vdb p-acp px32, pns32 vmd vvi pno32 dt js n2 p-acp dt n1.
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Paul saith of men that are in love with money, that while they covet after it, they do not only err from the faith, but also NONLATINALPHABET, they pierced themselves through and through, and stab'd their own hearts with many sorrows. A worldly mind and a melancholly are some kin:Paul Says of men that Are in love with money, that while they covet After it, they do not only err from the faith, but also, they pierced themselves through and through, and stabbed their own hearts with many sorrows. A worldly mind and a melancholy Are Some kin:
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The daily work of both is self-vexation, and they are wilfully set upon the stabbing and destroying of themselves.
The daily work of both is Self-vexation, and they Are wilfully Set upon the stabbing and destroying of themselves.
dt j n1 pp-f d vbz n1, cc pns32 vbr av-j vvn p-acp dt j-vvg cc vvg pp-f px32.
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But it is not thus with the Believer so far as he is mortified.
But it is not thus with the Believer so Far as he is mortified.
p-acp pn31 vbz xx av p-acp dt n1 av av-j c-acp pns31 vbz vvn.
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Will he vex himself for nothing? Will he be troubled for the loss of that which he disregardeth? The dead world hath not power thus to disquiet his mind,
Will he vex himself for nothing? Will he be troubled for the loss of that which he disregardeth? The dead world hath not power thus to disquiet his mind,
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and to toss it up and down in trouble. When it hath power on his body, it cannot reach his soul.
and to toss it up and down in trouble. When it hath power on his body, it cannot reach his soul.
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As the soul of a dead man feeleth no pain, when the corpse is cut in pieces, or rotteth in the grave:
As the soul of a dead man feeleth no pain, when the corpse is Cut in Pieces, or rotteth in the grave:
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So in a lower measure, the soul of a Believer, being in a sort as it were separated from the body by faith,
So in a lower measure, the soul of a Believer, being in a sort as it were separated from the body by faith,
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and gone before to the heavenly inheritance, is freed from the sense of the calamities of the flesh.
and gone before to the heavenly inheritance, is freed from the sense of the calamities of the Flesh.
cc vvn a-acp p-acp dt j n1, vbz vvn p-acp dt n1 pp-f dt n2 pp-f dt n1.
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So far as we are Dead, we are insensible of sufferings. Benefit 7. ANother Benefit that followeth upon the former is this:
So Far as we Are Dead, we Are insensible of sufferings. Benefit 7. another Benefit that follows upon the former is this:
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We shall be far better able to suffer for Christ, because that sufferings will be much more easie to us, when once we are truly Crucified to the world.We shall be Far better able to suffer for christ, Because that sufferings will be much more easy to us, when once we Are truly crucified to the world.
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What is it that makes men so tender of suffering, and startle at the noise of it,
What is it that makes men so tender of suffering, and startle At the noise of it,
q-crq vbz pn31 cst vvz n2 av j pp-f vvg, cc vvi p-acp dt n1 pp-f pn31,
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and therefore conform themselves to the times they live in, and venture their souls to save their flesh? but only their over-valuing fleshly things,
and Therefore conform themselves to the times they live in, and venture their Souls to save their Flesh? but only their overvaluing fleshly things,
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and not knowing the worth and weight of things everlasting.
and not knowing the worth and weight of things everlasting.
cc xx vvg dt n1 cc n1 pp-f n2 j.
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They have no soul within them but what is become carnal, by a base subjection to the flesh;
They have no soul within them but what is become carnal, by a base subjection to the Flesh;
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and therefore they savour nothing but the things of the flesh. All Life desireth a suitable food for its sustentation.
and Therefore they savour nothing but the things of the Flesh. All Life Desires a suitable food for its sustentation.
cc av pns32 vvb pix cc-acp dt n2 pp-f dt n1. av-d n1 vvz dt j n1 p-acp po31 n1.
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A Carnal Life within, hath a Carnal appetite, and is most sensible of the miss of Carnal commodities:
A Carnal Life within, hath a Carnal appetite, and is most sensible of the miss of Carnal commodities:
dt j n1 a-acp, vhz dt j n1, cc vbz av-ds j pp-f dt n1 pp-f j n2:
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But a Spiritual Life hath a Spiritual appetite: And as Carnal minds can easily let go Spiritual things;
But a Spiritual Life hath a Spiritual appetite: And as Carnal minds can Easily let go Spiritual things;
cc-acp dt j n1 vhz dt j n1: cc c-acp j n2 vmb av-j vvi vvi j n2;
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so a spiritual mind, so far as it is such, can easily let go carnal things, when God requireth it.
so a spiritual mind, so Far as it is such, can Easily let go carnal things, when God requires it.
av dt j n1, av av-j c-acp pn31 vbz d, vmb av-j vvi vvi j n2, c-crq np1 vvz pn31.
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When you are Dead to the world, you will easily part with it.
When you Are Dead to the world, you will Easily part with it.
c-crq pn22 vbr j p-acp dt n1, pn22 vmb av-j vvi p-acp pn31.
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For all things below will seem but small matters to you, in comparison of the things which they are put in competition with.
For all things below will seem but small matters to you, in comparison of the things which they Are put in competition with.
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If you are scorned, or accounted the off scouring of the Town, you can bear it;
If you Are scorned, or accounted the off scouring of the Town, you can bear it;
cs pn22 vbr vvn, cc vvd dt a-acp vvg pp-f dt n1, pn22 vmb vvi pn31;
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because with you it is a very small matter to be judged of man, 1 Cor. 4. 3. If you must endure abuses or persecutions for Christ, you can do it:
Because with you it is a very small matter to be judged of man, 1 Cor. 4. 3. If you must endure Abuses or persecutions for christ, you can do it:
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because you reckon that the sufferings of this life are not worthy to be compared with the glory that shall be revealed, Rom. 8. 18. You can let go your gain,
Because you reckon that the sufferings of this life Are not worthy to be compared with the glory that shall be revealed, Rom. 8. 18. You can let go your gain,
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and account it loss for Christ; yea and account all things loss for the knowledge of him;
and account it loss for christ; yea and account all things loss for the knowledge of him;
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and suffer the loss of all things for him, accounting them but as dung, that you may win him, Phil 3. 7, 8. If you knew that bonds and afflictions did abide you,
and suffer the loss of all things for him, accounting them but as dung, that you may win him, Philip 3. 7, 8. If you knew that bonds and afflictions did abide you,
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yet none of these things would move you, neither would you account your life it self dear to you,
yet none of these things would move you, neither would you account your life it self dear to you,
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so that you may finish your course with joy, Acts 20 23, 24. So far as you are dead to the world,so that you may finish your course with joy, Acts 20 23, 24. So Far as you Are dead to the world,
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and alive to God, it will be thus with you.
and alive to God, it will be thus with you.
cc j p-acp np1, pn31 vmb vbi av p-acp pn22.
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When they that are alive to the world are so far from being able to dye for God, that every cross doth seem a death to them.
When they that Are alive to the world Are so Far from being able to die for God, that every cross does seem a death to them.
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I have many a time heard such lamentable complaints from people that are •aln into poverty,
I have many a time herd such lamentable complaints from people that Are •aln into poverty,
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or disgrace, or some other worldly suffering, that hath given me more cause to lament the misery of their souls then of their bodies.
or disgrace, or Some other worldly suffering, that hath given me more cause to lament the misery of their Souls then of their bodies.
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When they take on as if they were quite undone, and had lost their God and hope of heaven, doth it not too plainly shew, that they made the world their God and their heaven? Benefit 8.
When they take on as if they were quite undone, and had lost their God and hope of heaven, does it not too plainly show, that they made the world their God and their heaven? Benefit 8.
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MOreover if indeed you are Crucified to the world, your hearts will be still open to the motions of the Spirit,
MOreover if indeed you Are crucified to the world, your hearts will be still open to the motions of the Spirit,
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and the motions of further Grace: and the motions of further Grace:
cc dt n2 pp-f jc n1:
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And so you will have abundant advantage, both for the exercise and encrease of the graces which you have received.
And so you will have abundant advantage, both for the exercise and increase of the graces which you have received.
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The earthly minded have their hearts locked up against all that can be said to them:
The earthly minded have their hearts locked up against all that can be said to them:
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Never can the Spirit or his Ministers make a motion to them for their good, but some worldly interest or other doth contradict it, and rise up against it.
Never can the Spirit or his Ministers make a motion to them for their good, but Some worldly Interest or other does contradict it, and rise up against it.
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But what have you to stop your ears when the world is dead? The word then will have free access to your hearts.
But what have you to stop your ears when the world is dead? The word then will have free access to your hearts.
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When the Spirit comes, your thoughts are ready, your affections are at hand; and all are in a posture to entertain him and attend him:
When the Spirit comes, your thoughts Are ready, your affections Are At hand; and all Are in a posture to entertain him and attend him:
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and so the work goes on and prospers. But when he comes to the worldly mind, the thoughts are all from home;
and so the work Goes on and prospers. But when he comes to the worldly mind, the thoughts Are all from home;
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the affections are abroad and out of the way, and there is nothing for his entertainment,
the affections Are abroad and out of the Way, and there is nothing for his entertainment,
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but all in a posture to resist him and gainsay him.
but all in a posture to resist him and gainsay him.
cc-acp d p-acp dt n1 pc-acp vvi pno31 cc vvi pno31.
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O what work would the preaching of the Gospel make in the world, if there were not a worldly principle within, to strive against it? But we speak against mens Idols, against their Jewels and their Treasure,
O what work would the preaching of the Gospel make in the world, if there were not a worldly principle within, to strive against it? But we speak against men's Idols, against their Jewels and their Treasure,
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and therefore against their hearts and natures.
and Therefore against their hearts and nature's.
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And then no wonder if we leave them in the jaws of Satan where we found them, till irresistible merciful violence shall rescue them.
And then no wonder if we leave them in the Jaws of Satan where we found them, till irresistible merciful violence shall rescue them.
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But so far as you are mortified, the enemy is dead; contradictions are all silenced; opposition is ceased;
But so Far as you Are mortified, the enemy is dead; contradictions Are all silenced; opposition is ceased;
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the Spirit findeth that within that will befriend its motions, and own its cause; the soul lyeth down before the word;
the Spirit finds that within that will befriend its motions, and own its cause; the soul lies down before the word;
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and gladly heares the voice of Christ: And thus the work goes smoothly on. Benefit 9. MOreover when once you are Crucified to the world, you are capable of the true spiritual use of it, which it was made for.
and gladly hears the voice of christ: And thus the work Goes smoothly on. Benefit 9. MOreover when once you Are crucified to the world, you Are capable of the true spiritual use of it, which it was made for.
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Then you may see God in it; and then you may savour the blood of Christ in it:
Then you may see God in it; and then you may savour the blood of christ in it:
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Then you may perceive a great deal of Love in it:
Then you may perceive a great deal of Love in it:
cs pn22 vmb vvi dt j n1 pp-f n1 p-acp pn31:
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And that which before was venemous, and did endanger your souls, will now become a help to you,
And that which before was venomous, and did endanger your Souls, will now become a help to you,
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and may be safely handled when the sting is thus taken out. Before it was the road to Hell:
and may be safely handled when the sting is thus taken out. Before it was the road to Hell:
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and now there is some taste of heaven in it.
and now there is Some taste of heaven in it.
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The stones and earth are useful for you to tread upon, though they are unfit for you to feed on,
The stones and earth Are useful for you to tread upon, though they Are unfit for you to feed on,
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or too hard to rest upon.
or too hard to rest upon.
cc av j pc-acp vvi p-acp.
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So though the world be unfit to Rest, or feed your souls, it may be made a convenient way for you to travail in.
So though the world be unfit to Rest, or feed your Souls, it may be made a convenient Way for you to travail in.
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It is unmeet to be Loved, but it is meet to be Used, when you have learned so to use it, as not abusing it.
It is unmeet to be Loved, but it is meet to be Used, when you have learned so to use it, as not abusing it.
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When self is throughly down and denyed, and God is exalted, and your souls brought over so clearly to him, that you are nothing but in him,
When self is thoroughly down and denied, and God is exalted, and your Souls brought over so clearly to him, that you Are nothing but in him,
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and would have nothing but in and with him, and do nothing but for him;
and would have nothing but in and with him, and do nothing but for him;
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then you shall be able to see that glory and amiableness in the creature, that now you cannot see.
then you shall be able to see that glory and amiableness in the creature, that now you cannot see.
cs pn22 vmb vbi j pc-acp vvi d n1 cc n1 p-acp dt n1, cst av pn22 vmbx vvi.
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I or you shall see the Creator himself in the creature. Benefit 10. WHEN once you are truly Crucified to the world, You will have the honour and the comfort of an heavenly life.
I or you shall see the Creator himself in the creature. Benefit 10. WHEN once you Are truly crucified to the world, You will have the honour and the Comfort of an heavenly life.
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Your thoughts will be daily steeped in the Coelestial delights, when other mens are steept in Gall and Vinegar.
Your thoughts will be daily steeped in the Celestial delights, when other men's Are steeped in Gall and Vinegar.
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You will be above with God, when your carnal neighbours converse only with the world.
You will be above with God, when your carnal neighbours converse only with the world.
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Your thoughts will be higher then their thoughts, and your waies then their waies, as the heaven where you converse is higher then the earth.
Your thoughts will be higher then their thoughts, and your ways then their ways, as the heaven where you converse is higher then the earth.
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When you take flight from earth in holy Devotions, they may look at you, and wonder at you, but cannot follow you;
When you take flight from earth in holy Devotions, they may look At you, and wonder At you, but cannot follow you;
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for whither you go, they cannot come, till they are such as you.
for whither you go, they cannot come, till they Are such as you.
p-acp c-crq pn22 vvb, pns32 vmbx vvi, c-acp pns32 vbr d c-acp pn22.
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You leave them groveling here on earth, and feeding on the dust, and striving like children,
You leave them groveling Here on earth, and feeding on the dust, and striving like children,
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or rather like swine or dogs, about their meat.
or rather like Swine or Dogs, about their meat.
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When you are above in the Spirit, on the speedy wings of Faith and Love, beholding that face that perfecteth all that perfectly behold it;
When you Are above in the Spirit, on the speedy wings of Faith and Love, beholding that face that perfecteth all that perfectly behold it;
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and tasting that Joy, which fully reconcileth all that fully do enjoy it: which we must here contend for, but none do there contend about it.
and tasting that Joy, which Fully reconcileth all that Fully do enjoy it: which we must Here contend for, but none do there contend about it.
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What a noble employment have you, in comparison of the highest servants of the world? How sweet are your delights in comparison of the Epicures? O happy souls that can see so much of your eternal happiness, and reach so near it.
What a noble employment have you, in comparison of the highest Servants of the world? How sweet Are your delights in comparison of the Epicureans? O happy Souls that can see so much of your Eternal happiness, and reach so near it.
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Were I but more in your condition, I would not envy Princes their glory, nor any sensualists and worldlings their contents,
Were I but more in your condition, I would not envy Princes their glory, nor any sensualists and worldlings their contents,
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nor desire to be their partner.
nor desire to be their partner.
ccx n1 pc-acp vbi po32 n1.
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I could spare them their troublesom dignities, and their burdensom Riches, and the unwholsom pleasures which they so often surfet on,
I could spare them their troublesome dignities, and their burdensome Riches, and the unwholesome pleasures which they so often surfeit on,
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and the wind of popular applause which so swelleth them: Yea, what could I not spare them, if I might be more with you.
and the wind of popular applause which so Swells them: Yea, what could I not spare them, if I might be more with you.
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O happy poverty, sickness or imprisonment, or whatever is called misery by the world, if it be nearer Heaven, then a sensual life!
O happy poverty, sickness or imprisonment, or whatever is called misery by the world, if it be nearer Heaven, then a sensual life!
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and if it will but advantage my soul for those contemplations, which are the imployment of mortified heavenly men!
and if it will but advantage my soul for those contemplations, which Are the employment of mortified heavenly men!
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Yea if it do but remove the impediments of so sweet a life!
Yea if it do but remove the impediments of so sweet a life!
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I know (by some little, too little experience I know) that one hours time of that blessed life, will easily pay for all the cost;
I know (by Some little, too little experience I know) that one hours time of that blessed life, will Easily pay for all the cost;
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and one believing view of God will easily blast the beauty of the world, and shame all those thoughts as the issues of my dotage, that ever gave it a lovely name,
and one believing view of God will Easily blast the beauty of the world, and shame all those thoughts as the issues of my dotage, that ever gave it a lovely name,
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or turned mine eye upon it with desire, or caused me once with complacency to behold it,
or turned mine eye upon it with desire, or caused me once with complacency to behold it,
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or ever brought it near my heart. O Sirs, what a noble life may you live!
or ever brought it near my heart. O Sirs, what a noble life may you live!
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and how much more excellent work might you be employed in, if the world were but dead to you,
and how much more excellent work might you be employed in, if the world were but dead to you,
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and the stream of your souls were turned upon God? Had you but one draught of the Heavenly consolations, you would thirst no more for the pleasures of the world.
and the stream of your Souls were turned upon God? Had you but one draught of the Heavenly consolations, you would thirst no more for the pleasures of the world.
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Yea did you but taste of it, as Ionathan of the honey from the end of his rod, (1 Sam. 14. 27.) your eyes would be enlightened,
Yea did you but taste of it, as Ionathan of the honey from the end of his rod, (1 Sam. 14. 27.) your eyes would be enlightened,
uh vdd pn22 cc-acp vvb pp-f pn31, c-acp np1 pp-f dt n1 p-acp dt n1 pp-f po31 n1, (crd np1 crd crd) po22 n2 vmd vbi vvn,
(11) part (DIV2)
378
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4448
and your hearts revived, and your hands would be so strengthened in your spiritual warfare, that your enemies would quickly perceive it, in your more resolute prevailing opposition of their assaults.
and your hearts revived, and your hands would be so strengthened in your spiritual warfare, that your enemies would quickly perceive it, in your more resolute prevailing opposition of their assaults.
cc po22 n2 vvn, cc po22 n2 vmd vbi av vvn p-acp po22 j n1, cst po22 n2 vmd av-j vvi pn31, p-acp po22 av-dc j j-vvg n1 pp-f po32 n2.
(11) part (DIV2)
378
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4449
And experience will tell you, that you will no further reach this heavenly life, then you are Crucified to earth and flesh.
And experience will tell you, that you will no further reach this heavenly life, then you Are crucified to earth and Flesh.
cc n1 vmb vvi pn22, cst pn22 vmb av-dx av-jc vvi d j n1, cs pn22 vbr vvn p-acp n1 cc n1.
(11) part (DIV2)
378
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4450
God useth to shew himself to the Coelestial inhabitants, and not to the Terrestrial:
God uses to show himself to the Celestial inhabitants, and not to the Terrestrial:
np1 vvz pc-acp vvi px31 p-acp dt j n2, cc xx p-acp dt j:
(11) part (DIV2)
378
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4451
And therefore you will see no more of God, then you get above and converse in Heaven:
And Therefore you will see no more of God, then you get above and converse in Heaven:
cc av pn22 vmb vvi av-dx dc pp-f np1, cs pn22 vvb a-acp cc vvi p-acp n1:
(11) part (DIV2)
378
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4452
And if faith had not this elevating power, and could not see further then sense can do, we might talk long enough of God,
And if faith had not this elevating power, and could not see further then sense can do, we might talk long enough of God,
cc cs n1 vhd xx d j-vvg n1, cc vmd xx vvi av-jc cs n1 vmb vdi, pns12 vmd vvi av-j av-d pp-f np1,
(11) part (DIV2)
378
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4453
before we had any saving knowledge of him, or relish of his Goodness.
before we had any Saving knowledge of him, or relish of his goodness.
c-acp pns12 vhd d vvg n1 pp-f pno31, cc n1 pp-f po31 n1.
(11) part (DIV2)
378
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4454
And doubtless, if we must get by faith into Heaven, if we will have the reviving sight of God;
And doubtless, if we must get by faith into Heaven, if we will have the reviving sighed of God;
cc av-j, cs pns12 vmb vvi p-acp n1 p-acp n1, cs pns12 vmb vhi dt vvg n1 pp-f np1;
(11) part (DIV2)
378
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4455
then we must needs away from earth: For our hearts cannot at once converse in both.
then we must needs away from earth: For our hearts cannot At once converse in both.
av pns12 vmb av av p-acp n1: c-acp po12 n2 vmbx p-acp a-acp vvi p-acp d.
(11) part (DIV2)
378
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4456
Believe it Sirs, God useth to give his heavenly Cordials, upon an empty stomack; and not to drown them in the mud and dirt of sensuality.
Believe it Sirs, God uses to give his heavenly Cordials, upon an empty stomach; and not to drown them in the mud and dirt of sensuality.
vvb pn31 n2, np1 vvz pc-acp vvi po31 j n2, p-acp dt j n1; cc xx pc-acp vvi pno32 p-acp dt n1 cc n1 pp-f n1.
(11) part (DIV2)
378
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4457
When you are emptyest of creature-delights and love, you are most capable of God. And fasting from the world, doth best prepare you for this heavenly Feast.
When you Are emptyest of Creature-delights and love, you Are most capable of God. And fasting from the world, does best prepare you for this heavenly Feast.
c-crq pn22 vbr js pp-f n2 cc n1, pn22 vbr av-ds j pp-f np1. np1 vvg p-acp dt n1, vdz js vvi pn22 p-acp d j n1.
(11) part (DIV2)
378
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4458
Let Abstinence and Temperance be imposed upon your senses;
Let Abstinence and Temperance be imposed upon your Senses;
vvb n1 cc n1 vbb vvn p-acp po22 n2;
(11) part (DIV2)
378
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but command a totall Fast to your Affections, And try then whether your souls be not fitter to ascend,
but command a total Fast to your Affections, And try then whither your Souls be not fitter to ascend,
cc-acp vvb dt j av-j p-acp po22 n2, cc vvi av cs po22 n2 vbb xx jc pc-acp vvi,
(11) part (DIV2)
378
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4460
and whether God will not reveal himself more clearly then before. It may seem a paradox that the vallies should be nearer Heaven then the Hills;
and whither God will not reveal himself more clearly then before. It may seem a paradox that the valleys should be nearer Heaven then the Hills;
cc cs np1 vmb xx vvi px31 av-dc av-j cs a-acp. pn31 vmb vvi dt n1 cst dt n2 vmd vbi jc n1 cs dt n2;
(11) part (DIV2)
378
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4461
But doubtless Stephen saw more of it, then the high Priests:
But doubtless Stephen saw more of it, then the high Priests:
cc-acp av-j np1 vvd dc pp-f pn31, cs dt j n2:
(11) part (DIV2)
378
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4462
And Lazarus had a fairer prospect thither, from among the dogs at the Rich mans gate,
And Lazarus had a Fairer prospect thither, from among the Dogs At the Rich men gate,
cc np1 vhd dt jc n1 av, p-acp p-acp dt n2 p-acp dt j ng1 n1,
(11) part (DIV2)
378
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4463
then the Master of the house had at his plentiful table.
then the Master of the house had At his plentiful table.
cs dt n1 pp-f dt n1 vhd p-acp po31 j n1.
(11) part (DIV2)
378
Page 217
4464
And who would not rather have Lazarus 's sores with a fore-sight of Heaven, then the Rich mans fulness without it;
And who would not rather have Lazarus is sores with a foresight of Heaven, then the Rich men fullness without it;
cc q-crq vmd xx av-c vhi np1 vbz n2 p-acp dt n1 pp-f n1, cs dt j ng1 n1 p-acp pn31;
(11) part (DIV2)
378
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4465
yea with the fears of after misery? A Heavenly life is proper to the mortified. Benefit 11. MOreover, those that are Crucified to the world, are most fruitfull unto others, and blessings to all within their reach.
yea with the fears of After misery? A Heavenly life is proper to the mortified. Benefit 11. MOreover, those that Are crucified to the world, Are most fruitful unto Others, and blessings to all within their reach.
uh p-acp dt n2 pp-f p-acp n1? dt j n1 vbz j p-acp dt j-vvn. n1 crd av, d cst vbr vvn p-acp dt n1, vbr av-ds j p-acp n2-jn, cc n2 p-acp d p-acp po32 n1.
(11) part (DIV2)
378
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4466
They can part with any thing to do good with.
They can part with any thing to do good with.
pns32 vmb vvi p-acp d n1 pc-acp vdi j p-acp.
(11) part (DIV2)
379
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4467
They are rich to God and their Brethren, if they be rich, and not to themselves.
They Are rich to God and their Brothers, if they be rich, and not to themselves.
pns32 vbr j p-acp np1 cc po32 n2, cs pns32 vbb j, cc xx pc-acp px32.
(11) part (DIV2)
379
Page 217
4468
If a mortified man have hundreds or thousands by the year, he hath no more of it for himself,
If a mortified man have hundreds or thousands by the year, he hath no more of it for himself,
cs dt j-vvn n1 vhi crd cc crd p-acp dt n1, pns31 vhz dx dc pp-f pn31 p-acp px31,
(11) part (DIV2)
379
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4469
then if he had a meaner estate. He takes but necessary food and rayment; he shunneth intemperance and excess:
then if he had a meaner estate. He Takes but necessary food and raiment; he shunneth intemperance and excess:
av cs pns31 vhd dt jc n1. pns31 vvz p-acp j n1 cc n1; pns31 vvz n1 cc n1:
(11) part (DIV2)
379
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4470
Nay he often pincheth his body, if needfull, that he may tame it, and bring it into subjection to the Spirit:
Nay he often pincheth his body, if needful, that he may tame it, and bring it into subjection to the Spirit:
uh-x pns31 av vvz po31 n1, cs j, cst pns31 vmb vvi pn31, cc vvb pn31 p-acp n1 p-acp dt n1:
(11) part (DIV2)
379
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4471
and the rest he layes out for the service of God, so far as he is acquainted with his will.
and the rest he lays out for the service of God, so Far as he is acquainted with his will.
cc dt n1 pns31 vvz av p-acp dt n1 pp-f np1, av av-j c-acp pns31 vbz vvn p-acp po31 n1.
(11) part (DIV2)
379
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4472
Yea his necessary food and rayment which he receiveth himself, is ultimately not for himself, but for God:
Yea his necessary food and raiment which he receives himself, is ultimately not for himself, but for God:
uh po31 j n1 cc n1 r-crq pns31 vvz px31, vbz av-j xx p-acp px31, cc-acp p-acp np1:
(11) part (DIV2)
379
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4473
Even that he may be sustained by his daily bread for his daily duty, and fitted to please his Master that maintaineth him.
Even that he may be sustained by his daily bred for his daily duty, and fitted to please his Master that maintaineth him.
av cst pns31 vmb vbi vvn p-acp po31 j n1 p-acp po31 j n1, cc vvn pc-acp vvi po31 n1 cst vvz pno31.
(11) part (DIV2)
379
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4474
If they have much they give plenteously: If they have but little, they are faithfull in that little:
If they have much they give plenteously: If they have but little, they Are faithful in that little:
cs pns32 vhb av-d pns32 vvb av-j: cs pns32 vhb p-acp j, pns32 vbr j p-acp d j:
(11) part (DIV2)
379
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4475
And if they have not silver and gold, they will give such as they have, where God requireth it.
And if they have not silver and gold, they will give such as they have, where God requires it.
cc cs pns32 vhb xx n1 cc n1, pns32 vmb vvi d c-acp pns32 vhb, c-crq np1 vvz pn31.
(11) part (DIV2)
379
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4476
But the unmortified worldling, is like some spreading trees, that by drawing all the nutriment to themselves,
But the unmortified worldling, is like Some spreading trees, that by drawing all the nutriment to themselves,
p-acp dt vvn n1, vbz av-j d j-vvg n2, cst p-acp vvg d dt n1 p-acp px32,
(11) part (DIV2)
380
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4477
and by dropping on the rest, will let no other prosper under them. They draw as much as they can to themselves:
and by dropping on the rest, will let no other prosper under them. They draw as much as they can to themselves:
cc p-acp vvg p-acp dt n1, vmb vvi dx j-jn vvi p-acp pno32. pns32 vvb p-acp d c-acp pns32 vmb p-acp px32:
(11) part (DIV2)
380
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4478
For themselves is their care and daily labour, Psal. 49. 18. They all mind their own things;
For themselves is their care and daily labour, Psalm 49. 18. They all mind their own things;
c-acp px32 vbz po32 n1 cc j n1, np1 crd crd pns32 d vvb po32 d n2;
(11) part (DIV2)
380
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4479
but not the things of Christ or their Brethren. Getting, and Having, and Keeping is their business;
but not the things of christ or their Brothers. Getting, and Having, and Keeping is their business;
cc-acp xx dt n2 pp-f np1 cc po32 n2. vvg, cc np1, cc vvg vbz po32 n1;
(11) part (DIV2)
380
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4480
and as swine, are seldom profitable till they die. Benefit 12. THE last Benefit that I shall mention is this:
and as Swine, Are seldom profitable till they die. Benefit 12. THE last Benefit that I shall mention is this:
cc c-acp n1, vbr av j c-acp pns32 vvb. n1 crd dt ord n1 cst pns11 vmb vvi vbz d:
(11) part (DIV2)
380
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4481
If you are now Dead to the world, and the world to you, your natural Death will be the less grievous to you when it comes.
If you Are now Dead to the world, and the world to you, your natural Death will be the less grievous to you when it comes.
cs pn22 vbr av j p-acp dt n1, cc dt n1 p-acp pn22, po22 j n1 vmb vbi dt av-dc j p-acp pn22 c-crq pn31 vvz.
(11) part (DIV2)
381
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4482
It will be little o• no trouble to you to leave your houses, or lands, or goods;
It will be little o• no trouble to you to leave your houses, or Lands, or goods;
pn31 vmb vbi j n1 dx n1 p-acp pn22 pc-acp vvi po22 n2, cc n2, cc n2-j;
(11) part (DIV2)
381
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4483
to leave your eating, and drinking, and recreations; to leave your employments and company in the world;
to leave your eating, and drinking, and recreations; to leave your employments and company in the world;
p-acp vvb po22 n-vvg, cc vvg, cc n2; pc-acp vvi po22 n2 cc n1 p-acp dt n1;
(11) part (DIV2)
381
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4484
for you were dead to all that is worldly before.
for you were dead to all that is worldly before.
c-acp pn22 vbdr j p-acp d cst vbz j a-acp.
(11) part (DIV2)
381
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4485
Surely so far as the Heart is upon God, and taken off these transitory things, it can be no grief to us to leave them and go to God.
Surely so Far as the Heart is upon God, and taken off these transitory things, it can be no grief to us to leave them and go to God.
np1 av av-j c-acp dt n1 vbz p-acp np1, cc vvn a-acp d j n2, pn31 vmb vbi dx n1 p-acp pno12 pc-acp vvi pno32 cc vvb p-acp np1.
(11) part (DIV2)
381
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4486
It is only the remnants of the unmortified flesh, together with the natural evil of death, that maketh death to seem grievous to Believers:
It is only the remnants of the unmortified Flesh, together with the natural evil of death, that makes death to seem grievous to Believers:
pn31 vbz av-j dt n2 pp-f dt vvn n1, av p-acp dt j n-jn pp-f n1, cst vv2 n1 pc-acp vvi j p-acp n2:
(11) part (DIV2)
381
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4487
but so far as they are Believers, and dead to the world, the case is otherwise.
but so Far as they Are Believers, and dead to the world, the case is otherwise.
cc-acp av av-j c-acp pns32 vbr n2, cc j p-acp dt n1, dt n1 vbz av.
(11) part (DIV2)
381
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4488
Death is not neer so dreadful to them, as it is to others; except as the quality of some disease, or some extraordinary dissertion, may change the case:
Death is not near so dreadful to them, as it is to Others; except as the quality of Some disease, or Some extraordinary desertion, may change the case:
n1 vbz xx av-j av j p-acp pno32, c-acp pn31 vbz p-acp n2-jn; c-acp c-acp dt n1 pp-f d n1, cc d j n1, vmb vvi dt n1:
(11) part (DIV2)
381
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4489
Or as some desparate wicked ones may be insensible of their misery.
Or as Some desperate wicked ones may be insensible of their misery.
cc c-acp d j j pi2 vmb vbb j pp-f po32 n1.
(11) part (DIV2)
381
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4490
How bitter is the sight of approaching death, to them that laid up their treasure on earth;
How bitter is the sighed of approaching death, to them that laid up their treasure on earth;
q-crq j vbz dt n1 pp-f j-vvg n1, p-acp pno32 cst vvd a-acp po32 n1 p-acp n1;
(11) part (DIV2)
381
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4491
and placed their happiness in the prosperity of their flesh? To such a fool as Christ describeth, Luke 12. that saith to himself, Soul take thy ease, eat, drink and be merry;
and placed their happiness in the Prosperity of their Flesh? To such a fool as christ Describeth, Lycia 12. that Says to himself, Soul take thy ease, eat, drink and be merry;
cc vvd po32 n1 p-acp dt n1 pp-f po32 n1? p-acp d dt n1 c-acp np1 vvz, av crd cst vvz p-acp px31, n1 vvb po21 n1, vvb, vvb cc vbi j;
(11) part (DIV2)
381
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4492
thou hast enough laid up for many years. thou hast enough laid up for many Years.
pns21 vh2 av-d vvn a-acp p-acp d n2.
(11) part (DIV2)
381
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4493
How sad must the tidings of death needs be to him that set his heart on earth,
How sad must the tidings of death needs be to him that Set his heart on earth,
c-crq j vmb dt n2 pp-f n1 vvz vbb p-acp pno31 cst vvd po31 n1 p-acp n1,
(11) part (DIV2)
381
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4494
and spent his daies in providing for the flesh, and never laid up a treasure in heaven,
and spent his days in providing for the Flesh, and never laid up a treasure in heaven,
cc vvd po31 n2 p-acp vvg p-acp dt n1, cc av-x vvn a-acp dt n1 p-acp n1,
(11) part (DIV2)
381
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4495
nor made him friends with the Mammon of unrighteousness, nor gave not diligence in the time of his life to make his Calling and Election sure? To a worldly man, that sets not his heart and hopes above, the face of death is unspeakably dreadful.
nor made him Friends with the Mammon of unrighteousness, nor gave not diligence in the time of his life to make his Calling and Election sure? To a worldly man, that sets not his heart and hope's above, the face of death is unspeakably dreadful.
ccx vvd pno31 n2 p-acp dt np1 pp-f n1, ccx vvd xx n1 p-acp dt n1 pp-f po31 n1 pc-acp vvi po31 vvg cc n1 j? p-acp dt j n1, cst vvz xx po31 n1 cc n2 a-acp, dt n1 pp-f n1 vbz av-j j.
(11) part (DIV2)
381
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4496
But if we could kill the world before us, and be dead to it now,
But if we could kill the world before us, and be dead to it now,
p-acp cs pns12 vmd vvi dt n1 p-acp pno12, cc vbi j p-acp pn31 av,
(11) part (DIV2)
381
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4497
and alive to God, and with Paul, die daily, it would be a powerful means to abate the terrours,
and alive to God, and with Paul, die daily, it would be a powerful means to abate the terrors,
cc j p-acp np1, cc p-acp np1, vvb av-j, pn31 vmd vbi dt j n2 pc-acp vvi dt n2,
(11) part (DIV2)
381
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4498
and a certain way to take out the sting, that death might be a sanctified passage into life.
and a certain Way to take out the sting, that death might be a sanctified passage into life.
cc dt j n1 pc-acp vvi av dt n1, cst n1 vmd vbi dt j-vvn n1 p-acp n1.
(11) part (DIV2)
381
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4499
So much of the Benefits of Mortification.
So much of the Benefits of Mortification.
av d pp-f dt n2 pp-f n1.
(11) part (DIV2)
381
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4500
AND now what remains, but that you that are Mortified Believers, receive your Consolation, and consider what the Lord hath done for your souls,
AND now what remains, but that you that Are Mortified Believers, receive your Consolation, and Consider what the Lord hath done for your Souls,
cc av q-crq vvz, cc-acp cst pn22 cst vbr vvn n2, vvb po22 n1, cc vvb r-crq dt n1 vhz vdn p-acp po22 n2,
(11) part (DIV2)
382
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4501
and give him the praise of so great a mercy: Believe it, it is a thousand ▪ fold better to be Crucified to the world,
and give him the praise of so great a mercy: Believe it, it is a thousand ▪ fold better to be crucified to the world,
cc vvb pno31 dt n1 pp-f av j dt n1: vvb pn31, pn31 vbz dt crd ▪ n1 j pc-acp vbi vvn p-acp dt n1,
(11) part (DIV2)
382
Page 219
4502
then to be advanced to prosperity in it;
then to be advanced to Prosperity in it;
cs pc-acp vbi vvn p-acp n1 p-acp pn31;
(11) part (DIV2)
382
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4503
and to have a heart that is above the world, then to be made the possessor of the world.
and to have a heart that is above the world, then to be made the possessor of the world.
cc pc-acp vhi dt n1 cst vbz p-acp dt n1, cs pc-acp vbi vvn dt n1 pp-f dt n1.
(11) part (DIV2)
382
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4504
And for you that yet are strangers to this mercy, O that the Lord would open your hearts to consider where you are,
And for you that yet Are Strangers to this mercy, Oh that the Lord would open your hearts to Consider where you Are,
cc p-acp pn22 cst av vbr n2 p-acp d n1, uh cst dt n1 vmd vvi po22 n2 pc-acp vvi c-crq pn22 vbr,
(11) part (DIV2)
383
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4505
and what you are doing, and whether you are going, and how the world will use you,
and what you Are doing, and whither you Are going, and how the world will use you,
cc r-crq pn22 vbr vdg, cc cs pn22 vbr vvg, cc c-crq dt n1 vmb vvi pn22,
(11) part (DIV2)
383
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4506
and how you are like to come off at last, before you go any further, that you may not make so mad a bargain,
and how you Are like to come off At last, before you go any further, that you may not make so mad a bargain,
cc c-crq pn22 vbr j pc-acp vvi a-acp p-acp ord, c-acp pn22 vvb d av-jc, cst pn22 vmb xx vvi av j dt n1,
(11) part (DIV2)
383
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4507
as to gain the world and lose your souls.
as to gain the world and loose your Souls.
c-acp pc-acp vvi dt n1 cc vvb po22 n2.
(11) part (DIV2)
383
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4508
O that you did but throughly believe, that it is the only wise and gainful choice, to deny your carnal selves,
O that you did but thoroughly believe, that it is the only wise and gainful choice, to deny your carnal selves,
sy cst pn22 vdd p-acp av-j vvi, cst pn31 vbz dt j j cc j n1, pc-acp vvi po22 j n2,
(11) part (DIV2)
383
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4509
and forsake all and follow Christ, in hope of the heavenly treasure which he hath promised.
and forsake all and follow christ, in hope of the heavenly treasure which he hath promised.
cc vvi d cc vvi np1, p-acp n1 pp-f dt j n1 r-crq pns31 vhz vvn.
(11) part (DIV2)
383
Page 219
4510
And let me tell you again, as the way to this;
And let me tell you again, as the Way to this;
cc vvb pno11 vvi pn22 av, c-acp dt n1 p-acp d;
(11) part (DIV2)
383
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4511
That though melancholly may make you weary of the world, and stoicall precepts may restrain your lusts ▪ yet it is only the power of the Holy Ghost, the Cross of Christ, the belief of the promise, the Love of God,
That though melancholy may make you weary of the world, and stoical Precepts may restrain your Lustiest ▪ yet it is only the power of the Holy Ghost, the Cross of christ, the belief of the promise, the Love of God,
cst cs j-jn vmb vvi pn22 j pp-f dt n1, cc j n2 vmb vvi po22 n2 ▪ av pn31 vbz av-j dt n1 pp-f dt j n1, dt n1 pp-f np1, dt n1 pp-f dt n1, dt n1 pp-f np1,
(11) part (DIV2)
383
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4512
& the Hopes of the everlasting invisible Glory, that will effectually and savingly Crucifie you to the world, and the world to you.
& the Hope's of the everlasting invisible Glory, that will effectually and savingly Crucify you to the world, and the world to you.
cc dt ng1 pp-f dt j j n1, cst vmb av-j cc av-vvg vvi pn22 p-acp dt n1, cc dt n1 p-acp pn22.
(11) part (DIV2)
383
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4513
It is a Lesson that never was well taught by any other Master but Christ ▪ and you must Learn it from him, by his Word, Ministers and Spirit in his School,
It is a lesson that never was well taught by any other Master but christ ▪ and you must Learn it from him, by his Word, Ministers and Spirit in his School,
pn31 vbz dt n1 cst av-x vbds av vvn p-acp d j-jn n1 p-acp np1 ▪ cc pn22 vmb vvi pn31 p-acp pno31, p-acp po31 n1, n2 cc n1 p-acp po31 n1,
(11) part (DIV2)
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or you will never Learn or Practise it aright.
or you will never Learn or Practise it aright.
cc pn22 vmb av-x vvi cc vvi pn31 av.
(11) part (DIV2)
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The second PART: Of the CHRISTIANS Glorying. SECT. XXIII. HAving thus dispatched the first part of my subject, concerning a Christians Crucifixion to the world, by Christ and his Cross: The second PART: Of the CHRISTIANS Glorying. SECT. XXIII. HAving thus dispatched the First part of my Subject, Concerning a Christians Crucifixion to the world, by christ and his Cross:
dt ord n1: pp-f dt np1 vvg. n1. np1. vhg av vvn dt ord n1 pp-f po11 j-jn, vvg dt njpg2 np1 p-acp dt n1, p-acp np1 cc po31 n1:
(12) part (DIV2)
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I come to the second Part concerning the Glorying of a Christian. The Iudaizing Teachers did Glory carnally,
I come to the second Part Concerning the Glorying of a Christian. The Judaizing Teachers did Glory carnally,
pns11 vvb p-acp dt ord n1 vvg dt vvg pp-f dt njp. dt vvg n2 vdd n1 av-j,
(12) part (DIV2)
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even in a carnall worship, and carnall priviledges, and in the carnall effects of their Doctrine on their Proselytes:
even in a carnal worship, and carnal privileges, and in the carnal effects of their Doctrine on their Proselytes:
av p-acp dt j n1, cc j n2, cc p-acp dt j n2 pp-f po32 n1 p-acp po32 n2:
(12) part (DIV2)
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but Paul that had more to Glory in then they, doth disclaim and renounce all such Glorying as theirs,
but Paul that had more to Glory in then they, does disclaim and renounce all such Glorying as theirs,
cc-acp np1 cst vhd dc p-acp n1 p-acp av pns32, vdz vvi cc vvi d d vvg c-acp png32,
(12) part (DIV2)
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and owneth and professeth a contrary Glorying, even in the Cross of Christ and his Mortification.
and owneth and Professes a contrary Glorying, even in the Cross of christ and his Mortification.
cc vvz cc vvz dt n-jn vvg, av p-acp dt n1 pp-f np1 cc po31 n1.
(12) part (DIV2)
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The Observation to be handled is; that, True Christians must with abhorrency renounce all Carnal Glorying;
The Observation to be handled is; that, True Christians must with abhorrency renounce all Carnal Glorying;
dt n1 pc-acp vbi vvn vbz; cst, j np1 vmb p-acp n1 vvb d j vvg;
(12) part (DIV2)
384
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and must Glory only in the Cross of Christ, by whom the world is Crucified to them, and they unto the world.
and must Glory only in the Cross of christ, by whom the world is crucified to them, and they unto the world.
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(12) part (DIV2)
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In handling this, I shall briefly shew you, 1. What is included, or what we may Glory in. 2. What is excluded: or what we may not Glory in. For the former, here are two things expressed in the Text, in which a Christian may and must Glory: 1. The Cross of our Lord Jesus Christ. 2. Our Crucifixion to the world hereby.
In handling this, I shall briefly show you, 1. What is included, or what we may Glory in. 2. What is excluded: or what we may not Glory in. For the former, Here Are two things expressed in the Text, in which a Christian may and must Glory: 1. The Cross of our Lord jesus christ. 2. Our Crucifixion to the world hereby.
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(12) part (DIV2)
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So that the Positive part of the Doctrine containeth these two branches, which I shall handle distinctly,
So that the Positive part of the Doctrine Containeth these two branches, which I shall handle distinctly,
av cst dt j n1 pp-f dt n1 vvz d crd n2, r-crq pns11 vmb vvi av-j,
(12) part (DIV2)
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before I speak to the Negative part.
before I speak to the Negative part.
c-acp pns11 vvb p-acp dt j-jn n1.
(12) part (DIV2)
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1. True Christians that are Crucified to the world and the world to them by the Cross of Christ, may and must Glory therein.
1. True Christians that Are crucified to the world and the world to them by the Cross of christ, may and must Glory therein.
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(12) part (DIV2)
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2. Yet so, as that their Glorying must be principally in Christ, and their own Mortification must be Gloryed in,
2. Yet so, as that their Glorying must be principally in christ, and their own Mortification must be Gloried in,
crd av av, c-acp cst po32 vvg vmb vbi av-j p-acp np1, cc po32 d n1 vmb vbi vvn p-acp,
(12) part (DIV2)
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but as the fruit of his Cross. For the first Part, it must be understood with these necessary limitations.but as the fruit of his Cross. For the First Part, it must be understood with these necessary limitations.
cc-acp c-acp dt n1 pp-f po31 n1. p-acp dt ord n1, pn31 vmb vbi vvn p-acp d j n2.
(12) part (DIV2)
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1. As Glorying signifieth a self-ascribing and Proud conceit of our own Mortification, and is contrary to Christian self-denyal and humility,
1. As Glorying signifies a self-ascribing and Proud conceit of our own Mortification, and is contrary to Christian self-denial and humility,
crd p-acp vvg vvz dt j cc j n1 pp-f po12 d n1, cc vbz j-jn p-acp njp n1 cc n1,
(12) part (DIV2)
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and Glorying in God, so we must take heed of it and abhor it.
and Glorying in God, so we must take heed of it and abhor it.
cc vvg p-acp np1, av pns12 vmb vvi n1 pp-f pn31 cc vvb pn31.
(12) part (DIV2)
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2. As Glorying signifieth any outward expression of this inward pride, either by words or deeds, we must also avoid it with abhorrence.
2. As Glorying signifies any outward expression of this inward pride, either by words or Deeds, we must also avoid it with abhorrence.
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(12) part (DIV2)
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3. So must we also do by all unseasonable offensive ostentation, which may seem to others to savour of Pride,
3. So must we also do by all unseasonable offensive ostentation, which may seem to Others to savour of Pride,
crd av vmb pns12 av vdb p-acp d j j n1, r-crq vmb vvi p-acp n2-jn p-acp n1 pp-f n1,
(12) part (DIV2)
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though indeed it proceed from a better cause.
though indeed it proceed from a better cause.
cs av pn31 vvb p-acp dt jc n1.
(12) part (DIV2)
391
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4533
4. But as Glorying signifieth the apprehension of the Good of the thing, and our Benefit by it,
4. But as Glorying signifies the apprehension of the Good of the thing, and our Benefit by it,
crd cc-acp c-acp vvg vvz dt n1 pp-f dt j pp-f dt n1, cc po12 n1 p-acp pn31,
(12) part (DIV2)
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and the due Affections of Content, and Joy, and Exultation of mind that follow thereupon, thus must a Christian Glory in his Mortification by the Cross of Christ.
and the due Affections of Content, and Joy, and Exultation of mind that follow thereupon, thus must a Christian Glory in his Mortification by the Cross of christ.
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(12) part (DIV2)
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We commonly call this act, a Blessing of our selves in the apprehension of our case.
We commonly call this act, a Blessing of our selves in the apprehension of our case.
pns12 av-j vvb d n1, dt n1 pp-f po12 n2 p-acp dt n1 pp-f po12 n1.
(12) part (DIV2)
392
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4536
As the carnal ungodly world do Bless themselves in their Possessing carnal things; so may a Christian bless himself that he is Crucified to them:
As the carnal ungodly world do Bless themselves in their Possessing carnal things; so may a Christian bless himself that he is crucified to them:
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(12) part (DIV2)
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that is, he may rejoyce in it as a great blessing of God, that tendeth to further blessedness.
that is, he may rejoice in it as a great blessing of God, that tendeth to further blessedness.
cst vbz, pns31 vmb vvi p-acp pn31 p-acp dt j n1 pp-f np1, cst vvz p-acp jc n1.
(12) part (DIV2)
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4538
5. And when we are called to it, we may express to others our Glorying herein.
5. And when we Are called to it, we may express to Others our Glorying herein.
crd cc c-crq pns12 vbr vvn p-acp pn31, pns12 vmb vvi p-acp n2-jn po12 vvg av.
(12) part (DIV2)
393
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4539
But so as that we give the Glory to God; and not to our own corrupted wills.
But so as that we give the Glory to God; and not to our own corrupted wills.
p-acp av c-acp cst pns12 vvb dt n1 p-acp np1; cc xx p-acp po12 d j-vvn n2.
(12) part (DIV2)
393
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6. And when we are called hereto, we must do it very cautelously;
6. And when we Are called hereto, we must do it very cautelously;
crd cc c-crq pns12 vbr vvn av, pns12 vmb vdi pn31 av av-j;
(12) part (DIV2)
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as Paul doth, 1 Cor. 4. 4. [ I know nothing by my self, yet am I not hereby justified.
as Paul does, 1 Cor. 4. 4. [ I know nothing by my self, yet am I not hereby justified.
c-acp np1 vdz, crd np1 crd crd [ pns11 vvb pix p-acp po11 n1, av vbm pns11 xx av vvn.
(12) part (DIV2)
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] Signifying that we do it with holy intentions for the good of the hearers and the honour of God,
] Signifying that we do it with holy intentions for the good of the hearers and the honour of God,
] vvg cst pns12 vdb pn31 p-acp j n2 p-acp dt j pp-f dt n2 cc dt n1 pp-f np1,
(12) part (DIV2)
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as he doth, 1 Cor. 4. 1, 2, 6, 8. to the end.
as he does, 1 Cor. 4. 1, 2, 6, 8. to the end.
c-acp pns31 vdz, crd np1 crd crd, crd, crd, crd p-acp dt n1.
(12) part (DIV2)
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And 2 Cor. 2. 5, 6, &c. 1 Cor. 9. throughout. 2 Cor. 3. 1, 2, &c. And we must so do it as to confess it is like to folly, it being the custom of proud fools to be boasters of themselves:
And 2 Cor. 2. 5, 6, etc. 1 Cor. 9. throughout. 2 Cor. 3. 1, 2, etc. And we must so do it as to confess it is like to folly, it being the custom of proud Fools to be boaster's of themselves:
cc crd np1 crd crd, crd, av crd np1 crd p-acp. crd np1 crd crd, crd, av cc pns12 vmb av vdi pn31 a-acp pc-acp vvi pn31 vbz av-j p-acp n1, pn31 vbg dt n1 pp-f j n2 pc-acp vbi ng1 pp-f px32:
(12) part (DIV2)
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And so Paul when he is called to mention his priviledges, calls it his folly in this sense, 2 Cor. 11. 1, 17, 19, 23. lest others should be encouraged to sinfull boasting by his example,
And so Paul when he is called to mention his privileges, calls it his folly in this sense, 2 Cor. 11. 1, 17, 19, 23. lest Others should be encouraged to sinful boasting by his Exampl,
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(12) part (DIV2)
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if he did not brand it by the way with the note of folly;
if he did not brand it by the Way with the note of folly;
cs pns31 vdd xx vvi pn31 p-acp dt n1 p-acp dt n1 pp-f n1;
(12) part (DIV2)
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though it was but materially so in him (being the matter that folly is by others exprest in) but formally in the proud.
though it was but materially so in him (being the matter that folly is by Others expressed in) but formally in the proud.
cs pn31 vbds p-acp av-jn av p-acp pno31 (vbg dt n1 cst n1 vbz p-acp n2-jn vvn p-acp) p-acp av-j p-acp dt j.
(12) part (DIV2)
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2 HAving told you, How we may Glory in our own Mortification, I shall next give you the proof of the point, that we may so do.
2 HAving told you, How we may Glory in our own Mortification, I shall next give you the proof of the point, that we may so do.
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(12) part (DIV2)
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And first it is proved by the example of Paul himself, both here in my Text,
And First it is proved by the Exampl of Paul himself, both Here in my Text,
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(12) part (DIV2)
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and in many other places. 2 Cor. 5. 11, 12, 13. 2 Cor. 11. throughout. 2 Cor. 12. throughout.
and in many other places. 2 Cor. 5. 11, 12, 13. 2 Cor. 11. throughout. 2 Cor. 12. throughout.
cc p-acp d j-jn n2. crd np1 crd crd, crd, crd crd np1 crd p-acp. crd np1 crd p-acp.
(12) part (DIV2)
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Vers. 5, 6. Of such a one will I glory; yet of my self I will not glory, but in mine infirmities: Vers. 5, 6. Of such a one will I glory; yet of my self I will not glory, but in mine infirmities:
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(12) part (DIV2)
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] that is, not in any thing that seemeth to advance me in the eyes of the world,
] that is, not in any thing that seems to advance me in the eyes of the world,
] cst vbz, xx p-acp d n1 cst vvz pc-acp vvi pno11 p-acp dt n2 pp-f dt n1,
(12) part (DIV2)
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lest it should seem a carnal Glorying, or men should be drawn thereby to overvalue me;
lest it should seem a carnal Glorying, or men should be drawn thereby to overvalue me;
cs pn31 vmd vvi dt j vvg, cc n2 vmd vbi vvn av pc-acp vvi pno11;
(12) part (DIV2)
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but in such things as men rather pitty or villifie for, even my worldly meanness, and contemptibleness, and sufferings for Christ;
but in such things as men rather pity or vilify for, even my worldly meanness, and contemptibleness, and sufferings for christ;
cc-acp p-acp d n2 c-acp n2 av-c vvb cc vvi p-acp, av po11 j n1, cc n1, cc n2 p-acp np1;
(12) part (DIV2)
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though before God these are honourable, and therefore I will glory in them openly, as secretly I may do in all other graces.
though before God these Are honourable, and Therefore I will glory in them openly, as secretly I may do in all other graces.
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(12) part (DIV2)
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So it followeth, [ For though I would desire to Glory, I shall not be a fool:
So it follows, [ For though I would desire to Glory, I shall not be a fool:
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(12) part (DIV2)
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for I will say the truth.
for I will say the truth.
c-acp pns11 vmb vvi dt n1.
(12) part (DIV2)
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But now I forbear, lest any man should think of me above that which he seeth me to be,
But now I forbear, lest any man should think of me above that which he sees me to be,
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(12) part (DIV2)
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or that he heareth of me. or that he hears of me.
cc cst pns31 vvz pp-f pno11.
(12) part (DIV2)
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] And so Vers. 9, 10, 11. [ Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me ] (that is, that my Glorying may magnifie that Power of Christ that is manifest in sustaining me,
] And so Vers. 9, 10, 11. [ Most gladly Therefore will I rather glory in my infirmities, that the power of christ may rest upon me ] (that is, that my Glorying may magnify that Power of christ that is manifest in sustaining me,
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(12) part (DIV2)
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and not my self:) therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake:
and not my self:) Therefore I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake:
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(12) part (DIV2)
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for when I am weak, (that is, in the flesh and the eye of the world) then am I strong, (that is, in the Spirit,for when I am weak, (that is, in the Flesh and the eye of the world) then am I strong, (that is, in the Spirit,
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(12) part (DIV2)
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and the work of Christ) I am become a fool (that is, like a fool) in Glorying: Ye have compelled me:
and the work of christ) I am become a fool (that is, like a fool) in Glorying: You have compelled me:
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(12) part (DIV2)
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For I ought to have been commended of you; For in nothing am I behind the very chiefest Apostles, though I be nothing. For I ought to have been commended of you; For in nothing am I behind the very chiefest Apostles, though I be nothing.
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(12) part (DIV2)
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] Yea 1 Cor. 9. 15. he saith, he [ had rather die then any should make his glorying void ] concerning his self-denyal for the advantage of the Gospel.
] Yea 1 Cor. 9. 15. he Says, he [ had rather die then any should make his glorying void ] Concerning his self-denial for the advantage of the Gospel.
] uh crd np1 crd crd pns31 vvz, pns31 [ vhd av-c vvi cs d vmd vvi po31 vvg j ] vvg po31 n1 p-acp dt n1 pp-f dt n1.
(12) part (DIV2)
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2. I also prove it thus. We may and must glory in the blessed effects of the blood of Christ.
2. I also prove it thus. We may and must glory in the blessed effects of the blood of christ.
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(12) part (DIV2)
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4567
Or else we shall not give him his honour.
Or Else we shall not give him his honour.
cc av pns12 vmb xx vvi pno31 po31 n1.
(12) part (DIV2)
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4568
But our own Mortification is one of the blessed effects of the blood or Cross of Christ:
But our own Mortification is one of the blessed effects of the blood or Cross of christ:
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(12) part (DIV2)
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4569
therefore we may & must glory in it. 3. We may and must glory in the certain tokens of the Love of God.
Therefore we may & must glory in it. 3. We may and must glory in the certain tokens of the Love of God.
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(12) part (DIV2)
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4570
But our own Mortification is one of the certain tokens of the Love of God: therefore we may and must glory in it.
But our own Mortification is one of the certain tokens of the Love of God: Therefore we may and must glory in it.
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(12) part (DIV2)
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4. We may and must Glory in Christ dwelling in us; and the effects of his indwelling.
4. We may and must Glory in christ Dwelling in us; and the effects of his indwelling.
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(12) part (DIV2)
399
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4572
For if we may glory in Christ Crucified, then also in Christ as our Head, to whom we are united,
For if we may glory in christ crucified, then also in christ as our Head, to whom we Are united,
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(12) part (DIV2)
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4573
and from whom we receive continual influence and communication of graces: But our own mortification is the certain fruit of Christ dwelling in us:
and from whom we receive continual influence and communication of graces: But our own mortification is the certain fruit of christ Dwelling in us:
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(12) part (DIV2)
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4574
therefore we may glory in it. 5. We may glory in the image of God upon our souls.
Therefore we may glory in it. 5. We may glory in the image of God upon our Souls.
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(12) part (DIV2)
399
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4575
For as it is our glory, so it is the livelyest representation of God himself. But our Mortification is part of Gods Image upon us:
For as it is our glory, so it is the Liveliest representation of God himself. But our Mortification is part of God's Image upon us:
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(12) part (DIV2)
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4576
therefore we may glory in it.
Therefore we may glory in it.
av pns12 vmb vvi p-acp pn31.
(12) part (DIV2)
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6. We may glory that we are the temples of the Holy Ghost, and that the Spirit of Christ is in us,
6. We may glory that we Are the Temples of the Holy Ghost, and that the Spirit of christ is in us,
crd pns12 vmb vvi cst pns12 vbr dt n2 pp-f dt j n1, cc d dt n1 pp-f np1 vbz p-acp pno12,
(12) part (DIV2)
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and we may glory in his fruits and works.
and we may glory in his fruits and works.
cc pns12 vmb vvi p-acp po31 n2 cc n2.
(12) part (DIV2)
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But our Mortification is a principal fruit of the Spirit, which sheweth that he dwelleth in us:
But our Mortification is a principal fruit of the Spirit, which shows that he dwells in us:
p-acp po12 n1 vbz dt j-jn n1 pp-f dt n1, r-crq vvz cst pns31 vvz p-acp pno12:
(12) part (DIV2)
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therefore we may glory in it.
Therefore we may glory in it.
av pns12 vmb vvi p-acp pn31.
(12) part (DIV2)
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7. There is no doubt but Christians may glory in the cessation of their sin against God, and that as to the dominion of sin, they do not dishonour him, by breaking his Laws, abusing his Son, his Spirit,
7. There is no doubt but Christians may glory in the cessation of their since against God, and that as to the dominion of since, they do not dishonour him, by breaking his Laws, abusing his Son, his Spirit,
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(12) part (DIV2)
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and his Mercies as formerly they did. But all this is conteined in our Mortification: therefore we may glory in it.
and his mercies as formerly they did. But all this is contained in our Mortification: Therefore we may glory in it.
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(12) part (DIV2)
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8. No doubt but we may glory in the Honour of God, when his wisdom,
8. No doubt but we may glory in the Honour of God, when his Wisdom,
crd dx n1 cc-acp pns12 vmb vvi p-acp dt n1 pp-f np1, c-crq po31 n1,
(12) part (DIV2)
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and goodness, and power are demonstrated, to the confusion of his foes and the encouragement of his people;
and Goodness, and power Are demonstrated, to the confusion of his foes and the encouragement of his people;
cc n1, cc n1 vbr vvn, p-acp dt n1 pp-f po31 n2 cc dt n1 pp-f po31 n1;
(12) part (DIV2)
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but this is done in the Mortification of his Saints: In them he conquereth;
but this is done in the Mortification of his Saints: In them he conquereth;
cc-acp d vbz vdn p-acp dt n1 pp-f po31 n2: p-acp pno32 pns31 vvz;
(12) part (DIV2)
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and in him that loveth them they are super-victors, Rom. 8. 37. If we must glorifie the workman,
and in him that loves them they Are supervictors, Rom. 8. 37. If we must Glorify the workman,
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(12) part (DIV2)
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as such, then must we also glorifie the work.
as such, then must we also Glorify the work.
c-acp d, av vmb pns12 av vvi dt n1.
(12) part (DIV2)
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If Moses and all Israel must sing such a song of praise to God for overthrowing Pharaoh and his Hoast in the red Sea;
If Moses and all Israel must sing such a song of praise to God for overthrowing Pharaoh and his Host in the read Sea;
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(12) part (DIV2)
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much more must we sing his praise that conquereth Satan and all our corruptions: And the work it self must be magnified in order to the Conquerours praise.
much more must we sing his praise that conquereth Satan and all our corruptions: And the work it self must be magnified in order to the Conquerors praise.
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(12) part (DIV2)
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If Deborah must sing Gods praises for the conquest of weak men, much more must we,
If Deborah must sing God's praises for the conquest of weak men, much more must we,
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(12) part (DIV2)
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for the conquest of the world by faith, and for subduing the powers of darkness to us.
for the conquest of the world by faith, and for subduing the Powers of darkness to us.
p-acp dt n1 pp-f dt n1 p-acp n1, cc p-acp j-vvg dt n2 pp-f n1 p-acp pno12.
(12) part (DIV2)
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There is more of Gods love and power seen in the Spiritual victories of a poor mortified Christian, that is taken no notice of or despised in the world,
There is more of God's love and power seen in the Spiritual victories of a poor mortified Christian, that is taken no notice of or despised in the world,
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(12) part (DIV2)
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then in the bodily conquests of the famous Princes of the world, who, most of them perish everlastingly after all,
then in the bodily conquests of the famous Princes of the world, who, most of them perish everlastingly After all,
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(12) part (DIV2)
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because they are conquered by the world and their own flesh.
Because they Are conquered by the world and their own Flesh.
c-acp pns32 vbr vvn p-acp dt n1 cc po32 d n1.
(12) part (DIV2)
403
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Though it be the design of the Devil and the slanderous world to obscure or villifie the work of grace on the souls of the sanctified,
Though it be the Design of the devil and the slanderous world to Obscure or vilify the work of grace on the Souls of the sanctified,
cs pn31 vbb dt n1 pp-f dt n1 cc dt j n1 pc-acp vvi cc vvi dt n1 pp-f n1 p-acp dt n2 pp-f dt j-vvn,
(12) part (DIV2)
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yet must it be the care of Believers to counter-work them, and maintain and manifest the lustre of that grace, to the glory of the author.
yet must it be the care of Believers to counterwork them, and maintain and manifest the lustre of that grace, to the glory of the author.
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(12) part (DIV2)
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He that magnifieth the Cure doth honour the Physitian; but he that slighteth or disregardeth it doth dishonour him.
He that magnifieth the Cure does honour the physician; but he that slighteth or disregardeth it does dishonour him.
pns31 cst vvz dt vvb vdz vvi dt n1; cc-acp pns31 cst vvz cc vvz pn31 vdz vvi pno31.
(12) part (DIV2)
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To debase the work of Creation is a reproach to the Creator; yea to over-look it and not admire and magnifie it, is an injury to him:
To debase the work of Creation is a reproach to the Creator; yea to overlook it and not admire and magnify it, is an injury to him:
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(12) part (DIV2)
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To villifie the work of the Redeemer, is horrible insidelity and ingratitude: and to slight it, and not to magnifie it, is damnable.
To vilify the work of the Redeemer, is horrible infidelity and ingratitude: and to slight it, and not to magnify it, is damnable.
pc-acp vvi dt n1 pp-f dt n1, vbz j n1 cc n1: cc pc-acp vvi pn31, cc xx pc-acp vvi pn31, vbz j.
(12) part (DIV2)
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And must it not be so then to villifie or not to magnifie the works of the Sanctifyer? Why should it not be our duty to magnifie the work of Sanctification,
And must it not be so then to vilify or not to magnify the works of the Sanctifier? Why should it not be our duty to magnify the work of Sanctification,
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(12) part (DIV2)
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as well as the work of Creation and Redemption? Especially when it is the end which the other do tend to,
as well as the work of Creation and Redemption? Especially when it is the end which the other do tend to,
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(12) part (DIV2)
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and that without which we are uncapable of sincere magnifying either Creation or Redemption?
and that without which we Are uncapable of sincere magnifying either Creation or Redemption?
cc cst p-acp r-crq pns12 vbr j pp-f j vvg d n1 cc n1?
(12) part (DIV2)
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9. It is certain that we may Glory in the healing of our diseases, and recovery of our depraved miserable souls.
9. It is certain that we may Glory in the healing of our diseases, and recovery of our depraved miserable Souls.
crd pn31 vbz j cst pns12 vmb n1 p-acp dt vvg pp-f po12 n2, cc n1 pp-f po12 j-vvn j n2.
(12) part (DIV2)
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He that must be sensible of his sin, must needs be sensible of the mercy of the deliverer.
He that must be sensible of his since, must needs be sensible of the mercy of the deliverer.
pns31 cst vmb vbi j pp-f po31 n1, vmb av vbi j pp-f dt n1 pp-f dt n1.
(12) part (DIV2)
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It cannot be that we should be obliged to mourn for sin, and yet may not Glory in our deliverance from it.
It cannot be that we should be obliged to mourn for since, and yet may not Glory in our deliverance from it.
pn31 vmbx vbi cst pns12 vmd vbi vvn pc-acp vvi p-acp n1, cc av vmb xx n1 p-acp po12 n1 p-acp pn31.
(12) part (DIV2)
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Nature it self constraineth us to lament the known unhappiness of our souls, as well as the wounds and calamities of our bodies:
Nature it self constrains us to lament the known unhappiness of our Souls, as well as the wounds and calamities of our bodies:
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(12) part (DIV2)
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And therefore the same nature must needs teach us to rejoyce and glory in our spiritual recovery.
And Therefore the same nature must needs teach us to rejoice and glory in our spiritual recovery.
cc av dt d n1 vmb av vvi pno12 pc-acp vvi cc n1 p-acp po12 j n1.
(12) part (DIV2)
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10. If we may Glory in our Remission or Iustification, then by proportion or parity of reason, we may also glory in our Mortification.
10. If we may Glory in our Remission or Justification, then by proportion or parity of reason, we may also glory in our Mortification.
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(12) part (DIV2)
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For both are ours by gift, and neither are deserved by us. But it is past doubt that we may glory in our Pardon or Justification:
For both Are ours by gift, and neither Are deserved by us. But it is passed doubt that we may glory in our Pardon or Justification:
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(12) part (DIV2)
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therefore we may also glory in our Mortification. 11. Undoubtedly we may glory in the ruine of the enemies of Christ and us.
Therefore we may also glory in our Mortification. 11. Undoubtedly we may glory in the ruin of the enemies of christ and us.
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(12) part (DIV2)
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How can a souldier be obliged to fight, and not to glory in the victory or good success? But our Mortification is the ruine of Christs enemies and ours;
How can a soldier be obliged to fight, and not to glory in the victory or good success? But our Mortification is the ruin of Christ enemies and ours;
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(12) part (DIV2)
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therefore we may glory in it.
Therefore we may glory in it.
av pns12 vmb vvi p-acp pn31.
(12) part (DIV2)
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12. We may glory in that which tendeth apparently to the good of our Brethren, yea to the common good of Church and Common wealth, For he that is bound to Love his Brother, and the Common-wealth;
12. We may glory in that which tendeth apparently to the good of our Brothers, yea to the Common good of Church and Common wealth, For he that is bound to Love his Brother, and the Commonwealth;
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(12) part (DIV2)
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is bound to rejoyce and glory in their benefits.
is bound to rejoice and glory in their benefits.
vbz vvn pc-acp vvi cc vvi p-acp po32 n2.
(12) part (DIV2)
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But certainly the mortification of every individual member, doth tend to the good of each part, and of the whole.
But Certainly the mortification of every Individu member, does tend to the good of each part, and of the Whole.
p-acp av-j dt n1 pp-f d j-jn n1, vdz vvi p-acp dt j pp-f d n1, cc pp-f dt j-jn.
(12) part (DIV2)
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Oh how profitably should we converse together if it were not for this sin!
O how profitably should we converse together if it were not for this since!
uh c-crq av-j vmd pns12 vvi av cs pn31 vbdr xx p-acp d n1!
(12) part (DIV2)
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How peaceable, and edisying, and comfortable would our conversation be, to all about us? We should not then tempt them to sin by our example;
How peaceable, and edifying, and comfortable would our Conversation be, to all about us? We should not then tempt them to since by our Exampl;
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(12) part (DIV2)
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nor disturb the peace of families or neighbourhoods by the distempers of our souls and lives;
nor disturb the peace of families or neighbourhoods by the distempers of our Souls and lives;
ccx vvb dt n1 pp-f n2 cc n2 p-acp dt n2 pp-f po12 n2 cc n2;
(12) part (DIV2)
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•or draw down Gods judgements on the places where we live. No wonder if all about them, be the wor•• for one unmortified man;
•or draw down God's Judgments on the places where we live. No wonder if all about them, be the wor•• for one unmortified man;
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(12) part (DIV2)
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and if the Ship be in sudden danger till Ionah be cast over-board: or if Israel be dismayed for Achans sin.
and if the Ship be in sudden danger till Jonah be cast overboard: or if Israel be dismayed for Achans since.
cc cs dt n1 vbb p-acp j n1 p-acp np1 vbi vvn av: cc cs np1 vbi vvn p-acp np1 n1.
(12) part (DIV2)
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And all that are about them may fare the better for a mortified Believer. In this respect therefore we must glory in our mortification.
And all that Are about them may fare the better for a mortified Believer. In this respect Therefore we must glory in our mortification.
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(12) part (DIV2)
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13. It is certainly lawfull to glory in that which is the earnest of our heavenly everlasting glory, or a note or evidence of our title to it.
13. It is Certainly lawful to glory in that which is the earnest of our heavenly everlasting glory, or a note or evidence of our title to it.
crd pn31 vbz av-j j pc-acp vvi p-acp d r-crq vbz dt j pp-f po12 j j n1, cc dt n1 cc n1 pp-f po12 n1 p-acp pn31.
(12) part (DIV2)
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For it cannot be, that Felicity can be desired as Felicity, which is with our highest affections and endeavours,
For it cannot be, that Felicity can be desired as Felicity, which is with our highest affections and endeavours,
p-acp pn31 vmbx vbi, cst np1 vmb vbi vvn p-acp np1, r-crq vbz p-acp po12 js n2 cc n2,
(12) part (DIV2)
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but we must needs glory in that which assureth us that we shall attain it.
but we must needs glory in that which assureth us that we shall attain it.
cc-acp pns12 vmb av vvi p-acp d r-crq vvz pno12 cst pns12 vmb vvi pn31.
(12) part (DIV2)
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But our Mortification is a certain sign of our title to it, and an earnest of it:
But our Mortification is a certain Signen of our title to it, and an earnest of it:
p-acp po12 n1 vbz dt j n1 pp-f po12 n1 p-acp pn31, cc dt n1 pp-f pn31:
(12) part (DIV2)
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And therefore we may justly glory in our Mortification.
And Therefore we may justly glory in our Mortification.
cc av pns12 vmb av-j vvi p-acp po12 n1.
(12) part (DIV2)
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14. Lastly, it is undoubly meet that we glory in that which is Pleasing to God our Father.
14. Lastly, it is undoubly meet that we glory in that which is Pleasing to God our Father.
crd ord, pn31 vbz av-jn j cst pns12 vvb p-acp d r-crq vbz j-vvg p-acp np1 po12 n1.
(12) part (DIV2)
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For the Pleasing of him is our ultimate end; and the doing of his will is the whole work of our lives.
For the Pleasing of him is our ultimate end; and the doing of his will is the Whole work of our lives.
p-acp dt j-vvg pp-f pno31 vbz po12 j n1; cc av vdg pp-f po31 n1 vbz dt j-jn n1 pp-f po12 n2.
(12) part (DIV2)
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And therefore if we may not glory in that, we may glory in nothing at all.
And Therefore if we may not glory in that, we may glory in nothing At all.
cc av cs pns12 vmb xx vvi p-acp d, pns12 vmb vvi p-acp pix p-acp av-d.
(12) part (DIV2)
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Even Christs own Sacrifice, and Merits, and holy Life are therefore to be extolled, because they were fully Pleasing unto God:
Even Christ own Sacrifice, and Merits, and holy Life Are Therefore to be extolled, Because they were Fully Pleasing unto God:
np1 npg1 vvi n1, cc n2, cc j n1 vbr av pc-acp vbi vvn, c-acp pns32 vbdr av-j j-vvg p-acp np1:
(12) part (DIV2)
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and the full Commendation which the Father giveth him was [ This is my beloved Son, in whom I am well pleased ] Matth. 3. 17. Now it is certain that God is pleased also with the mortified souls and lives of his people,
and the full Commendation which the Father gives him was [ This is my Beloved Son, in whom I am well pleased ] Matthew 3. 17. Now it is certain that God is pleased also with the mortified Souls and lives of his people,
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(12) part (DIV2)
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and that through Christ they are amiable and acceptable to him. 1 Cor. 7. 32. 1 Thes. 4. 1. 2 Tim. 2. 4. Heb 13. 16. They that walk with God by faith, have this testimony, as Henoch had, that they please God, Heb. 11. 5. [ Beloved, if our heart condemn us not, then have we confidence towards God,
and that through christ they Are amiable and acceptable to him. 1 Cor. 7. 32. 1 Thebes 4. 1. 2 Tim. 2. 4. Hebrew 13. 16. They that walk with God by faith, have this testimony, as Henoch had, that they please God, Hebrew 11. 5. [ beloved, if our heart condemn us not, then have we confidence towards God,
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(12) part (DIV2)
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and whatsoever we ask we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight, ] 1 Iohn 3. 21, 22. To this end is all our wisdom and knowledge, that we may walk worthy of the Lord in all well-pleasing, being fruitful in every good work, Col. 1. 9, 10. He is not a Christian that Rejoyceth not in that which is pleasing to the Lord.and whatsoever we ask we receive of him, Because we keep his commandments, and do those things that Are pleasing in his sighed, ] 1 John 3. 21, 22. To this end is all our Wisdom and knowledge, that we may walk worthy of the Lord in all Well-pleasing, being fruitful in every good work, Col. 1. 9, 10. He is not a Christian that Rejoiceth not in that which is pleasing to the Lord.
cc r-crq pns12 vvb pns12 vvb pp-f pno31, c-acp pns12 vvb po31 n2, cc vdb d n2 cst vbr vvg p-acp po31 n1, ] crd np1 crd crd, crd p-acp d n1 vbz d po12 n1 cc n1, cst pns12 vmb vvi j pp-f dt n1 p-acp d j, vbg j p-acp d j n1, np1 crd crd, crd pns31 vbz xx dt njp cst vvz xx p-acp d r-crq vbz vvg p-acp dt n1.
(12) part (DIV2)
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The Righteous Lord Loveth righteousness, Psal. 11. 7. And he Loveth a chearfull giver, 2 Cor. 9. 7. And shall we not glory in that which is beloved of God? You see then the truth of the point is most evident. SECT. XXIV. Use 1.The Righteous Lord Loves righteousness, Psalm 11. 7. And he Loves a cheerful giver, 2 Cor. 9. 7. And shall we not glory in that which is Beloved of God? You see then the truth of the point is most evident. SECT. XXIV. Use 1.
dt j n1 vvz n1, np1 crd crd cc pns31 vvz dt j n1, crd np1 crd crd cc vmb pns12 xx n1 p-acp d r-crq vbz vvn pp-f np1? pn22 vvb av dt n1 pp-f dt n1 vbz av-ds j. n1. np1. vvb crd
(12) part (DIV2)
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THE first Use that we shall make of this part of the Observation (before we proceed to the explication of the other parts) is, To inform us of the mistake and injurious dealing of some misguided ones, commonly called Antinomians, who tell us, that we must look at nothing in our selves,
THE First Use that we shall make of this part of the Observation (before we proceed to the explication of the other parts) is, To inform us of the mistake and injurious dealing of Some misguided ones, commonly called Antinomians, who tell us, that we must look At nothing in our selves,
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nor fetch comfort from it, and earnestly exclaim against the Preachers of the Gospel for teaching men to look at any thing in themselves,
nor fetch Comfort from it, and earnestly exclaim against the Preachers of the Gospel for teaching men to look At any thing in themselves,
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and to take comfort from the Evidence of their graces, and tell us that we must look to Christ alone,
and to take Comfort from the Evidence of their graces, and tell us that we must look to christ alone,
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and call all those Legall Preachers or Professors that be not of their mind in this.
and call all those Legal Preachers or Professors that be not of their mind in this.
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But you may see by what is said before, that they speak against the clearest fullest Evidence;
But you may see by what is said before, that they speak against the Clearest Fullest Evidence;
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and that the whole stream of Scripture, beareth down their opinion.
and that the Whole stream of Scripture, bears down their opinion.
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And therefore it is sad, that when they go against the light of the Sun, they should be so confident as to accuse their Brethren of darkness,
And Therefore it is sad, that when they go against the Light of the Sun, they should be so confident as to accuse their Brothers of darkness,
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and so rash as to censure them as Legalists and ignorant of the righteousness of Christ.
and so rash as to censure them as Legalists and ignorant of the righteousness of christ.
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Let us a little distinguish, and all the mists of their accusations will vanish, and the case will be clear. 1. We must distinguish between [ Carnal Self ] which we are called in Scripture to deny.
Let us a little distinguish, and all the mists of their accusations will vanish, and the case will be clear. 1. We must distinguish between [ Carnal Self ] which we Are called in Scripture to deny.
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And [ Self ] as it signifieth our personal being; And this we are commanded in Scripture to Love and Cherish.
And [ Self ] as it signifies our personal being; And this we Are commanded in Scripture to Love and Cherish.
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For we must Love our neighbours but as our selves, and a man must cherish and nourish his wife but as his own body,
For we must Love our neighbours but as our selves, and a man must cherish and nourish his wife but as his own body,
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and love her but as himself; for no man ever yet hated his own flesh, Eph. 5. 28, 29, 33. And [ Self ] in the third sense,
and love her but as himself; for no man ever yet hated his own Flesh, Ephesians 5. 28, 29, 33. And [ Self ] in the third sense,
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as taken for Renewed Self, that certainly none is bound to hate.
as taken for Renewed Self, that Certainly none is bound to hate.
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Now in the first sense its true that we must look at Nothing in our selves for comfort;
Now in the First sense its true that we must look At Nothing in our selves for Comfort;
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that is, at nothing in our carnal selves. But of self in the other two senses, we must further enquire.
that is, At nothing in our carnal selves. But of self in the other two Senses, we must further inquire.
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2. We must distinguish between that which is both in our selves and of our selves originally,
2. We must distinguish between that which is both in our selves and of our selves originally,
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and that which is in our selves, but not of our selves, but of God by Christ:
and that which is in our selves, but not of our selves, but of God by christ:
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Or only of our selves in subordination to Christ.
Or only of our selves in subordination to christ.
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The former sort we have small reason to glory in, for it is our sin and shame.
The former sort we have small reason to glory in, for it is our since and shame.
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But the later we may glory in; for the glory redoundeth to the author. 3. We must distinguish between Looking at something in our selves with a mistaking eye,
But the later we may glory in; for the glory redoundeth to the author. 3. We must distinguish between Looking At something in our selves with a mistaking eye,
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as judging it Meritorious, or to be more our own then it is.
as judging it Meritorious, or to be more our own then it is.
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And looking at it with a right judgement, and saying of it no more then what is true.
And looking At it with a right judgement, and saying of it no more then what is true.
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In the later sense we may look at it and glory in it, but not in the former.
In the later sense we may look At it and glory in it, but not in the former.
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4. And we must distinguish betwixt a Glorying that is terminated ultimately in our selves, or is accompanyed with any undue ascribing to our selves. This is no doubt unlawful:
4. And we must distinguish betwixt a Glorying that is terminated ultimately in our selves, or is accompanied with any undue ascribing to our selves. This is no doubt unlawful:
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And a Glorying which tendeth to God and is terminated in him, and giveth no honour to any creature but what God giveth them,
And a Glorying which tendeth to God and is terminated in him, and gives no honour to any creature but what God gives them,
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and what is in a due appointed order to Gods honour. And this Glorying is a duty, and by all Christians to be carefully performed.
and what is in a due appointed order to God's honour. And this Glorying is a duty, and by all Christians to be carefully performed.
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If any that peruse these lines be tainted with this weak mistake, let them consider, besides what is said before.
If any that peruse these lines be tainted with this weak mistake, let them Consider, beside what is said before.
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1. Is it just or pious that Christ should lose the honour of his mercies, meerly because he hath bestowed them on us? Doth that make them no mercies:
1. Is it just or pious that christ should loose the honour of his Mercies, merely Because he hath bestowed them on us? Does that make them no Mercies:
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Or rather make them the greater mercies? Shall his grace be villified, because he makes thy soul the subject of it? Why then it seems you would have thanked him more to have kept his mercy to himself.
Or rather make them the greater Mercies? Shall his grace be vilified, Because he makes thy soul the Subject of it? Why then it seems you would have thanked him more to have kept his mercy to himself.
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2. Is Christ ever the less Christ, because he dwels in the hearts of Believers? Eph. 3. 17. And will you pretend to honour Christ without you,
2. Is christ ever the less christ, Because he dwells in the hearts of Believers? Ephesians 3. 17. And will you pretend to honour christ without you,
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and deny him his honour within you, even because he is within you? Yea and will pretend that it is for the honour of Christ thus to dishonour him? and tell men that they deny or overlook it,
and deny him his honour within you, even Because he is within you? Yea and will pretend that it is for the honour of christ thus to dishonour him? and tell men that they deny or overlook it,
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because they admire him within them, as well as without them? If Paul say, [ I have laboured more abundantly then they all ▪ and add when he hath done, [ Yet not I, but the Grace of God which was with me;
Because they admire him within them, as well as without them? If Paul say, [ I have laboured more abundantly then they all ▪ and add when he hath done, [ Yet not I, but the Grace of God which was with me;
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and by the grace of God I am what I am;
and by the grace of God I am what I am;
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and his Grace which was bestowed on me was not in vain, ] 1 Cor. 15. 10. will you tell him that he exalteth himself against Grace? No:and his Grace which was bestowed on me was not in vain, ] 1 Cor. 15. 10. will you tell him that he Exalteth himself against Grace? No:
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but he exalteth Grace in himself. Paul travailed in birth of the Galathians till Christ-were formed in them, Gal. 4. 19. And must not he and they observe and honour Christ •n them after all this travail,
but he Exalteth Grace in himself. Paul travailed in birth of the Galatians till Christ-were formed in them, Gal. 4. 19. And must not he and they observe and honour christ •n them After all this travail,
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If we glory that we [ are Crucified with Christ, and that we live ] we alwaies add or understand [ yet not we, but Christ liveth in us,
If we glory that we [ Are crucified with christ, and that we live ] we always add or understand [ yet not we, but christ lives in us,
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and the life which we now live in the flesh, we live by the faith of the Son of God, who loved us,
and the life which we now live in the Flesh, we live by the faith of the Son of God, who loved us,
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and gave himself for us, Gal. 2. 20. ] And is it a dishonour to Christ to acknowledge him in us,and gave himself for us, Gal. 2. 20. ] And is it a dishonour to christ to acknowledge him in us,
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and to say that we Live by him?
and to say that we Live by him?
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3. Was it not the very end of Christs death to save his people from their sins? Mat. 1. 21. and to bring them from darkness to light, and from the power of Satan unto God? Acts 26. 18. and did he not give himself for us, that he might redeem us from all iniquity,
3. Was it not the very end of Christ death to save his people from their Sins? Mathew 1. 21. and to bring them from darkness to Light, and from the power of Satan unto God? Acts 26. 18. and did he not give himself for us, that he might Redeem us from all iniquity,
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and sanctifie to himself a peculiar people, zealous of good works, Ti•. 2. 14. Did he not therefore die for all, that they which Live, should not henceforth live unto themselves,
and sanctify to himself a peculiar people, zealous of good works, Ti•. 2. 14. Did he not Therefore die for all, that they which Live, should not henceforth live unto themselves,
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but unto him that dyed for them, and rose again? 2 Cor. 5. 15. ] [ When he ascended up on high, he led captivity captive, and gave gifts unto men. but unto him that died for them, and rose again? 2 Cor. 5. 15. ] [ When he ascended up on high, he led captivity captive, and gave Gifts unto men.
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] To what end? • For the perfecting of the Saints, for the work of the Ministry,
] To what end? • For the perfecting of the Saints, for the work of the Ministry,
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for the edifying of the body of Christ, till we all come in the unity of the Father,
for the edifying of the body of christ, till we all come in the unity of the Father,
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and the knowledge of the •on of God unto a perfect man, unto the measure of the stature of the fulness of Christ, that henceforth we be no more children, &c. • • Christ loved the Church, and gave himself for it, that he might sanctifie it,
and the knowledge of the •on of God unto a perfect man, unto the measure of the stature of the fullness of christ, that henceforth we be no more children, etc. • • christ loved the Church, and gave himself for it, that he might sanctify it,
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(12) part (DIV2)
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and cleanse it by the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle or any such t•ing,
and cleanse it by the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle or any such t•ing,
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(12) part (DIV2)
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but that it should be holy and without blemish. but that it should be holy and without blemish.
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• Abundance of such passages in Scripture do assure us that the Holiness of the Saints was the End that Christ intended in his dea•h.
• Abundance of such passages in Scripture do assure us that the Holiness of the Saints was the End that christ intended in his dea•h.
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If therefore you teach men that they must not look at the En•, in effect you •each them that they must not look at the Means ▪ •f they must not re•oyce in the fruits of Christs death, they must not rejoyce in his death it self:
If Therefore you teach men that they must not look At the En•, in Effect you •each them that they must not look At the Means ▪ •f they must not re•oyce in the fruits of Christ death, they must not rejoice in his death it self:
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For in it self considered, his death was not matter of Ioy, but of Sorrow: but it is for the sake of the effects that we must rejoyce in it.
For in it self considered, his death was not matter of Joy, but of Sorrow: but it is for the sake of the effects that we must rejoice in it.
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It is a dishonour to the sufferings and merits of Christ, to obscure or make light of the ends and effects of them.
It is a dishonour to the sufferings and merits of christ, to Obscure or make Light of the ends and effects of them.
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And they that will Glorifie the blood of Christ, must Glorifie its effects on the souls of men.
And they that will glorify the blood of christ, must glorify its effects on the Souls of men.
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Who is it that more honoureth the Physitian? he that magnifieth the cure, or he that villifieth it,
Who is it that more Honoureth the physician? he that magnifieth the cure, or he that villifieth it,
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or makes nothing of it? as was aforesaid.
or makes nothing of it? as was aforesaid.
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4. Doubtless we must observe and Glory in that which all the world must observe and glorifie God for:
4. Doubtless we must observe and Glory in that which all the world must observe and Glorify God for:
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and that which will be the matter of our Redeemers honour at the last day; yea the magnifying of himself therein is the end of his coming.
and that which will be the matter of our Redeemer's honour At the last day; yea the magnifying of himself therein is the end of his coming.
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But such is the holiness of the Saints.
But such is the holiness of the Saints.
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They that see their good works must glorifie our Father which is in heaven, Mat. 5. 16. And Christ shall come to be Glorified in his Saints,
They that see their good works must Glorify our Father which is in heaven, Mathew 5. 16. And christ shall come to be Glorified in his Saints,
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and admired in all them that believed, even because they believed the Gospel, 2 Thes. 1. 10. Read also ver. 11, 12. 5. The Holiness of the Saints is called their participation of the Divine nature; and admired in all them that believed, even Because they believed the Gospel, 2 Thebes 1. 10. Read also for. 11, 12. 5. The Holiness of the Saints is called their participation of the Divine nature;
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(as 2 Pet. 1. 4. is commonly expounded and it seems more agreeable to that which followeth,
(as 2 Pet. 1. 4. is commonly expounded and it seems more agreeable to that which follows,
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then to expound it of a Relative participation of the Divine nature in Christ without us.) This is given to them that escape the corruption that is in the world through lust, 2 Pet. 1. 4. And will you overlook the Divine Nature, and refuse to honour it,
then to expound it of a Relative participation of the Divine nature in christ without us.) This is given to them that escape the corruption that is in the world through lust, 2 Pet. 1. 4. And will you overlook the Divine Nature, and refuse to honour it,
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and this on pretence, that it is a wrong to Christ? Take heed lest by your doctrine you make Christ an enemy to God and holiness, who came into the world to do his Farhers will,
and this on pretence, that it is a wrong to christ? Take heed lest by your Doctrine you make christ an enemy to God and holiness, who Come into the world to do his Farthers will,
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and to recover sinners by sanctification from the world to God.
and to recover Sinners by sanctification from the world to God.
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6. It is the great sin of the Devil and wicked men, to wrong and dishonour Christ in his Saints, and when he himself is out of their reach, they persecute him in his members;
6. It is the great since of the devil and wicked men, to wrong and dishonour christ in his Saints, and when he himself is out of their reach, they persecute him in his members;
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(12) part (DIV2)
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and those that love not and relieve not these, shall be judged as not loving and relieving Christ.
and those that love not and relieve not these, shall be judged as not loving and relieving christ.
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It is certainly our duty then to do contrary to them, and to love and admire Gods graces in the Saints, and to observe and honour Christ within them.
It is Certainly our duty then to do contrary to them, and to love and admire God's graces in the Saints, and to observe and honour christ within them.
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7. What comfortable use can we make of the promises, if we must not look at those Evidences in our selves that prove our interest in them.
7. What comfortable use can we make of the promises, if we must not look At those Evidences in our selves that prove our Interest in them.
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4702
God hath promised, that If we confess with the mouth the Lord Iesus, and believe in the heart that God raised him from the dead, we shall be saved, Rom. 10. and that he that believeth shall not perish,
God hath promised, that If we confess with the Mouth the Lord Iesus, and believe in the heart that God raised him from the dead, we shall be saved, Rom. 10. and that he that Believeth shall not perish,
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but have everlasting life, Iohn 3. 16. If you say with the Papists, that no man can tell whether he be a true Believer or not:but have everlasting life, John 3. 16. If you say with the Papists, that no man can tell whither he be a true Believer or not:
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(12) part (DIV2)
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4704
then you make the promise vain;
then you make the promise vain;
cs pn22 vvb dt n1 j;
(12) part (DIV2)
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4705
For what good will it do any man to know that heaven is promised to Believers,
For what good will it do any man to know that heaven is promised to Believers,
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4706
if it cannot be known whether we are Believers or not:
if it cannot be known whither we Are Believers or not:
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4707
But if you confess that it may be known, why should we so despise the comfort of the promise as not to search after and observe the qualification, which must evidence that it is ours? Will you apply this promise to all,
But if you confess that it may be known, why should we so despise the Comfort of the promise as not to search After and observe the qualification, which must evidence that it is ours? Will you apply this promise to all,
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(12) part (DIV2)
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4708
or to some, or to none? If to none, then its made in vain. If to all, you will deceive the most.
or to Some, or to none? If to none, then its made in vain. If to all, you will deceive the most.
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(12) part (DIV2)
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4709
I mean if you absolutely promise them the benefit. For it is not all that are Believers, nor all that shall have everlasting life.
I mean if you absolutely promise them the benefit. For it is not all that Are Believers, nor all that shall have everlasting life.
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4710
You dare not absolutely tell all men in the world, that they shall not perish. It must needs therefore be the proper benefit of some:
You Dare not absolutely tell all men in the world, that they shall not perish. It must needs Therefore be the proper benefit of Some:
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(12) part (DIV2)
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4711
and how will you know but by the Text who those are.
and how will you know but by the Text who those Are.
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(12) part (DIV2)
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There is no way of applying it, that the Text or common reason will allow of,
There is no Way of applying it, that the Text or Common reason will allow of,
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(12) part (DIV2)
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4713
but by discerning that we are Believers, to conclude thereupon that we shall not perish.
but by discerning that we Are Believers, to conclude thereupon that we shall not perish.
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(12) part (DIV2)
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4714
If you say that all are bound to believe that they shall not perish, I answer,
If you say that all Are bound to believe that they shall not perish, I answer,
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(12) part (DIV2)
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4715
then most should be bound to believe a falshood; which cannot be.
then most should be bound to believe a falsehood; which cannot be.
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(12) part (DIV2)
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4716
They are only bound to believe the truth of the Gospel, and accept of Christ as offered therein,
They Are only bound to believe the truth of the Gospel, and accept of christ as offered therein,
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(12) part (DIV2)
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4717
and then discerning this faith in themselves to conclude that they shall be glorified. 8. Should we not observe the lower m•r•i•s that we possess, it were great unthankfulness:
and then discerning this faith in themselves to conclude that they shall be glorified. 8. Should we not observe the lower m•r•i•s that we possess, it were great unthankfulness:
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(12) part (DIV2)
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4718
much more to overlook the special mercies that accompany salvation.
much more to overlook the special Mercies that accompany salvation.
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4719
We must bless God for the very health and strength of body that is within us; for our understandings and memories:
We must bless God for the very health and strength of body that is within us; for our understandings and memories:
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(12) part (DIV2)
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How much more for the graces that are within us.
How much more for the graces that Are within us.
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(12) part (DIV2)
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9. Our Mortification is part of our Salvation: and our Holiness is a beginning of our Happiness;
9. Our Mortification is part of our Salvation: and our Holiness is a beginning of our Happiness;
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(12) part (DIV2)
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and when we come to heaven we shall be perfected herein.
and when we come to heaven we shall be perfected herein.
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4723
If therefore we may not take comfort in this, we may not take comfort in heaven it self, which is the perfection of it.
If Therefore we may not take Comfort in this, we may not take Comfort in heaven it self, which is the perfection of it.
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10. Lastly consider, that Sanctification is that mercy that makes us capable of glorifying God for the rest of his mercies, and receiving the comfort of them.
10. Lastly Consider, that Sanctification is that mercy that makes us capable of glorifying God for the rest of his Mercies, and receiving the Comfort of them.
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4725
An unsanctified man cannot give any honour sincerely to Christ.
an unsanctified man cannot give any honour sincerely to christ.
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And may we not observe and glory in that mercy, that enableth us to give God the glory of all mercies? Can it be a wrong to Christ, to rejoyce in that without which we can do nothing but wrong him? and to take comfort in that, without which we are uncapable of true comfort?
And may we not observe and glory in that mercy, that enableth us to give God the glory of all Mercies? Can it be a wrong to christ, to rejoice in that without which we can do nothing but wrong him? and to take Comfort in that, without which we Are uncapable of true Comfort?
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4727
By this time I hope it is evident to you, that it is an injurious dealing against Christ and his Saints,
By this time I hope it is evident to you, that it is an injurious dealing against christ and his Saints,
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4728
for any to reproach them for Glorying in Gods graces, even that they are Crucified to the world, and the world to them. SECT. XXV. Use 2. FRom hence also many disconsolate Christians may see their errour, who cannot Glory in a Mortified state.
for any to reproach them for Glorying in God's graces, even that they Are crucified to the world, and the world to them. SECT. XXV. Use 2. FRom hence also many disconsolate Christians may see their error, who cannot Glory in a Mortified state.
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4729
They can see matter of comfort in a state of exaltation, when they perceive themselves prosper in all that they undertake,
They can see matter of Comfort in a state of exaltation, when they perceive themselves prosper in all that they undertake,
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and find a present answer of their prayers, and enjoy the sense of the Love of God:
and find a present answer of their Prayers, and enjoy the sense of the Love of God:
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(12) part (DIV2)
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4731
but to be Crucified to the world and the world to them, doth seem to them but an uncomfortable state,
but to be crucified to the world and the world to them, does seem to them but an uncomfortable state,
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4732
and they cannot see the greatness of the mercy.
and they cannot see the greatness of the mercy.
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4733
It is easie to perceive the excellency of those mercies that participate of the ultimate End,
It is easy to perceive the excellency of those Mercies that participate of the ultimate End,
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(12) part (DIV2)
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4734
and are known by proper fruition, and have nothing in them but pure sweetness and delight:
and Are known by proper fruition, and have nothing in them but pure sweetness and delight:
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4735
And therefore a state of Joy declareth it self:
And Therefore a state of Joy Declareth it self:
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(12) part (DIV2)
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4736
But as for those mercies that have the Nature of a Means, whose excellency is in order to their end,
But as for those Mercies that have the Nature of a Means, whose excellency is in order to their end,
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(12) part (DIV2)
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4737
and those that have some wholsom bitterness mixt;
and those that have Some wholesome bitterness mixed;
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(12) part (DIV2)
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4738
because they are less grateful to sense, and valued only by faith, therefore we are too prone to overlook their worth,
Because they Are less grateful to sense, and valued only by faith, Therefore we Are too prove to overlook their worth,
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(12) part (DIV2)
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4739
and to neglect the comforts which the consideration of them might afford us, and so to deny God the thanks that is his due.
and to neglect the comforts which the consideration of them might afford us, and so to deny God the thanks that is his endue.
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4740
Every sensual man can rejoyce in the having and enjoying of outward prosperity:
Every sensual man can rejoice in the having and enjoying of outward Prosperity:
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(12) part (DIV2)
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4741
And every Christian can rejoyce in the fruition of God, whether in foretaste here, or in fulness hereafter:
And every Christian can rejoice in the fruition of God, whither in foretaste Here, or in fullness hereafter:
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(12) part (DIV2)
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4742
But to rejoyce in the absence of worldly prosperity, in that we are dead to it and have learned to set light by it;
But to rejoice in the absence of worldly Prosperity, in that we Are dead to it and have learned to Set Light by it;
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(12) part (DIV2)
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4743
and to Rejoyce in the absence of God, in that we have hearts that are set upon him,
and to Rejoice in the absence of God, in that we have hearts that Are Set upon him,
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(12) part (DIV2)
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4744
and cannot be satisfied without him, and are desiring after him, and in progress towards him,
and cannot be satisfied without him, and Are desiring After him, and in progress towards him,
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4745
and hope ere long that we shall be with him; this is the joy that must be expected by believers here on earth.
and hope ere long that we shall be with him; this is the joy that must be expected by believers Here on earth.
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4746
Though an Enjoying foretaste may now and then afford them a feast, yet is it this Believing, desiring, seeking Joy that must be their ordinary sustentation:
Though an Enjoying foretaste may now and then afford them a feast, yet is it this Believing, desiring, seeking Joy that must be their ordinary sustentation:
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(12) part (DIV2)
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4747
And if in this world they have no other, they have cause to be abundantly thankful for this.
And if in this world they have no other, they have cause to be abundantly thankful for this.
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(12) part (DIV2)
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4748
To Rejoyce in the fruition of God, (especially when it is full) is the part of the Glorified Saints in heaven.
To Rejoice in the fruition of God, (especially when it is full) is the part of the Glorified Saints in heaven.
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(12) part (DIV2)
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4749
To Rejoyce in the creature as accommodating their flesh, is the Joy of the Carnal Unsanctisied here on earth (A remnant of which is in the imperfect Saints.) To rejoyce in meer outward Ordinances and the false conceits of special Grace, is the Joy of hypocrites and common prosessors.
To Rejoice in the creature as accommodating their Flesh, is the Joy of the Carnal Unsanctisied Here on earth (A remnant of which is in the imperfect Saints.) To rejoice in mere outward Ordinances and the false conceits of special Grace, is the Joy of Hypocrites and Common professors.
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(12) part (DIV2)
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4750
To be without Ioy is the part of some of the ungodly under the terrours of their consciences,
To be without Joy is the part of Some of the ungodly under the terrors of their Consciences,
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4751
and of true Christians that know not their own sincerity, or are under some great desertions of God.
and of true Christians that know not their own sincerity, or Are under Some great desertions of God.
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(12) part (DIV2)
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4752
To be out of all hope and possibility of Ioy, is the part of the Devil, and damned men.
To be out of all hope and possibility of Joy, is the part of the devil, and damned men.
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(12) part (DIV2)
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4753
But to Rejoyce in the true mortification of the flesh, and in the holy contempt of worldly things,
But to Rejoice in the true mortification of the Flesh, and in the holy contempt of worldly things,
p-acp p-acp vvb p-acp dt j n1 pp-f dt n1, cc p-acp dt j n1 pp-f j n2,
(12) part (DIV2)
431
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4754
and in the desires and hopes of the glory to come, this is the part of the Saints on the earth;
and in the Desires and hope's of the glory to come, this is the part of the Saints on the earth;
cc p-acp dt n2 cc n2 pp-f dt n1 pc-acp vvi, d vbz dt n1 pp-f dt n2 p-acp dt n1;
(12) part (DIV2)
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4755
and the present joy that cometh by believing. And this kind of joy is most suitable to our present condition:
and the present joy that comes by believing. And this kind of joy is most suitable to our present condition:
cc dt j n1 cst vvz p-acp vvg. cc d n1 pp-f n1 vbz av-ds j p-acp po12 j n1:
(12) part (DIV2)
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4756
as Fruition is suitable to our Heavenly End. The comforts of travailers is not of the same kind with those of a man that is at home.
as Fruition is suitable to our Heavenly End. The comforts of travelers is not of the same kind with those of a man that is At home.
c-acp n1 vbz j p-acp po12 j n1 dt n2 pp-f n2 vbz xx pp-f dt d n1 p-acp d pp-f dt n1 cst vbz p-acp n1-an.
(12) part (DIV2)
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4757
He that is at home would have his wealth about him.
He that is At home would have his wealth about him.
pns31 cst vbz p-acp n1-an vmd vhi po31 n1 p-acp pno31.
(12) part (DIV2)
431
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4758
But you would not carry your houses with you in your journey, nor would you drive your cattle with you,
But you would not carry your houses with you in your journey, nor would you drive your cattle with you,
p-acp pn22 vmd xx vvi po22 n2 p-acp pn22 p-acp po22 n1, ccx vmd pn22 vvi po22 n2 p-acp pn22,
(12) part (DIV2)
431
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4759
or carry all your goods and riches with you:
or carry all your goods and riches with you:
cc vvi d po22 n2-j cc n2 p-acp pn22:
(12) part (DIV2)
431
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4760
A travailer would have as fair a way as he can get, and as good a gui•e,
A traveler would have as fair a Way as he can get, and as good a gui•e,
dt n1 vmd vhi p-acp j dt n1 c-acp pns31 vmb vvi, cc p-acp j dt n1,
(12) part (DIV2)
431
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4761
and necessaries for his journey, and no more, but all the rest he would have at home, that he may find it when he comes thither.
and necessaries for his journey, and no more, but all the rest he would have At home, that he may find it when he comes thither.
cc n2-j p-acp po31 n1, cc dx av-dc, cc-acp d dt n1 pns31 vmd vhi p-acp n1-an, cst pns31 vmb vvi pn31 c-crq pns31 vvz av.
(12) part (DIV2)
431
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4762
It is his benefit in the way, to want no more, and to have no more:
It is his benefit in the Way, to want no more, and to have no more:
pn31 vbz po31 n1 p-acp dt n1, p-acp vvb av-dx av-dc, cc p-acp vhb dx av-dc:
(12) part (DIV2)
431
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4763
For the more he needeth, and hath, the more he must be burdened and troubled.
For the more he needs, and hath, the more he must be burdened and troubled.
c-acp dt av-dc pns31 vvz, cc vhz, dt av-dc pns31 vmb vbi vvn cc vvn.
(12) part (DIV2)
431
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4764
Mark the descriptions of our present blessedness that you find in the Scriptures, and you may see that they consist in our present Mortification to things below,
Mark the descriptions of our present blessedness that you find in the Scriptures, and you may see that they consist in our present Mortification to things below,
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(12) part (DIV2)
431
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4765
and desires and hopes of things to come, rather then in a state of enjoyment here,
and Desires and hope's of things to come, rather then in a state of enjoyment Here,
cc n2 cc n2 pp-f n2 pc-acp vvi, av-c cs p-acp dt n1 pp-f n1 av,
(12) part (DIV2)
431
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4766
whether it be of the world or of God. Though still the reason of our Blessedness in a mortified estate, is the tendency that it hath to a glorified estate;
whither it be of the world or of God. Though still the reason of our Blessedness in a mortified estate, is the tendency that it hath to a glorified estate;
cs pn31 vbb pp-f dt n1 cc pp-f np1. cs av dt n1 pp-f po12 n1 p-acp dt vvn n1, vbz dt n1 cst pn31 vhz p-acp dt vvn n1;
(12) part (DIV2)
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4767
because it is the way to that, Mat. 5. 3. [ Blessed are the poor in Spirit.
Because it is the Way to that, Mathew 5. 3. [ Blessed Are the poor in Spirit.
c-acp pn31 vbz dt n1 p-acp d, np1 crd crd [ j-vvn vbr dt j p-acp n1.
(12) part (DIV2)
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4768
] It is not [ Blessed are the worldly rich: Nor Blessed are the Glorified only. ].
] It is not [ Blessed Are the worldly rich: Nor Blessed Are the Glorified only. ].
] pn31 vbz xx [ j-vvn vbr dt j j: ccx vvn vbr av vvn av-j. ].
(12) part (DIV2)
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4769
But the reason is, [ For theirs is the Kingdom of heaven ] that is, in title; but not in possession.
But the reason is, [ For theirs is the Kingdom of heaven ] that is, in title; but not in possession.
p-acp dt n1 vbz, [ c-acp png32 vbz dt n1 pp-f n1 ] cst vbz, p-acp n1; cc-acp xx p-acp n1.
(12) part (DIV2)
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4770
ver. 2. [ Blessed are they that mourn. ] And why are mourners blessed? [ For they shall be comforted.
ver. 2. [ Blessed Are they that mourn. ] And why Are mourners blessed? [ For they shall be comforted.
fw-la. crd [ j-vvn vbr pns32 cst vvb. ] cc q-crq vbr n2 vvn? [ c-acp pns32 vmb vbi vvn.
(12) part (DIV2)
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4771
] Luk. 6. 24, 25. Wo unto you that are Rich, for ye have received your consolation:
] Luk. 6. 24, 25. Woe unto you that Are Rich, for you have received your consolation:
] np1 crd crd, crd n1 p-acp pn22 cst vbr j, c-acp pn22 vhb vvn po22 n1:
(12) part (DIV2)
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4772
Wo unto you that are full, for you shall hunger: Wo unto you that laugh now, for you shall mourn and weep:
Woe unto you that Are full, for you shall hunger: Woe unto you that laugh now, for you shall mourn and weep:
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(12) part (DIV2)
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4773
Wo unto you when all men speak well of you, &c. ] that is, Wo to you that place your comfort and felicity in Riches,Woe unto you when all men speak well of you, etc. ] that is, Woe to you that place your Comfort and felicity in Riches,
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(12) part (DIV2)
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4774
and Fulness, and Mirth, and the Applause of men:
and Fullness, and Mirth, and the Applause of men:
cc n1, cc n1, cc dt n1 pp-f n2:
(12) part (DIV2)
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4775
Yea though you possess the things you desire, yet wo to you, because you shall miss of the true and durable felicity.
Yea though you possess the things you desire, yet woe to you, Because you shall miss of the true and durable felicity.
uh cs pn22 vvb dt n2 pn22 vvb, av n1 p-acp pn22, c-acp pn22 vmb vvi pp-f dt j cc j n1.
(12) part (DIV2)
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4776
] Thus also run all the rest of the blessings in Matth. 5. [ Blessed are the meek; Blessed are they that hunger and thirst after righteousness; Blessed are the merciful;
] Thus also run all the rest of the blessings in Matthew 5. [ Blessed Are the meek; Blessed Are they that hunger and thirst After righteousness; Blessed Are the merciful;
] av av vvi d dt n1 pp-f dt n2 p-acp np1 crd [ j-vvn vbr dt j; vvn vbr pns32 cst n1 cc n1 p-acp n1; vvn vbr dt j;
(12) part (DIV2)
431
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4777
Blessed are the pure in heart; Blessed are the peace-makers; Blessed are they which are persecuted for righteousness sake;
Blessed Are the pure in heart; Blessed Are the peacemakers; Blessed Are they which Are persecuted for righteousness sake;
vvn vbr dt j p-acp n1; vvn vbr dt n2; vvn vbr pns32 r-crq vbr vvn p-acp n1 n1;
(12) part (DIV2)
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4778
Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsly for my sake: Blessed Are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake:
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(12) part (DIV2)
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4779
] that is, When you are so firm in the faith, and so far in love with me,
] that is, When you Are so firm in the faith, and so Far in love with me,
] cst vbz, c-crq pn22 vbr av j p-acp dt n1, cc av av-j p-acp n1 p-acp pno11,
(12) part (DIV2)
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4780
and the heavenly reward, that you can bear all these revilings, and slanders, and persecutions, you are Blessed even when the troubles are upon you.
and the heavenly reward, that you can bear all these revilings, and slanders, and persecutions, you Are Blessed even when the Troubles Are upon you.
cc dt j n1, cst pn22 vmb vvi d d n2-vvg, cc n2, cc n2, pn22 vbr vvn av c-crq dt n2 vbr p-acp pn22.
(12) part (DIV2)
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4781
] So that you see here, that our present Blessedness consisteth in Mortification to present things, and Hope of future:
] So that you see Here, that our present Blessedness Consisteth in Mortification to present things, and Hope of future:
] av cst pn22 vvb av, cst po12 j n1 vvz p-acp n1 p-acp j n2, cc n1 pp-f n-jn:
(12) part (DIV2)
431
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4782
And from the future the Reason of our present blessedness is fetcht: [ They which hunger and thirst after righteousness shall be filled: The merciful shall obtain mercy:
And from the future the Reason of our present blessedness is fetched: [ They which hunger and thirst After righteousness shall be filled: The merciful shall obtain mercy:
cc p-acp dt j-jn dt n1 pp-f po12 j n1 vbz vvn: [ pns32 r-crq n1 cc n1 p-acp n1 vmb vbi vvn: dt j vmb vvi n1:
(12) part (DIV2)
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4783
The pure in heart shall see God: The peace makers shall be called the children of God:
The pure in heart shall see God: The peace makers shall be called the children of God:
dt j p-acp n1 vmb vvi np1: dt n1 n2 vmb vbi vvn dt n2 pp-f np1:
(12) part (DIV2)
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4784
The persecuted shall have the Kingdom of heaven. The persecuted shall have the Kingdom of heaven.
dt vvn vmb vhi dt n1 pp-f n1.
(12) part (DIV2)
431
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4785
] Indeed to the meek it is promised in present, that [ they shall inherit the earth, ] as Psal. 37. 11. had before said:
] Indeed to the meek it is promised in present, that [ they shall inherit the earth, ] as Psalm 37. 11. had before said:
] av p-acp dt j pn31 vbz vvn p-acp j, cst [ pns32 vmb vvi dt n1, ] c-acp np1 crd crd vhd a-acp vvn:
(12) part (DIV2)
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4786
that is, It shall afford them accommodations for a travailer, which is all that is desirable in it,
that is, It shall afford them accommodations for a traveler, which is all that is desirable in it,
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(12) part (DIV2)
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4787
or can be expected from it:
or can be expected from it:
cc vmb vbi vvn p-acp pn31:
(12) part (DIV2)
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4788
For godliness hath the promise of this life, and of that to come, 1 Tim. 4. 8. Yea moreover there is a special promise to the meek, above those godly persons that are most wanting herein:
For godliness hath the promise of this life, and of that to come, 1 Tim. 4. 8. Yea moreover there is a special promise to the meek, above those godly Persons that Are most wanting herein:
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(12) part (DIV2)
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4789
For their passage through this world to heaven shall ordinarily be more peaceable and quiet to them then other mens:
For their passage through this world to heaven shall ordinarily be more peaceable and quiet to them then other men's:
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(12) part (DIV2)
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4790
They do not so molest their own minds, and vex themselves; nor make themselves troubles, nor provoke others against them, as the passionate do;
They do not so molest their own minds, and vex themselves; nor make themselves Troubles, nor provoke Others against them, as the passionate doe;
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(12) part (DIV2)
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4791
and commonly they are either loved, or pittyed, or easilyer dealt with by all.
and commonly they Are either loved, or pitied, or easilyer dealt with by all.
cc av-j pns32 vbr av-d vvn, cc vvn, cc av-jc vvn p-acp p-acp d.
(12) part (DIV2)
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4792
So that you may see throughout the Gospel, that our present blessedness is in Mortification and Hope,
So that you may see throughout the Gospel, that our present blessedness is in Mortification and Hope,
av cst pn22 vmb vvi p-acp dt n1, cst po12 j n1 vbz p-acp n1 cc n1,
(12) part (DIV2)
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4793
as the way to our future blessedness, which consisteth in fruition.
as the Way to our future blessedness, which Consisteth in fruition.
c-acp dt n1 p-acp po12 j-jn n1, r-crq vvz p-acp n1.
(12) part (DIV2)
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4794
And therefore it is a a very great errour in Believers, when they overlook the blessedness of a Mortified state,
And Therefore it is a a very great error in Believers, when they overlook the blessedness of a Mortified state,
cc av pn31 vbz dt av av j n1 p-acp n2, c-crq pns32 vvb dt n1 pp-f dt j-vvn n1,
(12) part (DIV2)
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4795
and can see little in any thing but sensible fruition and rejoycings.
and can see little in any thing but sensible fruition and rejoicings.
cc vmb vvi j p-acp d n1 p-acp j n1 cc n2-vvg.
(12) part (DIV2)
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4796
When you are low in afflictions, and grieved for your corruptions, and fill the ears of God and men with your complaints,
When you Are low in afflictions, and grieved for your corruptions, and fill the ears of God and men with your complaints,
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(12) part (DIV2)
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though you have not then the joyful sense of the Love of God, yet me thinks you might easily perceive your Mortification;
though you have not then the joyful sense of the Love of God, yet me thinks you might Easily perceive your Mortification;
cs pn22 vhb xx av dt j n1 pp-f dt n1 pp-f np1, av pno11 vvz pn22 vmd av-j vvi po22 n1;
(12) part (DIV2)
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4798
And will that afford you no refreshing? Do you not feel that you are Crucified to the world,
And will that afford you no refreshing? Do you not feel that you Are crucified to the world,
cc vmb d vvi pn22 av-dx j-vvg? vdb pn22 xx vvi cst pn22 vbr vvn p-acp dt n1,
(12) part (DIV2)
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4799
and your desires after it are languid and life-less? Can you not truly say that the world is Crucified to you,
and your Desires After it Are languid and Lifeless? Can you not truly say that the world is crucified to you,
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(12) part (DIV2)
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and that you look on it but as a Carkass;
and that you look on it but as a Carcase;
cc cst pn22 vvb p-acp pn31 p-acp c-acp dt n1;
(12) part (DIV2)
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as an empty, lifeless, and unsatisfactory thing? Would you not gladly part with it for more of Christ? Could you not let go credit,
as an empty, Lifeless, and unsatisfactory thing? Would you not gladly part with it for more of christ? Could you not let go credit,
c-acp dt j, j, cc j n1? vmd pn22 xx av-j vvi p-acp pn31 p-acp dc pp-f np1? vmd pn22 xx vvi vvi n1,
(12) part (DIV2)
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4802
and wealth, and friends, so that the Kingdom of God might be more advanced within you,
and wealth, and Friends, so that the Kingdom of God might be more advanced within you,
cc n1, cc n2, av cst dt n1 pp-f np1 vmd vbi av-dc vvn p-acp pn22,
(12) part (DIV2)
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4803
and you might live more in the Spirit by a life of faith? Could you not be content to be poor in the world,
and you might live more in the Spirit by a life of faith? Could you not be content to be poor in the world,
cc pn22 vmd vvi av-dc p-acp dt n1 p-acp dt n1 pp-f n1? vmd pn22 xx vbi j pc-acp vbi j p-acp dt n1,
(12) part (DIV2)
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4804
so that you might but be rich in faith, and heirs of the Kingdom which God hath promised to them that love him? Why do you not then consider what a blessed condition you are in,
so that you might but be rich in faith, and Heirs of the Kingdom which God hath promised to them that love him? Why do you not then Consider what a blessed condition you Are in,
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(12) part (DIV2)
432
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4805
and that your Mortification is a Mercy that leadeth to salvation, and as sure a token of the Love of God,
and that your Mortification is a Mercy that leads to salvation, and as sure a token of the Love of God,
cc cst po22 n1 vbz dt n1 cst vvz p-acp n1, cc c-acp av-j dt n1 pp-f dt n1 pp-f np1,
(12) part (DIV2)
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4806
as your most sensible joyes? Did you ever mark and conscionably practise that command of Christ, Mat. 5. 12. to the persecuted, reviled, slandered Believers;
as your most sensible Joys? Did you ever mark and Conscionably practise that command of christ, Mathew 5. 12. to the persecuted, reviled, slandered Believers;
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(12) part (DIV2)
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4807
[ Rejoyce and be exceeding glad (mark what a frame your Saviour would have you live in) for great is your reward in heaven:
[ Rejoice and be exceeding glad (mark what a frame your Saviour would have you live in) for great is your reward in heaven:
[ vvb cc vbi vvg j (vvb r-crq dt n1 po22 n1 vmd vhi pn22 vvb p-acp) p-acp j vbz po22 n1 p-acp n1:
(12) part (DIV2)
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for so persecuted they the Prophets which were before you. for so persecuted they the prophets which were before you.
c-acp av vvn pno32 dt n2 r-crq vbdr p-acp pn22.
(12) part (DIV2)
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4809
] So when you are poor and afflicted, and have hearts that set light by earthly things in comparison of God and Glory, you have cause to Rejoyce and be exceeding glad, though you live under sufferings;
] So when you Are poor and afflicted, and have hearts that Set Light by earthly things in comparison of God and Glory, you have cause to Rejoice and be exceeding glad, though you live under sufferings;
] av c-crq pn22 vbr j cc j-vvn, cc vhb n2 cst vvd n1 p-acp j n2 p-acp n1 pp-f np1 cc n1, pn22 vhb n1 pc-acp vvb cc vbi vvg j, cs pn22 vvb p-acp n2;
(12) part (DIV2)
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for thus it hath been with the true Believers that have gone before you. SECT. XXVI. I Come now to the second Branch of the Observation:
for thus it hath been with the true Believers that have gone before you. SECT. XXVI. I Come now to the second Branch of the Observation:
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(12) part (DIV2)
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4811
which is, that [ When Believers Glory in their own Mortification, it must be as it is the fruit of the Cross of Christ, that so all their Glorying may be principally and ultimately in Christ, and not in themselves. ]
which is, that [ When Believers Glory in their own Mortification, it must be as it is the fruit of the Cross of christ, that so all their Glorying may be principally and ultimately in christ, and not in themselves. ]
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(12) part (DIV2)
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4812
They must take heed of ascribing the honour to themselves, or of resting in themselves,
They must take heed of ascribing the honour to themselves, or of resting in themselves,
pns32 vmb vvi n1 pp-f vvg dt n1 p-acp px32, cc pp-f vvg p-acp px32,
(12) part (DIV2)
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4813
but all their observation of the graces that are in them must be in pure respect to him that is the fountain and the end, that we may thankfully acknowledge our receivings,
but all their observation of the graces that Are in them must be in pure respect to him that is the fountain and the end, that we may thankfully acknowledge our receivings,
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(12) part (DIV2)
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4814
and admire the eternall Love which did bestow them, and the compassions and merits of our Crucified Redeemer,
and admire the Eternal Love which did bestow them, and the compassions and merits of our crucified Redeemer,
cc vvi dt j n1 r-crq vdd vvi pno32, cc dt n2 cc n2 pp-f po12 vvn n1,
(12) part (DIV2)
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4815
and the powerfull operations of his Spirit in our souls, and so may be carried out to Love and Duty in the sense of our receivings,
and the powerful operations of his Spirit in our Souls, and so may be carried out to Love and Duty in the sense of our receivings,
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4816
and may live to the praises of him that hath called us out of darkness into his marvellous light.
and may live to the praises of him that hath called us out of darkness into his marvellous Light.
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And that you may see how great reason there is for this, and so may be kept from glorying in your selves, I shall open the cause to you as it lyeth both on Christs part and on ours;
And that you may see how great reason there is for this, and so may be kept from glorying in your selves, I shall open the cause to you as it lies both on Christ part and on ours;
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(12) part (DIV2)
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4818
What he is to us, and what we are to our selves.
What he is to us, and what we Are to our selves.
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(12) part (DIV2)
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Consider, 1. It was Christ and not we that wrought our deliverance, by the wonderfull work of our Redemption.
Consider, 1. It was christ and not we that wrought our deliverance, by the wonderful work of our Redemption.
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(12) part (DIV2)
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4820
Long enough might we have layen in prison before we could have paid the utmost farthing;
Long enough might we have lain in prison before we could have paid the utmost farthing;
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(12) part (DIV2)
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and long might we have born the wrath which we deserved, before we could have done any thing to merit or any way procure our deliverance.
and long might we have born the wrath which we deserved, before we could have done any thing to merit or any Way procure our deliverance.
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(12) part (DIV2)
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4822
Had we wept out our eyes, and prayed our hearts out, and never committed sin again, this would not have made satisfaction to God for the sin that was past.
Had we wept out our eyes, and prayed our hearts out, and never committed since again, this would not have made satisfaction to God for the since that was passed.
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(12) part (DIV2)
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4823
Long enough might we have lain in our blood, if this compassionate Redeemer had not taken us up, and undertaken the cure.
Long enough might we have lain in our blood, if this compassionate Redeemer had not taken us up, and undertaken the cure.
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(12) part (DIV2)
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Had he turned us off to any creature, we had been left helpless.
Had he turned us off to any creature, we had been left helpless.
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(12) part (DIV2)
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Had we looked on the right hand for some to deliver us, or on the left, we should have found none:
Had we looked on the right hand for Some to deliver us, or on the left, we should have found none:
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(12) part (DIV2)
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4826
Besides him there is no Saviour. Isaiah 43. 11. Acts 4. 12. And moreover the way he hath taken is wonderful.Beside him there is no Saviour. Isaiah 43. 11. Acts 4. 12. And moreover the Way he hath taken is wondered.
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(12) part (DIV2)
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4827
There are unsearchable wonders of Love, and wonders of Iustice, wonders of Wisdom, and wonders of Power: Its the admiration of Angels;
There Are unsearchable wonders of Love, and wonders of justice, wonders of Wisdom, and wonders of Power: Its the admiration of Angels;
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(12) part (DIV2)
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the study of all Saints, to know the height, and breadth, and length, and depth; and when they have all done, they find that the Love of Christ surpasseth knowledge.
the study of all Saints, to know the height, and breadth, and length, and depth; and when they have all done, they find that the Love of christ Surpasses knowledge.
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(12) part (DIV2)
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As all other knowledge of arts, creatures, languages, is nothing in comparison of the knowledge of a Crucified Christ;
As all other knowledge of arts, creatures, languages, is nothing in comparison of the knowledge of a crucified christ;
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(12) part (DIV2)
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so our own knowledge is too narrow to comprehend the greatness, and too dull to reach to the bottom of the mysterie, of this design of the heavenly Love, Eph. 3. 17, 18, 19. When Christ hath posed men and Angels with wonders in our Redemption;
so our own knowledge is too narrow to comprehend the greatness, and too dull to reach to the bottom of the mystery, of this Design of the heavenly Love, Ephesians 3. 17, 18, 19. When christ hath posed men and Angels with wonders in our Redemption;
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(12) part (DIV2)
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4831
And when we have done nothing in it our selves, its easie to perceive in whom we should Glory.
And when we have done nothing in it our selves, its easy to perceive in whom we should Glory.
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(12) part (DIV2)
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4832
2. Consider also that it is Christ that God hath advanced to this Glory, and it is the magnifying of him that is designed by God, and not of such as you.
2. Consider also that it is christ that God hath advanced to this Glory, and it is the magnifying of him that is designed by God, and not of such as you.
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(12) part (DIV2)
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4833
Its true, that he intendeth to Glorifie us with Christ, and that in some participation of his Glory:
Its true, that he intends to glorify us with christ, and that in Some participation of his Glory:
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(12) part (DIV2)
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4834
But that is not by ascribing merit, and power, and wisdom to us, nor by praising us for that which indeed we have not:
But that is not by ascribing merit, and power, and Wisdom to us, nor by praising us for that which indeed we have not:
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(12) part (DIV2)
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4835
but it is by communicating some of the Spirit of Christ unto us, and letting us see the glory of our head:
but it is by communicating Some of the Spirit of christ unto us, and letting us see the glory of our head:
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(12) part (DIV2)
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4836
Though we may see the brightness of the Sun, and have the comfort of its raies,
Though we may see the brightness of the Sun, and have the Comfort of its rays,
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(12) part (DIV2)
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4837
yet that doth not make us Suns our selves.
yet that does not make us Suns our selves.
av cst vdz xx vvi pno12 n2 po12 n2.
(12) part (DIV2)
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4838
So though we shall be where Christ is, and behold his Glory, 1 Iohn 17. 24. and exercise our selves in his eternal praise;
So though we shall be where christ is, and behold his Glory, 1 John 17. 24. and exercise our selves in his Eternal praise;
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(12) part (DIV2)
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4839
yet all this is but a derived dignity, communicated to us by the aspect of our Lord;
yet all this is but a derived dignity, communicated to us by the aspect of our Lord;
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(12) part (DIV2)
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4840
and therefore it will not be our work to praise our selves but him.
and Therefore it will not be our work to praise our selves but him.
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(12) part (DIV2)
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4841
Rev. 5. 9. Him hath God advanced to be a Prince and a Saviour, Acts 5. 31. and made him head over all things to the Church, Eph. 1. 22. and delivered all things into his hand, 1 Joh. 13. and given him all power in heaven and earth, Mat 28. 18. & a name above every name, that at the name of Iesus every knee shall bow, Phil. 2. 9, 10. and to this end he dyed, rose and revived, that he might be Lord of the dead and of the living, Rom. 14. 9. So that the exalting of the Redeemer is a more principall end in the work of Redemption then our exaltation,Rev. 5. 9. Him hath God advanced to be a Prince and a Saviour, Acts 5. 31. and made him head over all things to the Church, Ephesians 1. 22. and Delivered all things into his hand, 1 John 13. and given him all power in heaven and earth, Mathew 28. 18. & a name above every name, that At the name of Iesus every knee shall bow, Philip 2. 9, 10. and to this end he died, rose and revived, that he might be Lord of the dead and of the living, Rom. 14. 9. So that the exalting of the Redeemer is a more principal end in the work of Redemption then our exaltation,
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(12) part (DIV2)
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4842
and in ours we are passive, receiving the dignity which from him is communicated to us;
and in ours we Are passive, receiving the dignity which from him is communicated to us;
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(12) part (DIV2)
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4843
but Christ with his Father is the fountain and end of his own glory.
but christ with his Father is the fountain and end of his own glory.
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(12) part (DIV2)
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4844
3. Consider also your Debasement in condemnation and humiliation is the designed way to the glory of your Redeemer,
3. Consider also your Debasement in condemnation and humiliation is the designed Way to the glory of your Redeemer,
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(12) part (DIV2)
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4845
and in it your own glory.
and in it your own glory.
cc p-acp pn31 po22 d n1.
(12) part (DIV2)
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4846
This is his honour, that when the Law had condemned you, he absolved you by his Ransom:
This is his honour, that when the Law had condemned you, he absolved you by his Ransom:
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(12) part (DIV2)
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4847
and when you were dead in trespasses and sins he quickned you, through the riches of mercy and the great Love wherewith he loved you, Eph. 2. 4, 5. you must be sick before he can have the honour of curing you:
and when you were dead in Trespasses and Sins he quickened you, through the riches of mercy and the great Love wherewith he loved you, Ephesians 2. 4, 5. you must be sick before he can have the honour of curing you:
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(12) part (DIV2)
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He will •ay you at the feet of God in shame, crying out, Father I have sinned against heaven and before thee,
He will •ay you At the feet of God in shame, crying out, Father I have sinned against heaven and before thee,
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(12) part (DIV2)
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4849
and am no more worthy to be called a son, make me one of thy hired servants. and am no more worthy to be called a son, make me one of thy hired Servants.
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(12) part (DIV2)
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4850
You shall call your selves foolish, disobedient, even mad, and the greatest of sinners, Tit. 3. 3. Acts 26. 11. 1 Tim. 1. 15. If therefore you begin to glory in your selves, you contradict the glory of Christ,
You shall call your selves foolish, disobedient, even mad, and the greatest of Sinners, Tit. 3. 3. Acts 26. 11. 1 Tim. 1. 15. If Therefore you begin to glory in your selves, you contradict the glory of christ,
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(12) part (DIV2)
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4851
and consequently hinder the glory you should receive from him.
and consequently hinder the glory you should receive from him.
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(12) part (DIV2)
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4852
You have but the benefit of receiving his alms, and therefore must stand in the posture of beggars,
You have but the benefit of receiving his alms, and Therefore must stand in the posture of beggars,
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(12) part (DIV2)
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4853
but it is he and not you that must have the honour of giving it.
but it is he and not you that must have the honour of giving it.
cc-acp pn31 vbz pns31 cc xx pn22 d vmb vhi dt n1 pp-f vvg pn31.
(12) part (DIV2)
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4854
You must be Nothing, that he may be All, or else you will be Nothing indeed? You must not Live, but Christ in you,
You must be Nothing, that he may be All, or Else you will be Nothing indeed? You must not Live, but christ in you,
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(12) part (DIV2)
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4855
or else you will not Live indeed, Gal. 2. 20. You must be found in him, not having your own Righteousness which is of the Law,
or Else you will not Live indeed, Gal. 2. 20. You must be found in him, not having your own Righteousness which is of the Law,
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(12) part (DIV2)
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4856
or works, but the Righteousness which is of Christ by faith, or else you will lose your selves and your righteousness, Phil. 3. 9. And thus the just, being dead in themselves must live by faith, but if any be lifted up, his soul is not upright in him, Heb. 2. 4. Christianity therefore teacheth you to glory in Christ and not in your selves.or works, but the Righteousness which is of christ by faith, or Else you will loose your selves and your righteousness, Philip 3. 9. And thus the just, being dead in themselves must live by faith, but if any be lifted up, his soul is not upright in him, Hebrew 2. 4. Christianity Therefore Teaches you to glory in christ and not in your selves.
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(12) part (DIV2)
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4. Consider, it is Christ and not you that revived your souls when you were dead in sin,
4. Consider, it is christ and not you that revived your Souls when you were dead in since,
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(12) part (DIV2)
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and Crucified you to the world, to which you were alive.
and crucified you to the world, to which you were alive.
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(12) part (DIV2)
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4859
You might have rotted and stunck in the grave of sin, if he had not called you out.
You might have rotted and stunk in the grave of since, if he had not called you out.
pn22 vmd vhi vvn cc vvn p-acp dt n1 pp-f n1, cs pns31 vhd xx vvn pn22 av.
(12) part (DIV2)
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4860
You saw the spectacles of Mortality before your eyes, and you could say, The world is vain before:
You saw the spectacles of Mortality before your eyes, and you could say, The world is vain before:
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(12) part (DIV2)
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4861
But yet it lived in your hearts, till power came from Christ to kill it. Words were but wind;
But yet it lived in your hearts, till power Come from christ to kill it. Words were but wind;
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(12) part (DIV2)
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4862
you would never have let go your bone of present worldly pleasure, if Christ had not taken it out of your jaws, by shewing you the hopes of greater things.
you would never have let go your bone of present worldly pleasure, if christ had not taken it out of your Jaws, by showing you the hope's of greater things.
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(12) part (DIV2)
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4863
Long might you have heard Sermons, and yet have been carnal still, if his Spirit had not entered into your hearts.
Long might you have herd Sermons, and yet have been carnal still, if his Spirit had not entered into your hearts.
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(12) part (DIV2)
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4864
Seeing then it is he that hath done the cure so far as it •is done, it is in him that you must glory, and not in your selves.
Seeing then it is he that hath done the cure so Far as it •is done, it is in him that you must glory, and not in your selves.
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(12) part (DIV2)
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4865
5. Consider, if yet he should deal with you according to your deservings, the remnants of your sin would bring you to damnation.
5. Consider, if yet he should deal with you according to your deservings, the remnants of your since would bring you to damnation.
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(12) part (DIV2)
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4866
If yet he did not hide your nakedness, and by his intercession procure you a daily pardon, you would every day be your own distroyers;
If yet he did not hide your nakedness, and by his Intercession procure you a daily pardon, you would every day be your own distroyers;
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(12) part (DIV2)
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4867
nay you would not be an hour longer out of hell.
nay you would not be an hour longer out of hell.
uh-x pn22 vmd xx vbi dt n1 av-jc av pp-f n1.
(12) part (DIV2)
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4868
If he did not bring you before his Father, you could have no access to him in any of your addresses.
If he did not bring you before his Father, you could have no access to him in any of your Addresses.
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(12) part (DIV2)
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4869
Your sacrifices would be cast back into your faces as dung, if the merit of his sacrifice made them not accepted.
Your Sacrifices would be cast back into your faces as dung, if the merit of his sacrifice made them not accepted.
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(12) part (DIV2)
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4870
So that by this you may see in whom you must still glory. 6. Now you have a little grace, you cannot keep it of your selves:
So that by this you may see in whom you must still glory. 6. Now you have a little grace, you cannot keep it of your selves:
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(12) part (DIV2)
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4871
Now you are made alive, you cannot keep your selves alive.
Now you Are made alive, you cannot keep your selves alive.
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(12) part (DIV2)
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4872
If you be not preserved by him that did revive you, and kept by his mighty power to salvation,
If you be not preserved by him that did revive you, and kept by his mighty power to salvation,
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(12) part (DIV2)
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4873
and if he be not the finisher of your faith, who was the author of it? how speedily,
and if he be not the finisher of your faith, who was the author of it? how speedily,
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(12) part (DIV2)
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4874
how certainly would you prove apostates, and undo all that hath been so long a doing? If then you stand not on your own legs,
how Certainly would you prove apostates, and undo all that hath been so long a doing? If then you stand not on your own legs,
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but are carryed in his arms, you may see in whom it is that you should glory.
but Are carried in his arms, you may see in whom it is that you should glory.
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7. Nay more, if you were left to your selves, but to resist one temptation, it would bear you down.
7. Nay more, if you were left to your selves, but to resist one temptation, it would bear you down.
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You now think of many sins with an holy scorn:
You now think of many Sins with an holy scorn:
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But the filthyest of those sins would become your pleasure, if you were forsaken by Christ.
But the filthyest of those Sins would become your pleasure, if you were forsaken by christ.
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4879
You now look on whoredom, and gluttony, and drunkenness, and ambition, as dirt and dung:
You now look on whoredom, and gluttony, and Drunkenness, and ambition, as dirt and dung:
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But if Christ should forsake you, this dung would you feed upon, and as dogs you would eat up the filthyest vomit that ever you did disgorge your selves of,
But if christ should forsake you, this dung would you feed upon, and as Dogs you would eat up the filthyest vomit that ever you did disgorge your selves of,
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and as swine you would choose that mire for your bed, and rest in it till hell awaked you.
and as Swine you would choose that mire for your Bed, and rest in it till hell awaked you.
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By this then you may perceive in whom you should glory.
By this then you may perceive in whom you should glory.
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8. Moreover, without Christ you cannot make use of the Grace that he hath given you.
8. Moreover, without christ you cannot make use of the Grace that he hath given you.
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The life and comfort of your grace is in the exercise.
The life and Comfort of your grace is in the exercise.
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To draw forth your Faith, and Love, and Joy into exercise, is the way to encrease them,
To draw forth your Faith, and Love, and Joy into exercise, is the Way to increase them,
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and to shew you experimentally their nature, truth, and worth, and to attain their ends. And without Christ, you will never do this.
and to show you experimentally their nature, truth, and worth, and to attain their ends. And without christ, you will never do this.
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You may lie as if you were dead, and dry, and withered, if he do but withdraw his quickning influences:
You may lie as if you were dead, and dry, and withered, if he do but withdraw his quickening influences:
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4888
For without him you can do nothing. Judge then by this in whom you should glory.
For without him you can do nothing. Judge then by this in whom you should glory.
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9. Yea further, as you cannot do these of your selves, so neither can you go to Christ your selves for strength to do them.
9. Yea further, as you cannot do these of your selves, so neither can you go to christ your selves for strength to do them.
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4890
You will not so much as move a hand, or lift up your voice to cry for help.
You will not so much as move a hand, or lift up your voice to cry for help.
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4891
For the nature of sin is to make the sinner willing of it, and unwilling to be delivered from it.
For the nature of since is to make the sinner willing of it, and unwilling to be Delivered from it.
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You would rather God would let you alone; and thus you would continue.
You would rather God would let you alone; and thus you would continue.
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10. Yea more, without Christ you would not so much as understand and be sensible of all this misery and disability in your selves.
10. Yea more, without christ you would not so much as understand and be sensible of all this misery and disability in your selves.
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You will think your selves well when you are next the worst, and give no one thanks that would pitty or help you.
You will think your selves well when you Are next the worst, and give no one thanks that would pity or help you.
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So that lay all this together, and judge in whom it is that you should Glory.
So that lay all this together, and judge in whom it is that you should Glory.
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11. And indeed, the very nature of all your graces, if you have any, will lead you from a glorying in your selves to a glorying in Christ.
11. And indeed, the very nature of all your graces, if you have any, will led you from a glorying in your selves to a glorying in christ.
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Repentance will lay you low and make you vile in your own eyes, and loath your selves for all your abominations, Ezek. 36. 31. Self-denyalis a great part of the new creature.
Repentance will lay you low and make you vile in your own eyes, and loath your selves for all your abominations, Ezekiel 36. 31. Self-denyalis a great part of the new creature.
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4898
Faith leads you out of your selves to Christ. Love will carry you quite above your selves to God.
Faith leads you out of your selves to christ. Love will carry you quite above your selves to God.
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And so it is with other graces.
And so it is with other graces.
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To live in your selves, upon your selves, and to your selves, is the state of the unsanctified.
To live in your selves, upon your selves, and to your selves, is the state of the unsanctified.
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To live in Christ, and upon Christ, and to Christ, is the state of all his living members:
To live in christ, and upon christ, and to christ, is the state of all his living members:
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4902
So far then as you are new creatures, this Law is written in your hearts,
So Far then as you Are new creatures, this Law is written in your hearts,
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4903
and I have the less need to teach you this lesson, and perswade you to the practice of it,
and I have the less need to teach you this Lesson, and persuade you to the practice of it,
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because you are really taught of God, to Glory in Christ and not in your selves.
Because you Are really taught of God, to Glory in christ and not in your selves.
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12. To conclude, even Nature and Common Reason may teach you that you have little cause to glory in your selves:
12. To conclude, even Nature and Common Reason may teach you that you have little cause to glory in your selves:
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For it may easily tell you that you have nothing of your selves, and therefore nothing that is originally your own:
For it may Easily tell you that you have nothing of your selves, and Therefore nothing that is originally your own:
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4907
Who knows not that we have our being, and all the means of our well-being,
Who knows not that we have our being, and all the means of our wellbeing,
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4908
and every thing that is worth the having, from God alone? As Nothing could not make itself to be Something, so neither can that dependent Something uphold it self,
and every thing that is worth the having, from God alone? As Nothing could not make itself to be Something, so neither can that dependent Something uphold it self,
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or carry on it self unto its End. What hast thou which thou hast not received? And if thou hast received it,
or carry on it self unto its End. What hast thou which thou hast not received? And if thou hast received it,
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why shouldst thou glory as if thou hadst not received it? 1 Cor. 4. 7. To such poor, empty, unworthy worms as we are, one would think it should be an easie thing, to know that we have nothing but what we have of God:why Shouldst thou glory as if thou Hadst not received it? 1 Cor. 4. 7. To such poor, empty, unworthy worms as we Are, one would think it should be an easy thing, to know that we have nothing but what we have of God:
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For whence else should we have it? In him we live, and move, and have our being,
For whence Else should we have it? In him we live, and move, and have our being,
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4912
and of him and by him, and for him, are all things, and therefore to him must be the praise for ever, Rom. 11. 36. Not therefore to our selves,
and of him and by him, and for him, Are all things, and Therefore to him must be the praise for ever, Rom. 11. 36. Not Therefore to our selves,
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but unto him must we give the glory, Psal. 115. 1. Though Nature cannot lead us to Christ, it may tell us that we are creatures, and have nothing but from the bountifull hand of our Creator.but unto him must we give the glory, Psalm 115. 1. Though Nature cannot led us to christ, it may tell us that we Are creatures, and have nothing but from the bountiful hand of our Creator.
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4914
It is therefore against this Nature and Reason to Glory in our selves. Use. SEE then that you abhor all self-advancing thoughts:
It is Therefore against this Nature and Reason to Glory in our selves. Use. SEE then that you abhor all self-advancing thoughts:
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4915
And receive no Doctrine that gives the glory of Christ unto your selves. They are miserable that are made irreligious by their pride:
And receive no Doctrine that gives the glory of christ unto your selves. They Are miserable that Are made irreligious by their pride:
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4916
But they are more miserable, because more uncurable, that make themselves a Religion by their pride:
But they Are more miserable, Because more uncurable, that make themselves a Religion by their pride:
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4917
and frame to themselves both Doctrines and Devotions, whose tendency and use is to keep alive this devilish sin.
and frame to themselves both Doctrines and Devotions, whose tendency and use is to keep alive this devilish since.
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4918
You do not believe well, nor repent well, nor pray well, nor do any Christian duty well,
You do not believe well, nor Repent well, nor pray well, nor do any Christian duty well,
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4919
if you be not more humble in and after it, then you were before. Its a sad case for a man to preach himself and pray himself into hell,
if you be not more humble in and After it, then you were before. Its a sad case for a man to preach himself and pray himself into hell,
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4920
and to strengthen the bonds of sin and Satan by his devotions. And yet proud Devotions are as ready a way to this, as you can devise.
and to strengthen the bonds of since and Satan by his devotions. And yet proud Devotions Are as ready a Way to this, as you can devise.
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4921
If you read, or confer, or preach, or pray, with a mind that is lifted up,
If you read, or confer, or preach, or pray, with a mind that is lifted up,
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4922
and glorieth in it self, you do but serve the Devil, with the name of God and his holy Ordinances.
and Glorieth in it self, you do but serve the devil, with the name of God and his holy Ordinances.
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4923
And therefore we have seen by sad experience, in a multitu• of sects, and horrible delusions of late in this Land, that none run to such dreadfull outrages in sin,
And Therefore we have seen by sad experience, in a multitu• of Sects, and horrible delusions of late in this Land, that none run to such dreadful outrages in since,
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4924
nor go so far against the Lord, as proud self-conceited professors do.
nor go so Far against the Lord, as proud self-conceited professors do.
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4925
As you love your souls, take heed of being conceited of your own understanding or worth,
As you love your Souls, take heed of being conceited of your own understanding or worth,
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4926
and of being proud of your supposed holiness or abilities. What fearfull ends have we seen of such!
and of being proud of your supposed holiness or abilities. What fearful ends have we seen of such!
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4927
If indeed thou art a Christian, thou must become as a little child, and learn of Christ to be meek and lowly,
If indeed thou art a Christian, thou must become as a little child, and Learn of christ to be meek and lowly,
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4928
and be a servant to all:
and be a servant to all:
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4929
And lay thy self still at the feet of Christ, as sensible that all the sin is thine,
And lay thy self still At the feet of christ, as sensible that all the since is thine,
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4930
but the good is his, from whom thou didst receive it. Thou canst destroy thy self, but in him is thy help.
but the good is his, from whom thou didst receive it. Thou Canst destroy thy self, but in him is thy help.
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4931
Thou hast the skill and ability, to set thy own house on fire; but its he that must quench it or repair it.
Thou hast the skill and ability, to Set thy own house on fire; but its he that must quench it or repair it.
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4932
Thou art wise to do evil, but thou hast no knowledge to do good, but what he giveth thee.
Thou art wise to do evil, but thou hast no knowledge to do good, but what he gives thee.
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4933
Thou hast the art of stabbing thy self, but not of curing thy self. He must do that for thee, or else it must be undone.
Thou hast the art of stabbing thy self, but not of curing thy self. He must do that for thee, or Else it must be undone.
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4934
You can snarl and ravel the state of your own souls, but its he that must untye the knots which thy folly and carelesness have tyed.
You can snarl and ravel the state of your own Souls, but its he that must untie the knots which thy folly and carelessness have tied.
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4935
Thou canst with Ionas raise the storm and cast thy self over-board;
Thou Canst with Ionas raise the storm and cast thy self overboard;
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4936
but its he that must provide the Whale to receive thee, and bring thee to the Land. Remember therefore that though thou be a vessel of mercy, it is the fountain that filleth thee and not thy self.
but its he that must provide the Whale to receive thee, and bring thee to the Land. remember Therefore that though thou be a vessel of mercy, it is the fountain that fills thee and not thy self.
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4937
Thou canst scarce more dishonour thy qualifications, and actions, and consequently thy self, then to say they are thine own and originally from thy self.
Thou Canst scarce more dishonour thy qualifications, and actions, and consequently thy self, then to say they Are thine own and originally from thy self.
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4938
For sure all that is thine and from thee will be like thee: and therefore must be weak and bad as thou art.
For sure all that is thine and from thee will be like thee: and Therefore must be weak and bad as thou art.
p-acp av-j d cst vbz png21 cc p-acp pno21 vmb vbi av-j pno21: cc av vmb vbi j cc j c-acp pns21 vb2r.
(12) part (DIV2)
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When ever therefore thou gloriest in thy graces;
When ever Therefore thou gloriest in thy graces;
c-crq av av pns21 vv2 p-acp po21 n2;
(12) part (DIV2)
449
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do it but as the beggar gloryeth in his alms ▪ that ascribes all to the giver;
do it but as the beggar Glorieth in his alms ▪ that ascribes all to the giver;
vdb pn31 p-acp c-acp dt n1 vvz p-acp po31 n2 ▪ cst vvz d p-acp dt n1;
(12) part (DIV2)
449
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4941
or as the patient gloryeth in his cure, that ascribeth all to God and the Physitian;
or as the patient Glorieth in his cure, that ascribeth all to God and the physician;
cc c-acp dt n1 vvz p-acp po31 n1, cst vvz d p-acp np1 cc dt n1;
(12) part (DIV2)
449
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4942
or as a condemned rebel doth glory in a pardon, which he ascribeth to the mercy of his Prince.
or as a condemned rebel does glory in a pardon, which he ascribeth to the mercy of his Prince.
cc c-acp dt j-vvn n1 vdz vvi p-acp dt n1, r-crq pns31 vvz p-acp dt n1 pp-f po31 n1.
(12) part (DIV2)
449
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4943
I durst not have told you as I did before of the duty of Glorying in your Crucifixion to the world, without adding this caution, to tell you whether all must be referred,
I durst not have told you as I did before of the duty of Glorying in your Crucifixion to the world, without adding this caution, to tell you whither all must be referred,
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(12) part (DIV2)
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and how little you are beholden for it to your selves.
and how little you Are beholden for it to your selves.
cc c-crq av-j pn22 vbr vvi p-acp pn31 p-acp po22 n2.
(12) part (DIV2)
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4945
Meet every thought of self-exalting with abhorrence•, and give it no other entertainment in your souls then you would give the Devil himself, who is the Father of it.
Meet every Thought of Self-exalting with abhorrence•, and give it not other entertainment in your Souls then you would give the devil himself, who is the Father of it.
j d n1 pp-f j p-acp n1, cc vvb pn31 xx j-jn n1 p-acp po22 n2 cs pn22 vmd vvi dt n1 px31, r-crq vbz dt n1 pp-f pn31.
(12) part (DIV2)
449
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4946
For casting down Christ will prove the casting down of your selves, and he that exalteth himself shall be abased. SECT. XXVII. I Come now to the third and last branch of the Observatition;
For casting down christ will prove the casting down of your selves, and he that Exalteth himself shall be abased. SECT. XXVII. I Come now to the third and last branch of the Observatition;
p-acp vvg a-acp np1 vmb vvi dt vvg a-acp pp-f po22 n2, cc pns31 cst vvz px31 vmb vbi vvd. n1. np1. pns11 vvb av p-acp dt ord cc ord n1 pp-f dt np1;
(12) part (DIV2)
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viz. that To Glory in any thing save the Cross of Christ and our Crucifixion thereby, is a thing that the soul of a Christian should abhor. viz. that To Glory in any thing save the Cross of christ and our Crucifixion thereby, is a thing that the soul of a Christian should abhor.
n1 cst p-acp n1 p-acp d n1 p-acp dt n1 pp-f np1 cc po12 n1 av, vbz dt n1 cst dt n1 pp-f dt njp vmd vvi.
(12) part (DIV2)
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Here I shall shew you what it is that is not excluded from our glorying in these words:
Here I shall show you what it is that is not excluded from our glorying in these words:
av pns11 vmb vvi pn22 r-crq pn31 vbz cst vbz xx vvn p-acp po12 vvg p-acp d n2:
(12) part (DIV2)
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4949
And then what it is that is excluded; and conclude with some Application.
And then what it is that is excluded; and conclude with Some Application.
cc av r-crq pn31 vbz cst vbz vvn; cc vvb p-acp d n1.
(12) part (DIV2)
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4950
1. It is none of the Apostles meaning in these words, that we may not Glory in God the Father.
1. It is none of the Apostles meaning in these words, that we may not Glory in God the Father.
crd pn31 vbz pix pp-f dt n2 vvg p-acp d n2, cst pns12 vmb xx n1 p-acp np1 dt n1.
(12) part (DIV2)
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4951
For his love to the world was the cause of their Redemption. And his pleasure and glory is the end of Redemption;
For his love to the world was the cause of their Redemption. And his pleasure and glory is the end of Redemption;
p-acp po31 n1 p-acp dt n1 vbds dt n1 pp-f po32 n1. cc po31 n1 cc n1 vbz dt n1 pp-f n1;
(12) part (DIV2)
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4952
and was intended by Christ, and must be intended by us.
and was intended by christ, and must be intended by us.
cc vbds vvn p-acp np1, cc vmb vbi vvn p-acp pno12.
(12) part (DIV2)
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4953
As Iustine Martyr saith, he would not have believed in Christ himself, if he had led them to any but the true God.
As Justin Martyr Says, he would not have believed in christ himself, if he had led them to any but the true God.
p-acp np1 n1 vvz, pns31 vmd xx vhi vvn p-acp np1 px31, cs pns31 vhd vvn pno32 p-acp d p-acp dt j np1.
(12) part (DIV2)
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4954
So I may say, Christ had not done the work of Christ, if he had intended any End but God,
So I may say, christ had not done the work of christ, if he had intended any End but God,
av pns11 vmb vvi, np1 vhd xx vdn dt n1 pp-f np1, cs pns31 vhd vvn d vvb p-acp np1,
(12) part (DIV2)
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4955
and had not brought up all to God.
and had not brought up all to God.
cc vhd xx vvn a-acp d p-acp np1.
(12) part (DIV2)
452
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4956
2. When it is said, that we must Glory only in the Cross of Christ, the meaning is not that we must not also Glory in his Incarnation,
2. When it is said, that we must Glory only in the Cross of christ, the meaning is not that we must not also Glory in his Incarnation,
crd c-crq pn31 vbz vvn, cst pns12 vmb n1 av-j p-acp dt n1 pp-f np1, dt n1 vbz xx cst pns12 vmb xx av n1 p-acp po31 n1,
(12) part (DIV2)
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4957
and holy Life, and Resurrection, and Intercession, and every part of his Mediatorship: For the Cross is not here put as Contradistinct from these;
and holy Life, and Resurrection, and Intercession, and every part of his Mediatorship: For the Cross is not Here put as Contradistinct from these;
cc j n1, cc n1, cc n1, cc d n1 pp-f po31 n1: c-acp dt n1 vbz xx av vvn p-acp j p-acp d;
(12) part (DIV2)
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4958
but all these are implyed in his Cross; as having their share as well as it, in the work of our salvation.
but all these Are employed in his Cross; as having their share as well as it, in the work of our salvation.
cc-acp d d vbr vvn p-acp po31 n1; c-acp vhg po32 n1 c-acp av c-acp pn31, p-acp dt n1 pp-f po12 n1.
(12) part (DIV2)
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4959
3. Nor is it the meaning of the Apostle, to forbid us to Glory in the promise that Christ hath made us,
3. Nor is it the meaning of the Apostle, to forbid us to Glory in the promise that christ hath made us,
crd ccx vbz pn31 dt n1 pp-f dt n1, pc-acp vvi pno12 p-acp n1 p-acp dt n1 cst np1 vhz vvn pno12,
(12) part (DIV2)
454
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4960
and in the glad tidings of the Gospel: For this brings the blessed news to our ears, this is the joyful sound; the voice of Love; the Charter of our inheritance;
and in the glad tidings of the Gospel: For this brings the blessed news to our ears, this is the joyful found; the voice of Love; the Charter of our inheritance;
cc p-acp dt j n2 pp-f dt n1: c-acp d vvz dt j-vvn n1 p-acp po12 n2, d vbz dt j n1; dt n1 pp-f n1; dt n1 pp-f po12 n1;
(12) part (DIV2)
454
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4961
and therefore sweet to all the sons of Life.
and Therefore sweet to all the Sons of Life.
cc av j p-acp d dt n2 pp-f n1.
(12) part (DIV2)
454
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4962
4. Nor is it any of the Apostles sense, that we may not Glory in the Spirit of Christ,
4. Nor is it any of the Apostles sense, that we may not Glory in the Spirit of christ,
crd ccx vbz pn31 d pp-f dt n2 n1, cst pns12 vmb xx n1 p-acp dt n1 pp-f np1,
(12) part (DIV2)
455
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4963
as magnifying him for the work of illumination and Sanctification.
as magnifying him for the work of illumination and Sanctification.
c-acp vvg pno31 p-acp dt n1 pp-f n1 cc n1.
(12) part (DIV2)
455
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4964
As it was an high sin in Ananias and Sapphira to lye to the Holy Ghost;
As it was an high since in Ananias and Sapphira to lie to the Holy Ghost;
p-acp pn31 vbds dt j n1 p-acp np1 cc np1 pc-acp vvi p-acp dt j n1;
(12) part (DIV2)
455
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4965
and as it is the unpardonable sin to blaspheme the Holy Ghost: So it must be a great duty to honour and magnifie the Holy Ghost.
and as it is the unpardonable since to Blaspheme the Holy Ghost: So it must be a great duty to honour and magnify the Holy Ghost.
cc c-acp pn31 vbz dt j n1 pc-acp vvi dt j n1: av pn31 vmb vbi dt j n1 pc-acp vvi cc vvi dt j n1.
(12) part (DIV2)
455
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4966
And therefore it should make us tremble to hear some prophane men abuse the Holy Ghost in deriding his works, saying, These are the Holy Brethren: these are the Saints: these have the Spirit.
And Therefore it should make us tremble to hear Some profane men abuse the Holy Ghost in deriding his works, saying, These Are the Holy Brothers: these Are the Saints: these have the Spirit.
cc av pn31 vmd vvi pno12 vvi pc-acp vvi d j n2 vvi dt j n1 p-acp vvg po31 n2, vvg, d vbr dt j n2: d vbr dt n2: d vhb dt n1.
(12) part (DIV2)
455
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4967
5. Nor yet are we forbidden to Glory in the effects of the Cross of Christ upon us:
5. Nor yet Are we forbidden to Glory in the effects of the Cross of christ upon us:
crd ccx av vbr pns12 vvn p-acp n1 p-acp dt n2 pp-f dt n1 pp-f np1 p-acp pno12:
(12) part (DIV2)
456
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4968
for these you find are included in the Text, even our Crucifixion to the world thereby.
for these you find Are included in the Text, even our Crucifixion to the world thereby.
p-acp d pn22 vvb vbr vvd p-acp dt n1, av po12 n1 p-acp dt n1 av.
(12) part (DIV2)
456
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4969
And the other effects of it, even our Justification, Adoption, and the rest, may be Gloried in,
And the other effects of it, even our Justification, Adoption, and the rest, may be Gloried in,
cc dt j-jn n2 pp-f pn31, av po12 n1, n1, cc dt n1, vmb vbi vvn p-acp,
(12) part (DIV2)
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4970
as well as this that is here named, as the Apostle doth, Rom. 8. 30, 31, 32, 33. to the end; yet still referring all to God in Christ.
as well as this that is Here nam, as the Apostle does, Rom. 8. 30, 31, 32, 33. to the end; yet still referring all to God in christ.
c-acp av c-acp d cst vbz av vvn, c-acp dt n1 vdz, np1 crd crd, crd, crd, crd p-acp dt n1; av av vvg d p-acp np1 p-acp np1.
(12) part (DIV2)
456
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4971
6. Nor are we forbidden to Glory in the helps of our salvation, the Ordinances of God and means of Grace,
6. Nor Are we forbidden to Glory in the helps of our salvation, the Ordinances of God and means of Grace,
crd ccx vbr pns12 vvn p-acp n1 p-acp dt n2 pp-f po12 n1, dt n2 pp-f np1 cc n2 pp-f n1,
(12) part (DIV2)
457
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4972
so we give no more to them then their due, and look at them but as the appointed means of God, that can do nothing but by him.
so we give no more to them then their endue, and look At them but as the appointed means of God, that can do nothing but by him.
av pns12 vvb av-dx dc p-acp pno32 av po32 n-jn, cc vvb p-acp pno32 p-acp p-acp dt j-vvn n2 pp-f np1, cst vmb vdi pix cc-acp p-acp pno31.
(12) part (DIV2)
457
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4973
7. No nor is it unlawfull so far to Glory in our Teachers, as God hath sent them and qualified them for our good,
7. No nor is it unlawful so Far to Glory in our Teachers, as God hath sent them and qualified them for our good,
crd uh-dx ccx vbz pn31 j av av-j p-acp n1 p-acp po12 n2, c-acp np1 vhz vvn pno32 cc vvd pno32 p-acp po12 j,
(12) part (DIV2)
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4974
and as they are the Messengers of God, and instruments of the Spirit.
and as they Are the Messengers of God, and Instruments of the Spirit.
cc c-acp pns32 vbr dt n2 pp-f np1, cc n2 pp-f dt n1.
(12) part (DIV2)
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4975
So did Cornelius glory in Peter, Acts 10. and when the Apostles brought the Gospel to Samaria, there was great joy in that City, Acts 8. 8. And the Apostle commandeth the Churches to know them that are over them in the Lord,
So did Cornelius glory in Peter, Acts 10. and when the Apostles brought the Gospel to Samaria, there was great joy in that city, Acts 8. 8. And the Apostle commands the Churches to know them that Are over them in the Lord,
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(12) part (DIV2)
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4976
and submit themselves and este•• them highly in love for their works sake, 1 Thes. 5. 12.and submit themselves and este•• them highly in love for their works sake, 1 Thebes 5. 12.
cc vvi px32 cc n1 pno32 av-j p-acp n1 p-acp po32 n2 n1, crd np1 crd crd
(12) part (DIV2)
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4977
8. Nay we may Glory even in honour, and riches, and other outward things, as they are the effects of the Love of God,
8. Nay we may Glory even in honour, and riches, and other outward things, as they Are the effects of the Love of God,
crd uh-x pns12 vmb n1 av p-acp n1, cc n2, cc j-jn j n2, c-acp pns32 vbr dt n2 pp-f dt n1 pp-f np1,
(12) part (DIV2)
459
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4978
and the blood of Christ, and as they reveal God to us, or furnish us for his service,
and the blood of christ, and as they reveal God to us, or furnish us for his service,
cc dt n1 pp-f np1, cc c-acp pns32 vvb np1 p-acp pno12, cc vvi pno12 p-acp po31 n1,
(12) part (DIV2)
459
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4979
and the relief of his people, and any way further the Ends of our holy Faith.
and the relief of his people, and any Way further the Ends of our holy Faith.
cc dt n1 pp-f po31 n1, cc d n1 av-jc dt n2 pp-f po12 j n1.
(12) part (DIV2)
459
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4980
In a word, we may glory in any thing that is good, as it stands in its due subordination to Christ, ascribing to it no more,
In a word, we may glory in any thing that is good, as it Stands in its due subordination to christ, ascribing to it no more,
p-acp dt n1, pns12 vmb vvi p-acp d n1 cst vbz j, c-acp pn31 vvz p-acp po31 j-jn n1 p-acp np1, vvg p-acp pn31 av-dx av-dc,
(12) part (DIV2)
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4981
then belongs to it in the relation, and not separating it in our thoughts or affections from Christ,
then belongs to it in the Relation, and not separating it in our thoughts or affections from christ,
av vvz p-acp pn31 p-acp dt n1, cc xx n-vvg pn31 p-acp po12 n2 cc n2 p-acp np1,
(12) part (DIV2)
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4982
but carrying all the Glory ultimately to God, and making the creature but the means thereto.
but carrying all the Glory ultimately to God, and making the creature but the means thereto.
cc-acp vvg d dt n1 av-j p-acp np1, cc vvg dt n1 p-acp dt n2 av.
(12) part (DIV2)
459
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4983
And thus we may not only praise the Physitian, but the Medicine, the Apoth•ca•y, the handsom administration, the glass that it is brought in;
And thus we may not only praise the physician, but the Medicine, the Apoth•ca•y, the handsome administration, the glass that it is brought in;
cc av pns12 vmb xx av-j vvi dt n1, cc-acp dt n1, dt n1, dt j n1, dt n1 cst pn31 vbz vvn p-acp;
(12) part (DIV2)
459
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4984
the silver spoon in which we take it;
the silver spoon in which we take it;
dt n1 n1 p-acp r-crq pns12 vvb pn31;
(12) part (DIV2)
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4985
and all this without any wrong to the Physitian, or danger of displeasing him, if we respect every thing but as it stands in its own place.
and all this without any wrong to the physician, or danger of displeasing him, if we respect every thing but as it Stands in its own place.
cc d d p-acp d n-jn p-acp dt n1, cc n1 pp-f vvg pno31, cs pns12 vvb d n1 cc-acp c-acp pn31 vvz p-acp po31 d n1.
(12) part (DIV2)
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4986
So much to shew you what is not exexcluded.
So much to show you what is not exexcluded.
av av-d pc-acp vvi pn22 q-crq vbz xx vvn.
(12) part (DIV2)
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4987
2. But what is it then that we may not Glory in? As I told you in the beginning, not in our selves,
2. But what is it then that we may not Glory in? As I told you in the beginning, not in our selves,
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(12) part (DIV2)
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4988
or any creature, as opposite to Christ, or separate from him, or any way pretending to be what it is not, or do what it cannot.
or any creature, as opposite to christ, or separate from him, or any Way pretending to be what it is not, or do what it cannot.
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(12) part (DIV2)
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4989
But let us enter into some particulars.
But let us enter into Some particulars.
cc-acp vvb pno12 vvi p-acp d n2-j.
(12) part (DIV2)
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4990
1. Have you dignities, and honours, and high places in the world? Do others bow to you,
1. Have you dignities, and honours, and high places in the world? Do Others bow to you,
crd vhb pn22 n2, cc n2, cc j n2 p-acp dt n1? vdb ng2-jn vvb p-acp pn22,
(12) part (DIV2)
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4991
and have you power to crush them or exalt them at your pleasure? Glory not in it as any part of your felicity.
and have you power to crush them or exalt them At your pleasure? Glory not in it as any part of your felicity.
cc vhb pn22 n1 pc-acp vvi pno32 cc vvi pno32 p-acp po22 n1? n1 xx p-acp pn31 p-acp d n1 pp-f po22 n1.
(12) part (DIV2)
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4992
A horse is stronger then a man:
A horse is Stronger then a man:
dt n1 vbz jc cs dt n1:
(12) part (DIV2)
461
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4993
The great Mogal, and the Turkish Emperour, and many another Infidel Prince, is a thousand fold beyond the greatest of you, in Power and earthly dignity:
The great Mogal, and the Turkish Emperor, and many Another Infidel Prince, is a thousand fold beyond the greatest of you, in Power and earthly dignity:
dt j np1, cc dt jp n1, cc d j-jn n1 n1, vbz dt crd n1 p-acp dt js pp-f pn22, p-acp n1 cc j n1:
(12) part (DIV2)
461
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4994
and yet what are they but miserable wretches!
and yet what Are they but miserable wretches!
cc av q-crq vbr pns32 p-acp j n2!
(12) part (DIV2)
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4995
Your power will not conquer death, nor keep off sickness, nor keep the stoutest of your Carkasses from corruption.
Your power will not conquer death, nor keep off sickness, nor keep the Stoutest of your Carcases from corruption.
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(12) part (DIV2)
461
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4996
When a man shall see you gasping for breath, and yielding your selves prisoners to unresistible death;
When a man shall see you gasping for breath, and yielding your selves Prisoners to unresistible death;
c-crq dt n1 vmb vvi pn22 vvg p-acp n1, cc vvg po22 n2 n2 p-acp j n1;
(12) part (DIV2)
461
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4997
and closing those eyes that look so haughtily, then who can discern the Glory of your greatness? Who then will fear you,
and closing those eyes that look so haughtily, then who can discern the Glory of your greatness? Who then will Fear you,
cc vvg d n2 cst vvb av av-j, av q-crq vmb vvi dt n1 pp-f po22 n1? r-crq av vmb vvi pn22,
(12) part (DIV2)
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4998
or honour or regard you, further then your deserts or their interests lead them? Your flatterers will then forsake you,
or honour or regard you, further then your deserts or their interests led them? Your Flatterers will then forsake you,
cc n1 cc vvb pn22, av-jc cs po22 n2 cc po32 n2 vvi pno32? po22 n2 vmb av vvi pn22,
(12) part (DIV2)
461
Page 245
4999
and seek them a new Master? When they are winding your Carkass, and laying it up for rottenness in the dust, what signs of your power will then appear:
and seek them a new Master? When they Are winding your Carcase, and laying it up for rottenness in the dust, what Signs of your power will then appear:
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(12) part (DIV2)
461
Page 245
5000
Will your corpse have any reverend aspect? How many have been spurned when they were dead, that were bowed to while they were alive? There are many in Hell,
Will your corpse have any reverend aspect? How many have been spurned when they were dead, that were bowed to while they were alive? There Are many in Hell,
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(12) part (DIV2)
461
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5001
and there will be for ever, that were greater men then you on earth. The higher you clime, the lower you have to fall.
and there will be for ever, that were greater men then you on earth. The higher you climb, the lower you have to fallen.
cc pc-acp vmb vbi p-acp av, cst vbdr jc n2 cs pn22 p-acp n1. dt jc pn22 vvb, dt jc pn22 vhb pc-acp vvi.
(12) part (DIV2)
461
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5002
If the breath of a thousand applaud you now, perhaps a million may reproach you when you are dead? However, it is not the applause of men that will carry you to heaven,
If the breath of a thousand applaud you now, perhaps a million may reproach you when you Are dead? However, it is not the applause of men that will carry you to heaven,
cs dt n1 pp-f dt crd vvi pn22 av, av dt crd vmb vvi pn22 c-crq pn22 vbr j? c-acp, pn31 vbz xx dt n1 pp-f n2 cst vmb vvi pn22 p-acp n1,
(12) part (DIV2)
461
Page 245
5003
or abate the least of your pain in Hell. Glory not then in worldly honours or greatness.
or abate the least of your pain in Hell. Glory not then in worldly honours or greatness.
cc vvi dt ds pp-f po22 n1 p-acp n1. n1 xx av p-acp j n2 cc n1.
(12) part (DIV2)
461
Page 245
5004
But rather rejoyce that you have enough without all this in God.
But rather rejoice that you have enough without all this in God.
cc-acp av-c vvb cst pn22 vhb av-d p-acp d d p-acp np1.
(12) part (DIV2)
461
Page 246
5005
How well, thinks the Christian, can I spare all these tedious troublesom employments, these complements, these applauses, this sumptuous provision and retinue;
How well, thinks the Christian, can I spare all these tedious troublesome employments, these compliments, these applauses, this sumptuous provision and retinue;
uh-crq av, vvz dt njp, vmb pns11 vvi d d j j n2, d n2, d n2, d j n1 cc n1;
(12) part (DIV2)
461
Page 246
5006
and all this stir that they make in the world? How easily can I spare their Titles and Obeysances? When I look up at them as on the pinac•e of a steeple, I bless my self that I am below them on sa•er ground.
and all this stir that they make in the world? How Easily can I spare their Titles and Obeisances? When I look up At them as on the pinac•e of a steeple, I bless my self that I am below them on sa•er ground.
cc d d n1 cst pns32 vvb p-acp dt n1? c-crq av-j vmb pns11 vvi po32 n2 cc n2? c-crq pns11 vvb a-acp p-acp pno32 c-acp p-acp dt n1 pp-f dt n1, pns11 vvb po11 n1 cst pns11 vbm p-acp pno32 p-acp jc n1.
(12) part (DIV2)
461
Page 246
5007
I have more leisure to converse with God in my solitude, then they have in a crowd.
I have more leisure to converse with God in my solitude, then they have in a crowd.
pns11 vhb dc n1 pc-acp vvi p-acp np1 p-acp po11 n1, cs pns32 vhb p-acp dt n1.
(12) part (DIV2)
461
Page 246
5008
Rejoyce that you neither need nor desire such a s•ate, but find Christ enough for you in a lower condition,
Rejoice that you neither need nor desire such a s•ate, but find christ enough for you in a lower condition,
vvb cst pn22 dx n1 ccx vvi d dt n1, cc-acp vvb np1 av-d p-acp pn22 p-acp dt jc n1,
(12) part (DIV2)
461
Page 246
5009
and nothing without him enough in the highest.
and nothing without him enough in the highest.
cc pix p-acp pno31 d p-acp dt js.
(12) part (DIV2)
461
Page 246
5010
That you are above these empty childish honours, when those that possess them may be enslaved under them.
That you Are above these empty childish honours, when those that possess them may be enslaved under them.
cst pn22 vbr p-acp d j j n2, c-crq d cst vvb pno32 vmb vbi vvn p-acp pno32.
(12) part (DIV2)
461
Page 246
5011
That you have the dignity of a Son of God, a Member of Christ, and an Heir of Heaven,
That you have the dignity of a Son of God, a Member of christ, and an Heir of Heaven,
cst pn22 vhb dt n1 pp-f dt n1 pp-f np1, dt n1 pp-f np1, cc dt n1 pp-f n1,
(12) part (DIV2)
461
Page 246
5012
and have an heart that can contentedly let other men take the dignities of the earth.
and have an heart that can contentedly let other men take the dignities of the earth.
cc vhb dt n1 cst vmb av-vvn vvi j-jn n2 vvb dt n2 pp-f dt n1.
(12) part (DIV2)
461
Page 246
5013
Its more to have the world, and the Kingdoms and glory of it under your feet, by the Spiritual advancement of your souls,
Its more to have the world, and the Kingdoms and glory of it under your feet, by the Spiritual advancement of your Souls,
po31 av-dc pc-acp vhi dt n1, cc dt n2 cc n1 pp-f pn31 p-acp po22 n2, p-acp dt j n1 pp-f po22 n2,
(12) part (DIV2)
461
Page 246
5014
then to be the Monarch of the world.
then to be the Monarch of the world.
cs pc-acp vbi dt n1 pp-f dt n1.
(12) part (DIV2)
461
Page 246
5015
2. Have you abundance of earthly Riches, and provision for your flesh? So that you want nothing,
2. Have you abundance of earthly Riches, and provision for your Flesh? So that you want nothing,
crd vhb pn22 n1 pp-f j n2, cc n1 p-acp po22 n1? av cst pn22 vvb pix,
(12) part (DIV2)
462
Page 246
5016
but have the world at will? Glory not in it, as the least part of your felicity.
but have the world At will? Glory not in it, as the least part of your felicity.
cc-acp vhb dt n1 p-acp n1? n1 xx p-acp pn31, c-acp dt ds n1 pp-f po22 n1.
(12) part (DIV2)
462
Page 246
5017
This will not keep your souls in your bodies; nor take away their guilt, nor open to you the gates of heaven.
This will not keep your Souls in your bodies; nor take away their guilt, nor open to you the gates of heaven.
d vmb xx vvi po22 n2 p-acp po22 n2; ccx vvb av po32 n1, ccx vvi p-acp pn22 dt n2 pp-f n1.
(12) part (DIV2)
462
Page 246
5018
You may want a drop of water in Hell, for all your riches on earth. If you scape that danger, no thanks to your riches.
You may want a drop of water in Hell, for all your riches on earth. If you escape that danger, no thanks to your riches.
pn22 vmb vvi dt n1 pp-f n1 p-acp n1, p-acp d po22 n2 p-acp n1. cs pn22 vvb d n1, dx n2 p-acp po22 n2.
(12) part (DIV2)
462
Page 246
5019
If ever you get to heaven ▪ you must be beholden to Christ to save you from your riches:
If ever you get to heaven ▪ you must be beholden to christ to save you from your riches:
cs av pn22 vvb p-acp n1 ▪ pn22 vmb vbi vvi p-acp np1 pc-acp vvi pn22 p-acp po22 n2:
(12) part (DIV2)
462
Page 246
5020
And when all's done, you will have a harder journey, and a greater load to burden you then others,
And when all's done, you will have a harder journey, and a greater load to burden you then Others,
cc c-crq d|vbz vdn, pn22 vmb vhi dt jc n1, cc dt jc n1 pc-acp vvi pn22 av n2-jn,
(12) part (DIV2)
462
Page 246
5021
and will be saved with very much ado. Glory not then in these;
and will be saved with very much ado. Glory not then in these;
cc vmb vbi vvn p-acp av d n1. n1 xx av p-acp d;
(12) part (DIV2)
462
Page 246
5022
but rather glory that you have a taste of higher and sweeter things, which take off your minds,
but rather glory that you have a taste of higher and Sweeten things, which take off your minds,
cc-acp av-c n1 cst pn22 vhb dt n1 pp-f jc cc jc n2, r-crq vvb a-acp po22 n2,
(12) part (DIV2)
462
Page 246
5023
and make you look on these as chips.
and make you look on these as chips.
cc vvb pn22 vvb p-acp d c-acp n2.
(12) part (DIV2)
462
Page 246
5024
To have an heart that cares not for wealth or honours, but can rejoyce in poverty and daily reproaches, is a thousand times greater mercy,
To have an heart that Cares not for wealth or honours, but can rejoice in poverty and daily Reproaches, is a thousand times greater mercy,
p-acp vhi dt n1 cst vvz xx p-acp n1 cc n2, cc-acp vmb vvi p-acp n1 cc j n2, vbz dt crd n2 jc n1,
(12) part (DIV2)
462
Page 246
5025
then to have all the wealth and honour of the world.
then to have all the wealth and honour of the world.
cs pc-acp vhi d dt n1 cc n1 pp-f dt n1.
(12) part (DIV2)
462
Page 246
5026
3. Have you convenient habitations, for buildings, and rooms, and walks, and lands, and neighbourhood? Glory not in them as any of your felicity.
3. Have you convenient habitations, for buildings, and rooms, and walks, and Lands, and neighbourhood? Glory not in them as any of your felicity.
crd vhb pn22 j n2, c-acp n2, cc n2, cc n2, cc n2, cc n1? n1 xx p-acp pno32 p-acp d pp-f po22 n1.
(12) part (DIV2)
463
Page 247
5027
They are baits to tice your hearts from God.
They Are baits to tice your hearts from God.
pns32 vbr n2 pc-acp vvi po22 n2 p-acp np1.
(12) part (DIV2)
463
Page 247
5028
But rather rejoyce that you have a building not made with hands eternall in the heavens,
But rather rejoice that you have a building not made with hands Eternal in the heavens,
cc-acp av-c vvb cst pn22 vhb dt n1 xx vvn p-acp n2 j p-acp dt n2,
(12) part (DIV2)
463
Page 247
5029
and that you can be contented till you come thither with any thing in the way,
and that you can be contented till you come thither with any thing in the Way,
cc cst pn22 vmb vbi vvn p-acp pn22 vvb av p-acp d n1 p-acp dt n1,
(12) part (DIV2)
463
Page 247
5030
and make shift with inconveniences for a little while. Heaven wants no furniture, nor hath any encumbrances, nor inconveniences.
and make shift with inconveniences for a little while. Heaven Wants no furniture, nor hath any encumbrances, nor inconveniences.
cc vvi n1 p-acp n2 p-acp dt j n1. n1 vvz dx n1, ccx vhz d n2, ccx n2.
(12) part (DIV2)
463
Page 247
5031
If a winding sheet and Coffin be room enough when we are dead, we can endure sure to be somewhat straitened while we are alive, seeing we are dead to the world while we live in it.
If a winding sheet and Coffin be room enough when we Are dead, we can endure sure to be somewhat straitened while we Are alive, seeing we Are dead to the world while we live in it.
cs dt j-vvg n1 cc n1 vbb n1 av-d c-crq pns12 vbr j, pns12 vmb vvi av-j pc-acp vbi av vvn cs pns12 vbr j, vvg pns12 vbr j p-acp dt n1 cs pns12 vvb p-acp pn31.
(12) part (DIV2)
463
Page 247
5032
O what is the most sumptuous Palace, to the meanest room in our Fathers house.
O what is the most sumptuous Palace, to the Meanest room in our Father's house.
sy q-crq vbz dt av-ds j n1, p-acp dt js n1 p-acp po12 ng1 n1.
(12) part (DIV2)
463
Page 247
5033
The green and flourishing earth in Summer, covered with the more glorious spangled Firmament, is a goodly structure;
The green and flourishing earth in Summer, covered with the more glorious spangled Firmament, is a goodly structure;
dt j-jn cc j-vvg n1 p-acp n1, vvn p-acp dt av-dc j j-vvn n1, vbz dt j n1;
(12) part (DIV2)
463
Page 247
5034
but far short of that which the poorest Saint shall have with God.
but Far short of that which the Poorest Saint shall have with God.
cc-acp av-j j pp-f d r-crq dt js n1 vmb vhi p-acp np1.
(12) part (DIV2)
463
Page 247
5035
4. Have you comelyness of body? have you beauty or strength? Glory not in it.
4. Have you comeliness of body? have you beauty or strength? Glory not in it.
crd vhb pn22 n1 pp-f n1? vhb pn22 n1 cc n1? n1 xx p-acp pn31.
(12) part (DIV2)
464
Page 247
5036
It is but warm well ▪ coloured earth. The pox or other sickness can quickly turn your beauty to deformity.
It is but warm well ▪ coloured earth. The pox or other sickness can quickly turn your beauty to deformity.
pn31 vbz p-acp j av ▪ j-vvn n1. dt n1 cc j-jn n1 vmb av-j vvi po22 n1 p-acp n1.
(12) part (DIV2)
464
Page 247
5037
If age do not wrinkle it, death will dissolve it.
If age do not wrinkle it, death will dissolve it.
cs n1 vdb xx n1 pn31, n1 vmb vvi pn31.
(12) part (DIV2)
464
Page 247
5038
The comelyest and strongest body, will shortly be as homely and loathsom a thing, as the dirt in the streets,
The comeliest and Strongest body, will shortly be as homely and loathsome a thing, as the dirt in the streets,
dt js cc js n1, vmb av-j vbi a-acp j cc j dt n1, c-acp dt n1 p-acp dt n2,
(12) part (DIV2)
464
Page 247
5039
and as the carry on in a ditch. The stoutest youth, and the neatest d•mes must come to this; there's no remedy.
and as the carry on in a ditch. The Stoutest youth, and the neatest d•mes must come to this; there's no remedy.
cc p-acp dt vvi a-acp p-acp dt n1. dt js n1, cc dt js n2 vmb vvi p-acp d; pc-acp|vbz dx n1.
(12) part (DIV2)
464
Page 247
5040
And is such a body a thing to be Gloried in: No, but glory rather in your assurance of a Resurrection:
And is such a body a thing to be Gloried in: No, but glory rather in your assurance of a Resurrection:
cc vbz d dt n1 dt n1 pc-acp vbi vvn p-acp: uh-dx, cc-acp n1 av-c p-acp po22 n1 pp-f dt n1:
(12) part (DIV2)
464
Page 247
5041
when your mortal• bodies shall put on immortality, and your corruptible, incorruption, and and death shall be swallowed up in victory;
when your mortal• bodies shall put on immortality, and your corruptible, incorruption, and and death shall be swallowed up in victory;
c-crq po22 n1 n2 vmb vvi p-acp n1, cc po22 j, n1, cc cc n1 vmb vbi vvn a-acp p-acp n1;
(12) part (DIV2)
464
Page 247
5042
and when you shall shine as Stars in the Firmament of your Father, and be subject to heat and cold, hunger,
and when you shall shine as Stars in the Firmament of your Father, and be Subject to heat and cold, hunger,
cc c-crq pn22 vmb vvi p-acp n2 p-acp dt n1 pp-f po22 n1, cc vbi j-jn p-acp n1 cc j-jn, n1,
(12) part (DIV2)
464
Page 247
5043
and thirst, and weariness no more:
and thirst, and weariness no more:
cc n1, cc n1 av-dx av-dc:
(12) part (DIV2)
464
Page 247
5044
And that in the mean•time you can tame this flesh, and use it as a servant,
And that in the mean•time you can tame this Flesh, and use it as a servant,
cc cst p-acp dt av pn22 vmb vvi d n1, cc vvb pn31 p-acp dt n1,
(12) part (DIV2)
464
Page 247
5045
and instead of caring for its inordinate provision, can lay out your care for a more during substance.
and instead of caring for its inordinate provision, can lay out your care for a more during substance.
cc av pp-f vvg p-acp po31 j n1, vmb vvi av po22 n1 p-acp dt av-dc p-acp n1.
(12) part (DIV2)
464
Page 247
5046
5. Have you comely apparel for the adorning of your bodies? Glory not in it.
5. Have you comely apparel for the adorning of your bodies? Glory not in it.
crd vhb pn22 j n1 p-acp dt vvg pp-f po22 n2? n1 xx p-acp pn31.
(12) part (DIV2)
465
Page 247
5047
This is so childish that its below a man, and therefore so sin•ull as to be unbeseeming a Christian.
This is so childish that its below a man, and Therefore so sin•ull as to be unbeseeming a Christian.
d vbz av j cst pn31|vbz p-acp dt n1, cc av av j c-acp pc-acp vbi vvg dt njp.
(12) part (DIV2)
465
Page 247
5048
The emptyest person may have the best attire. It is not your out-side that shews your worth.
The emptyest person may have the best attire. It is not your outside that shows your worth.
dt js n1 vmb vhi dt js n1. pn31 vbz xx po22 n1-an cst vvz po22 n1.
(12) part (DIV2)
465
Page 247
5049
The Philosopher asks the Question, Why women are more addicted to look after neat attire then men? and he answereth,
The Philosopher asks the Question, Why women Are more addicted to look After neat attire then men? and he Answers,
dt n1 vvz dt n1, q-crq n2 vbr dc vvn pc-acp vvi p-acp j n1 av n2? cc pns31 vvz,
(12) part (DIV2)
465
Page 248
5050
Because nature is conscious of their want of inward worth, it seeks to make it up with somewhat that is borrowed.
Because nature is conscious of their want of inward worth, it seeks to make it up with somewhat that is borrowed.
c-acp n1 vbz j pp-f po32 n1 pp-f j n1, pn31 vvz pc-acp vvi pn31 a-acp p-acp av d vbz vvn.
(12) part (DIV2)
465
Page 248
5051
It may make a man suspect that somewhat is amiss within, when there needs all this ado without.
It may make a man suspect that somewhat is amiss within, when there needs all this ado without.
pn31 vmb vvi dt n1 n-jn cst av vbz av a-acp, c-crq a-acp av d d n1 p-acp.
(12) part (DIV2)
465
Page 248
5052
They are not alway the best horses, that have the neatest trappings. A fool may be as bravely drest as a wise man:
They Are not always the best Horses, that have the neatest trappings. A fool may be as bravely dressed as a wise man:
pns32 vbr xx av dt js n2, cst vhb dt js n2. dt n1 vmb vbi a-acp av-j vvn p-acp dt j n1:
(12) part (DIV2)
465
Page 248
5053
and few but fools and children do admire you, or think you ever the better, but many an one will envy you, and many take you to be the worse.
and few but Fools and children do admire you, or think you ever the better, but many an one will envy you, and many take you to be the Worse.
cc d p-acp n2 cc n2 vdb vvi pn22, cc vvb pn22 av dt jc, cc-acp d dt pi vmb vvi pn22, cc d vvb pn22 pc-acp vbi dt jc.
(12) part (DIV2)
465
Page 248
5054
A graceless soul will be but sorrily covered with neat attire. And whatever you hang without, we all know that there's dung and filth within.
A graceless soul will be but sorrily covered with neat attire. And whatever you hang without, we all know that there's dung and filth within.
dt j n1 vmb vbi cc-acp av-j vvn p-acp j n1. cc r-crq pn22 vvb p-acp, pns12 d vvb cst pc-acp|vbz n1 cc n1 a-acp.
(12) part (DIV2)
465
Page 248
5055
Pauls shop hath comlyer Ornaments then these, 1 Tim. 2. 9. Let women adorn themselves in modest apparel, with shamefastness and sobriety; Paul's shop hath comlyer Ornament then these, 1 Tim. 2. 9. Let women adorn themselves in modest apparel, with shamefastness and sobriety;
npg1 n1 vhz jc n2 cs d, crd np1 crd crd vvb n2 vvi px32 p-acp j n1, p-acp n1 cc n1;
(12) part (DIV2)
465
Page 248
5056
not with broidered hair, or gold, or pearls, or costly array, but which becometh women professing godliness, with good works;
not with broidered hair, or gold, or Pearls, or costly array, but which Becometh women professing godliness, with good works;
xx p-acp j-vvn n1, cc n1, cc n2, cc j n1, cc-acp r-crq vvz n2 vvg n1, p-acp j n2;
(12) part (DIV2)
465
Page 248
5057
learning in silence with all subjection. learning in silence with all subjection.
vvg p-acp n1 p-acp d n1.
(12) part (DIV2)
465
Page 248
5058
] Glory in the whole rayment of the Saints, even the righteousness of Christ, lest when you go naked out of the world as you come naked in, your souls should be found naked before an holy jealous God.
] Glory in the Whole raiment of the Saints, even the righteousness of christ, lest when you go naked out of the world as you come naked in, your Souls should be found naked before an holy jealous God.
] n1 p-acp dt j-jn n1 pp-f dt n2, av dt n1 pp-f np1, cs c-crq pn22 vvb j av pp-f dt n1 c-acp pn22 vvb j p-acp, po22 n2 vmd vbi vvn j p-acp dt j j np1.
(12) part (DIV2)
465
Page 248
5059
6. Have you health of body, and feel no sickness? Glory not in it. It will last you but a while.
6. Have you health of body, and feel no sickness? Glory not in it. It will last you but a while.
crd vhb pn22 n1 pp-f n1, cc vvb dx n1? n1 xx p-acp pn31. pn31 vmb vvi pn22 p-acp dt n1.
(12) part (DIV2)
466
Page 248
5060
Your oyl will be spent ere long, and your candle will go out: You must know what pains and death are as well as others.
Your oil will be spent ere long, and your candle will go out: You must know what pains and death Are as well as Others.
po22 n1 vmb vbi vvn p-acp j, cc po22 n1 vmb vvi av: pn22 vmb vvi r-crq n2 cc n1 vbr a-acp av c-acp n2-jn.
(12) part (DIV2)
466
Page 248
5061
A little cold, or heat, or a thousand accidents, may quickly change the case with you.
A little cold, or heat, or a thousand accidents, may quickly change the case with you.
dt j j-jn, cc n1, cc dt crd n2, vmb av-j vvi dt n1 p-acp pn22.
(12) part (DIV2)
466
Page 248
5062
Many that were young and lusty go to their graves, when some that were more likely to have gone before them are left behind:
Many that were young and lusty go to their graves, when Some that were more likely to have gone before them Are left behind:
av-d d vbdr j cc j vvb p-acp po32 n2, c-crq d cst vbdr av-dc j pc-acp vhi vvn p-acp pno32 vbr vvn a-acp:
(12) part (DIV2)
466
Page 248
5063
But first or last we must all away. Rather glory in a healthfull frame of soul:
But First or last we must all away. Rather glory in a healthful frame of soul:
cc-acp ord cc ord pns12 vmb av-d av. av-c n1 p-acp dt j n1 pp-f n1:
(12) part (DIV2)
466
Page 248
5064
that Christ hath cured you of your worldliness and pride, of your self-seeking, and passion, and fleshly lusts:
that christ hath cured you of your worldliness and pride, of your self-seeking, and passion, and fleshly Lustiest:
cst np1 vhz vvn pn22 pp-f po22 n1 cc n1, pp-f po22 j, cc n1, cc j n2:
(12) part (DIV2)
466
Page 248
5065
For this will be a more durable health then the other.
For this will be a more durable health then the other.
c-acp d vmb vbi dt av-dc j n1 av dt n-jn.
(12) part (DIV2)
466
Page 248
5066
7. Have you Nobility of birth? are you descended of worshipfull or honourable Ancestors? Glory not in it.
7. Have you Nobilt of birth? Are you descended of worshipful or honourable Ancestors? Glory not in it.
crd vhb pn22 n1 pp-f n1? vbr pn22 vvn pp-f j cc j n2? n1 xx p-acp pn31.
(12) part (DIV2)
467
Page 248
5067
We are all made of one common earth. There is as good blood in the veins of a beggar as of a Lord.
We Are all made of one Common earth. There is as good blood in the Veins of a beggar as of a Lord.
pns12 vbr d vvn pp-f crd j n1. pc-acp vbz p-acp j n1 p-acp dt n2 pp-f dt n1 c-acp pp-f dt n1.
(12) part (DIV2)
467
Page 248
5068
This is but a remnant of your Ancestors honour.
This is but a remnant of your Ancestors honour.
d vbz p-acp dt n1 pp-f po22 n2 n1.
(12) part (DIV2)
467
Page 249
5069
Perhaps the favour of some great men might bestow it on them at first without desert? Or it might be the Consequent of a little riches, though ill got.
Perhaps the favour of Some great men might bestow it on them At First without desert? Or it might be the Consequent of a little riches, though ill god.
av dt n1 pp-f d j n2 vmd vvi pn31 p-acp pno32 p-acp ord p-acp n1? cc pn31 vmd vbi dt j pp-f dt j n2, cs av-jn vvn.
(12) part (DIV2)
467
Page 249
5070
However the merit descendeth not to you; and therefore its little honour that comes that way.
However the merit Descendeth not to you; and Therefore its little honour that comes that Way.
c-acp dt n1 vvz xx p-acp pn22; cc av pn31|vbz j n1 cst vvz d n1.
(12) part (DIV2)
467
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5071
That's your chief honour which is most your own and least borrowed from others:
That's your chief honour which is most your own and least borrowed from Others:
d|vbz po22 j-jn n1 r-crq vbz av-ds po22 d cc ds vvn p-acp n2-jn:
(12) part (DIV2)
467
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5072
The deserving Son of a beggar is more truly honourable, then the undeserving Son of a Lord.
The deserving Son of a beggar is more truly honourable, then the undeserving Son of a Lord.
dt j-vvg n1 pp-f dt n1 vbz av-dc av-j j, cs dt j n1 pp-f dt n1.
(12) part (DIV2)
467
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5073
Glory rather that you are born again, not of the flesh, but of the Spirit, not of corruptible seed, but incoruptible;
Glory rather that you Are born again, not of the Flesh, but of the Spirit, not of corruptible seed, but incorruptible;
n1 av-c cst pn22 vbr vvn av, xx pp-f dt n1, cc-acp pp-f dt n1, xx pp-f j n1, cc-acp j;
(12) part (DIV2)
467
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5074
the word of God that endureth for ever.
the word of God that Endureth for ever.
dt n1 pp-f np1 cst vvz p-acp av.
(12) part (DIV2)
467
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5075
Your first birth, how noble so ever, makes you but children of wrath and slaves of Satan.
Your First birth, how noble so ever, makes you but children of wrath and slaves of Satan.
po22 ord n1, c-crq j av av, vvz pn22 p-acp n2 pp-f n1 cc n2 pp-f np1.
(12) part (DIV2)
467
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5076
But your new birth is the truly honourable birth, which makes you partakers of the Divine Nature, the Sons of God, the heirs of Heaven,
But your new birth is the truly honourable birth, which makes you partakers of the Divine Nature, the Sons of God, the Heirs of Heaven,
p-acp po22 j n1 vbz dt av-j j n1, r-crq vvz pn22 n2 pp-f dt j-jn n1, dt n2 pp-f np1, dt n2 pp-f n1,
(12) part (DIV2)
467
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5077
and Co-heirs with the Lord Jesus. 1 Pet. 1. 23. Iohn 3. 6. & 1. 12. Rom. 8. 17.
and Coheirs with the Lord jesus. 1 Pet. 1. 23. John 3. 6. & 1. 12. Rom. 8. 17.
cc n2 p-acp dt n1 np1. crd np1 crd crd np1 crd crd cc crd crd np1 crd crd
(12) part (DIV2)
467
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5078
8. Have you friends that love you, and are able to countenance you, and are daily tender of you and helpful to you? Bless God for them, but glory not in man:
8. Have you Friends that love you, and Are able to countenance you, and Are daily tender of you and helpful to you? Bless God for them, but glory not in man:
crd vhb pn22 n2 cst vvb pn22, cc vbr j pc-acp vvi pn22, cc vbr av-j j pp-f pn22 cc j p-acp pn22? np1 np1 p-acp pno32, cc-acp vvb xx p-acp n1:
(12) part (DIV2)
468
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5079
For Cursed is is he that trusteth in man and maketh flesh his arm, and withdraweth his heart from the Lord, Jer. 17. 5. Cease from man whose breath is in his nostrils,
For Cursed is is he that Trusteth in man and makes Flesh his arm, and withdraweth his heart from the Lord, Jer. 17. 5. Cease from man whose breath is in his nostrils,
c-acp vvn vbz vbz pns31 cst vvz p-acp n1 cc vv2 n1 po31 n1, cc vvz po31 n1 p-acp dt n1, np1 crd crd vvb p-acp n1 rg-crq n1 vbz p-acp po31 n2,
(12) part (DIV2)
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5080
for wherein is he to be accounted of, Isa. 2. 22. Your best friends are uncertain,for wherein is he to be accounted of, Isaiah 2. 22. Your best Friends Are uncertain,
c-acp c-crq vbz pns31 pc-acp vbi vvn pp-f, np1 crd crd po22 js n2 vbr j,
(12) part (DIV2)
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5081
and quickly lost, and may turn so unkind as to break your hearts. Or if their minds prove constant, their lives are uncertain;
and quickly lost, and may turn so unkind as to break your hearts. Or if their minds prove constant, their lives Are uncertain;
cc av-j vvn, cc vmb vvi av j c-acp pc-acp vvi po22 n2. cc cs po32 n2 vvb j, po32 n2 vbr j;
(12) part (DIV2)
468
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5082
and the dearer they were to you, with the greater grief you will lay them in the grave.
and the Dearer they were to you, with the greater grief you will lay them in the grave.
cc dt jc-jn pns32 vbdr p-acp pn22, p-acp dt jc n1 pn22 vmb vvi pno32 p-acp dt n1.
(12) part (DIV2)
468
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5083
Or if you fall your selves into sickness, they will prove but silly comforts to you:
Or if you fallen your selves into sickness, they will prove but silly comforts to you:
cc cs pn22 vvb po22 n2 p-acp n1, pns32 vmb vvi p-acp j n2 p-acp pn22:
(12) part (DIV2)
468
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5084
They can but look on you and be sorry for you; but that will not ease your pain, nor succour you.
They can but look on you and be sorry for you; but that will not ease your pain, nor succour you.
pns32 vmb cc-acp vvi p-acp pn22 cc vbb j p-acp pn22; cc-acp d vmb xx vvi po22 n1, ccx vvi pn22.
(12) part (DIV2)
468
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5085
Oh how much more cause have you to glory in such a friend as Christ, that will save you from sin,
O how much more cause have you to glory in such a friend as christ, that will save you from since,
uh q-crq av-d av-dc n1 vhb pn22 pc-acp vvi p-acp d dt n1 c-acp np1, cst vmb vvi pn22 p-acp n1,
(12) part (DIV2)
468
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5086
and wrath, and Hell? In such a friend as God Almighty, that can rebuke your diseases by a word? Or make them tend to the cure of your souls? and that will stick to you when others leave you:
and wrath, and Hell? In such a friend as God Almighty, that can rebuke your diseases by a word? Or make them tend to the cure of your Souls? and that will stick to you when Others leave you:
cc n1, cc n1? p-acp d dt n1 c-acp np1 j-jn, cst vmb vvi po22 n2 p-acp dt n1? cc vvb pno32 vvi p-acp dt n1 pp-f po22 n2? cc cst vmb vvi p-acp pn22 c-crq n2-jn vvb pn22:
(12) part (DIV2)
468
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5087
with whom you must dwell in heaven for ever.
with whom you must dwell in heaven for ever.
p-acp ro-crq pn22 vmb vvi p-acp n1 c-acp av.
(12) part (DIV2)
468
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5088
9. Have you the pleasantest meats or drinks that your appetite desires? the easiest lodgings? the easiest lives? the pleasantest recreations or companions? Glory not in them.
9. Have you the Pleasantest Meats or drinks that your appetite Desires? the Easiest lodgings? the Easiest lives? the Pleasantest recreations or Sodales? Glory not in them.
crd vhb pn22 dt js n2 cc n2 cst po22 n1 vvz? dt js n2? dt js n2? dt js n2 cc n2? n1 xx p-acp pno32.
(12) part (DIV2)
469
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5089
These are the most desperate bait of the Devil, and the common ruine of the world.
These Are the most desperate bait of the devil, and the Common ruin of the world.
d vbr dt av-ds j n1 pp-f dt n1, cc dt j n1 pp-f dt n1.
(12) part (DIV2)
469
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5090
To take your fill, and please your flesh, and fit your lives to its desires, is the very way to hell,
To take your fill, and please your Flesh, and fit your lives to its Desires, is the very Way to hell,
p-acp vvb po22 n1, cc vvb po22 n1, cc vvb po22 n2 p-acp po31 n2, vbz dt j n1 p-acp n1,
(12) part (DIV2)
469
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5091
and the property of the slaves of Satan: Your sweet meat will have sowre sauce. If you live after the flesh you shall die;
and the property of the slaves of Satan: Your sweet meat will have sour sauce. If you live After the Flesh you shall die;
cc dt n1 pp-f dt n2 pp-f np1: po22 j n1 vmb vhi j n1. cs pn22 vvb p-acp dt n1 pn22 vmb vvi;
(12) part (DIV2)
469
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5092
but if by the Spirit you mortifie the deeds of the body you shall live, Rom. 8. 13. You know what became of him, Luke 16. that was cloathed in purple and fine linnen, and fared deliciously every day. but if by the Spirit you mortify the Deeds of the body you shall live, Rom. 8. 13. You know what became of him, Lycia 16. that was clothed in purple and fine linen, and fared deliciously every day.
cc-acp cs p-acp dt n1 pn22 vvi dt n2 pp-f dt n1 pn22 vmb vvi, np1 crd crd pn22 vvb r-crq vvd pp-f pno31, av crd d vbds vvn p-acp j-jn cc j n1, cc vvd av-j d n1.
(12) part (DIV2)
469
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5093
Its a heavy case to have your portion and all your good things in this life.
Its a heavy case to have your portion and all your good things in this life.
pn31|vbz dt j n1 pc-acp vhi po22 n1 cc d po22 j n2 p-acp d n1.
(12) part (DIV2)
469
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5094
Rejoyce rather that you have conquered the desires of your flesh, and have brought it into subjection:
Rejoice rather that you have conquered the Desires of your Flesh, and have brought it into subjection:
vvb av-c cst pn22 vhb vvn dt n2 pp-f po22 n1, cc vhb vvn pn31 p-acp n1:
(12) part (DIV2)
469
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5095
That you are Masters of your appetites, and can eat and drink to the glory of God,
That you Are Masters of your appetites, and can eat and drink to the glory of God,
cst pn22 vbr n2 pp-f po22 n2, cc vmb vvi cc vvi p-acp dt n1 pp-f np1,
(12) part (DIV2)
469
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5096
and that you can deny your ease, and endure hardness as a soldiour of Christ:
and that you can deny your ease, and endure hardness as a soldier of christ:
cc cst pn22 vmb vvi po22 n1, cc vvi n1 p-acp dt n1 pp-f np1:
(12) part (DIV2)
469
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5097
That you have pleasanter recreations in the waies of life, and sweeter comforts then the flesh can have any:
That you have pleasanter recreations in the ways of life, and Sweeten comforts then the Flesh can have any:
cst pn22 vhb jc n2 p-acp dt n2 pp-f n1, cc jc n2 cs dt n1 vmb vhi d:
(12) part (DIV2)
469
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5098
and that you have delights that are more durable, and meat to eat that others know not of.
and that you have delights that Are more durable, and meat to eat that Others know not of.
cc cst pn22 vhb n2 cst vbr av-dc j, cc n1 pc-acp vvi d n2-jn vvb xx pp-f.
(12) part (DIV2)
469
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5099
Rejoyce that you have conquered the flesh your greatest enemy, and so have escaped the greatest danger.
Rejoice that you have conquered the Flesh your greatest enemy, and so have escaped the greatest danger.
vvb cst pn22 vhb vvn dt n1 po22 js n1, cc av vhb vvn dt js n1.
(12) part (DIV2)
469
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5100
For there is no condemnation to them that are in Christ Iesus, that walk not after the flesh, For there is no condemnation to them that Are in christ Iesus, that walk not After the Flesh,
p-acp pc-acp vbz dx n1 p-acp pno32 cst vbr p-acp np1 np1, cst vvb xx p-acp dt n1,
(12) part (DIV2)
469
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5101
but after the Spirit, Rom. 8. 1. 10. Have you the love of your neighbours, and do all men men speak well of you? Glory not in it as any of your felicity.but After the Spirit, Rom. 8. 1. 10. Have you the love of your neighbours, and do all men men speak well of you? Glory not in it as any of your felicity.
cc-acp p-acp dt n1, np1 crd crd crd vhb pn22 dt n1 pp-f po22 n2, cc vdb d n2 n2 vvb av pp-f pn22? n1 xx p-acp pn31 p-acp d pp-f po22 n1.
(12) part (DIV2)
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5102
For it will be wo to many that are as well spoken of as you.
For it will be woe to many that Are as well spoken of as you.
p-acp pn31 vmb vbi n1 p-acp d cst vbr a-acp av vvn pp-f p-acp pn22.
(12) part (DIV2)
470
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5103
The world is not so wise nor so good, that a man should much rejoyce in its good word.
The world is not so wise nor so good, that a man should much rejoice in its good word.
dt n1 vbz xx av j ccx av j, cst dt n1 vmd av-d vvi p-acp po31 j n1.
(12) part (DIV2)
470
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5104
Are they learned men that extoll you? yet do not Glory in it.
are they learned men that extol you? yet do not Glory in it.
vbr pns32 j n2 cst vvb pn22? av vdb xx n1 p-acp pn31.
(12) part (DIV2)
471
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5105
They may boast you into Pride and Hell, but they cannot add a cubit to the stature of your worth.
They may boast you into Pride and Hell, but they cannot add a cubit to the stature of your worth.
pns32 vmb vvi pn22 p-acp n1 cc n1, cc-acp pns32 vmbx vvi dt n1 p-acp dt n1 pp-f po22 n1.
(12) part (DIV2)
471
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5106
They see not the state of your soul? and therefore you may be miserable when they have said their best.
They see not the state of your soul? and Therefore you may be miserable when they have said their best.
pns32 vvb xx dt n1 pp-f po22 n1? cc av pn22 vmb vbi j c-crq pns32 vhb vvn po32 js.
(12) part (DIV2)
471
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5107
Are they godly men that admire you and speak well of you? yet Glory not in it as any certain Evidence of your felicity.
are they godly men that admire you and speak well of you? yet Glory not in it as any certain Evidence of your felicity.
vbr pns32 j n2 cst vvb pn22 cc vvb av pp-f pn22? av n1 xx p-acp pn31 p-acp d j n1 pp-f po22 n1.
(12) part (DIV2)
472
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5108
They speak as they think, and may easily be deceived. They are not your Judges.
They speak as they think, and may Easily be deceived. They Are not your Judges.
pns32 vvb c-acp pns32 vvb, cc vmb av-j vbi vvn. pns32 vbr xx po22 n2.
(12) part (DIV2)
472
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5109
As their hard thoughts cannot condemn you, so their good thoughts or words cannot justifie you with God.
As their hard thoughts cannot condemn you, so their good thoughts or words cannot justify you with God.
p-acp po32 j n2 vmbx vvi pn22, av po32 j n2 cc n2 vmbx vvi pn22 p-acp np1.
(12) part (DIV2)
472
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5110
Oh Glory rather in Gods approbation, who knows your heart;
O Glory rather in God's approbation, who knows your heart;
uh n1 av p-acp ng1 n1, r-crq vvz po22 n1;
(12) part (DIV2)
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5111
to whose judgement it is that you stand or fall, who judgeth not by outward appearance, but in righteousness.
to whose judgement it is that you stand or fallen, who Judgeth not by outward appearance, but in righteousness.
p-acp rg-crq n1 pn31 vbz cst pn22 vvb cc vvi, r-crq vvz xx p-acp j n1, cc-acp p-acp n1.
(12) part (DIV2)
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5112
If he say, Well done good and faithfull servant: his words will be life to you:
If he say, Well done good and faithful servant: his words will be life to you:
cs pns31 vvb, av vdn j cc j n1: po31 n2 vmb vbi n1 p-acp pn22:
(12) part (DIV2)
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5113
but a thousand others may say so, and do you no good at all, but hurt.
but a thousand Others may say so, and do you no good At all, but hurt.
cc-acp dt crd n2-jn vmb vvi av, cc vdb pn22 dx j p-acp d, cc-acp n1.
(12) part (DIV2)
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5114
11. Are you famous for Learning? and have you great parts in knowledge and utterance? Glory not in it as any of your felicity, or evidence thereof.
11. are you famous for Learning? and have you great parts in knowledge and utterance? Glory not in it as any of your felicity, or evidence thereof.
crd vbr pn22 j p-acp n1? cc vhb pn22 j n2 p-acp n1 cc n1? n1 xx p-acp pn31 p-acp d pp-f po22 n1, cc n1 av.
(12) part (DIV2)
473
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5115
There are learneder men then you in hell:
There Are Learneder men then you in hell:
pc-acp vbr jc n2 cs pn22 p-acp n1:
(12) part (DIV2)
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5116
the greatest knowledge of common things hath much sorrow and sheweth you so much of your ignorance,
the greatest knowledge of Common things hath much sorrow and shows you so much of your ignorance,
dt js n1 pp-f j n2 vhz d n1 cc vvz pn22 av d pp-f po22 n1,
(12) part (DIV2)
473
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5117
and what is yet beyond your reach, that it disquiets you the more.
and what is yet beyond your reach, that it disquiets you the more.
cc r-crq vbz av p-acp po22 n1, cst pn31 vvz pn22 dt av-dc.
(12) part (DIV2)
473
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5118
Much more may you Glory that you know Christ Crucified, and that you know your interest in the Love of God;
Much more may you Glory that you know christ crucified, and that you know your Interest in the Love of God;
av-d av-dc vmb pn22 n1 cst pn22 vvb np1 vvn, cc cst pn22 vvb po22 n1 p-acp dt n1 pp-f np1;
(12) part (DIV2)
473
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5119
and can Love him whom you know:
and can Love him whom you know:
cc vmb vvi pno31 ro-crq pn22 vvb:
(12) part (DIV2)
473
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5120
without which all your knowledge would make you but as sounding brass, or a tinckling Cymball.
without which all your knowledge would make you but as sounding brass, or a tinkling Cymbal.
p-acp r-crq d po22 n1 vmd vvi pn22 p-acp p-acp j-vvg n1, cc dt j-vvg np1-n.
(12) part (DIV2)
473
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5121
Of all these together, I may say, Ier. 9. 23, 24. Thus saith the Lord of Hosts, let not the wise man Glory in his wisdom,
Of all these together, I may say, Jeremiah 9. 23, 24. Thus Says the Lord of Hosts, let not the wise man Glory in his Wisdom,
pp-f d d av, pns11 vmb vvi, np1 crd crd, crd av vvz dt n1 pp-f n2, vvb xx dt j n1 n1 p-acp po31 n1,
(12) part (DIV2)
473
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5122
neither let the mighty man glory in his might, let not the rich man glory in his riches;
neither let the mighty man glory in his might, let not the rich man glory in his riches;
av-dx vvb dt j n1 n1 p-acp po31 n1, vvb xx dt j n1 n1 p-acp po31 n2;
(12) part (DIV2)
473
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5123
but let him that glorieth, glory in this, that he understandeth and knoweh me, that I am the Lord, which exercise loving kindness, judgement and righteousness. ]but let him that Glorieth, glory in this, that he understands and knoweh me, that I am the Lord, which exercise loving kindness, judgement and righteousness. ]
cc-acp vvb pno31 cst vvz, n1 p-acp d, cst pns31 vvz cc vvb pno11, cst pns11 vbm dt n1, r-crq n1 vvg n1, n1 cc n1. ]
(12) part (DIV2)
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5124
12. Have you spiritual mercies as well as corporall? Take heed in what respect you Glory in them. For example,
12. Have you spiritual Mercies as well as corporal? Take heed in what respect you Glory in them. For Exampl,
crd vhb pn22 j n2 c-acp av c-acp j? vvb n1 p-acp r-crq n1 pn22 n1 p-acp pno32. p-acp n1,
(12) part (DIV2)
474
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5125
1. Have you abundant and excellent means of grace? Have you Ministers, and holy Ordinances,
1. Have you abundant and excellent means of grace? Have you Ministers, and holy Ordinances,
crd vhb pn22 j cc j n2 pp-f n1? vhb pn22 n2, cc j n2,
(12) part (DIV2)
475
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5126
and Christian Communion, in the purest order? Glory in them as Gods mercies and helps to higher things:
and Christian Communion, in the Purest order? Glory in them as God's Mercies and helps to higher things:
cc njp n1, p-acp dt js n1? n1 p-acp pno32 p-acp npg1 n2 cc n2 p-acp jc n2:
(12) part (DIV2)
475
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5127
But not as your felicity, or a certain Evidence of it.
But not as your felicity, or a certain Evidence of it.
cc-acp xx p-acp po22 n1, cc dt j n1 pp-f pn31.
(12) part (DIV2)
475
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5128
For many are first in these respects, that will be last in respect of life Eternal.
For many Are First in these respects, that will be last in respect of life Eternal.
p-acp d vbr ord p-acp d n2, cst vmb vbi ord p-acp n1 pp-f n1 j.
(12) part (DIV2)
475
Page 251
5129
The greatest fall is from the highest Mercies;
The greatest fallen is from the highest mercies;
dt js n1 vbz p-acp dt js n2;
(12) part (DIV2)
475
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5130
And many that had the chiefest place in the Church, will have the •orest place in hell.
And many that had the chiefest place in the Church, will have the •orest place in hell.
cc d cst vhd dt js-jn n1 p-acp dt n1, vmb vhi dt js n1 p-acp n1.
(12) part (DIV2)
475
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5131
Abominable Sodom will scape better then many hearers of the Gospel.
Abominable Sodom will escape better then many hearers of the Gospel.
j np1 vmb vvi av-jc cs d n2 pp-f dt n1.
(12) part (DIV2)
475
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5132
But Glory in this, that you have the Spirit of the Gospel, and that Christ within you that is preached in the Gospel.
But Glory in this, that you have the Spirit of the Gospel, and that christ within you that is preached in the Gospel.
p-acp n1 p-acp d, cst pn22 vhb dt n1 pp-f dt n1, cc cst np1 p-acp pn22 cst vbz vvn p-acp dt n1.
(12) part (DIV2)
475
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5133
2. Have you much understanding in the Doctrine of the Gospel? and are you eminent teachers of it to others? Glory in it as an opportunity of serving your Lord, and doing and getting good.
2. Have you much understanding in the Doctrine of the Gospel? and Are you eminent Teachers of it to Others? Glory in it as an opportunity of serving your Lord, and doing and getting good.
crd vhb pn22 d n1 p-acp dt n1 pp-f dt n1? cc vbr pn22 j n2 pp-f pn31 p-acp n2-jn? n1 p-acp pn31 p-acp dt n1 pp-f vvg po22 n1, cc vdg cc vvg j.
(12) part (DIV2)
476
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5134
But not as a certain Evidence of a good estate.
But not as a certain Evidence of a good estate.
cc-acp xx p-acp dt j n1 pp-f dt j n1.
(12) part (DIV2)
476
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5135
For many shall say, Lord have we not preached in thy name? whom Christ will not own,
For many shall say, Lord have we not preached in thy name? whom christ will not own,
p-acp d vmb vvi, n1 vhb pns12 xx vvn p-acp po21 n1? r-crq np1 vmb xx d,
(12) part (DIV2)
476
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5136
because they were workers of iniquity, Mat. 7. 22. And he that knoweth his Masters will and doth it not shall be beaten with many stripes, Luke 12. 47. But if your Love and Obedience be answerable to your knowledge, glory rather in that.
Because they were workers of iniquity, Mathew 7. 22. And he that Knoweth his Masters will and does it not shall be beaten with many stripes, Lycia 12. 47. But if your Love and obedience be answerable to your knowledge, glory rather in that.
c-acp pns32 vbdr n2 pp-f n1, np1 crd crd cc pns31 cst vvz po31 n2 vmb cc vdz pn31 xx vmb vbi vvn p-acp d n2, av crd crd p-acp cs po22 n1 cc n1 vbb j p-acp po22 n1, n1 av-c p-acp d.
(12) part (DIV2)
476
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5137
3. Have you done many works of mercy to others? Have you given all you have to the poor:
3. Have you done many works of mercy to Others? Have you given all you have to the poor:
crd vhb pn22 vdn d n2 pp-f n1 p-acp n2-jn? vhb pn22 vvn d pn22 vhb p-acp dt j:
(12) part (DIV2)
477
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have you converted many souls? Are you publick mercies to the place where you live? Give God the Glory of so great a mercy:
have you converted many Souls? are you public Mercies to the place where you live? Give God the Glory of so great a mercy:
vhb pn22 vvn d n2? vbr pn22 j n2 p-acp dt n1 c-crq pn22 vvb? np1 np1 dt n1 pp-f av j dt n1:
(12) part (DIV2)
477
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5139
But take heed of giving the Glory to your selves And take not the outward works alone,
But take heed of giving the Glory to your selves And take not the outward works alone,
cc-acp vvb n1 pp-f vvg dt n1 p-acp po22 n2 cc vvb xx dt j n2 av-j,
(12) part (DIV2)
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5140
so much as for certain Evidences of your happiness. 4. Have you extraordinary experiences of Mercy, and extraordinary feelings of comfort in your selves.
so much as for certain Evidences of your happiness. 4. Have you extraordinary experiences of Mercy, and extraordinary feelings of Comfort in your selves.
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(12) part (DIV2)
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5141
Rejoyce in in them as Gods mercy, and give him the Glory. But remember that these are no certain Evidences of your safe condition.
Rejoice in in them as God's mercy, and give him the Glory. But Remember that these Are no certain Evidences of your safe condition.
vvb p-acp p-acp pno32 p-acp npg1 n1, cc vvb pno31 dt n1. cc-acp vvb cst d vbr dx j n2 pp-f po22 j n1.
(12) part (DIV2)
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5142
Many have been wonderfully saved from death, that will not be saved from hell. And many large comforts, have ended in eternall sorrows.
Many have been wonderfully saved from death, that will not be saved from hell. And many large comforts, have ended in Eternal sorrows.
av-d vhb vbn av-j vvn p-acp n1, cst vmb xx vbi vvn p-acp n1. cc d j n2, vhb vvn p-acp j n2.
(12) part (DIV2)
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5143
5. Have you a living faith, and a soul abounding in the Love of God,
5. Have you a living faith, and a soul abounding in the Love of God,
crd vhb pn22 dt j-vvg n1, cc dt n1 vvg p-acp dt n1 pp-f np1,
(12) part (DIV2)
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5144
and emptyed of Self in Christian humilty, and exercised in holy walkings, and conflicts for Christ,
and emptied of Self in Christian humility, and exercised in holy walkings, and conflicts for christ,
cc vvn pp-f n1 p-acp njp n1, cc vvn p-acp j n2-vvg, cc n2 p-acp np1,
(12) part (DIV2)
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5145
and looking with hope to the Joy that is set before you? What then shall I say to you? Glory in this blessed work of Grace: this image of Christ: this heavenly nature and conversation:
and looking with hope to the Joy that is Set before you? What then shall I say to you? Glory in this blessed work of Grace: this image of christ: this heavenly nature and Conversation:
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(12) part (DIV2)
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5146
and this foretaste and earnest of everlasting life.
and this foretaste and earnest of everlasting life.
cc d n1 cc n1 pp-f j n1.
(12) part (DIV2)
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5147
But sure I need not bid you give not your very Graces the Glory due to Christ.
But sure I need not bid you give not your very Graces the Glory due to christ.
p-acp av-j pns11 vvb xx vvi pn22 vvb xx po22 j n2 dt n1 j-jn p-acp np1.
(12) part (DIV2)
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5148
For this were to prohibit you a contradiction:
For this were to prohibit you a contradiction:
p-acp d vbdr pc-acp vvi pn22 dt n1:
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5149
it is the nature of them all to carry you to Christ, and to cause you to deny your selves:
it is the nature of them all to carry you to christ, and to cause you to deny your selves:
pn31 vbz dt n1 pp-f pno32 d pc-acp vvi pn22 p-acp np1, cc pc-acp vvi pn22 pc-acp vvi po22 n2:
(12) part (DIV2)
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5150
You cannot exercise these Graces but you must do it.
You cannot exercise these Graces but you must do it.
pn22 vmbx vvi d n2 p-acp pn22 vmb vdi pn31.
(12) part (DIV2)
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5151
Do I need to desire you that you make not your own faith the matter of that Righteousness which must answer the Law,
Do I need to desire you that you make not your own faith the matter of that Righteousness which must answer the Law,
vdb pns11 vvi pc-acp vvi pn22 cst pn22 vvb xx po22 d n1 dt n1 pp-f d n1 r-crq vmb vvi dt n1,
(12) part (DIV2)
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5152
when faith it self is a Receiving of another for our righteousness? Or need I advise you that you trust not in your Love and Evangelical Obedience as a satisfaction to Gods Justice,
when faith it self is a Receiving of Another for our righteousness? Or need I Advice you that you trust not in your Love and Evangelical obedience as a satisfaction to God's justice,
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(12) part (DIV2)
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5153
or the matter of that righteousness which must answer the Law;
or the matter of that righteousness which must answer the Law;
cc dt n1 pp-f d n1 r-crq vmb vvi dt n1;
(12) part (DIV2)
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5154
when that Love and Obedience is nothing else, but a Love to him and an Obedience of him that hath satisfied for us and is become our righteousness? Do I need to perswade the humble so far as they are humble, not to be proud of their own graces or works? or the self-denying not to glory in themselves.
when that Love and obedience is nothing Else, but a Love to him and an obedience of him that hath satisfied for us and is become our righteousness? Do I need to persuade the humble so Far as they Are humble, not to be proud of their own graces or works? or the self-denying not to glory in themselves.
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(12) part (DIV2)
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5155
The nature of the new creature, and the annointing that is in you, doth effectually teach you all these things;
The nature of the new creature, and the anointing that is in you, does effectually teach you all these things;
dt n1 pp-f dt j n1, cc dt vvg cst vbz p-acp pn22, vdz av-j vvi pn22 d d n2;
(12) part (DIV2)
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5156
and you have already learned them. Yet because you are sanctified but in part, you have still need of warning;
and you have already learned them. Yet Because you Are sanctified but in part, you have still need of warning;
cc pn22 vhb av vvn pno32. av c-acp pn22 vbr vvn p-acp p-acp n1, pn22 vhb av n1 pp-f n1;
(12) part (DIV2)
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5157
and therefore I require you, that you objectively abuse not these Graces of Christ (for actively you cannot;
and Therefore I require you, that you objectively abuse not these Graces of christ (for actively you cannot;
cc av pns11 vvb pn22, cst pn22 av-j vvb xx d n2 pp-f np1 (c-acp av-j pn22 vmbx;
(12) part (DIV2)
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5158
seeing Grace is that as Austin defineth it, qua nemo malè utitur. ) Should you think you merit by denying merit? or should you think you have somewhat to Glory in with God,
seeing Grace is that as Austin defineth it, qua nemo malè utitur.) Should you think you merit by denying merit? or should you think you have somewhat to Glory in with God,
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(12) part (DIV2)
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5159
because you have denyed your selves and your own worthiness? or should you trust in those acts as the matter of your Iustification against that Law, whose nature is to distrust in all that is your own,
Because you have denied your selves and your own worthiness? or should you trust in those acts as the matter of your Justification against that Law, whose nature is to distrust in all that is your own,
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(12) part (DIV2)
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5160
and thus to trust in Christ alone;
and thus to trust in christ alone;
cc av pc-acp vvi p-acp np1 j;
(12) part (DIV2)
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5161
you would be guilty of the most sacrilegious robbing of Christ, and of an impious abuse of the most precious gra••s contrary to their nature and ends;
you would be guilty of the most sacrilegious robbing of christ, and of an impious abuse of the most precious gra••s contrary to their nature and ends;
pn22 vmd vbi j pp-f dt av-ds j n-vvg pp-f np1, cc pp-f dt j n1 pp-f dt av-ds j n2 j-jn p-acp po32 n1 cc n2;
(12) part (DIV2)
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5162
and of the most absurd and sensless abuse of your very Reason by palpable contradiction. To conclude, I now beseech you all, take heed of your Glorying, internally and externally.
and of the most absurd and senseless abuse of your very Reason by palpable contradiction. To conclude, I now beseech you all, take heed of your Glorying, internally and externally.
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(12) part (DIV2)
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5163
Let the blinded worldling glory that he hath the world;
Let the blinded worldling glory that he hath the world;
vvb dt j-vvn n1 n1 cst pns31 vhz dt n1;
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5164
but do you glory that you need it not, and can be without it, and are heirs of a better world.
but do you glory that you need it not, and can be without it, and Are Heirs of a better world.
cc-acp vdb pn22 vvi cst pn22 vvb pn31 xx, cc vmb vbi p-acp pn31, cc vbr n2 pp-f dt jc n1.
(12) part (DIV2)
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5165
Let sensual wretches glory in the pleasing of their flesh;
Let sensual wretches glory in the pleasing of their Flesh;
vvb j ng1 n1 p-acp dt j-vvg pp-f po32 n1;
(12) part (DIV2)
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5166
but do you glory that you are able to deny it its desires, and to please your Lord.
but do you glory that you Are able to deny it its Desires, and to please your Lord.
cc-acp vdb pn22 vvi cst pn22 vbr j pc-acp vvi pn31 po31 n2, cc pc-acp vvi po22 n1.
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5167
Let the deluded ambitious ones glory in their honours;
Let the deluded ambitious ones glory in their honours;
vvb dt j-vvn j pi2 n1 p-acp po32 n2;
(12) part (DIV2)
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5168
but learn you to pitty them in the height of their prosperity, and glory in the durable prerogatives of the Saints.
but Learn you to pity them in the height of their Prosperity, and glory in the durable prerogatives of the Saints.
cc-acp vvb pn22 pc-acp vvi pno32 p-acp dt n1 pp-f po32 n1, cc n1 p-acp dt j n2 pp-f dt n2.
(12) part (DIV2)
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5169
Let natural men glory in their health and natural Life:
Let natural men glory in their health and natural Life:
vvb j n2 vvb p-acp po32 n1 cc j n1:
(12) part (DIV2)
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5170
but glory you in a readiness to die and be with Christ, and in the Believing expectations of the Life everlasting.
but glory you in a readiness to die and be with christ, and in the Believing Expectations of the Life everlasting.
cc-acp vvb pn22 p-acp dt n1 pc-acp vvi cc vbb p-acp np1, cc p-acp dt vvg n2 pp-f dt n1 j.
(12) part (DIV2)
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5171
Let hypocrites glory in their evading of sufferings:
Let Hypocrites glory in their evading of sufferings:
vvb n2 vvi p-acp po32 n-vvg pp-f n2:
(12) part (DIV2)
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5172
But do you glory in tribulations and infirmities, and that you are accounted worthy to suffer for Christ.
But do you glory in tribulations and infirmities, and that you Are accounted worthy to suffer for christ.
cc-acp vdb pn22 n1 p-acp n2 cc n2, cc cst pn22 vbr vvn j pc-acp vvi p-acp np1.
(12) part (DIV2)
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5173
Let Pharise•s glory in their superstitions, and ceremonies, and self-righteousness;
Let Pharise•s glory in their superstitions, and ceremonies, and self-righteousness;
vvb np1 n1 p-acp po32 n2, cc n2, cc n1;
(12) part (DIV2)
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5174
but glory you in Gospel simplicity, and in the righteousness of Christ, Isa. 45. 24, 25. Surely shall one say, In the Lord have I righteousness and strength;
but glory you in Gospel simplicity, and in the righteousness of christ, Isaiah 45. 24, 25. Surely shall one say, In the Lord have I righteousness and strength;
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(12) part (DIV2)
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5175
even to him shall men come, &c. In the Lord shall all the seed of Israel be justified and shall glory? ] I•r. 4. 2. The Nations shall bless themselves in him,
even to him shall men come, etc. In the Lord shall all the seed of Israel be justified and shall glory? ] I•r. 4. 2. The nations shall bless themselves in him,
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(12) part (DIV2)
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5176
and in him shall they glory. and in him shall they glory.
cc p-acp pno31 vmb pns32 vvi.
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5177
] Let the pomp and fulness of a flattering world be the glory of the worldling.
] Let the pomp and fullness of a flattering world be the glory of the worldling.
] vvb dt n1 cc n1 pp-f dt j-vvg n1 vbb dt n1 pp-f dt n1.
(12) part (DIV2)
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5178
But let the despised humility and hopes of true Believers, in the lowest ebb of worldly accomodations, be our greater glory.
But let the despised humility and hope's of true Believers, in the lowest ebb of worldly Accommodations, be our greater glory.
cc-acp vvb dt j-vvn n1 cc n2 pp-f j n2, p-acp dt js n1 pp-f j n2, vbi po12 jc n1.
(12) part (DIV2)
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5179
For God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty;
For God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that Are mighty;
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(12) part (DIV2)
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5180
and base things of the world, and things that are despised, hath God chosen; and things that are not to bring to nought things that are;
and base things of the world, and things that Are despised, hath God chosen; and things that Are not to bring to nought things that Are;
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(12) part (DIV2)
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5181
that no flesh should glory in his presence.
that no Flesh should glory in his presence.
cst dx n1 vmd vvi p-acp po31 n1.
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5182
But of him are ye in Christ Iesus, who of God is made unto us Wisdom,
But of him Are you in christ Iesus, who of God is made unto us Wisdom,
p-acp pp-f pno31 vbr pn22 p-acp np1 np1, r-crq pp-f np1 vbz vvn p-acp pno12 n1,
(12) part (DIV2)
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5183
and Righteousness, and Sanctification, and Redemption; that according as it is written, He that Glorieth, let him Glory in the Lord. and Righteousness, and Sanctification, and Redemption; that according as it is written, He that Glorieth, let him Glory in the Lord.
cc n1, cc n1, cc n1; d vvg c-acp pn31 vbz vvn, pns31 cst vvz, vvb pno31 n1 p-acp dt n1.
(12) part (DIV2)
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5184
] 1 Cor. 1. 27, 28, 29, 30, 31. And believe this;
] 1 Cor. 1. 27, 28, 29, 30, 31. And believe this;
] crd np1 crd crd, crd, crd, crd, crd cc vvb d;
(12) part (DIV2)
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5185
As Carnall Glorying is childish against our own reason and daily experience, and will shortly make all that used it ashamed;
As Carnal Glorying is childish against our own reason and daily experience, and will shortly make all that used it ashamed;
c-acp j vvg vbz j p-acp po12 d n1 cc j n1, cc vmb av-j vvi d cst vvd pn31 j;
(12) part (DIV2)
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5186
so the spiritual glorying of the mortified Believer, is also rational and manly, and will never make him ashamed,
so the spiritual glorying of the mortified Believer, is also rational and manly, and will never make him ashamed,
av dt j vvg pp-f dt j-vvn n1, vbz av j cc j, cc vmb av-x vvi pno31 j,
(12) part (DIV2)
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5187
but end in the perfect endless glory. Fix then your resolutions with this mortified Apostle;
but end in the perfect endless glory. Fix then your resolutions with this mortified Apostle;
cc-acp vvb p-acp dt j j n1. np1 av po22 n2 p-acp d j-vvn n1;
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5188
God forbid that I should Glory, save in the Cross of our Lord Iesus Christ, by whom the world is Crucified to me, and I unto the world. FINIS.God forbid that I should Glory, save in the Cross of our Lord Iesus christ, by whom the world is crucified to me, and I unto the world. FINIS.
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