The rare jewel of Christian contentment wherein is shewed, I. What contentment is, II. The holy art or mystery of it, III. Several lessons that Christ teacheth, to work the heart to contentment, IV. The excellencies of it, V. The evils of murmuring, VII. The aggravations of the sin of murmuring / by Jeremiah Burroughs.
I have learned in whatsoever state I am, therewith to be content. I have learned. ] Contentment in every condition is a great art, a spiritual mystery:
I have learned in whatsoever state I am, therewith to be content. I have learned. ] Contentment in every condition is a great art, a spiritual mystery:
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In strictnesse of phrase it is only attributed unto God, who hath stiled himself God alsufficiant, as resting wholly satisfied in and with himself alone;
In strictness of phrase it is only attributed unto God, who hath styled himself God alsufficiant, as resting wholly satisfied in and with himself alone;
but he is pleased freely to comunicate of his fulness to the creature so that from God in Christ the Saints receive grace for grace, Joh. 1.16. in somuch that there is in them an answerablenesse of the same grace in their proportion that is in Christ.
but he is pleased freely to communicate of his fullness to the creature so that from God in christ the Saints receive grace for grace, John 1.16. in So much that there is in them an answerableness of the same grace in their proportion that is in christ.
But hath Paul a self-sufficiency you will say? How are we sufficient of our selves? Our Apostle affirms in another case, That we are not sufficient of our selves to think any thing as of our selves? 2 Cor. 3.5. His meaning therefore must be, I find a sufficiency of satisfaction in my own heart, through the grace of Christ that is in me;
But hath Paul a self-sufficiency you will say? How Are we sufficient of our selves? Our Apostle affirms in Another case, That we Are not sufficient of our selves to think any thing as of our selves? 2 Cor. 3.5. His meaning Therefore must be, I find a sufficiency of satisfaction in my own heart, through the grace of christ that is in me;
though I have not outward comforts and worldly accommodations to supply my necessities, yet I enjoy portion enough betwixt Christ and my own soul abundantly to satisfie me in every condition.
though I have not outward comforts and worldly accommodations to supply my necessities, yet I enjoy portion enough betwixt christ and my own soul abundantly to satisfy me in every condition.
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I shall not make any division of the words, because I take them only to prosecute that one duty most necessary, viz. The quieting and comforting the hearts of Gods people under the troubles and changes they meet withall, in these heart-shaking times,
I shall not make any division of the words, Because I take them only to prosecute that one duty most necessary, viz. The quieting and comforting the hearts of God's people under the Troubles and changes they meet withal, in these heart-shaking times,
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as if godlinesse were not gain except there were Contentment withal. The like exhortation you have in Heb. 13.5. Let your conversation be without Covetousness, and be content with such things as you have.
as if godliness were not gain except there were Contentment withal. The like exhortation you have in Hebrew 13.5. Let your Conversation be without Covetousness, and be content with such things as you have.
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I do not find any Apostle or Writer of Scripture treat so much of this spiritual mystery of Contentment as this our Apostle hath done throughout his Epistles.
I do not find any Apostle or Writer of Scripture Treat so much of this spiritual mystery of Contentment as this our Apostle hath done throughout his Epistles.
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Thirdly, What those lessons are that must be learn'd to work the heart to contentment. Fourthly, Wherein the glorious excellencies of this grace doth principally consist.
Thirdly, What those Lessons Are that must be learned to work the heart to contentment. Fourthly, Wherein the glorious excellencies of this grace does principally consist.
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I shall break open this discription, for it is a box of precious ointment, very comfortable and useful for troubled hearts, in troubled time and conditions.
I shall break open this description, for it is a box of precious ointment, very comfortable and useful for troubled hearts, in troubled time and conditions.
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It is not only a not-seeking help to our selves by outward violence, or a forbearance of discontented murmuring expressions, in froward words and carriages against God or others;
It is not only a not-seeking help to our selves by outward violence, or a forbearance of discontented murmuring expressions, in froward words and carriages against God or Others;
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Many may sit down silently, forbearing discontented expressions, yet are inwardly swollen with discontentment; now this manifesteth a perplexed distemper and a great frowardnesse in their hearts:
Many may fit down silently, forbearing discontented expressions, yet Are inwardly swollen with discontentment; now this manifesteth a perplexed distemper and a great frowardness in their hearts:
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And God notwithstanding their outward silence hears the peevish fretting language of their souls. The shoe may be smooth and neat without, whilst the flesh is pinched within:
And God notwithstanding their outward silence hears the peevish fretting language of their Souls. The shoe may be smooth and neat without, while the Flesh is pinched within:
but in words and behaviour discover what woful perturbations there are within, their spirits being like the raging Sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with:
but in words and behaviour discover what woeful perturbations there Are within, their spirits being like the raging Sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with:
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Others there are who are able to keep in such distempers of heart, (as Judas did when he betrayed Christ with a kisse,) but still they boyl inwardly and eat like a Cankes:
Others there Are who Are able to keep in such distempers of heart, (as Judas did when he betrayed christ with a kiss,) but still they boil inwardly and eat like a Cankes:
and their souls are no more stir'd by them than the body is by a draught of smal beer, it is a sad symptome that their souls are in a dangerous and almost incurable condition.
and their Souls Are no more stirred by them than the body is by a draught of small beer, it is a sad Symptom that their Souls Are in a dangerous and almost incurable condition.
Though a Christian ought to be quiet under Gods correcting hand, yet he may without any breach of Christian contentment complain to God; (as one of the Ancients saith) though not with a tumultuous clamour and skreeking out in a perplexed passion,
Though a Christian ought to be quiet under God's correcting hand, yet he may without any breach of Christian contentment complain to God; (as one of the Ancients Says) though not with a tumultuous clamour and shrieking out in a perplexed passion,
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And likewise communicate his sad condition to his gracious friends, shewing them how God hath dealt with him and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.
And likewise communicate his sad condition to his gracious Friends, showing them how God hath dealt with him and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.
3 To all lawful seeking out for help into another condition, or simply endeavouring to be delivered out of the present affliction by the use of lawfull means.
3 To all lawful seeking out for help into Another condition, or simply endeavouring to be Delivered out of the present affliction by the use of lawful means.
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God is thus far mercifully indulgent to our weakness, and he will not take it ill at our hands if by earnest and importunate prayer we seek unto him for deliverance, till we know his good pleasure therein.
God is thus Far mercifully indulgent to our weakness, and he will not take it ill At our hands if by earnest and importunate prayer we seek unto him for deliverance, till we know his good pleasure therein.
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and as God will, and how God will, so that our wils are melted into the will of God, this is no opposition to the quietness which God requires in a contented spirit.
and as God will, and how God will, so that our wills Are melted into the will of God, this is no opposition to the quietness which God requires in a contented Spirit.
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as the discontented Israelits often did, which if we our selves cannot indure either in our children or servants, much lesse can God bear it in us. 2 To vexing and fretting ;
as the discontented Israelites often did, which if we our selves cannot endure either in our children or Servants, much less can God bear it in us. 2 To vexing and fretting;
but not be vexed with his afflictions. There is a vast difference betwixt a kindly grieving and a distempered vexation. 3 To tumultuousness of spirit :
but not be vexed with his afflictions. There is a vast difference betwixt a kindly grieving and a distempered vexation. 3 To tumultuousness of Spirit:
When the thoughts run distractingly and work in a confused manner, so that the affections are like the unruly multitude in the Acts, who knew not for what end they were come together.
When the thoughts run distractingly and work in a confused manner, so that the affections Are like the unruly multitude in the Acts, who knew not for what end they were come together.
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4 To unsetledness and unfixedness of spirit, whereby the heart is taken off from the present duty that God requires in our several relations, both towards God, our selves, and others.
4 To unsettledness and unfixedness of Spirit, whereby the heart is taken off from the present duty that God requires in our several relations, both towards God, our selves, and Others.
a Christian indeed values every service of God so much, that though some may be in the eye of the world and of natural reason, a slight empty businesse, beggerly rudiments, foolishnesse,
a Christian indeed value's every service of God so much, that though Some may be in the eye of the world and of natural reason, a slight empty business, beggarly rudiments, foolishness,
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yet seeing God cals for it, the authority of the command doth so over awe his heart, that he is willing to spend himself and to be spent in the discharge of it.
yet seeing God calls for it, the Authority of the command does so over awe his heart, that he is willing to spend himself and to be spent in the discharge of it.
Sanballat, Geshem, and Tobiah (when they would have hindred the building of the wall) with this, I am doing a great wo•k (saith he) so that I cannot come down,
Sanballat, Geshem, and Tobiah (when they would have hindered the building of the wall) with this, I am doing a great wo•k (Says he) so that I cannot come down,
A great man will permit common people to stand without his doors, but he will not let them come in and make a noise in his closet or bed-chamber when he purposely retires himself from all worldly imployments.
A great man will permit Common people to stand without his doors, but he will not let them come in and make a noise in his closet or bedchamber when he purposely retires himself from all worldly employments.
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6 To sinking discouragements. When things fall not out according to expectation, when the tyde of second causes runs so low that we see little left in the outward means to bear up our hopes and hearts.
6 To sinking discouragements. When things fallen not out according to expectation, when the tIED of second Causes runs so low that we see little left in the outward means to bear up our hope's and hearts.
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That then the heart begins to reason as he in the Kings, If the Lord should open the windows of heaven how should this be? Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means;
That then the heart begins to reason as he in the Kings, If the Lord should open the windows of heaven how should this be? Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means;
he often makes the fairest flowers of mans indeavours to wither, and brings improbable things to passe, that the glory of interprizes may be given to himself.
he often makes the Fairest flowers of men endeavours to wither, and brings improbable things to pass, that the glory of enterprises may be given to himself.
Gods blessing is many times secret upon his servants that they know not which way it comes; as 2 Kings, 3.17. Ye shall not see wind, neither shall you see rain, yet the valley shall be filled with water, God would have us depend on him though we do not see means how the thing should be brought to passe, else we do not shew a quiet spirit;
God's blessing is many times secret upon his Servants that they know not which Way it comes; as 2 Kings, 3.17. You shall not see wind, neither shall you see rain, yet the valley shall be filled with water, God would have us depend on him though we do not see means how the thing should be brought to pass, Else we do not show a quiet Spirit;
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Nay the good King Jehoshaphat joynes himself with Ahaziah 2 Chron. 20. Ʋlt. And Asa goes to Penhadad King of Assyria for help, not relying upon the Lord, (2 Chr. 16.7, 8.) Though the Lord had delivered the Ethiopian Army into his hands, consisting of a thousand thousand, 2 Chro. 14.11.
Nay the good King Jehoshaphat joins himself with Ahaziah 2 Chronicles 20. Ʋlt. And Asa Goes to Penhadad King of Assyria for help, not relying upon the Lord, (2 Christ 16.7, 8.) Though the Lord had Delivered the Ethiopian Army into his hands, consisting of a thousand thousand, 2 Chro 14.11.
The Eighth and last thing that this quietnesse of Spirit is opposite to, is desparate risings of heart against God in a way of rebellion : That is most abominable.
The Eighth and last thing that this quietness of Spirit is opposite to, is desperate risings of heart against God in a Way of rebellion: That is most abominable.
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nor vex, there is not that tumultuousness of spirit in you, there is not unsetledness in your spirits, there are not distracting fears in your hearts, no sinking discouragements, no base shiftings, no rising in rebellion any way against God:
nor vex, there is not that tumultuousness of Spirit in you, there is not unsettledness in your spirits, there Are not distracting fears in your hearts, no sinking discouragements, no base shiftings, not rising in rebellion any Way against God:
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This is the quietness of Spirit under an affliction, and that is the second thing when the soul is so far able to bear an affliction as to keep quiet under it.
This is the quietness of Spirit under an affliction, and that is the second thing when the soul is so Far able to bear an affliction as to keep quiet under it.
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Cannot you say when such an affliction befals you, I can blesse God I am satisfied in my judgment about it, I have nothing in the world to say in respect of my judgment against it, I see the hand of God and I should be content:
Cannot you say when such an affliction befalls you, I can bless God I am satisfied in my judgement about it, I have nothing in the world to say in respect of my judgement against it, I see the hand of God and I should be content:
This seem'd to be the case of David, Psal. 43. O my Soul why art thou disquieted? David as far as his judgment went, there was a contentednesse, that is, His judgment was satisfied in the work of God upon him;
This seemed to be the case of David, Psalm 43. Oh my Soul why art thou disquieted? David as Far as his judgement went, there was a contentedness, that is, His judgement was satisfied in the work of God upon him;
and he was troubled, but he knew not wherefore, O my soul why art thou east down within me? That Psalm is a very good Psalm for those that feel a fretting, discontented distemper in their hearts at any time,
and he was troubled, but he knew not Wherefore, Oh my soul why art thou east down within me? That Psalm is a very good Psalm for those that feel a fretting, discontented distemper in their hearts At any time,
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he hath it once or twice in that Psalm, Why art thou cast down O my soul? In vers. 5. And why art thou disquieted within me? hope thou in God for I shall yet praise him,
he hath it once or twice in that Psalm, Why art thou cast down Oh my soul? In vers. 5. And why art thou disquieted within me? hope thou in God for I shall yet praise him,
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He could not get this grace of Contentment to go through the whole frame of the Soul. There is a great deal of stir sometimes to get Contentment into their judgments, that is, To satisfie their judgment about their condition:
He could not get this grace of Contentment to go through the Whole frame of the Soul. There is a great deal of stir sometime to get Contentment into their Judgments, that is, To satisfy their judgement about their condition:
but there is a great deal of hope of Contentment if once your judgments come to be satisfied, that you can sit down and say in your judgments, I see cause to be contented;
but there is a great deal of hope of Contentment if once your Judgments come to be satisfied, that you can fit down and say in your Judgments, I see cause to be contented;
and that makes me to say, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the whol Soul, Judgment, Thoughts, Will, Affections and all are satisfied and quiet.
and that makes me to say, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the Whole Soul, Judgement, Thoughts, Will, Affections and all Are satisfied and quiet.
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The Second thing is this, which is very observable, That spiritual contentment comes from the frame of the Soul. A man or woman that is contented in a right way, their Contentment doth not so much come from outward arguments,
The Second thing is this, which is very observable, That spiritual contentment comes from the frame of the Soul. A man or woman that is contented in a right Way, their Contentment does not so much come from outward Arguments,
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It is the disposition of their own hearts that causes this Contentment; that brings forth this gracious Contentment rather than any external thing that doth it;
It is the disposition of their own hearts that Causes this Contentment; that brings forth this gracious Contentment rather than any external thing that does it;
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it is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts:
it is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts:
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but when a Christian is contented in a right way, the quiet doth come more from the inward temper and disposition of their own hearts than from any external arguments,
but when a Christian is contented in a right Way, the quiet does come more from the inward temper and disposition of their own hearts than from any external Arguments,
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A man that is of a healthful body, he puts on his cloathes, and perhaps when he puts them on at the first in a cold morning he feels his cloathes cold;
A man that is of a healthful body, he puts on his clothes, and perhaps when he puts them on At the First in a cold morning he feels his clothes cold;
But now you shall have others that have an affliction upon them, that have not this good temper in their hearts, their afflictions are very cold upon them and greivous;
But now you shall have Others that have an affliction upon them, that have not this good temper in their hearts, their afflictions Are very cold upon them and grievous;
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and it may be if you bring them some external arguments, somwhat from without, as the fire that warms the cloathes, perhaps they will be quiet for a while:
and it may be if you bring them Some external Arguments, somewhat from without, as the fire that warms the clothes, perhaps they will be quiet for a while:
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Thirdly, In way of distinction, from the very strength of reason (though not sanctified) the strength of natural reason may quiet the heart in some measure.
Thirdly, In Way of distinction, from the very strength of reason (though not sanctified) the strength of natural reason may quiet the heart in Some measure.
but keep his heartt quiet in respect of vexing and trouble, so on the other side he is not dull nor heavy but is very active to sanctifie Gods Name in the affliction thas is upon him,
but keep his heartt quiet in respect of vexing and trouble, so on the other side he is not dull nor heavy but is very active to sanctify God's Name in the affliction thas is upon him,
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for it is not enough meerly not to murmur, not to be discontented and troubled, but you must be active in the sanctifying Gods Name in the affliction.
for it is not enough merely not to murmur, not to be discontented and troubled, but you must be active in the sanctifying God's Name in the affliction.
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and he got this power over his spirit meerly by strength of reason and morallity: but now this gracious contentment comes from principles beyond the strength of reason.
and he god this power over his Spirit merely by strength of reason and morality: but now this gracious contentment comes from principles beyond the strength of reason.
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yea and they are contented as well when they commit sin against God, either when they have outward crosses or when God is dishonoured it is all one, either when themselves are crost or when God is crost;
yea and they Are contented as well when they commit since against God, either when they have outward Crosses or when God is dishonoured it is all one, either when themselves Are crossed or when God is crossed;
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there are many men and women when their afflictions are grievous upon them, with much adoe they are brought to be contented, a great deal of stir there is to quiet their hearts when they are under affliction,
there Are many men and women when their afflictions Are grievous upon them, with much ado they Are brought to be contented, a great deal of stir there is to quiet their hearts when they Are under affliction,
Secondly, freely, That is not by constraint, not patience by force (as we use to say.) As many will say that you must be content, this is the hand of God and there is no help for it;
Secondly, freely, That is not by constraint, not patience by force (as we use to say.) As many will say that you must be content, this is the hand of God and there is no help for it;
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O this is too low an expression for Christians, yet when Christians come to visit one another, they say friend or neighbour you must be content, this is to low an expression for a Christian, Must be content, no, readily,
Oh this is too low an expression for Christians, yet when Christians come to visit one Another, they say friend or neighbour you must be content, this is to low an expression for a Christian, Must be content, no, readily,
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Sixthly, Freely [ submitting ] to, and taking complacency in Gods dispose. Submitting to Gods dispose, What is that? The word Submit, it signifies nothing else, but to send under;
Sixthly, Freely [ submitting ] to, and taking complacency in God's dispose. Submitting to God's dispose, What is that? The word Submit, it signifies nothing Else, but to send under;
thou art under Gods feet, and keep under his feet, keep under the Authority of God, the Majesty of God, the Soveraignity of God, the Power that God hath over thee:
thou art under God's feet, and keep under his feet, keep under the authority of God, the Majesty of God, the Sovereignty of God, the Power that God hath over thee:
but that is not enough, but thou must say Good is the hand of the Lord, the expression of old Ely, Good is the word of the Lord, when it was a sore & hard word, that word that did threaten very grievous things to Ely and his house,
but that is not enough, but thou must say Good is the hand of the Lord, the expression of old Ely, Good is the word of the Lord, when it was a soar & hard word, that word that did threaten very grievous things to Ely and his house,
therefore in a verse, or two after my text, no mervail though Paul (saith he) was Content, you shall see in Phil. 4.18. But I have all, and abound, I am full. I have all:
Therefore in a verse, or two After my text, no marvel though Paul (Says he) was Content, you shall see in Philip 4.18. But I have all, and abound, I am full. I have all:
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where was there ever man more afflicted than Paul was? many times he had not tatters to hang about his body, to cover his nakednesse, he had not bread to eat, he was often in nakednesse,
where was there ever man more afflicted than Paul was? many times he had not tatters to hang about his body, to cover his nakedness, he had not bred to eat, he was often in nakedness,
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yet making many rich, as having nothing, and yet possessing all things, but mark what he saith, it is, As having nothing, but it is Possessing all things. He doth not say as possessing all things, but possessing all things;
yet making many rich, as having nothing, and yet possessing all things, but mark what he Says, it is, As having nothing, but it is Possessing all things. He does not say as possessing all things, but possessing all things;
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a contented heart looks to Gods dispose, and submits to Gods dispose, that is, sees the wisdom of God in all, in his submission sees his soveraignity,
a contented heart looks to God's dispose, and submits to God's dispose, that is, sees the Wisdom of God in all, in his submission sees his sovereignty,
but the Lord sees a great whil hence, and how do I know but had it not been for this affliction, I had been undone? I know that the love of God may as well stand with an afflicted estate, as with a prosperous estate ;
but the Lord sees a great While hence, and how do I know but had it not been for this affliction, I had been undone? I know that the love of God may as well stand with an afflicted estate, as with a prosperous estate;
in the general, come to any man or woman and say Will not you be content with Gods dispose? Yes say they God forbid but we should submit to Gods hand what ever it be;
in the general, come to any man or woman and say Will not you be content with God's dispose? Yes say they God forbid but we should submit to God's hand what ever it be;
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but when it comes to the particular, when the crosse comes sore indeed, when it striks you in the heaviest crosse that you think could befall you, what saith your heart now? Can you in every condition be content not onely for the matter,
but when it comes to the particular, when the cross comes soar indeed, when it striks you in the Heaviest cross that you think could befall you, what Says your heart now? Can you in every condition be content not only for the matter,
but for the time, that is to be in such a condition so long as God would have you, to be content to be at Gods time in that condition, to have such an affliction so long as God would have the affliction abide upon you, to be willing to stay and not to come out of the affliction no sooner than the Lord would have you come out of it? you are not content in your condition else;
but for the time, that is to be in such a condition so long as God would have you, to be content to be At God's time in that condition, to have such an affliction so long as God would have the affliction abide upon you, to be willing to stay and not to come out of the affliction no sooner than the Lord would have you come out of it? you Are not content in your condition Else;
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Contentment, it is the inward, quiet, gracious frame of spirit, freely submitting to and taking complacency in Gods dispose in every condition: That is the discription.
Contentment, it is the inward, quiet, gracious frame of Spirit, freely submitting to and taking complacency in God's dispose in every condition: That is the description.
1 First, That Contentment is a heart-work within the soul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the spirit. 4 Fourthly, It is a gracious frame. 5 Fiftly, It is the free working of this gracious frame. 6 Sixtly, There is in it a submission to God, sending the soul under God. 7 Seventhly, There is a taking complacency in the hand of God. 8 Eightly, All to Gods dispose. 9 Ninthly, In every condition, every condition though never so hard, though continue never so long:
1 First, That Contentment is a Heartwork within the soul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the Spirit. 4 Fourthly, It is a gracious frame. 5 Fifty, It is the free working of this gracious frame. 6 Sixty, There is in it a submission to God, sending the soul under God. 7 Seventhly, There is a taking complacency in the hand of God. 8 Eighth, All to God's dispose. 9 Ninthly, In every condition, every condition though never so hard, though continue never so long:
First, That you may lay your hands upon your hearts upon this that hath been said, the very telling of you what the lesson is, I fay may cause you to lay your hands upon your hearts,
First, That you may lay your hands upon your hearts upon this that hath been said, the very telling of you what the Lesson is, I faith may cause you to lay your hands upon your hearts,
and I have been far from learning this lesson, I indeed have learned but my A B C in this lesson of Contentment, I am but in the lower forme in Christs school if I am in it at all;
and I have been Far from learning this Lesson, I indeed have learned but my A B C in this Lesson of Contentment, I am but in the lower Form in Christ school if I am in it At all;
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So you know Noah he was put into the Ark, certainly he knew there was much affliction in the Ark, having all kind of creatures shut up with him for twelve monthes together, it was a mighty thing,
So you know Noah he was put into the Ark, Certainly he knew there was much affliction in the Ark, having all kind of creatures shut up with him for twelve months together, it was a mighty thing,
God doth require it at our hands, that we should not be willing to come out till he comes and fetches us out. In Josh. 4.10. you have a notable history there that may very well serve our purpose;
God does require it At our hands, that we should not be willing to come out till he comes and Fetches us out. In Josh. 4.10. you have a notable history there that may very well serve our purpose;
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Now the going through the river Jordan was a very dangerous thing, only God bad them to go, they might have been afraid that the water might have come in upon them:
Now the going through the river Jordan was a very dangerous thing, only God bade them to go, they might have been afraid that the water might have come in upon them:
but mark, it is said, The Priest that bear the Ark stood in the middest of Jordan till every thing was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua, and the people hasted and passed over:
but mark, it is said, The Priest that bear the Ark stood in the midst of Jordan till every thing was finished that the Lord commanded joshua to speak unto the people, according to all that Moses commanded joshua, and the people hasted and passed over:
but they must stay till God would have them go, stay in all that danger; for certainly in reason and sence there was a great deal of danger in staying:
but they must stay till God would have them go, stay in all that danger; for Certainly in reason and sense there was a great deal of danger in staying:
for the text saith, the people hasted over, but the Priests they must stay till the people be gone, stay til God cals them out from that place of danger;
for the text Says, the people hasted over, but the Priests they must stay till the people be gone, stay till God calls them out from that place of danger;
They have fled for their lives and afterwards the plague hath come among them, and if not that affliction it may be some other affliction, it is very rare that one affliction comes alone, commonly afflictions are not single things but they come one upon the neck of another;
They have fled for their lives and afterwards the plague hath come among them, and if not that affliction it may be Some other affliction, it is very rare that one affliction comes alone, commonly afflictions Are not single things but they come one upon the neck of Another;
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and that he should never be able to do it, but that's because he understands not the art of it, there is a turning of the hand so as you may do it with ease.
and that he should never be able to do it, but that's Because he understands not the art of it, there is a turning of the hand so as you may do it with ease.
What way a Christian comes to Contentment, there is a great Mysterie and art in it, by that hath been opened to you there will appear some mystery and art,
What Way a Christian comes to Contentment, there is a great Mystery and art in it, by that hath been opened to you there will appear Some mystery and art,
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how to joyne these two together to be sensible of an affliction as much as that man or woman that is not content, I am sensible of it as fully as they,
how to join these two together to be sensible of an affliction as much as that man or woman that is not content, I am sensible of it as Fully as they,
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and I seek waies to be delivered from it as well as they, and yet still my heart abides content, this is I say a mystery that is very hard to be understood by a carnal heart;
and I seek ways to be Delivered from it as well as they, and yet still my heart abides content, this is I say a mystery that is very hard to be understood by a carnal heart;
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and that makes Contentment, the mingling of joy and sorrow, of gracious joy and gracious sorrow together, grace teaches us how to moderate and to order an affliction so as there shall be a sence of it,
and that makes Contentment, the mingling of joy and sorrow, of gracious joy and gracious sorrow together, grace Teaches us how to moderate and to order an affliction so as there shall be a sense of it,
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and yet the most unsatisfied man in the world, these two together must needs be mysterious, I say a contented man as he is the most contented so he is the most unsatisfied of any man in the world.
and yet the most unsatisfied man in the world, these two together must needs be mysterious, I say a contented man as he is the most contented so he is the most unsatisfied of any man in the world.
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You never learned the mystery of contentment except it may be said of you that as you are the most contented man so you are the most unsatisfied man in the world.
You never learned the mystery of contentment except it may be said of you that as you Are the most contented man so you Are the most unsatisfied man in the world.
but bread and water, that is if God disposes of him for the things of the world to have but bread and water for his present condition, he can be satisfied with Gods dispose in that,
but bred and water, that is if God disposes of him for the things of the world to have but bred and water for his present condition, he can be satisfied with God's dispose in that,
yet he hath a heart quieted under Gods dispose, if he gives him but bread and water, to joyn these two together, this must needs be a great art and mystery.
yet he hath a heart quieted under God's dispose, if he gives him but bred and water, to join these two together, this must needs be a great art and mystery.
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and then a little matter is enough in the world, so be it he hath the God of that mercy he doth injoy; In Phil. 4.7.9. I shall need go no further to shew a notable Scripture for this, Compare vers. 7. with vers. 9. And the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ.
and then a little matter is enough in the world, so be it he hath the God of that mercy he does enjoy; In Philip 4.7.9. I shall need go no further to show a notable Scripture for this, Compare vers. 7. with vers. 9. And the peace of God which passes all understanding shall keep your hearts and minds through jesus christ.
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a gracious heart is not satisfied without this, To have the God of the mercy, as well as the mercy. In Psal. 73.25. Whom have I in heaven but Thee, and there is none upon the earth that I desire besides thee.
a gracious heart is not satisfied without this, To have the God of the mercy, as well as the mercy. In Psalm 73.25. Whom have I in heaven but Thee, and there is none upon the earth that I desire beside thee.
some men have a mighty large heart, but they have a straight condition, and they can never have Contentment when their hearts are big and their condition is little;
Some men have a mighty large heart, but they have a straight condition, and they can never have Contentment when their hearts Are big and their condition is little;
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Contentment is not alwaies cloathed with silk, and purple, and velvets, but Contentment is sometimes in a russet sure, in a mean condition as well as in a higher;
Contentment is not always clothed with silk, and purple, and velvets, but Contentment is sometime in a russet sure, in a mean condition as well as in a higher;
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and many men that sometimes have had great estates, and God hath brought them into a lower condition, they have had more Contentment in that condition than the other:
and many men that sometime have had great estates, and God hath brought them into a lower condition, they have had more Contentment in that condition than the other:
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Now how can that possible be? Thus easily, For if you did but understand the root of Contentment, it consists in the sutablenesse and proportion of the spirit of a man to his estate,
Now how can that possible be? Thus Easily, For if you did but understand the root of Contentment, it consists in the suitableness and proportion of the Spirit of a man to his estate,
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now a contented man hath his desires satisfied, God satisfies his desires, that is, all considered, he is satisfied in his condition for the present to be the best condition,
now a contented man hath his Desires satisfied, God Satisfies his Desires, that is, all considered, he is satisfied in his condition for the present to be the best condition,
You will say how is this? In this manner, art thou afflicted, and is there a great load and burden upon thee by reason of thy affliction? thou thinkest there is no way in the world to get Contentment,
You will say how is this? In this manner, art thou afflicted, and is there a great load and burden upon thee by reason of thy affliction? thou Thinkest there is no Way in the world to get Contentment,
What doest thou think there is no way for the Contentment of thy spirit but this getting off thy burden? O thou art deceived, the way of Contentment is to adde another burden, that is, labour to load and burden thy heart with thy sin,
What dost thou think there is no Way for the Contentment of thy Spirit but this getting off thy burden? O thou art deceived, the Way of Contentment is to add Another burden, that is, labour to load and burden thy heart with thy since,
for the abuse of thy health, and strength, and the abuse of any mercies that now the Lord hath taken away from thee, thou hast not honoured God with those mercies that thou hast had,
for the abuse of thy health, and strength, and the abuse of any Mercies that now the Lord hath taken away from thee, thou hast not honoured God with those Mercies that thou hast had,
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but have you ever tried this way, the husband and the wife? have you ever got alone and said, Come, Oh let us go and humble our souls before God together, let us go into our chamber and humble our souls before God for our sin, whereby we have abused those mercies that God hath taken away from us,
but have you ever tried this Way, the husband and the wife? have you ever god alone and said, Come, O let us go and humble our Souls before God together, let us go into our chamber and humble our Souls before God for our since, whereby we have abused those Mercies that God hath taken away from us,
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now how shall this man have Contentment? how? By the breaking of his heart, God hath broken thy estate, Oh seek to him for the breaking of thy heart likewise;
now how shall this man have Contentment? how? By the breaking of his heart, God hath broken thy estate, O seek to him for the breaking of thy heart likewise;
I meane in regard of the use of it, though for the matter the affliction abide stil. The way of Contentment to a carnal heart it's only the removing of the affliction, Oh that it may be gone;
I mean in regard of the use of it, though for the matter the affliction abide stil. The Way of Contentment to a carnal heart it's only the removing of the affliction, O that it may be gone;
well, is there no way to be contented till your estate be made up again? Till your poverty be removed? Yes, certainly Christianity would teach Contentment,
well, is there no Way to be contented till your estate be made up again? Till your poverty be removed? Yes, Certainly Christianity would teach Contentment,
Godly men do make their poverty turn to be riches, they get more riches out of their poverty then ever they get out of their revenues, out of all their trading in this world they never had such incomes as they have had out of their poverty;
Godly men do make their poverty turn to be riches, they get more riches out of their poverty then ever they get out of their revenues, out of all their trading in this world they never had such incomes as they have had out of their poverty;
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I am perswaded that many Christians have found it so, that they have got more good by their poverty than ever they got by all their riches, you find it in Scripture,
I am persuaded that many Christians have found it so, that they have god more good by their poverty than ever they god by all their riches, you find it in Scripture,
therefore think not this strange that I am speaking of, you do not find any one Godly man that came out of an affliction worse than when he came into it,
Therefore think not this strange that I am speaking of, you do not find any one Godly man that Come out of an affliction Worse than when he Come into it,
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but a great many Godly men you find have been worse for their prosperity, scarce one Godly man that you reade in Scripture of but was worse for prosperity (except Daniel and Nehemiah, I do not reade of any hurt they got by their prosperity that they had) scarce (I think) is any one example of any Godly man,
but a great many Godly men you find have been Worse for their Prosperity, scarce one Godly man that you read in Scripture of but was Worse for Prosperity (except daniel and Nehemiah, I do not read of any hurt they god by their Prosperity that they had) scarce (I think) is any one Exampl of any Godly man,
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in the 17. verse in his Comment upon that place saith, A Christian becometh a mighty worker and a wonderful creator, that is (saith he) to create out of heavinesse joy, out of terrour comfort, out of sin righteousnesse, out of death life,
in the 17. verse in his Comment upon that place Says, A Christian Becometh a mighty worker and a wondered creator, that is (Says he) to create out of heaviness joy, out of terror Comfort, out of since righteousness, out of death life,
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and being part of the Divine Nature it hath an impression of Gods Omnipotent power that is, to create light out of darkensse, to being good out of evill,
and being part of the Divine Nature it hath an impression of God's Omnipotent power that is, to create Light out of darkensse, to being good out of evil,
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Just as Nicodemus in the 3. of John, What can a man be born when he is old, can be enter the second time into his mothers womb and be born? So when we speak of grace that it can turn water into wine,
Just as Nicodemus in the 3. of John, What can a man be born when he is old, can be enter the second time into his mother's womb and be born? So when we speak of grace that it can turn water into wine,
Oh take heed thou speakest not in a scornful way of the waies of God; grace hath the power to turn afflictions into mercies. Two men shall have one affliction,
O take heed thou Speakest not in a scornful Way of the ways of God; grace hath the power to turn afflictions into Mercies. Two men shall have one affliction,
The Fifth thing is this, A Christain comes to this Contentment by making up the wants of his condition, by the performance of the work of his condition.
The Fifth thing is this, A Christian comes to this Contentment by making up the Wants of his condition, by the performance of the work of his condition.
well, how shall I come to be satisfied and content? A carnal heart thinks this, I must have my wants made up or else it is impossible that I should be content:
well, how shall I come to be satisfied and content? A carnal heart thinks this, I must have my Wants made up or Else it is impossible that I should be content:
No, but saith a gracious heart, What is the duty of the condition God hath put me into? Indeed my condition is changed, I was not long since in a prosperous condition,
No, but Says a gracious heart, What is the duty of the condition God hath put me into? Indeed my condition is changed, I was not long since in a prosperous condition,
Now what am I to do? what can I think now, are those duties that God requires of me in the condition that he hath now put me into? and let me put forth my strength, in the performance of the duties of my present condition.
Now what am I to do? what can I think now, Are those duties that God requires of me in the condition that he hath now put me into? and let me put forth my strength, in the performance of the duties of my present condition.
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but this may be but a temptation, therefore you should rather think, What doth God require of me in the condition I am now brought into? And thou shouldest labour to bring thy heart to quiet and Contentnent, by setting thy soul on work about the duties of thy present condition:
but this may be but a temptation, Therefore you should rather think, What does God require of me in the condition I am now brought into? And thou Shouldst labour to bring thy heart to quiet and Contentnent, by setting thy soul on work about the duties of thy present condition:
But then they think if they were in another condition, they would be contented, and then when they have got into that condition, they are stil as far from Contentment as before.
But then they think if they were in Another condition, they would be contented, and then when they have god into that condition, they Are still as Far from Contentment as before.
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But now the word that is translated will, it is the counsell of God, and so it may be translated as well, That after David in his generation had served Gods counsel, then he fell asleep.
But now the word that is translated will, it is the counsel of God, and so it may be translated as well, That After David in his generation had served God's counsel, then he fell asleep.
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A Sixt thing in the mystery of Contentment is this, A gracious heart is contented by the melting of his will and desires into Gods will and desires, by this means he gets Contentment;
A Sixt thing in the mystery of Contentment is this, A gracious heart is contented by the melting of his will and Desires into God's will and Desires, by this means he gets Contentment;
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So it is said of beleevers, that they are joyned to the Lord, and are one spirit, that is, look what Gods will is, I do not only see reason to submit to it,
So it is said of believers, that they Are joined to the Lord, and Are one Spirit, that is, look what God's will is, I do not only see reason to submit to it,
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a gracious heart hath learned this art, not only to make the commanding will of God to be it's own will, that is, what God commands me to do I will do it,
a gracious heart hath learned this art, not only to make the commanding will of God to be it's own will, that is, what God commands me to do I will do it,
as suppose a man makes over his debt to another man, if that man that I owe the debt to, be satisfied and contented, I am satisfied because I have made it over to him,
as suppose a man makes over his debt to Another man, if that man that I owe the debt to, be satisfied and contented, I am satisfied Because I have made it over to him,
A gracious heart must needs have satisfaction this way, because godliness doth teach him this, to see that his good is more in God than in himself, the good of my life,
A gracious heart must needs have satisfaction this Way, Because godliness does teach him this, to see that his good is more in God than in himself, the good of my life,
The Seventh thing in the Art of Contentment is this, The Mystery consists not so much by bringing any thing without, to make my condition more comfortable,
The Seventh thing in the Art of Contentment is this, The Mystery consists not so much by bringing any thing without, to make my condition more comfortable,
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and now without the understanding of these things, and the practice of them, you will never come to a true Contentation in your way, Oh you will be bunglers in this trade of Christianity;
and now without the understanding of these things, and the practice of them, you will never come to a true Contentation in your Way, O you will be bunglers in this trade of Christianity;
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So a Christian can get food that the world knows not of, in a secret way is a Christian fed by the dew of the blessing of God, a poor man or woman that hath but a little which hath grace, lives a more contented life than his rich neighbour that hath a great deal coming in, we find it so ordinarily,
So a Christian can get food that the world knows not of, in a secret Way is a Christian fed by the due of the blessing of God, a poor man or woman that hath but a little which hath grace, lives a more contented life than his rich neighbour that hath a great deal coming in, we find it so ordinarily,
but they find there is a sweetnesse in what they do injoy, and they know this by experience that they never had such sweetnesse in former times, that though they had more plenty in former times than now they have,
but they find there is a sweetness in what they do enjoy, and they know this by experience that they never had such sweetness in former times, that though they had more plenty in former times than now they have,
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If a King should send a piece of meat from his own table, it is a great deal more comfortable to a Courrier than if he had twenty dishes at ordinary allowance,
If a King should send a piece of meat from his own table, it is a great deal more comfortable to a Courier than if he had twenty Dishes At ordinary allowance,
if the King send but any little thing and say, Go and carry this to such a man as a token of my love, Oh how delightful is that unto him? are your husbands at Sea and send you a token of their love, it is more than forty times so much that you have in your houses already:
if the King send but any little thing and say, Go and carry this to such a man as a token of my love, O how delightful is that unto him? Are your Husbands At Sea and send you a token of their love, it is more than forty times so much that you have in your houses already:
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and is it not better to have a little upon free cost, than to come to have all to pay for? Grace doth shew a man that what he hath, he hath it on free cost, from God as from a Father,
and is it not better to have a little upon free cost, than to come to have all to pay for? Grace does show a man that what he hath, he hath it on free cost, from God as from a Father,
Fourthly, A godly man may very well be content, though he hath but little, For what he hath he hath it by right of Jesus Christ, by the purchase of Jesus Christ, he hath a right to it, another manner of right to what he hath,
Fourthly, A godly man may very well be content, though he hath but little, For what he hath he hath it by right of jesus christ, by the purchase of jesus christ, he hath a right to it, Another manner of right to what he hath,
so it is with the wicked, they have forfeited all their right to all comforts in this world, they are condemned by God as Malefactors and are going to execution;
so it is with the wicked, they have forfeited all their right to all comforts in this world, they Are condemned by God as Malefactors and Are going to execution;
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when he eat his own bread, and had his wife and children about him? Oh a dish of green herbs at home would be a great deal better than any dainties in such a supper as that is;
when he eat his own bred, and had his wife and children about him? O a dish of green herbs At home would be a great deal better than any dainties in such a supper as that is;
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every bit of bread that thou eatest, if thou beest a godly man or woman, Jesus Christ hath bought it for thee, thou goest to market and buyest thy meat and drink with thy money,
every bit of bred that thou Eatest, if thou Best a godly man or woman, jesus christ hath bought it for thee, thou goest to market and buyest thy meat and drink with thy money,
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but know that before thou hast bought it, or paid money, Christ hath bought it at the hand of God the Father with his blood, thou hast it at the hands of men for money,
but know that before thou hast bought it, or paid money, christ hath bought it At the hand of God the Father with his blood, thou hast it At the hands of men for money,
Fifthly, There's another thing that shews the sweetness that there is in that little that the Saints have, by which they come to have contentment, whereas others cannot;
Fifthly, There's Another thing that shows the sweetness that there is in that little that the Saints have, by which they come to have contentment, whereas Others cannot;
is not that better than if he had forty pounds given unto him otherwise? So every comfort that the Saints have in this world, it is an earnest penny to them of those eternall mercies that the Lord hath provided for them;
is not that better than if he had forty pounds given unto him otherwise? So every Comfort that the Saints have in this world, it is an earnest penny to them of those Eternal Mercies that the Lord hath provided for them;
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as every affliction that the wicked have here it is but the beginning of sorrowes, and fore-runner of those eternall sorrows that they are like to have hereafter in Hell;
as every affliction that the wicked have Here it is but the beginning of sorrows, and forerunner of those Eternal sorrows that they Are like to have hereafter in Hell;
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but when thou sittest at thy Table, and rejoycest with thy wife and children and friends, thou mayest look upon every one of those but as a fore-runner,
but when thou Sittest At thy Table, and Rejoicest with thy wife and children and Friends, thou Mayest look upon every one of those but as a forerunner,
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The Ninth thing wherein the mystery of Christian Contentment consists, is this, Not only the good things that he hath, he hath the dew of Gods blessing in them,
The Ninth thing wherein the mystery of Christian Contentment consists, is this, Not only the good things that he hath, he hath the due of God's blessing in them,
All Gods strokes are strokes of love and mercy, all Gods waies are mercy and truth, to those that fear him and love him, Psalm. 25.10. The wayes of God, the waies of affliction, as well as the waies of prosperity, are mercy and love to him.
All God's Strokes Are Strokes of love and mercy, all God's ways Are mercy and truth, to those that Fear him and love him, Psalm. 25.10. The ways of God, the ways of affliction, as well as the ways of Prosperity, Are mercy and love to him.
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In the Tenth place, A godly man hath Contentment in the way of a mystery, because as he sees all his afflictions come from the same love that Jesus Christ did;
In the Tenth place, A godly man hath Contentment in the Way of a mystery, Because as he sees all his afflictions come from the same love that jesus christ did;
As now for instance, Thus, a Christian when he would have Contentment fals a working, what is my affliction? Is it poverty that God strikes me withall? Jesus Christ had not a house to hide his head in, the Fowls of the air had nests,
As now for instance, Thus, a Christian when he would have Contentment falls a working, what is my affliction? Is it poverty that God strikes me withal? jesus christ had not a house to hide his head in, the Fowls of the air had nests,
now my poverty is sanctified by Christs poverty, I can see by faith the curse and sting and venom of my poverty, taken out by the poverty of Jesus Christ, Christ Jesus he was poor in this world to deliver me from the curse of my poverty, that it should not be cursed unto me,
now my poverty is sanctified by Christ poverty, I can see by faith the curse and sting and venom of my poverty, taken out by the poverty of jesus christ, christ jesus he was poor in this world to deliver me from the curse of my poverty, that it should not be cursed unto me,
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And so again, Am I disgraced, dishonoured, is my good-name taken away? why Jesus Christ he had dishonour put upon him, he was called Beelzebub, and a Samaritan,
And so again, Am I disgraced, dishonoured, is my Good-name taken away? why jesus christ he had dishonour put upon him, he was called Beelzebub, and a Samaritan,
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but did they not rail upon Jesus Christ, and speak ill of him? and what am I in comparison of Christ? And the subjection of Christ to such an evil, it was for me, that though such a thing should come upon me, I might know that the curse of it is taken from me through Christs subjection to that evill;
but did they not rail upon jesus christ, and speak ill of him? and what am I in comparison of christ? And the subjection of christ to such an evil, it was for me, that though such a thing should come upon me, I might know that the curse of it is taken from me through Christ subjection to that evil;
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one lies vexing and fretting, and cannot bear his pain, art thou a Christian? hast thou ever tryed this way of getting contentment, to act thy faith upon all the pains and sufferings that Jesus Christ did suffer? this would be the way of Contentment,
one lies vexing and fretting, and cannot bear his pain, art thou a Christian? hast thou ever tried this Way of getting contentment, to act thy faith upon all the pains and sufferings that jesus christ did suffer? this would be the Way of Contentment,
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and you wonder at it, this is the way that he gets it, he gets it by acting his faith upon what pains Jesus Christ did suffer, thou art afraid of death;
and you wonder At it, this is the Way that he gets it, he gets it by acting his faith upon what pains jesus christ did suffer, thou art afraid of death;
now the acting thy faith upon Jesus Christ thus, brings Contentment, and is not this a mysterie to carnal hearts? a gracious heart finds Contentment in a way of a mystery:
now the acting thy faith upon jesus christ thus, brings Contentment, and is not this a mystery to carnal hearts? a gracious heart finds Contentment in a Way of a mystery:
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In the Eleventh place, there is yet a further mystery (for this I hope you will find a very useful point unto you) and you will see what a plaine way there is, (before we have done) for one that is skil'd in Religion to get Contentment,
In the Eleventh place, there is yet a further mystery (for this I hope you will find a very useful point unto you) and you will see what a plain Way there is, (before we have done) for one that is skilled in Religion to get Contentment,
I say the Eleventh mystery in contentment is this, A gracious heart hath contentment by fetching strength from Jesus Christ, he is able to beare his burden by fetching strength from another :
I say the Eleventh mystery in contentment is this, A gracious heart hath contentment by fetching strength from jesus christ, he is able to bear his burden by fetching strength from Another:
and thereby is inabled to bear whatsoever God laies upon him, by the strength that he finds from Jesus Christ, of his fulnesse do we receive grace for grace, there is strength in Christ not only to sanctifie and save us,
and thereby is enabled to bear whatsoever God lays upon him, by the strength that he finds from jesus christ, of his fullness do we receive grace for grace, there is strength in christ not only to sanctify and save us,
but strength to support us under all our burdens and afflictions, and Christ expects that when we are under any burden that we should act our faith upon him to draw vertue and strength from him, the acting of faith that's the great grace that is to be acted under afflictions, it's true, other graces should be acted,
but strength to support us under all our burdens and afflictions, and christ expects that when we Are under any burden that we should act our faith upon him to draw virtue and strength from him, the acting of faith that's the great grace that is to be acted under afflictions, it's true, other graces should be acted,
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but the grace of faith it draws strength from Christ, in looking upon him that hath the fulnesse of all strength to be convayed into the hearts of all beleevers.
but the grace of faith it draws strength from christ, in looking upon him that hath the fullness of all strength to be conveyed into the hearts of all believers.
if the burden be doubled, yet if he can have his strength to be tribled, the burden will not be heavier but lighter than it was before to our natural strength.
if the burden be doubled, yet if he can have his strength to be tribled, the burden will not be Heavier but lighter than it was before to our natural strength.
Though thou canst not tell how to bear it with thine own strength, yet what canst thou tell what thou shalt do with the strnegth of Jesus Christ? Thou saiest thou canst not bear it,
Though thou Canst not tell how to bear it with thine own strength, yet what Canst thou tell what thou shalt do with the strnegth of jesus christ? Thou Sayest thou Canst not bear it,
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and therefore we find such a strange kind of expression in the Epistle of Saint Paul to the Collossians, praying for the Saints, that they might be strengthened with all might according unto his glorious power, unto what? Ʋnto all patience and long suffering with joyfulnesse.
and Therefore we find such a strange kind of expression in the Epistle of Saint Paul to the Colossians, praying for the Saints, that they might be strengthened with all might according unto his glorious power, unto what? Ʋnto all patience and long suffering with joyfulness.
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unto all long-suffering and patience and that with joyfulnesse? It is true, the spirit of a man may be able to sustain his infirmities, may be able to sustain and keep up his spirits, the naturall spirit of a man,
unto all long-suffering and patience and that with joyfulness? It is true, the Spirit of a man may be able to sustain his infirmities, may be able to sustain and keep up his spirits, the natural Spirit of a man,
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Such a man is a poor man, the plunderers came and took away all that he had, what shall he do then when all is gone? But when all is gone, there is an art and skill that godlinesse teaches to make up all those losses in God.
Such a man is a poor man, the plunderers Come and took away all that he had, what shall he do then when all is gone? But when all is gone, there is an art and skill that godliness Teaches to make up all those losses in God.
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Christian, how didst thou injoy Comfort before? was the creature any other to thee but a Conduit, a pipe that did convey Gods goodnesse to thee? The pipe is cut off saith God, come to me the Fountain and drink immeadiately:
Christian, how didst thou enjoy Comfort before? was the creature any other to thee but a Conduit, a pipe that did convey God's Goodness to thee? The pipe is Cut off Says God, come to me the Fountain and drink immediately:
now if thou injoyest God to be thy portion, if thy soul can say with the Church in Lamentations, 3.24. The Lord is my portion, saith my soul, why shouldest thou not be satisfied and contented as God;
now if thou enjoyest God to be thy portion, if thy soul can say with the Church in Lamentations, 3.24. The Lord is my portion, Says my soul, why Shouldst thou not be satisfied and contented as God;
if thou hast him thou mayest be Contented with him alone, and it may be, that is the reason that thy outward comforts are taken from thee, that God may be All in All to thee:
if thou hast him thou Mayest be Contented with him alone, and it may be, that is the reason that thy outward comforts Are taken from thee, that God may be All in All to thee:
and if there be several pipes, upon which he finds the water comes but scantly into his wash-house, he will rather stop the other pipes that he may have all the water come in where he would have it.
and if there be several pipes, upon which he finds the water comes but scantly into his washhouse, he will rather stop the other pipes that he may have all the water come in where he would have it.
As if you have Children, because you have servants perhaps do feed them and give them things, you perceive that your servants do steal away the hearts of your Children, you would hardly be able to bear it, you would be ready to turn away such a servant,
As if you have Children, Because you have Servants perhaps do feed them and give them things, you perceive that your Servants do steal away the hearts of your Children, you would hardly be able to bear it, you would be ready to turn away such a servant,
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and what losse hath the Child that the affections that ran in a rough channel before towards the servant, it runs now towards the mother? So those affections that runs towards the creature, God would have them run towards himself, that so he may be All in All to thee here in this world.
and what loss hath the Child that the affections that ran in a rough channel before towards the servant, it runs now towards the mother? So those affections that runs towards the creature, God would have them run towards himself, that so he may be All in All to thee Here in this world.
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There is one text in the Revelations that speaks of the glorious condition of the Church that is like to be even here in this world, Revel. 21.21. And I saw no Temple therein, for the Lord God Almighty, and the Lamb are the Temple of it;
There is one text in the Revelations that speaks of the glorious condition of the Church that is like to be even Here in this world, Revel. 21.21. And I saw no Temple therein, for the Lord God Almighty, and the Lamb Are the Temple of it;
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for it follows presently in the 24. and 26. verse, And they (speaking of the Kings of the earth:) And the Kings of the Earth do bring their glory and honour unto it.
for it follows presently in the 24. and 26. verse, And they (speaking of the Kings of the earth:) And the Kings of the Earth do bring their glory and honour unto it.
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Now if there be such a time here in this world, that God shall be All in All, that in comparison there shall be no such need of creatures as now there is,
Now if there be such a time Here in this world, that God shall be All in All, that in comparison there shall be no such need of creatures as now there is,
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Oh that you would but mind this Mystery, that it may be a reality to the hearts of the Saints in such times as these are, they would find this priviledge, that they get by Grace, to be worth thousands of worlds:
O that you would but mind this Mystery, that it may be a reality to the hearts of the Saints in such times as these Are, they would find this privilege, that they get by Grace, to be worth thousands of world's:
Hence is that of Jacob that I mentioned in another case, it is remarkable, and comes in fully here, in Gen. 33. that notable speech of Jacob when his brother Esau did meet him, ye find in one place, that Esau he refused Jacobs present, in the 8. verse,
Hence is that of Jacob that I mentioned in Another case, it is remarkable, and comes in Fully Here, in Gen. 33. that notable speech of Jacob when his brother Esau did meet him, you find in one place, that Esau he refused Jacobs present, in the 8. verse,
now in your books it is the same in English, I have enough (saith Esau :) and I have enough (saith Jacob :) but in the Hebrew, Jacobs word is different from Esau's, Jacobs word signifies, I have all things, and yet Jacob was poorer than Esau. Oh this should be a shame to us, that an Esau should say, I have enough;
now in your books it is the same in English, I have enough (Says Esau:) and I have enough (Says Jacob:) but in the Hebrew, Jacobs word is different from Esau's, Jacobs word signifies, I have all things, and yet Jacob was Poorer than Esau O this should be a shame to us, that an Esau should say, I have enough;
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but in himself, that is, a gracious heart hath so much of God within himself, that he hath enough there to make up all his wants that are without. In Pro. 14.14.
but in himself, that is, a gracious heart hath so much of God within himself, that he hath enough there to make up all his Wants that Are without. In Pro 14.14.
A good man shall be satisfied from himself, from that that is within himself, that is the meaning, a gracious man he hath a bird within his own bosom that makes him melody enough,
A good man shall be satisfied from himself, from that that is within himself, that is the meaning, a gracious man he hath a bird within his own bosom that makes him melody enough,
you see him spoken ill of abroad, he hath a conscience within him that makes up the want of a name and credit, that is instead of a thousand witnesses.
you see him spoken ill of abroad, he hath a conscience within him that makes up the want of a name and credit, that is instead of a thousand Witnesses.
they can fetch contentment, if they have the creature to satisfie them: But to fetch contentment from the Covenant of grace that they have little skill in.
they can fetch contentment, if they have the creature to satisfy them: But to fetch contentment from the Covenant of grace that they have little skill in.
I should here have opened two things, First, how to fetch Contentment from the Covenant of grace in generall. (But I shall speak to that in the next Sermon and now only a word to the Second) Secondly,
I should Here have opened two things, First, how to fetch Contentment from the Covenant of grace in general. (But I shall speak to that in the next Sermon and now only a word to the Second) Secondly,
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how he fetches Contentment from the particular branches of the Covenant, that is, from the particular promises that he hath for the supplying of every particular want:
how he Fetches Contentment from the particular branches of the Covenant, that is, from the particular promises that he hath for the supplying of every particular want:
As I should have shewen several promises that God hath made let the affliction be what it will, I will but only mention one that is the saddest affliction of all;
As I should have shown several promises that God hath made let the affliction be what it will, I will but only mention one that is the Saddest affliction of all;
then here is a promise for the penilence in the 5. and 6. verses, this is a Scripture to those that are in danger of it, you will say, this is a promise that the Plague shall not come nigh them,
then Here is a promise for the penilence in the 5. and 6. Verses, this is a Scripture to those that Are in danger of it, you will say, this is a promise that the Plague shall not come High them,
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Ans. First, this is the Answer I would give, the promises of outward deliverāces that were made •o the people of God in the time of the law, were to be understood then a great deal more litterally,
Ans. First, this is the Answer I would give, the promises of outward Deliverances that were made •o the people of God in the time of the law, were to be understood then a great deal more literally,
though God made a covenant of grace & eternal life in Christ with them, yet I think there was another Covenant too, that God speaks of as a distinct covenant for outward things, to deal with his people by according to their waies, either in outward prosperity,
though God made a Covenant of grace & Eternal life in christ with them, yet I think there was Another Covenant too, that God speaks of as a distinct Covenant for outward things, to deal with his people by according to their ways, either in outward Prosperity,
the generall constant way of God was to deal with the people of the Jewes according as they did well or ill, (in an ordinary way,) with outward judgments, and outward mercies:
the general constant Way of God was to deal with the people of the Jews according as they did well or ill, (in an ordinary Way,) with outward Judgments, and outward Mercies:
there is so much to be learned in the promise that God hath made concerning this particular evill, that the people of God they may come to quiet and content their hearts in this affliction.
there is so much to be learned in the promise that God hath made Concerning this particular evil, that the people of God they may come to quiet and content their hearts in this affliction.
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or at least to deliver me from all the evil of it, now if this thing doth befall me and yet I have a promise of God, certainly the evil of it is taken away, this promise tels me that if it doth befall me yet it is for some notable end,
or At least to deliver me from all the evil of it, now if this thing does befall me and yet I have a promise of God, Certainly the evil of it is taken away, this promise tells me that if it does befall me yet it is for Some notable end,
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That's the next then, A Christian heart hath not only Contentment in God, (and certainly, he that hath God, must have all, he that hath him that hath all, he hath all) But he is able to make up all his outward wants of creature-comforts from what he finds in himself:
That's the next then, A Christian heart hath not only Contentment in God, (and Certainly, he that hath God, must have all, he that hath him that hath all, he hath all) But he is able to make up all his outward Wants of Creature comforts from what he finds in himself:
But here's another thing that's further, I say a godly man can make up whatsoever he wants without the creature, he can make it up in himself, in the 14. of the Prov. 14. A good man is satisfied in himself :
But here's Another thing that's further, I say a godly man can make up whatsoever he Wants without the creature, he can make it up in himself, in the 14. of the Curae 14. A good man is satisfied in himself:
And then doth he want honour? he hath his own conscience witnessing for him, that is as a thousand witnesses, the Scripture saith in the 17. of Luke, v. 21. Neither shall they say, Lo here,
And then does he want honour? he hath his own conscience witnessing for him, that is as a thousand Witnesses, the Scripture Says in the 17. of Lycia, v. 21. Neither shall they say, Lo Here,
truly, upon this Scripture of the Kingdom of God being within, those that are learned if they would but look into that Coment upon the Gospel that we have of a learned man, they shall find a very strange conceit that he hath about this very text, he confesses indeed it is unutterable, and so indeed it is;
truly, upon this Scripture of the Kingdom of God being within, those that Are learned if they would but look into that Comment upon the Gospel that we have of a learned man, they shall find a very strange conceit that he hath about this very text, he Confesses indeed it is unutterable, and so indeed it is;
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the Kingdom of God is within you, he makes it that there is such a presence of God and Christ within the soul of a man, that when the body dies, he saith, that the soul goes into God and Christ that is within him, the souls going into God and Christ,
the Kingdom of God is within you, he makes it that there is such a presence of God and christ within the soul of a man, that when the body die, he Says, that the soul Goes into God and christ that is within him, the Souls going into God and christ,
and enjoying of that Communion with God and Christ that is within it's self, that's Heaven to it (saith he) he confesses he is not able to expresse himself,
and enjoying of that Communion with God and christ that is within it's self, that's Heaven to it (Says he) he Confesses he is not able to express himself,
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but certainly for the present before death, there's a Kingdom of God within the soul, such a manifestation of God in the soul that is enough to Content the heart of any godly man in the world, the Kingdom that he hath now within him, he shall not stay till afterwards, till he goes to Heaven,
but Certainly for the present before death, there's a Kingdom of God within the soul, such a manifestation of God in the soul that is enough to Content the heart of any godly man in the world, the Kingdom that he hath now within him, he shall not stay till afterwards, till he Goes to Heaven,
Now this is a great Mysterie to have the Kingdom of Heaven in the Soul, no man can know this but that Soul that hath it, that Heaven which is within the Soul for the present (I say) it is like the white stone and the new name, that none but those that have it can understand it:
Now this is a great Mystery to have the Kingdom of Heaven in the Soul, no man can know this but that Soul that hath it, that Heaven which is within the Soul for the present (I say) it is like the white stone and the new name, that none but those that have it can understand it:
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That place that we have in the first of James, seems to allude to that condition of men that have all their estates within themselves, Jam. 1.4. But let patience have her perfect work that we may be perfect, and entire, wanting nothing :
That place that we have in the First of James, seems to allude to that condition of men that have all their estates within themselves, Jam. 1.4. But let patience have her perfect work that we may be perfect, and entire, wanting nothing:
And now still to shew this by further similitudes, it is with him being fil'd with good things, just like as it is with many a man that injoys abundance of comforts at home, at his own house, God grants to him a convenient habitation, a comfortable yoke-fellow,
And now still to show this by further Similitudes, it is with him being filled with good things, just like as it is with many a man that enjoys abundance of comforts At home, At his own house, God grants to him a convenient habitation, a comfortable yokefellow,
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it's Austins similitude (saith he) an ill conscience is like a scoulding wife, a man (saith he) that hath an ill conscience he cares not to look into his own soul,
it's Austins similitude (Says he) an ill conscience is like a scolding wife, a man (Says he) that hath an ill conscience he Cares not to look into his own soul,
and alwaies whyning, it is a sign that there's an emptinesse in their hearts, but if their hearts were filled with grace they would not make such an noise as now they do.
and always whining, it is a Signen that there's an emptiness in their hearts, but if their hearts were filled with grace they would not make such an noise as now they do.
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many men through their wickednesse they have burdens without, but the greatest burden is the wickednesse of their own hearts, they are not burdened with their sins in a godly way, that would ease their burden,
many men through their wickedness they have burdens without, but the greatest burden is the wickedness of their own hearts, they Are not burdened with their Sins in a godly Way, that would ease their burden,
Vertue it is Content with its self, for to live well; (Its a speech of Cicero, and its in one of his Paradoxes) It finds enough within its own sphere for the living happily:
Virtue it is Content with its self, for to live well; (Its a speech of Cicero, and its in one of his Paradoxes) It finds enough within its own sphere for the living happily:
Oh but if thou beest a Christian, whatsoever thy condition be, yet thou hast enough within thy self, you will say such and such men that hath all things they need not be beholding to any body, you shall have many that will labour and take pains when they are young, that they might not be beholding to others, I love to live of my selfe;
O but if thou Best a Christian, whatsoever thy condition be, yet thou hast enough within thy self, you will say such and such men that hath all things they need not be beholding to any body, you shall have many that will labour and take pains when they Are young, that they might not be beholding to Others, I love to live of my self;
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and those that are godly and keep close to God in their Communion with him, they understand what I mean by this, that a Christian hath supply of all his wants within himselfe;
and those that Are godly and keep close to God in their Communion with him, they understand what I mean by this, that a Christian hath supply of all his Wants within himself;
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The next thing that the Mystery of Contentment consists in is this, That a gracious heart fetches supply of all from the Covenant and so comes to have Contentment ;
The next thing that the Mystery of Contentment consists in is this, That a gracious heart Fetches supply of all from the Covenant and so comes to have Contentment;
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so comfortably every way as I would, although it be not so, what hath he to content his spirit? saith he, He hath made with me an everlasting Covenant;
so comfortably every Way as I would, although it be not so, what hath he to content his Spirit? Says he, He hath made with me an everlasting Covenant;
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although my house be not so, yet he hath made with me an everlasting Covenant, I am one yet in Covenant with God, the Lord hath made with me an everlasting Covenant:
although my house be not so, yet he hath made with me an everlasting Covenant, I am one yet in Covenant with God, the Lord hath made with me an everlasting Covenant:
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alack, there's no surenesse here in these things, I can be sure of nothing here, especially in these times, we know that a man can be sure of little that he hath, who can be sure of his estate? perhaps some of you here that have lived well and comfortably before,
alack, there's no sureness Here in these things, I can be sure of nothing Here, especially in these times, we know that a man can be sure of little that he hath, who can be sure of his estate? perhaps Some of you Here that have lived well and comfortably before,
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but only the exercising of Grace, for they may go to this Assurance Office to assure every thing that they venture, either to have the thing it self, or be paid for it:
but only the exercising of Grace, for they may go to this Assurance Office to assure every thing that they venture, either to have the thing it self, or be paid for it:
And then mark what follows, This is all my Salvation, Why David wilt thou not have salvation from thine enemies and outward dangers, from pestilence and plague? The frame of his spirit is quieted,
And then mark what follows, This is all my Salvation, Why David wilt thou not have salvation from thine enemies and outward dangers, from pestilence and plague? The frame of his Spirit is quieted,
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Yea and then further, This is all my salvation, and all my desire, Why David is there not something else that thou wouldest have besides this Covenant? No saith he, it is all involved in this.
Yea and then further, This is all my salvation, and all my desire, Why David is there not something Else that thou Wouldst have beside this Covenant? No Says he, it is all involved in this.
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and of the Covenant of grace, but have you found it so effectual to your souls? have you suckt this sweetnesse from the Covenant and content to your hearts in your sad conditions? It's a speciall sign of the truth of grace in any soul, that when any affliction doth befal him, in a kind of natural way he doth presently repair to the Covenant;
and of the Covenant of grace, but have you found it so effectual to your Souls? have you sucked this sweetness from the Covenant and content to your hearts in your sad conditions? It's a special Signen of the truth of grace in any soul, that when any affliction does befall him, in a kind of natural Way he does presently repair to the Covenant;
and if you find that your hearts do thus work, presently to be runing to the Covenant, it is an excellent sign of the truth of grace: thats for the general.
and if you find that your hearts do thus work, presently to be runing to the Covenant, it is an excellent Signen of the truth of grace: thats for the general.
Now I remember I spoke a little about that, that in outward promises in the time of the Law, they might rest more upon them than we can in the time of the Gospel.
Now I Remember I spoke a little about that, that in outward promises in the time of the Law, they might rest more upon them than we can in the time of the Gospel.
for there was a special Covenant, that God pleased to call a New Covenant by way of distinction from the other Covenant that is made with us in Christ for eternal life:
for there was a special Covenant, that God pleased to call a New Covenant by Way of distinction from the other Covenant that is made with us in christ for Eternal life:
We must lay no more upon outward promises than this, and therefore if we will lay more, we make the promise to bear more than it will bear out. For to give some instance;
We must lay no more upon outward promises than this, and Therefore if we will lay more, we make the promise to bear more than it will bear out. For to give Some instance;
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I opened that promise in Psal. 91. now if I had lived in the time of the Law, perhaps I might have been somewhat more confident of the litteral performance of the promise,
I opened that promise in Psalm 91. now if I had lived in the time of the Law, perhaps I might have been somewhat more confident of the literal performance of the promise,
I had thought to have given you divers promises for the contentment of the heart in the time of affliction. Isa. 43.2. When thou passest through the waters I will be with thee, and through the rivers they shall not over-flow thee;
I had Thought to have given you diverse promises for the contentment of the heart in the time of affliction. Isaiah 43.2. When thou passest through the waters I will be with thee, and through the Rivers they shall not overflow thee;
Certainly though this promise was made in the time of the law, yet it will be made good to all the Saints now, one way or other, either in the letter or some other waies.
Certainly though this promise was made in the time of the law, yet it will be made good to all the Saints now, one Way or other, either in the Letter or Some other ways.
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For so we find it plainly, that promise that was made to Joshua, I will not fail thee nor forsake thee, Josh. 1.5. It's applied to the Christians in the time of the Gospel.
For so we find it plainly, that promise that was made to joshua, I will not fail thee nor forsake thee, Josh. 1.5. It's applied to the Christians in the time of the Gospel.
So that here is the way of faith in bringing Contentment by the promises, that all the promises that ever were made to our forefathers, from the beginning of the world, the Saints of God have an interest in them, they are their inheritances,
So that Here is the Way of faith in bringing Contentment by the promises, that all the promises that ever were made to our Forefathers, from the beginning of the world, the Saints of God have an Interest in them, they Are their inheritances,
now in that place in the Hebrewes in the Greek there's five negatives, I will not, not, not, not, not again, there is the elegancy of it very much, in the Greek (I say) there is five negatives in that little sentence;
now in that place in the Hebrews in the Greek there's five negatives, I will not, not, not, not, not again, there is the elegancy of it very much, in the Greek (I say) there is five negatives in that little sentence;
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there God made a promise, That no weapon formed against his people should prosper, and every tongue that shall rise against them in judgment thou shalt condemne, (and mark what follows) This is the heritage of the servants of the Lord,
there God made a promise, That no weapon formed against his people should prosper, and every tongue that shall rise against them in judgement thou shalt condemn, (and mark what follows) This is the heritage of the Servants of the Lord,
True, it holds forth thus much, that Gods protection is in a special manner over souldiers that are godly, And every tongue that shall rise against thee in judgment thou shalt condemne :
True, it holds forth thus much, that God's protection is in a special manner over Soldiers that Are godly, And every tongue that shall rise against thee in judgement thou shalt condemn:
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But though thy father or mother died and left thee no heritage, yet thou hast a heritage in the promise, This is their heritage. So that there's no godly man or woman, but is a great heir.
But though thy father or mother died and left thee no heritage, yet thou hast a heritage in the promise, This is their heritage. So that there's no godly man or woman, but is a great heir.
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But a godly man every time he reades the Scriptures (remember this note when you are reading the Scripture) and there meeteth with a promise, he ought to lay his hand upon it and say, this is a part of my heritage, it's mine,
But a godly man every time he reads the Scriptures (Remember this note when you Are reading the Scripture) and there meeteth with a promise, he ought to lay his hand upon it and say, this is a part of my heritage, it's mine,
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and I am to live upon it, and this will make you to be Contented. Here's a mysterious way of Contentment, So in Psal. 34.10. and 37.6. there's divers other promises that brings Contentment. In Isa. 58.10.
and I am to live upon it, and this will make you to be Contented. Here's a mysterious Way of Contentment, So in Psalm 34.10. and 37.6. there's diverse other promises that brings Contentment. In Isaiah 58.10.
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There is two or three things more that shew how a godly man, hath Contentment after another kind of way than any Carnall heart in the world hath, it's a mysterious way, as thus.
There is two or three things more that show how a godly man, hath Contentment After Another kind of Way than any Carnal heart in the world hath, it's a mysterious Way, as thus.
do but shut your eyes (saith one) and you shall be in heaven presently. 2 Cor. 4.16. We faint not (saith the Apostle) Why? Because these light afflictions that are but for a moment, worketh for us a far more exceeding and eternal weight of glory.
do but shut your eyes (Says one) and you shall be in heaven presently. 2 Cor. 4.16. We faint not (Says the Apostle) Why? Because these Light afflictions that Are but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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Indeed here we know that one drop of sower, or one drop of gall will make bitter a great deal of honey, put a spoonfull of sugar into a cup of gall or wormwood, that will not sweeten it,
Indeed Here we know that one drop of sour, or one drop of Gall will make bitter a great deal of honey, put a spoonful of sugar into a cup of Gall or wormwood, that will not sweeten it,
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now a Carnal heart hath no Contentment but from what he sees before him in this world but a godly heart hath Contentment from that that he sees laid up for him in the highest heavens.
now a Carnal heart hath no Contentment but from what he sees before him in this world but a godly heart hath Contentment from that that he sees laid up for him in the highest heavens.
The last thing that I would name is this, A godly man hath Contentment by opening and letting out of his heart to God, other men or women they are discontented,
The last thing that I would name is this, A godly man hath Contentment by opening and letting out of his heart to God, other men or women they Are discontented,
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now do you find that you can come away from prayer and not look sad? As it's said (in 1 Sam. 1.18.) of Hannah, that when she had been at prayer her countenance was no more sad, there she was comforted;
now do you find that you can come away from prayer and not look sad? As it's said (in 1 Sam. 1.18.) of Hannah, that when she had been At prayer her countenance was no more sad, there she was comforted;
you see Contentment is not such a poor business as many make it, to say, you must be content &c. But it is a great art and mysterie of godliness to be contented in the way of a Christian,
you see Contentment is not such a poor business as many make it, to say, you must be content etc. But it is a great art and mystery of godliness to be contented in the Way of a Christian,
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There is none can be a Scholler except he doth learn his A B C: so thou must learn the lesson of self-denial or thou canst never come to be a Scholler in Christs School, to be learned in this mystery of Contentment:
There is none can be a Scholar except he does Learn his A B C: so thou must Learn the Lesson of self-denial or thou Canst never come to be a Scholar in Christ School, to be learned in this mystery of Contentment:
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you will answer any of your servants so that is not content, I marvell what you deserve? or your children, Do you deserve it that you are so eager upon it? you think to stop their mouthes thus;
you will answer any of your Servants so that is not content, I marvel what you deserve? or your children, Do you deserve it that you Are so eager upon it? you think to stop their mouths thus;
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so we may easily stop our own mouthes, we deserve nothing, and therefore why should we be impatient if we have not what we desire, if we had deserved any thing, we might have some trouble of spirit,
so we may Easily stop our own mouths, we deserve nothing, and Therefore why should we be impatient if we have not what we desire, if we had deserved any thing, we might have Some trouble of Spirit,
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Christ teaches the soul this, so that as in the presence of God upon a real sight of its self it can say, Lord I am nothing, Lord I deserve nothing, Lord I can do nothing, I can receive nothing, I can make use of nothing, I am worse than nothing,
christ Teaches the soul this, so that as in the presence of God upon a real sighed of its self it can say, Lord I am nothing, Lord I deserve nothing, Lord I can do nothing, I can receive nothing, I can make use of nothing, I am Worse than nothing,
and therefore what great matter is it for me to be cut short here? A man that is little in his own eyes, such a man or woman will account every affliction to be little,
and Therefore what great matter is it for me to be Cut short Here? A man that is little in his own eyes, such a man or woman will account every affliction to be little,
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There was never any denied himself so much as Jesus Christ did, he gave his cheeks to the smiters, he opened not his mouth, he was as a lamb when he was led to the slaughter, he made no noise in the street, Oh he denied himself above all,
There was never any denied himself so much as jesus christ did, he gave his cheeks to the smiters, he opened not his Mouth, he was as a lamb when he was led to the slaughter, he made no noise in the street, O he denied himself above all,
I but saith he that hath learned this lesson of Self-denial, I rather wonder that God bestows upon me the liberty of breathing in the aire, knowing how vile I am,
I but Says he that hath learned this Lesson of Self-denial, I rather wonder that God bestows upon me the liberty of breathing in the air, knowing how vile I am,
Eightly, There is a further thing in self-denial which brings Contentment, Because thereby the Soul comes to rejoyce and take satisfaction in all Gods waies, (I beseech you observe this) If a man be selvish and have Self-love prevail in his heart, those things that suits with his own ends he will be glad of them,
Eighth, There is a further thing in self-denial which brings Contentment, Because thereby the Soul comes to rejoice and take satisfaction in all God's ways, (I beseech you observe this) If a man be selvish and have Self-love prevail in his heart, those things that suits with his own ends he will be glad of them,
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but those whose hearts are inlarged, and make publicke things their ends, and can deny themselves, they can walk at breadth and never jussel one with another so as the other do.
but those whose hearts Are enlarged, and make public things their ends, and can deny themselves, they can walk At breadth and never jussel one with Another so as the other doe.
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The vanity of the Creature, That whatsoever there is in the Creature hath an emptines in it, Vanity of vanities all is vanity, that's the lesson that the Wise-man learn'd, that the Creature in it's self can do us neither good nor hurt,
The vanity of the Creature, That whatsoever there is in the Creature hath an emptiness in it, Vanity of vanities all is vanity, that's the Lesson that the Wiseman learned, that the Creature in it's self can do us neither good nor hurt,
O poor deluded man, it is not because you have not enough of it, but because it is not the thing that is proportionable to that immortal soul that God hath given you.
Oh poor deluded man, it is not Because you have not enough of it, but Because it is not the thing that is proportionable to that immortal soul that God hath given you.
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Why do you lay out your money for that which is not bread, ( Isa. 55: 2.) And your labour for that which satisfieth not? You are mad people, you seek to satisfie your stomaks with that that is not bread, you follow the wind, you will never have Contentment, all creatures in the world say, Contentment it not in us, riches saith Contentment is not in me, pleasure saith Contentment is not in me,
Why do you lay out your money for that which is not bred, (Isaiah 55: 2.) And your labour for that which Satisfieth not? You Are mad people, you seek to satisfy your stomachs with that that is not bred, you follow the wind, you will never have Contentment, all creatures in the world say, Contentment it not in us, riches Says Contentment is not in me, pleasure Says Contentment is not in me,
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and the soul that by coming into the School of Christ, by understanding the glorious mysteries of the Gospel comes to see the vanity of all things in the world, that's the soul that comes to true Contentment.
and the soul that by coming into the School of christ, by understanding the glorious Mysteres of the Gospel comes to see the vanity of all things in the world, that's the soul that comes to true Contentment.
A Third lesson that Christ teaches a Christian when he comes into his School is this, He learns him to understand what that one thing is that is necessary which he never came to understand before :
A Third Lesson that christ Teaches a Christian when he comes into his School is this, He learns him to understand what that one thing is that is necessary which he never Come to understand before:
but it is necessary that I should have God to be my portion, and have my part in Jesus Christ, it is necessary that my soul should be sav'd in the day of Jesus Christ;
but it is necessary that I should have God to be my portion, and have my part in jesus christ, it is necessary that my soul should be saved in the day of jesus christ;
and there he causes such a real sight of the great things of eternity and the absolute necessity of those things, that possesses your hearts with fear,
and there he Causes such a real sighed of the great things of eternity and the absolute necessity of those things, that Possesses your hearts with Fear,
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I Mentioned Three lessons the last time, that Christ teaehes those Schollers that comes into his School whereby they might come to get Contentment. First, The lesson of Self-denial.
I Mentioned Three Lessons the last time, that christ teaehes those Scholars that comes into his School whereby they might come to get Contentment. First, The Lesson of Self-denial.
So it would he certainly when the soul is once taken up with the things that are of absolute necessity, it will not be much troubled about other things.
So it would he Certainly when the soul is once taken up with the things that Are of absolute necessity, it will not be much troubled about other things.
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What are the things that do disquiet us here but some by-matters in this world? and it is because our hearts are not taken up with that one absolute necessary thing;
What Are the things that do disquiet us Here but Some by-matters in this world? and it is Because our hearts Are not taken up with that one absolute necessary thing;
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who are the men that are most discontented, but idle persons, persons that have nothing to take up their minds, every little thing disquiets and discontents them? but now a man that hath businesse of great weight and consequence,
who Are the men that Are most discontented, but idle Persons, Persons that have nothing to take up their minds, every little thing disquiets and discontents them? but now a man that hath business of great weight and consequence,
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but now, when the heart is taken up with the weighty things of eternity, with the great things of eternal life, the heart being taken up with them, these things that are here below that did disquiet it before, are things now of no consideration with him in comparison to the other,
but now, when the heart is taken up with the weighty things of eternity, with the great things of Eternal life, the heart being taken up with them, these things that Are Here below that did disquiet it before, Are things now of no consideration with him in comparison to the other,
By that I mean thus, God comes to instruct the soul effectually through Christ by his Spirit, upon what terms it lives here in the world, in what relation it is that it doth stand :
By that I mean thus, God comes to instruct the soul effectually through christ by his Spirit, upon what terms it lives Here in the world, in what Relation it is that it does stand:
and is not contented, but if a man travels abroad, perhaps he meets not with conveniences as he desires, the servants in the house are not at his beck,
and is not contented, but if a man travels abroad, perhaps he meets not with conveniences as he Desires, the Servants in the house Are not At his beck,
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and I must not be finding fault, I am but in another mans house, and it were not manners for one to find fault when he is abroad in another bodies family though things be not so as in my own family;
and I must not be finding fault, I am but in Another men house, and it were not manners for one to find fault when he is abroad in Another bodies family though things be not so as in my own family;
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If a man meets with ill weather he must be content, it is travellers fare (we use to say) both fair weather and foul weather, this is the common travellers fare,
If a man meets with ill weather he must be content, it is travellers fare (we use to say) both fair weather and foul weather, this is the Common travellers fare,
and though you have many things otherwise than you would have them at home, but still you are quieted with that you are at Sea. Marriners when they are at Sea they care not what cloathes they have then,
and though you have many things otherwise than you would have them At home, but still you Are quieted with that you Are At Sea. Mariners when they Are At Sea they care not what clothes they have then,
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but they think when they come home, then they shall have their fine silk stockings, and brave sutes, & lac'd bands and such things, and shall be very fine;
but they think when they come home, then they shall have their fine silk stockings, and brave suits, & laced bans and such things, and shall be very fine;
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Thus it should be with us in this world, the truth is, we are all in this world but as Sea-faring men, tost up and down on the waves of the Sea of this world,
Thus it should be with us in this world, the truth is, we Are all in this world but as Seafaring men, tossed up and down on the waves of the Sea of this world,
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it's true, it's a great mercy of God to us in England, in that we can travell with such delight and accommodations more than they can in other Countries;
it's true, it's a great mercy of God to us in England, in that we can travel with such delight and accommodations more than they can in other Countries;
The Scripture tels us plainly that we must behave our selves here but as pilgrims and strangers, In 1 Peter, 2.11. Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the Soul :
The Scripture tells us plainly that we must behave our selves Here but as pilgrim's and Strangers, In 1 Peter, 2.11. Dearly Beloved, I beseech you as Strangers and pilgrim's abstain from fleshly Lustiest, which war against the Soul:
And were not this a madnesse for a man to be discontent because he hath not what he sees there, seeing it may be he is to go away again within half a quarter of an hour? So you find it in David, this was the argument that brought off Davids heart from the things of this world,
And were not this a madness for a man to be discontent Because he hath not what he sees there, seeing it may be he is to go away again within half a quarter of an hour? So you find it in David, this was the argument that brought off Davids heart from the things of this world,
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and therefore we are to behave our selves accordingly. So the Apostle makes use of this argument in writing unto Timothy, 2 Tim. 2.3. Thou therefore endure hardnesse as a good souldier of Jesus Christ.
and Therefore we Are to behave our selves accordingly. So the Apostle makes use of this argument in writing unto Timothy, 2 Tim. 2.3. Thou Therefore endure hardness as a good soldier of jesus christ.
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Now would it not be an unseemly thing to see a souldier go whyning up and down with the finger in the eye and complaying, that he hath not hot meat every meal,
Now would it not be an unseemly thing to see a soldier go whining up and down with the finger in the eye and complaying, that he hath not hight meat every meal,
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Now Christians they know that they are in their warfare, they are here in this world fighting and combating with the enemies of their souls and eternal condition,
Now Christians they know that they Are in their warfare, they Are Here in this world fighting and combating with the enemies of their Souls and Eternal condition,
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The right understanding of this, that God hath put them into such a condition, it is that that will content them, especially when they consider that they are certain of the victory,
The right understanding of this, that God hath put them into such a condition, it is that that will content them, especially when they Consider that they Are certain of the victory,
And that's the fourth lesson that Christ doth teach the soul when he brings it into his School, to learn the Art of Contentment, he makes him understand throughly the relation in which he hath placed him in, in this world.
And that's the fourth Lesson that christ does teach the soul when he brings it into his School, to Learn the Art of Contentment, he makes him understand thoroughly the Relation in which he hath placed him in, in this world.
Oh were we but instructed in this lesson, did we but understand, and throughly beleeve this to be a truth, that there is no creature in all the world hath any goodnesse in it any further then it hath reference to the first infinit supream good of all, that so far as I can enjoy God in it,
O were we but instructed in this Lesson, did we but understand, and thoroughly believe this to be a truth, that there is no creature in all the world hath any Goodness in it any further then it hath Referente to the First infinite supreme good of all, that so Far as I can enjoy God in it,
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this man now never came into the School of Christ to know wherein the good of an estate did consist, no marvail if he be disquieted when he hath lost his estate:
this man now never Come into the School of christ to know wherein the good of an estate did consist, no marvel if he be disquieted when he hath lost his estate:
when such a one hath an estate, he thinks, in that I have an estate above my brethren, in this consists the good of it tome, in that I have an opportunity to serve God the better,
when such a one hath an estate, he thinks, in that I have an estate above my brothers, in this consists the good of it tome, in that I have an opportunity to serve God the better,
that is, will call me to honour him by suffering, and if I may do God as much service now in my way of suffering, that is to shew forth the Grace of his Spirit in the way of my suffering as I did in the way of prosperity, I have as much of God as I had before;
that is, will call me to honour him by suffering, and if I may do God as much service now in my Way of suffering, that is to show forth the Grace of his Spirit in the Way of my suffering as I did in the Way of Prosperity, I have as much of God as I had before;
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Now if I can say that through Gods mercy in my affliction I find the Graces of Gods Spirit working as strongly in me as ever they did when I had my estate, I am where I was,
Now if I can say that through God's mercy in my affliction I find the Graces of God's Spirit working as strongly in me as ever they did when I had my estate, I am where I was,
and this is the work that now God cals me to, and I must account God is most honoured when I do the work that he cals me to, he set me a work in my prosperous estate at that time, to honour him in that condition,
and this is the work that now God calls me to, and I must account God is most honoured when I do the work that he calls me to, he Set me a work in my prosperous estate At that time, to honour him in that condition,
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The Sixth Lesson that Christ doth teach the soul that hee brings into this School, is this, Hee doth instruct such a man or woman in the knowledge of their own hearts :
The Sixth lesson that christ does teach the soul that he brings into this School, is this, He does instruct such a man or woman in the knowledge of their own hearts:
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but you may all be students in your own hearts, you cannot reade in the book (many of you,) but God expects that every day you should turn over a leaf in your own hearts;
but you may all be Students in your own hearts, you cannot read in the book (many of you,) but God expects that every day you should turn over a leaf in your own hearts;
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those that study Logick, they have their books according to that; and those that would study Rhetorick and Philosophy have their books according to that;
those that study Logic, they have their books according to that; and those that would study Rhetoric and Philosophy have their books according to that;
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but a man or woman that knows their own heart, they will find out presently where the root of their discontent lies, that it lies in such a corruption,
but a man or woman that knows their own heart, they will find out presently where the root of their discontent lies, that it lies in such a corruption,
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but that man or woman that hath studied their own hearts, when God comes with afflictions upon them, they can say, I would not for any thing in the world have been without this affliction, God hath so suted this affliction to my condition,
but that man or woman that hath studied their own hearts, when God comes with afflictions upon them, they can say, I would not for any thing in the world have been without this affliction, God hath so suited this affliction to my condition,
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but a Physitian takes a purge, and it makes him extreamly sick, saith the Physitian I like this the better, it doth but work upon the humour that I know is the matter of my disease,
but a physician Takes a purge, and it makes him extremely sick, Says the physician I like this the better, it does but work upon the humour that I know is the matter of my disease,
and therefore they fling and vex upon every affliction that doth befall them, they know not what distempers are in their hearts that may be healed by their afflictions,
and Therefore they fling and vex upon every affliction that does befall them, they know not what distempers Are in their hearts that may be healed by their afflictions,
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and they were not able to mannage such prosperity, God saw it, and (saith a poor soul) I am in some measure convinced by looking into mine own heart, that I was not able to mānage such a condition.
and they were not able to manage such Prosperity, God saw it, and (Says a poor soul) I am in Some measure convinced by looking into mine own heart, that I was not able to mamnage such a condition.
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yet I would be poorer, I could be willing to be poorer than I am, for the truth is (as if he should say) the Lord knew that that was more sutable to me,
yet I would be Poorer, I could be willing to be Poorer than I am, for the truth is (as if he should say) the Lord knew that that was more suitable to me,
Such a one that comes into Christ's School to be instructed in this Art, never comes to attain to any great skill in this Art untill he comes to understand the burden that is in a prosperous estate.
Such a one that comes into Christ's School to be instructed in this Art, never comes to attain to any great skill in this Art until he comes to understand the burden that is in a prosperous estate.
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1 There's A burden of trouble. A rose hath it's prickles, and so the Scripture saith that he that will be rich pierceth himself through with many sorrows, 1 Tim. 6.10.
1 There's A burden of trouble. A rose hath it's prickles, and so the Scripture Says that he that will be rich pierces himself through with many sorrows, 1 Tim. 6.10.
and I cannot tell by what similitude to expresse it better than by travelling in some champian country, where round about is very fair and sandy ground,
and I cannot tell by what similitude to express it better than by traveling in Some champion country, where round about is very fair and sandy ground,
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but if we did but know what troubles he meets withal in his family, in his estate, in his dealings with men, we would not think his condition so happy.
but if we did but know what Troubles he meets withal in his family, in his estate, in his dealings with men, we would not think his condition so happy.
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Men that are in a prosperous condition they are in a great deal of danger, you see some times in the evening when you light up your candles, the mothes and the gnats will be flying up and down in the candle,
Men that Are in a prosperous condition they Are in a great deal of danger, you see Some times in the evening when you Light up your Candles, the moths and the gnats will be flying up and down in the candle,
so there is a great deal of danger in a prosperous estate, those men that are set upon a Pinacle on high, these men they are in greater danger than other men are.
so there is a great deal of danger in a prosperous estate, those men that Are Set upon a Pinnacle on high, these men they Are in greater danger than other men Are.
The Scripture cals the Devil Beelzebub, that is the god of flies, & so Beelzebub come where the honey of prosperity is, they are in very great danger of temptations that are in a prosperous condition.
The Scripture calls the devil Beelzebub, that is the god of flies, & so Beelzebub come where the honey of Prosperity is, they Are in very great danger of temptations that Are in a prosperous condition.
and you shall find in the 21. of Joshua, vers. 10. That God did honour the sons of Kohath in a more special manner than he did honor the other Levites, which honour the Children of Aaron (being of the families of the Kohathites, who were of the Children of Levi ) had,
and you shall find in the 21. of joshua, vers. 10. That God did honour the Sons of Kohath in a more special manner than he did honour the other Levites, which honour the Children of Aaron (being of the families of the Kohathites, who were of the Children of Levi) had,
for theirs was the first lot, and they were prefer'd before the other families of Levi, those that were imployed in the most honourable imployment, they had the most honourable Lot, the first Lot fell to them:
for theirs was the First lot, and they were preferred before the other families of Levi, those that were employed in the most honourable employment, they had the most honourable Lot, the First Lot fell to them:
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thus you see God honoured the Children of the Kohathites. But (might other Levites say) how hath God prefer'd this family before us? They were honoured more than the other were:
thus you see God honoured the Children of the Kohathites. But (might other Levites say) how hath God preferred this family before us? They were honoured more than the other were:
But now, mark their burden that comes in with their honour, and that I'le shew you out of two Scriptures, the first is, Numb. 7.6, 7, 8, 9. And Moses took the Wagons and the Oxen,
But now, mark their burden that comes in with their honour, and that I'll show you out of two Scriptures, the First is, Numb. 7.6, 7, 8, 9. And Moses took the Wagons and the Oxen,
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Two wagons and four oxen be gave unto the sons of Gershom, according to their service: and four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamer the son of Aaron the Priest. But saith he in the 9. vers.
Two wagons and four oxen be gave unto the Sons of Gershom, according to their service: and four wagons and eight oxen he gave unto the Sons of Merari, according unto their service, under the hand of ithamar the son of Aaron the Priest. But Says he in the 9. vers.
And those indeed that are in more honourable places than others, those that are under them think not of their burden that they are to carry upon their shoulders,
And those indeed that Are in more honourable places than Others, those that Are under them think not of their burden that they Are to carry upon their shoulders,
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and many times those that are imployed in the Ministrie, or Majestracie, that sit at the stern to order the great Affairs of the Common-wealth and State, you think they live bravely:
and many times those that Are employed in the Ministry, or Majestracie, that fit At the stern to order the great Affairs of the Commonwealth and State, you think they live bravely:
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2. There's another burden of danger more than the rest, and that you shall find in Numb. 4.17. And the Lord spake unto Moses and unto Aaron, saying, Cut ye not off the tribe of the families of the Kohathites from among the Levites, but thus do unto them that they may live and not die:
2. There's Another burden of danger more than the rest, and that you shall find in Numb. 4.17. And the Lord spoke unto Moses and unto Aaron, saying, cut you not off the tribe of the families of the Kohathites from among the Levites, but thus do unto them that they may live and not die:
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and therefore if you should but neglect them, and not inform them thorowly in their duty they would be undone: (saith God) they are to administer in the most holy things,
and Therefore if you should but neglect them, and not inform them thoroughly in their duty they would be undone: (Says God) they Are to administer in the most holy things,
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but though the service be honourable, above the imployment of other works, yet the burden of danger, that likewise is greater than the danger of men that are in an inferiour condition.
but though the service be honourable, above the employment of other works, yet the burden of danger, that likewise is greater than the danger of men that Are in an inferior condition.
but God requires more duty of them that have more parts, God requires more duty of them that have greater estates than of you that have not such estates:
but God requires more duty of them that have more parts, God requires more duty of them that have greater estates than of you that have not such estates:
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But what do you think of a King to give account for all the disorder and wickednesse in a Kingdom that he possibly might have prevented? What abundance of glory might a Prince bring to God if so be that he bent his soul and all his thoughts to lift up the Name of God in a Kingdom;
But what do you think of a King to give account for all the disorder and wickedness in a Kingdom that he possibly might have prevented? What abundance of glory might a Prince bring to God if so be that he bent his soul and all his thoughts to lift up the Name of God in a Kingdom;
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It's a speech of Chrysostom in that place of the Hebrewes, where it's said that men must give an account for their souls, he wonders that any men in publick place can be saved,
It's a speech of Chrysostom in that place of the Hebrews, where it's said that men must give an account for their Souls, he wonders that any men in public place can be saved,
And I remember I have read a speech of Philip that was King of Spaine, (though the story saith of him, that he had such a natural conscience, that he profest he would not do any thing against his conscience, no not in secret for the gaining of the world,
And I Remember I have read a speech of Philip that was King of Spain, (though the story Says of him, that he had such a natural conscience, that he professed he would not do any thing against his conscience, no not in secret for the gaining of the world,
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The understanding this lesson that it is a most dreadful evil, one of the most hideous and fearfull evills that can befall any man upon the face of the earth,
The understanding this Lesson that it is a most dreadful evil, one of the most hideous and fearful evils that can befall any man upon the face of the earth,
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when the soul understands this once, and together with it, (for it goes along together) that spiritual judgments are more fearfull than any outward judgments in the world, the understanding of this will teach any one to be content in Gods crossing of them in their desires.
when the soul understands this once, and together with it, (for it Goes along together) that spiritual Judgments Are more fearful than any outward Judgments in the world, the understanding of this will teach any one to be content in God's crossing of them in their Desires.
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Thou art crost in thy desires, now thou art discontented and vext and fretted at it, is that thy only misery that thou art crost in thy desires? no no, thou art infinitly mistaken, the greatest misery of all is for God to give thee up to thy hearts lusts and desires, to give thee up to thine own counsells:
Thou art crossed in thy Desires, now thou art discontented and vexed and fretted At it, is that thy only misery that thou art crossed in thy Desires? no no, thou art infinitely mistaken, the greatest misery of all is for God to give thee up to thy hearts Lustiest and Desires, to give thee up to thine own Counsels:
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Oh saith Bernard let me not have such a miserie as that is, for to give me what I would have, to give me my hearts desires, it is one of the most hideous judgments in the world for a man to be given up to his hearts desires.
O Says Bernard let me not have such a misery as that is, for to give me what I would have, to give me my hearts Desires, it is one of the most hideous Judgments in the world for a man to be given up to his hearts Desires.
We have not indeed in Scripture any certain evident sign of a reprobate, we cannot say except we knew a man had committed the sin against the Holy Ghost, that he is a reprobate,
We have not indeed in Scripture any certain evident Signen of a Reprobate, we cannot say except we knew a man had committed the since against the Holy Ghost, that he is a Reprobate,
for God to give up a man to his hearts desires, all the pain of diseases, all the calamities that can be thought of in the world, are no judgments in comparison of this,
for God to give up a man to his hearts Desires, all the pain of diseases, all the calamities that can be Thought of in the world, Are no Judgments in comparison of this,
now when the Soul comes to understand this, the Soul then cries out, why am I so troubled that I have not my desires? There is nothing that God conveys his wrath more through than a prosperous estate.
now when the Soul comes to understand this, the Soul then cries out, why am I so troubled that I have not my Desires? There is nothing that God conveys his wrath more through than a prosperous estate.
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I remember I have read of a Jewish Tradition that they say of Ʋzziah, when God struck Ʋzziah with a Leprosie, they say that the beams of the Sun was darted upon the fore-head of Ʋzziah, and he was struck with a Leprosie by the darting of the beams of the Sun upon his fore-head;
I Remember I have read of a Jewish Tradition that they say of Ʋzziah, when God struck Ʋzziah with a Leprosy, they say that the beams of the Sun was darted upon the forehead of Ʋzziah, and he was struck with a Leprosy by the darting of the beams of the Sun upon his forehead;
would any poor man in the countrey have been discontented that he was not in Ʋzziahs condition? he was a great King, I but there was the Leprosie in his fore-head, the poor man may say,
would any poor man in the country have been discontented that he was not in Ʋzziahs condition? he was a great King, I but there was the Leprosy in his forehead, the poor man may say,
though I live meanly in the countrey yet I thank God my body is whole and sound, would not any man rather have russet and skins of beasts to cloath him with,
though I live meanly in the country yet I thank God my body is Whole and found, would not any man rather have russet and skins of beasts to cloth him with,
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the Lord hath inflicted externall judgements, but he hath not inflicted spirituall judgments upon thee, he hath not given thee up to hardnesse of heart,
the Lord hath inflicted external Judgments, but he hath not inflicted spiritual Judgments upon thee, he hath not given thee up to hardness of heart,
now shall he be so discontented, because his Children have the tooth-ach when his neighbours Children are dead? now think thus, Lord thou hast laid an afflicted condition upon me,
now shall he be so discontented, Because his Children have the toothache when his neighbours Children Are dead? now think thus, Lord thou hast laid an afflicted condition upon me,
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Now take these Eight things before mentioned, and lay them together, and you may well apply that Scripture in the 29. of Isa. the last verse, saith the text there, They also that erred in spirit, shall come to understanding;
Now take these Eight things before mentioned, and lay them together, and you may well apply that Scripture in the 29. of Isaiah the last verse, Says the text there, They also that erred in Spirit, shall come to understanding;
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even in regard of this truth that now we are preaching of, and many that have murmured, Oh that this day you might come to understand, that Christ would bring you into his School,
even in regard of this truth that now we Are preaching of, and many that have murmured, O that this day you might come to understand, that christ would bring you into his School,
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and seach you understanding, And they that murmured shall learn doctrine : what doctrine shall they learn? These Eight Doctrines that I have opened to you.
and seach you understanding, And they that murmured shall Learn Doctrine: what Doctrine shall they Learn? These Eight Doctrines that I have opened to you.
The Ninth and last lesson that Christ teaches those that he doth instruct in this Art of Contentment, It is the right knowledge of Gods providence, and therein are these Four things.
The Ninth and last Lesson that christ Teaches those that he does instruct in this Art of Contentment, It is the right knowledge of God's providence, and therein Are these Four things.
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1 The universality of providence, that the Soul must be throughly instructed in to come to this Art, to understand the universality of providence, that is;
1 The universality of providence, that the Soul must be thoroughly instructed in to come to this Art, to understand the universality of providence, that is;
yea to every passage, to every thing that fals out concerning thee in every particular, not one hair falleth from thy head, not a Sparrow to the ground without the providence of God.
yea to every passage, to every thing that falls out Concerning thee in every particular, not one hair falls from thy head, not a Sparrow to the ground without the providence of God.
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Every man will grant the truth of the thing that it is so, but as the Apostle saith in Heb. 11.3. By faith we understand that the worlds were made, by faith we understand it:
Every man will grant the truth of the thing that it is so, but as the Apostle Says in Hebrew 11.3. By faith we understand that the world's were made, by faith we understand it:
So whatsoever we understand of God in way of providence, yet when Christ doth take us into his School we come to understand it by faith in a better manner than we do by reason.
So whatsoever we understand of God in Way of providence, yet when christ does take us into his School we come to understand it by faith in a better manner than we do by reason.
Some of Jobs friends said to him, Shall the earth be forsaken for thee, and shall the rock be removed out of his place? Job, 18.4. when they saw him to be impatient.
some of Jobs Friends said to him, Shall the earth be forsaken for thee, and shall the rock be removed out of his place? Job, 18.4. when they saw him to be impatient.
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So I may say to every discontented impatient heart, what shall the providence of God change it's course for thee? Do'st thou think it such a weak thing that because it doth not please thee it must alter it's course? be thou content or not content, the providence of God will go on, it hath an efficacie of power, of vertue, to carry all things before it:
So I may say to every discontented impatient heart, what shall the providence of God change it's course for thee? Dost thou think it such a weak thing that Because it does not please thee it must altar it's course? be thou content or not content, the providence of God will go on, it hath an efficacy of power, of virtue, to carry all things before it:
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Canst thou make one hair black or white with all the stir that thou keepest? When you are in a ship at Sea that hath all her sails spread with a full gale of wind, and swiftly sailing;
Canst thou make one hair black or white with all the stir that thou Keepest? When you Are in a ship At Sea that hath all her sails spread with a full gale of wind, and swiftly sailing;
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can you make it stand still with running up and down in the ship? No more can you make the providence of God to alter and change it's course with your vexing and fretting,
can you make it stand still with running up and down in the ship? No more can you make the providence of God to altar and change it's course with your vexing and fretting,
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for God in the way of his providence causes a thousand thousand things one to depend upon another, there are infinite several wheels (as I may so say) in the works of providence, all the works that ever God did from all eternity or ever will do, put them all together,
for God in the Way of his providence Causes a thousand thousand things one to depend upon Another, there Are infinite several wheels (as I may so say) in the works of providence, all the works that ever God did from all eternity or ever will do, put them all together,
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and all make up but one work, and they have been as several wheels that have had their orderly motion to attain the end that God from all eternity hath appointed:
and all make up but one work, and they have been as several wheels that have had their orderly motion to attain the end that God from all eternity hath appointed:
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As a child that looks upon a clock, looks first upon one wheel, and then upon another wheel, he looks not at all together or the dependance that one hath upon another,
As a child that looks upon a clock, looks First upon one wheel, and then upon Another wheel, he looks not At all together or the dependence that one hath upon Another,
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where there is such a passage of providence befalls me, that's one wheel, and it may be if this wheel should be stopt, there might a thousand other wheels come to be stopt by this:
where there is such a passage of providence befalls me, that's one wheel, and it may be if this wheel should be stopped, there might a thousand other wheels come to be stopped by this:
how do'st thou know how many things do depend upon this thing? God may have some work that he hath to do twenty yeers hence that may depend upon this passage of providence, that fals out this day, or this week.
how dost thou know how many things do depend upon this thing? God may have Some work that he hath to do twenty Years hence that may depend upon this passage of providence, that falls out this day, or this Week.
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and that had reference to nothing else it were not so much, but by thy desire to have thy will in such a particular, it may be thou wouldest crosse God in a thousand things that he hath to bring about,
and that had Referente to nothing Else it were not so much, but by thy desire to have thy will in such a particular, it may be thou Wouldst cross God in a thousand things that he hath to bring about,
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because it's possible there may be a thousand things depend upon that one thing that thou wouldest fain have to be otherwise than it is, just as if a child should cry out and say, let but that one wheel stop,
Because it's possible there may be a thousand things depend upon that one thing that thou Wouldst fain have to be otherwise than it is, just as if a child should cry out and say, let but that one wheel stop,
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Let me therfore be quiet and content, for though I be crost in some one particular God attains his end, at least his end may be furthered in a thousand things by this one thing that I am crost in;
Let me Therefore be quiet and content, for though I be crossed in Some one particular God attains his end, At least his end may be furthered in a thousand things by this one thing that I am crossed in;
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if thou hast a love and friendship to God, be willing to be crost in some few things, that the Lord may have his work go on in the universal, in a thousand of other things.
if thou hast a love and friendship to God, be willing to be crossed in Some few things, that the Lord may have his work go on in the universal, in a thousand of other things.
But the right understanding of the way of God in his providence towards his people and Saints, is a notable lesson to help us in the Art of Contentment.
But the right understanding of the Way of God in his providence towards his people and Saints, is a notable Lesson to help us in the Art of Contentment.
and they think them very strange and cannot tell what to make of them, because they understand not the ordinary course and way of God towards his people.
and they think them very strange and cannot tell what to make of them, Because they understand not the ordinary course and Way of God towards his people.
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God hath revealed in his Word, and we may there find he hath set down to be his ordinary way even from the begining af the world to this day, (but more especially in the times of the Gospel,) that his people here should be in an afflicted condition.
God hath revealed in his Word, and we may there find he hath Set down to be his ordinary Way even from the beginning of the world to this day, (but more especially in the times of the Gospel,) that his people Here should be in an afflicted condition.
but now, one that is in the School of Christ, he is taught by Jesus Christ that God by his eternal Counsels hath set this to be his course and way, to bring up his people in this world in an afflicted condition,
but now, one that is in the School of christ, he is taught by jesus christ that God by his Eternal Counsels hath Set this to be his course and Way, to bring up his people in this world in an afflicted condition,
The Second thing that is in Gods way is this, Ʋsually when God intends the greatest mercy to any of his people, he doth bring them into the lowest condition.
The Second thing that is in God's Way is this, Ʋsually when God intends the greatest mercy to any of his people, he does bring them into the lowest condition.
and in their names he brings them low there, and then raises them, and in their Spirits God doth ordinarily bring their Spirits low and then raises their spirits, usually the people of God before the greatest comforts have the greatest afflictions and sorrows,
and in their names he brings them low there, and then raises them, and in their Spirits God does ordinarily bring their Spirits low and then raises their spirits, usually the people of God before the greatest comforts have the greatest afflictions and sorrows,
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So when God intended to raise David and set him upon the Throne, he made him to be hunted as a partrige in the mountain, 2 Sam. 26.20. God went this way with his Son;
So when God intended to raise David and Set him upon the Throne, he made him to be hunted as a partridge in the mountain, 2 Sam. 26.20. God went this Way with his Son;
When God bestowed the last great mercy at Nazby, we were in a very low condition, God knew what he had to do before-hand, he knew that his time was coming for great mercies;
When God bestowed the last great mercy At Nazby, we were in a very low condition, God knew what he had to do beforehand, he knew that his time was coming for great Mercies;
The Third thing that there is in Gods way and course is this, It is the way of God to work by contraries, to turn the greatest evill into the greatest good.
The Third thing that there is in God's Way and course is this, It is the Way of God to work by contraries, to turn the greatest evil into the greatest good.
and Luther (I remember) hath a notable expression for this, (saith he) it is the way of God, he doth humble that he might exalt, he doth kill that he might make alive, he doth confound that he might glorifie;
and Luther (I Remember) hath a notable expression for this, (Says he) it is the Way of God, he does humble that he might exalt, he does kill that he might make alive, he does confound that he might Glorify;
and the Science of Sciences, the knowledge of knowledges to understand this, that God doth use when he will bring life, he doth bring it out of death, he brings joy out of sorrow,
and the Science of Sciences, the knowledge of knowledges to understand this, that God does use when he will bring life, he does bring it out of death, he brings joy out of sorrow,
and hear such things in a Sermon, but they are not by Jesus Christ instructed in this, that this is the way of God, To bring the greatest good out of the greatest evil.
and hear such things in a Sermon, but they Are not by jesus christ instructed in this, that this is the Way of God, To bring the greatest good out of the greatest evil.
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Now, thus having dispach'd the Third Head, the Lessons that we are to learn; we come to the Fourth, and that is, The excellency of this Grace of Contentment:
Now, thus having dispatched the Third Head, the Lessons that we Are to Learn; we come to the Fourth, and that is, The excellency of this Grace of Contentment:
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Oh! it is a mercy of God to me that I have learned this lesson, I find so much good in this Contentment, that I would not for a world but have it: (I have learned it saith he.)
Oh! it is a mercy of God to me that I have learned this Lesson, I find so much good in this Contentment, that I would not for a world but have it: (I have learned it Says he.)
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I remember I have read of Antistenes a Philosopher, that desired of his gods, (speaking after the heathenish way) nothing in this world to make his life happy, but Contentment;
I Remember I have read of antisthenes a Philosopher, that desired of his God's, (speaking After the Heathenish Way) nothing in this world to make his life happy, but Contentment;
and if he might have any thing that hee would desire to make his life happy, he would aske of them, that he might have the spirit of Socrates, that he might have such a spirit as Socrates had, to be able to bear any wrong, any injuries that he met withall,
and if he might have any thing that he would desire to make his life happy, he would ask of them, that he might have the Spirit of Socrates, that he might have such a Spirit as Socrates had, to be able to bear any wrong, any injuries that he met withal,
for that was the temper of Socrates, whatever befell him he continued the same man, whatever crosse befell him no body could perceive any alteration of his spirit though never so great crosses did befall him.
for that was the temper of Socrates, whatever befell him he continued the same man, whatever cross befell him no body could perceive any alteration of his Spirit though never so great Crosses did befall him.
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I say it is a special part of the Divine worship that the creature owes to the infinit Creator, in that I do tender that respect that is due from me to the Creator.
I say it is a special part of the Divine worship that the creature owes to the infinite Creator, in that I do tender that respect that is due from me to the Creator.
Now in what disposition of heart do we thus •ouch to God more, than when we have this Contentation in all conditions that God disposed us unto? This is a crouching unto Gods dispose, to be like the poor woman of Canaan, when Christ said, it is not fit to give Childrens meat to dogs,
Now in what disposition of heart do we thus •ouch to God more, than when we have this Contentation in all conditions that God disposed us unto? This is a crouching unto God's dispose, to be like the poor woman of Canaan, when christ said, it is not fit to give Children's meat to Dogs,
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You that often will worship God by Hearing, and Praying, and receiving Sacraments, and yet afterwards will be froward and discontented, know, that God regards not that worship, he will have the soul-worship in this subjecting of the soul to God.
You that often will worship God by Hearing, and Praying, and receiving Sacraments, and yet afterwards will be froward and discontented, know, that God regards not that worship, he will have the Soul-worship in this subjecting of the soul to God.
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why should I not as well worship God when I am pleased with what God doth? As it was said of Christs obedience, Christ was active in his passive obedience,
why should I not as well worship God when I am pleased with what God does? As it was said of Christ Obedience, christ was active in his passive Obedience,
The Second thing in the opening of this excellency of Contentment is, That in Contentment there is much exercise of Grace, There is much strength of Grace,
The Second thing in the opening of this excellency of Contentment is, That in Contentment there is much exercise of Grace, There is much strength of Grace,
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and there is humility, and love, and there is patience, and there is wisdom, and there is hope, all graces almost are compounded, it's an oyle that hath the ingredients of all kind of graces,
and there is humility, and love, and there is patience, and there is Wisdom, and there is hope, all graces almost Are compounded, it's an oil that hath the ingredients of all kind of graces,
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2 There is a great deal of strength of Grace in Contentment, It argues a great deal of strength in the body, the body to be able to endure hard weather and whatsoever fals out,
2 There is a great deal of strength of Grace in Contentment, It argues a great deal of strength in the body, the body to be able to endure hard weather and whatsoever falls out,
and though there be many ill fumes that riseth from his corrupt stomack, yet still his brain is not distempered but he continues in the free exercise of the use of his reason and understanding;
and though there be many ill fumes that Riseth from his corrupt stomach, yet still his brain is not distempered but he continues in the free exercise of the use of his reason and understanding;
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whereas other people that have a weak brain, if they do not disgest but one meals meat, the fumes that do arise from their stomacks, doth distemper their brain and makes them unfit for every thing,
whereas other people that have a weak brain, if they do not digest but one meals meat, the fumes that do arise from their stomachs, does distemper their brain and makes them unfit for every thing,
but the Eagle is never heard to make an noise though it wants food, and it is from the magnitude of his spirit that it will not make such complaints as other fowls will do when they want food, it is because it is above hunger, and above thirst:
but the Eagl is never herd to make an noise though it Wants food, and it is from the magnitude of his Spirit that it will not make such complaints as other fowls will do when they want food, it is Because it is above hunger, and above thirst:
but goes on still in it's way and course, and blesses God and keeps in a constant tenour whatsoever thing befals it, such things as causes others to be dejected and fretted and vexed,
but Goes on still in it's Way and course, and Blesses God and keeps in a constant tenor whatsoever thing befalls it, such things as Causes Others to be dejected and fretted and vexed,
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and takes away all the comfort of their lives, it makes no alteration at all in the spirits of these men and women, I say this is a sign of a great deal of strength of Grace.
and Takes away all the Comfort of their lives, it makes no alteration At all in the spirits of these men and women, I say this is a Signen of a great deal of strength of Grace.
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and when you see the vast rivers and fountains, and deep waters that strikes a kind of fear of a God in you but (saith he) do you see a man that is quiet in tempests,
and when you see the vast Rivers and fountains, and deep waters that strikes a kind of Fear of a God in you but (Says he) do you see a man that is quiet in tempests,
and that lives happily in the middest of adversities, why do not you worship that man? he doth think him a man even to be honoured that shall be quiet and live a happy life though in the middest of adversities.
and that lives happily in the midst of adversities, why do not you worship that man? he does think him a man even to be honoured that shall be quiet and live a happy life though in the midst of adversities.
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That was that that covinc'd the King, when he saw the three Children could walk in the midest of the fiery furnace & not be toucht, the King was mightily convinc'd by this, that surely their God was a great God indeed,
That was that that covinced the King, when he saw the three Children could walk in the midst of the fiery furnace & not be touched, the King was mightily convinced by this, that surely their God was a great God indeed,
and not his garments singed, but have comfort and joy in the mid'st of all (as Paul in the stocks) can sing, (that wrought upon the jaylour:) so it will convince men when they see the power of grace in the middest of afflictions, such afflictions as would make others to rore under them,
and not his garments singed, but have Comfort and joy in the midst of all (as Paul in the stocks) can sing, (that wrought upon the jailer:) so it will convince men when they see the power of grace in the midst of afflictions, such afflictions as would make Others to roar under them,
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If there be any of you that have been where the enemy hath come, what hath been the peace of your souls? That that's said of Christ may be applyed to this grace of Contentment,
If there be any of you that have been where the enemy hath come, what hath been the peace of your Souls? That that's said of christ may be applied to this grace of Contentment,
so if we would be the vessels to receive Gods mercy, and would have the Lord powr in his mercy to us, we must have quiet still hearts, we must not have hearts hurrying up and down in trouble discontent and vexing,
so if we would be the vessels to receive God's mercy, and would have the Lord power in his mercy to us, we must have quiet still hearts, we must not have hearts hurrying up and down in trouble discontent and vexing,
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and truly so doth the Lord deal with us, (for our dealing, with him are just as your froward childrens are with you) as soon as you would have a thing from God if you have it not you are disquieted presently and all in an upprore (as it were) in your spirits:
and truly so does the Lord deal with us, (for our dealing, with him Are just as your froward Children's Are with you) as soon as you would have a thing from God if you have it not you Are disquieted presently and all in an upprore (as it were) in your spirits:
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A prisoner must not think to get off his fetters by pulling and tearing, he may gall his flesh and rend it to the very bone, certainly he will be unfettered never the sooner,
A prisoner must not think to get off his fetters by pulling and tearing, he may Gall his Flesh and rend it to the very bone, Certainly he will be unfettered never the sooner,
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and thereupon he is vext and troubled and thinks much that you let him stand a little while without any thing, you think that this begger is not fit to receive an almes,
and thereupon he is vexed and troubled and thinks much that you let him stand a little while without any thing, you think that this beggar is not fit to receive an alms,
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but if you hear two or three beggers at your door, and if you hear them out of your window say, let us be content to stay, perhaps they are busie, it's fit that we should stay, it's well if we have any thing at last, we deserve nothing at all,
but if you hear two or three beggars At your door, and if you hear them out of your window say, let us be content to stay, perhaps they Are busy, it's fit that we should stay, it's well if we have any thing At last, we deserve nothing At all,
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so it is in the heart of a man, if he will move to do service to God he must have a steady heart within him, that must help him to move in the service of God, those that have unsteady disquiet spirits that have no steadfastnesse at all in them, they are not fit to do service for God,
so it is in the heart of a man, if he will move to do service to God he must have a steady heart within him, that must help him to move in the service of God, those that have unsteady disquiet spirits that have no steadfastness At all in them, they Are not fit to do service for God,
and that's the reason that when the Lord hath any great work for any servants of his to do, usually he doth first quiet their spirits, he doth bring their spirits into a quiet sweet frame to be contented with any thing,
and that's the reason that when the Lord hath any great work for any Servants of his to doe, usually he does First quiet their spirits, he does bring their spirits into a quiet sweet frame to be contented with any thing,
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That's our proverb of men and women, their disposition is to fish in troubled waters, they say it is good fishing in troubled waters, this is the maxime of the Devil, he loves to fish in troubled waters, where he sees the spirits men and women troubled and vext, there the Devil comes, saith he, there's good fishing for me,
That's our proverb of men and women, their disposition is to Fish in troubled waters, they say it is good fishing in troubled waters, this is the maxim of the devil, he loves to Fish in troubled waters, where he sees the spirits men and women troubled and vexed, there the devil comes, Says he, there's good fishing for me,
then he comes with his temptations, saith he, will you suffer such a thing? take such a shifting indirect way, do not you see how poor you are, others are brave, you know not what you shall do against winter, to provide fewell and get bread for you and your children,
then he comes with his temptations, Says he, will you suffer such a thing? take such a shifting indirect Way, do not you see how poor you Are, Others Are brave, you know not what you shall do against winter, to provide fuel and get bred for you and your children,
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if they be poor, then he promises them money, if they have revengefull spirits, then he tels them that he will revenge them upon such and such persons,
if they be poor, then he promises them money, if they have revengeful spirits, then he tells them that he will revenge them upon such and such Persons,
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I remember I have read of one Marius Curio that when he had bribes sent him, to tempt him to be unfaithful to his Countrey, he was sitting at home at dinner with a dish of turnips,
I Remember I have read of one Marius Curio that when he had Bribes sent him, to tempt him to be unfaithful to his Country, he was sitting At home At dinner with a dish of turnips,
and they came and promised him rewards, saith he, That man that can be contented with this fare that I have, will not be tempted with your rewards, I thank God I am content with this fare,
and they Come and promised him rewards, Says he, That man that can be contented with this fare that I have, will not be tempted with your rewards, I thank God I am content with this fare,
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Let a man be contented to be in a low condition, and to go meanly cloathed if God sees it fit, such a man is shot-free (as I may so say) from thousands of temptations of the Devil, that do prevail against others to the damning of their souls;
Let a man be contented to be in a low condition, and to go meanly clothed if God sees it fit, such a man is shot-free (as I may so say) from thousands of temptations of the devil, that do prevail against Others to the damning of their Souls;
Oh in such times as these are when men are in danger of the loss of their estates, I say these men that have not got this grace are in a most lamentable condition, they are in more danger for their souls then they are for their outward estates, you think it is a sad thing to be in danger of your outward estates that you may loose all in an night,
O in such times as these Are when men Are in danger of the loss of their estates, I say these men that have not god this grace Are in a most lamentable condition, they Are in more danger for their Souls then they Are for their outward estates, you think it is a sad thing to be in danger of your outward estates that you may lose all in an night,
but he answered him thus, If you would but be content with such mean fare you need not flatter Dionisius. So temptations will no more prevail upon a contented man,
but he answered him thus, If you would but be content with such mean fare you need not flatter Dionysius. So temptations will no more prevail upon a contented man,
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then a dart that is thrown against a brasen wal. That's the Fifth particular. The Sixth excellency is, The abundant comforts in a mans life that Contentment will bring :
then a dart that is thrown against a brazen wall. That's the Fifth particular. The Sixth excellency is, The abundant comforts in a men life that Contentment will bring:
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2 A Contented man whose estate is low, if God raises his estate he hath the love of God in it, and then it's abundantly more sweet than if he had it and his heart not contented:
2 A Contented man whose estate is low, if God raises his estate he hath the love of God in it, and then it's abundantly more sweet than if he had it and his heart not contented:
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if he hath never a Lanthorn in his ship, nor nothing whereby he can keep a Candle light in a storm, he will be in a sad condition, he would give a great deal to have a Lanthorn,
if he hath never a Lantern in his ship, nor nothing whereby he can keep a Candle Light in a storm, he will be in a sad condition, he would give a great deal to have a Lantern,
so many men can have the light of comfort when there is no storm, but let there come but any affliction, any storm upon them their light is puft out presently,
so many men can have the Light of Comfort when there is no storm, but let there come but any affliction, any storm upon them their Light is puffed out presently,
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When you have a Lanthorn in the midst of a storm you can carry a light every where up and down the ship to the top of the Mast if you will, and yet keep it light;
When you have a Lantern in the midst of a storm you can carry a Light every where up and down the ship to the top of the Mast if you will, and yet keep it Light;
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As now, a man by distilling herbs, though he hath not the herbs themselves, yet having the water that is distil'd out of them, he may enjoy the benefit of the herbs:
As now, a man by distilling herbs, though he hath not the herbs themselves, yet having the water that is distilled out of them, he may enjoy the benefit of the herbs:
so by the art of Contentment we may fetch in the comfort of any condition to our selves, that is, we may have that comfort by Contentment, that we should have if we had the thing it self.
so by the art of Contentment we may fetch in the Comfort of any condition to our selves, that is, we may have that Comfort by Contentment, that we should have if we had the thing it self.
and if it please the gods we do over-come them, what benefit shall we have of that Victory? Pyrhus answered him, We shall then straight conquer all the rest of Italy with ease.
and if it please the God's we do overcome them, what benefit shall we have of that Victory? Pyrrhus answered him, We shall then straight conquer all the rest of Italy with ease.
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But when we have won Italy, will then our wars end? If the Gods were pleased said Pyrhus, that the victory were achieved, the way were then broad open for us to attain great conquests,
But when we have wone Italy, will then our wars end? If the God's were pleased said Pyrrhus, that the victory were achieved, the Way were then broad open for us to attain great conquests,
for who would not afterwards go into Africk, and so to Carthage? But (saith Sineus ) when we have all in our hands, what shall we do in the end? then Pyrhus laughing, told him again, we will then be quiet,
for who would not afterwards go into Africa, and so to Carthage? But (Says Sinecure) when we have all in our hands, what shall we do in the end? then Pyrrhus laughing, told him again, we will then be quiet,
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saith Sineus, What letteth us now to be as quiet, and merry together, fith we enjoy that presently without further travel and trouble which we should go seek for abroad, with such shedding of blood, and so manifest danger:
Says Sinecure, What lets us now to be as quiet, and merry together, fifth we enjoy that presently without further travel and trouble which we should go seek for abroad, with such shedding of blood, and so manifest danger:
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but when I am Contented with the hand of God, and am willing to be at his dispose, that comes from my love to God in having my desire satisfied, there I am contented through self-love,
but when I am Contented with the hand of God, and am willing to be At his dispose, that comes from my love to God in having my desire satisfied, there I am contented through Self-love,
but that one particular doth not furnish me with Contentment in another thing; perhaps I may grow more dainty and nice, and froward in other things:
but that one particular does not furnish me with Contentment in Another thing; perhaps I may grow more dainty and Nicaenae, and froward in other things:
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now doth this prepare me to be contented in other things? no, but when I have gotten this Grace of Contentment, I am prepar'd to be contented in all conditions:
now does this prepare me to be contented in other things? no, but when I have got this Grace of Contentment, I am prepared to be contented in all conditions:
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and in the Word and Promises in the mid'st of all they suffer, this may seem to be an honour that God hath from us, that he hath not from the Angels and Saints in Heaven.
and in the Word and Promises in the midst of all they suffer, this may seem to be an honour that God hath from us, that he hath not from the Angels and Saints in Heaven.
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Is it so much for one that is in Heaven that hath nothing else but good from God, hath nothing to try them, no temptations, is that so much for them to be praising and blessing God,
Is it so much for one that is in Heaven that hath nothing Else but good from God, hath nothing to try them, no temptations, is that so much for them to be praising and blessing God,
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but here's a way of honouring God, and manifesting the excellency of Grace here when thou art in this Conflict of temptation that God shal not have from thee in Heaven,
but here's a Way of honouring God, and manifesting the excellency of Grace Here when thou art in this Conflict of temptation that God shall not have from thee in Heaven,
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if the Lord should give unto thee thousands here in this world, it would not be such a rich portion as this, that he hath given thee a contented spirit:
if the Lord should give unto thee thousands Here in this world, it would not be such a rich portion as this, that he hath given thee a contented Spirit:
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but thou hast cut me short, but though I want these, yet thou hast given me that that is as good and better, thou hast given me a quiet contented heart, to be willing to be at thy dispose.
but thou hast Cut me short, but though I want these, yet thou hast given me that that is as good and better, thou hast given me a quiet contented heart, to be willing to be At thy dispose.
The Eight excellency is, Contentment is a great blessing of God upon the Soul. There is Gods blessing upon those that are content, the blessing of God is upon them,
The Eight excellency is, Contentment is a great blessing of God upon the Soul. There is God's blessing upon those that Are content, the blessing of God is upon them,
Let his hand be sufficient for him, that is, bring in a sufficiency of all good unto him that he may have of his own, that's the blessing of Judah. So when God gives thee a sufficiency of thine own, (as every contented man hath) there is the blessing of God upon thee, the blessing of the principle Tribe of Judah is upon thee.
Let his hand be sufficient for him, that is, bring in a sufficiency of all good unto him that he may have of his own, that's the blessing of Judah. So when God gives thee a sufficiency of thine own, (as every contented man hath) there is the blessing of God upon thee, the blessing of the principle Tribe of Judah is upon thee.
It is the Lord that gives us all things to injoy, we may have the thing and yet not enjoy it except God comes in with his blessing now whatsoever thou hast thou do'st injoy it:
It is the Lord that gives us all things to enjoy, we may have the thing and yet not enjoy it except God comes in with his blessing now whatsoever thou hast thou dost enjoy it:
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Many men have estates and do not enjoy them, it's the blessing of God that gives us all things to enjoy, it is God that through his blessing, hath fashioned thy heart and made it sutable to thy condition.
Many men have estates and do not enjoy them, it's the blessing of God that gives us all things to enjoy, it is God that through his blessing, hath fashioned thy heart and made it suitable to thy condition.
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The Ninth excellency, Those that are content they may expect reward from God, that God shall give unto them the good of all those things that they are contented to be without, and this brings in abundance of good to a contented spirit:
The Ninth excellency, Those that Are content they may expect reward from God, that God shall give unto them the good of all those things that they Are contented to be without, and this brings in abundance of good to a contented Spirit:
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thou shalt have it made up one way or other, thou shalt have a bill of exchange to receive somewhat in lieu of it, there is no comfort that any soul is content to be without,
thou shalt have it made up one Way or other, thou shalt have a bill of exchange to receive somewhat in lieu of it, there is no Comfort that any soul is content to be without,
if your hearts be as upright with God, and would fain do the same service that you see others do, you would account it a great blessing of God upon you, the greatest blessing in the world if you were able to do as others do;
if your hearts be as upright with God, and would fain do the same service that you see Others doe, you would account it a great blessing of God upon you, the greatest blessing in the world if you were able to do as Others do;
now you may comfort your selves with this, having to deal with God in the way of the Covenant of Grace you shall have from God the reward of all you will do,
now you may Comfort your selves with this, having to deal with God in the Way of the Covenant of Grace you shall have from God the reward of all you will do,
as well as for all that thou art willing to do, now if thou beest willing to be without such a comfort and mercy when God sees it fit, thou shalt be no looser, certainly God will reward thee either with the comfort or with that that shall be as good to thee as the comfort,
as well as for all that thou art willing to do, now if thou Best willing to be without such a Comfort and mercy when God sees it fit, thou shalt be no looser, Certainly God will reward thee either with the Comfort or with that that shall be as good to thee as the Comfort,
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therefore consider how many things have I that others want, and can I bring my heart into a quiet contented frame to want what others have? I have the blessing of all that they have,
Therefore Consider how many things have I that Others want, and can I bring my heart into a quiet contented frame to want what Others have? I have the blessing of all that they have,
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yea the neerest that may be, for this word that is translated Content, it is a word that signifies a Self-sufficiencie, as I told you in the opening of the words.
yea the nearest that may be, for this word that is translated Content, it is a word that signifies a Self-sufficiency, as I told you in the opening of the words.
A contented man is a self-sufficient man, what is the great glory of God but to be happy and self-sufficient in himself? Indeed he is said to be All-sufficient,
A contented man is a self-sufficient man, what is the great glory of God but to be happy and self-sufficient in himself? Indeed he is said to be All-sufficient,
for to be sufficient, is All-sufficient, now is this the glory of God to be Sufficient, to have sufficiencie in himselfe, El-shaddai, to be God having sufficiency in himself? now thou comest neer to this, thou partakest of the Divine Nature,
for to be sufficient, is All-sufficient, now is this the glory of God to be Sufficient, to have sufficiency in himself, El-shaddai, to be God having sufficiency in himself? now thou Comest near to this, thou partakest of the Divine Nature,
as by grace in generall, so in a more peculiar manner by this grace of Christian Contentment, what's the excellency and glory of God but this? Suppose there were no creatures in the world,
as by grace in general, so in a more peculiar manner by this grace of Christian Contentment, what's the excellency and glory of God but this? Suppose there were no creatures in the world,
and that all the creatures in the world were anihilated, God would remain the same blessed God that he is now, he would not be in a worse condition if all creatures were gone,
and that all the creatures in the world were annihilated, God would remain the same blessed God that he is now, he would not be in a Worse condition if all creatures were gone,
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neither would a contented heart if God should take away all creatures from him, a contented heart hath enough in the want of al creatures and would not be more miserable than now he is.
neither would a contented heart if God should take away all creatures from him, a contented heart hath enough in the want of all creatures and would not be more miserable than now he is.
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Thus we have shewed in many particulars the excellency of this grace, labouring to present the beauty of it before your souls that you may be in love with it.
Thus we have showed in many particulars the excellency of this grace, labouring to present the beauty of it before your Souls that you may be in love with it.
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but it is an art of Divinity, and therfore practicall, ye are now to labour to work upon your hearts, that there may be this grace in you, that you may honour God and honour your profession with this grace of Contentment,
but it is an art of Divinity, and Therefore practical, you Are now to labour to work upon your hearts, that there may be this grace in you, that you may honour God and honour your profession with this grace of Contentment,
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but first thou must be humbled for the want of it, therefore that's the thing that I shall endeavour in the Application, to get your hearts to be humbled for the want of this grace;
but First thou must be humbled for the want of it, Therefore that's the thing that I shall endeavour in the Application, to get your hearts to be humbled for the want of this grace;
Oh had I had this grace of Contentment, what a happy life I might have lived? what abundance of honour I might have brought to the Name of God? and how might I have honoured my profession? and what a deal of comfort might I have enjoyed? but the Lord knows it hath been far otherwise, Oh how far have I been from this grace of Contentment that hath been opened to me? I have had a murmuring, a vexing and a fretting heart within me, every little crosse hath put me out of temper and out of frame, Oh the boisterousnesse of my spirit, what a deal of evil doth God see in my heart, in the vexing and fretting of my heart,
O had I had this grace of Contentment, what a happy life I might have lived? what abundance of honour I might have brought to the Name of God? and how might I have honoured my profession? and what a deal of Comfort might I have enjoyed? but the Lord knows it hath been Far otherwise, O how Far have I been from this grace of Contentment that hath been opened to me? I have had a murmuring, a vexing and a fretting heart within me, every little cross hath put me out of temper and out of frame, O the boisterousness of my Spirit, what a deal of evil does God see in my heart, in the vexing and fretting of my heart,
and that must be purged out of thee before thou canst be healed, and let God do with thee what he will, till he purges out that fretting humour thy wound will not be healed;
and that must be purged out of thee before thou Canst be healed, and let God do with thee what he will, till he purges out that fretting humour thy wound will not be healed;
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a murmuring heart is a very sinful heart, so that when thou art troubled for such an affliction, thou hadst need turn thy thoughts, rather to be troubled for the murmuring of thy heart,
a murmuring heart is a very sinful heart, so that when thou art troubled for such an affliction, thou Hadst need turn thy thoughts, rather to be troubled for the murmuring of thy heart,
for that's the greatest trouble, there is an affliction upon thee and that is grievous, but there is a murmuring heart within and that's more grievous.
for that's the greatest trouble, there is an affliction upon thee and that is grievous, but there is a murmuring heart within and that's more grievous.
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and of all their hard speeches, which ungodly sinners have spoken against him ▪ Mark here in this 15. verse, there is four times mentioned ungodly ones;
and of all their hard Speeches, which ungodly Sinners have spoken against him ▪ Mark Here in this 15. verse, there is four times mentioned ungodly ones;
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All that are ungodly among them, all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him: This is in the general.
All that Are ungodly among them, all their ungodly Deeds which they have ungodly committed, and of all their hard Speeches, which ungodly Sinners have spoken against him: This is in the general.
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These ungodly ones are murmurers, murmurers in the Scripture are put in the fore front of ungodly one, it's a most dreadfull Scripture, that the Lord when he speaks of ungodly ones puts murmurers in the very fore-front of all, you had need look to your spirits, you may see that this murmuring, which is the vice contrary to this Contentment is not so small a matter as you think, you think you are not so ungodly as others,
These ungodly ones Are murmurers, murmurers in the Scripture Are put in the before front of ungodly one, it's a most dreadful Scripture, that the Lord when he speaks of ungodly ones puts murmurers in the very forefront of all, you had need look to your spirits, you may see that this murmuring, which is the vice contrary to this Contentment is not so small a matter as you think, you think you Are not so ungodly as Others,
because you do not swear and drink as others do, but you may be ungodly in murmuring, it's true there is no sin but some seeds and remainers of it are in those that are godly,
Because you do not swear and drink as Others do, but you may be ungodly in murmuring, it's true there is no since but Some seeds and remainers of it Are in those that Are godly,
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as well as if they were under the power of drunkennesse, or whordom, or any other sin, God will look upon you as ungodly for this sin as well as for any sin whatsoever.
as well as if they were under the power of Drunkenness, or whoredom, or any other since, God will look upon you as ungodly for this since as well as for any since whatsoever.
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Thirdly, As it's made a brand of ungodly men, so you shal find in Scripture that God accounts it rebellion, that is contrary to the worship that there was in contentednesse:
Thirdly, As it's made a brand of ungodly men, so you shall find in Scripture that God accounts it rebellion, that is contrary to the worship that there was in contentedness:
but a murmuring heart it's a rebellious heart, and that you shall find if you compare two Scriptures together, they are both in the book of Numb. 16.41. But on the morrow (saith the text) all the congregation of the Children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.
but a murmuring heart it's a rebellious heart, and that you shall find if you compare two Scriptures together, they Are both in the book of Numb. 16.41. But on the morrow (Says the text) all the congregation of the Children of Israel murmured against Moses and against Aaron, saying, You have killed the people of the Lord.
They all murmured, now compare this with the Chap. 17. & vers. 10. And the Lord said unto Moses, Bring Aarons rod again, before the testimony to be kept for a token against the Rebels.
They all murmured, now compare this with the Chap. 17. & vers. 10. And the Lord said unto Moses, Bring Aaron's rod again, before the testimony to be kept for a token against the Rebels.
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Wilt thou be a Rebel against God? When thou feelest thy heart discontented and murmuring against the dispensations of God towards thee, thou shouldest check thy heart thus, Oh thou wretched heart, what wilt thou be a Rebel against God? wilt thou rise in a way of Rebellion against the infinite God? yet thus thou hast done, charge thy heart with this sin of rebellion, you that are guilty of this sin of murmuring you are this day by the Lord charged as being guilty of Rebellion against him,
Wilt thou be a Rebel against God? When thou Feel thy heart discontented and murmuring against the dispensations of God towards thee, thou Shouldst check thy heart thus, O thou wretched heart, what wilt thou be a Rebel against God? wilt thou rise in a Way of Rebellion against the infinite God? yet thus thou hast done, charge thy heart with this since of rebellion, you that Are guilty of this since of murmuring you Are this day by the Lord charged as being guilty of Rebellion against him,
and God expects that when you go home you should humble your souls before him for this sin, that you should charge your souls for being guilty of rebellion against God, many of you may say, I never thought that I had been a Rebel against God before, I thought that I had many infirmities,
and God expects that when you go home you should humble your Souls before him for this since, that you should charge your Souls for being guilty of rebellion against God, many of you may say, I never Thought that I had been a Rebel against God before, I Thought that I had many infirmities,
but now I see the Scripture speaks of sin in another manner than men do, the Scripture makes men (though but murmurers) to be Rebels against God, Oh this rebellious heart that I have against the Lord that hath manifested it's self in this way of murmuring against the Lord? That's a Third particular in the evil of discontentment.
but now I see the Scripture speaks of since in Another manner than men do, the Scripture makes men (though but murmurers) to be Rebels against God, O this rebellious heart that I have against the Lord that hath manifested it's self in this Way of murmuring against the Lord? That's a Third particular in the evil of discontentment.
and the great breach that sin hath made between God and it, for certainly Jesus Christ can never be known in his beauty and excellency till the soule know that.
and the great breach that since hath made between God and it, for Certainly jesus christ can never be known in his beauty and excellency till the soul know that.
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hath God made me see the dreadful evil of sin, and made my soul to be sensible of the evil of sin as the greatest burden? how can I then be so much troubled for every little affliction? certainly if I saw what the evill of sin were, that sight would swallow up all other evils,
hath God made me see the dreadful evil of since, and made my soul to be sensible of the evil of since as the greatest burden? how can I then be so much troubled for every little affliction? Certainly if I saw what the evil of since were, that sighed would swallow up all other evils,
What am I that soul that the Lord hath discovered such infinit excellency of Jesus Christ to? and yet shall I think such a little affliction to be so grievous to me,
What am I that soul that the Lord hath discovered such infinite excellency of jesus christ to? and yet shall I think such a little affliction to be so grievous to me,
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when I have had the sight of such glory in Christ that is more worth than ten thousand worlds? (for so will a true convert say) Oh! the Lord at such a time hath given me that fight of Christ that I would not be without for ten thousand thousand worlds;
when I have had the sighed of such glory in christ that is more worth than ten thousand world's? (for so will a true convert say) Oh! the Lord At such a time hath given me that fight of christ that I would not be without for ten thousand thousand world's;
3. A Third work when God brings the soul home to himself it is, By taking the heart off from the Creature, the disingaging the heart from all Creature-comforts:
3. A Third work when God brings the soul home to himself it is, By taking the heart off from the Creature, the disengaging the heart from all Creature comforts:
It's true, Gods work may be altogether in the seeds in him, but in the several actings of the soul in turning to God it may perceive these things in it;
It's true, God's work may be altogether in the seeds in him, but in the several actings of the soul in turning to God it may perceive these things in it;
and yet thou discontented for the want of some little matter in a creature-comfort? art thou he that hath cast thy soul upon Jesus Christ for all good? as he saith in another case, Is this thy faith?
and yet thou discontented for the want of Some little matter in a Creature comfort? art thou he that hath cast thy soul upon jesus christ for all good? as he Says in Another case, Is this thy faith?
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6. There is in the work of thy turning to God the giving up of thy self to God in an everlasting Covenant? as thou takest Christ the Head of the Covenant to be thine,
6. There is in the work of thy turning to God the giving up of thy self to God in an everlasting Covenant? as thou Takest christ the Head of the Covenant to be thine,
hast thou ever surrendred up thy self to God in an everlasting Covenant? then certainly this thy fretting, murmuring heart is mighty opposite to it, certainly thou forgettest this Covenant of thine,
hast thou ever surrendered up thy self to God in an everlasting Covenant? then Certainly this thy fretting, murmuring heart is mighty opposite to it, Certainly thou forgettest this Covenant of thine,
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if you could but obtain so much liberty of your own spirits as to look back to see what the work of God was in converting you, there is nothing would prevail more than to think of that.
if you could but obtain so much liberty of your own spirits as to look back to see what the work of God was in converting you, there is nothing would prevail more than to think of that.
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I am now in a murmuring discontented way, but how did I feel my soul working when God did turn my Soul to himself? Oh how opposite is this to that work,
I am now in a murmuring discontented Way, but how did I feel my soul working when God did turn my Soul to himself? O how opposite is this to that work,
men are deceived in this, if they think their Conversion is finished meerly at first, thou must be in a way of conversion to God all the daies of thy life,
men Are deceived in this, if they think their Conversion is finished merely At First, thou must be in a Way of conversion to God all the days of thy life,
Ye be Converted, why, were they not converted before? Yes they were converted, but they were still to continue the work of Conversion all the daies of their lives,
You be Converted, why, were they not converted before? Yes they were converted, but they were still to continue the work of Conversion all the days of their lives,
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As thus, alwaies there must abide some sight and sense of sin, it may be not in the way which you had, which was rather a preparation than any thing else,
As thus, always there must abide Some sighed and sense of since, it may be not in the Way which you had, which was rather a preparation than any thing Else,
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it's a speech of Jonadab to Amnon, Why art thou, being the Kings Son, lean from day to day, wilt thou not tell me? and so he told him; (but that was for a wicked cause) he perceived that his spirit was troubled,
it's a speech of Jonadab to Amnon, Why art thou, being the Kings Son, lean from day to day, wilt thou not tell me? and so he told him; (but that was for a wicked cause) he perceived that his Spirit was troubled,
for otherwise he was of a fat and plump temper of body, but because of trouble of spirit he was even pin'd away why? what's the matter? thou that standest in this relation to the King and yet any thing should trouble thy heart, (that's his meaning) is there any thing that should disquiet thy heart,
for otherwise he was of a fat and plump temper of body, but Because of trouble of Spirit he was even pined away why? what's the matter? thou that Standest in this Relation to the King and yet any thing should trouble thy heart, (that's his meaning) is there any thing that should disquiet thy heart,
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and yet standest in such a relation to the King, the King's Son? So I may say to a Christian, Art thou the King's Son, the Son, the Daughter of the King of Heaven,
and yet Standest in such a Relation to the King, the King's Son? So I may say to a Christian, Art thou the King's Son, the Son, the Daughter of the King of Heaven,
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and yet so disquieted and troubled, and vext at every little thing that falls out? as if a King's Son should cry out, he is undone for losing a bable, what an unworthy thing were this:
and yet so disquieted and troubled, and vexed At every little thing that falls out? as if a King's Son should cry out, he is undone for losing a babble, what an unworthy thing were this:
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doth not Christ say to his spouse, as Elkanah said to Hannah, (1 Sam. 1.8.) Am not I better to thee than ten sons? So doth not Christ thy husband say to thee, Am not I better to thee than thousands of riches and comforts? such comforts as thou murmurest for want of;
does not christ say to his spouse, as Elkanah said to Hannah, (1 Sam. 1.8.) Am not I better to thee than ten Sons? So does not christ thy husband say to thee, Am not I better to thee than thousands of riches and comforts? such comforts as thou murmurest for want of;
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hath not God given thee his Son? and will he not with him give thee all things? hath the love of God bin to thee to give thee his Son in way of marriage? why art thou discontented and murmuring? consider thy relation to Jesus Christ, as thou art a spouse and married to him, his person is thine,
hath not God given thee his Son? and will he not with him give thee all things? hath the love of God been to thee to give thee his Son in Way of marriage? why art thou discontented and murmuring? Consider thy Relation to jesus christ, as thou art a spouse and married to him, his person is thine,
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what, thou art macht with Christ & art his spouse, and wilt thou murmur now and be discontented in thy spirit? You shall observe among those that are newly matched,
what, thou art matched with christ & art his spouse, and wilt thou murmur now and be discontented in thy Spirit? You shall observe among those that Are newly matched,
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when there is discontent between the wife and the husband, their friends will shake their heads and say, they do not meet with that that they did expect, ye see ever since they were married together how the man looks,
when there is discontent between the wife and the husband, their Friends will shake their Heads and say, they do not meet with that that they did expect, you see ever since they were married together how the man looks,
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5 The relation that thou standest in to the Spirit of God, thou art the Temple of the holy Ghost, the holy Ghost is thy Comforter, it is he that is appointed to convey all comfort from the Father and the Son, to the Souls of his people.
5 The Relation that thou Standest in to the Spirit of God, thou art the Temple of the holy Ghost, the holy Ghost is thy Comforter, it is he that is appointed to convey all Comfort from the Father and the Son, to the Souls of his people.
It's a very strange expression that death should be theirs, death is yours, that is, you are as it were lords over it, you have that that shall make death to be your servant, your slave,
It's a very strange expression that death should be theirs, death is yours, that is, you Are as it were Lords over it, you have that that shall make death to be your servant, your slave,
and might have been scorching and yelling and roring there to all eternity, yet that God should raise thee to have a higher excellency in thee than there is in all the works of creation that ever he made except Angels,
and might have been scorching and yelling and roaring there to all eternity, yet that God should raise thee to have a higher excellency in thee than there is in all the works of creation that ever he made except Angels,
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because thy nature is joyned in an hypostatical union to the Divine Nature, and in that respect thy nature is more honoured than the nature of the Angels.
Because thy nature is joined in an hypostatical Union to the Divine Nature, and in that respect thy nature is more honoured than the nature of the Angels.
yea thou that art in such an estate as this is, thou that art set apart to the end that God might manifest to all eternity what the infinite power of a Deity is able to raise a creature too;
yea thou that art in such an estate as this is, thou that art Set apart to the end that God might manifest to all eternity what the infinite power of a Deity is able to raise a creature too;
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for that's the condition of a Saint, a Beleever, his condition is such as he is set apart to the end that God might manifest to all eternity what his infinite power is able to do to make the creature happy;
for that's the condition of a Saint, a Believer, his condition is such as he is Set apart to the end that God might manifest to all eternity what his infinite power is able to do to make the creature happy;
art thou in such a condition? Oh! how low and beneath this condition is a murmuring and discontented heart for want of some outward comforts here in this world:
art thou in such a condition? Oh! how low and beneath this condition is a murmuring and discontented heart for want of Some outward comforts Here in this world:
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As the cruel Prelats were wont to do in imposing things upon mens consciences, they did in effect say, let your consciences, your souls bow down to us, that we may tread upon them;
As the cruel Prelates were wont to do in imposing things upon men's Consciences, they did in Effect say, let your Consciences, your Souls bow down to us, that we may tread upon them;
What! the son of a King, shal he have every base fellow to come and bid him bow down that he may tread upon his neck? thus doest thou in every affliction:
What! the son of a King, shall he have every base fellow to come and bid him bow down that he may tread upon his neck? thus dost thou in every affliction:
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every father loves to see his spirit in his child, loves to see his image, not the image of his body only, to say, here's a child for all the world like the father,
every father loves to see his Spirit in his child, loves to see his image, not the image of his body only, to say, here's a child for all the world like the father,
we are one Spirit with God, and with Christ, and one Spirit with the Holy-Ghost, therefore we should have a Spirit that might manifest the glory of the Father, Son, & holy-Ghost in our Spirits;
we Are one Spirit with God, and with christ, and one Spirit with the Holy ghost, Therefore we should have a Spirit that might manifest the glory of the Father, Son, & Holy Ghost in our Spirits;
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The spirit of a Christian should be a lyon-like Spirit, as Jesus Christ is the Lyon of the Tribe of Judah, (so he is cal'd) so we should manifest somewhat of the Lyon-like Spirit of Jesus Christ;
The Spirit of a Christian should be a Lion-like Spirit, as jesus christ is the lion of the Tribe of Judah, (so he is called) so we should manifest somewhat of the Lion-like Spirit of jesus christ;
I remember that the Heathens accounted it very base, Plutarch doth report of a certain people that did use to manifest their disdain to men that were overmuch dejected by any affliction, they did condemn them to this punishment, to wear womens cloaths all their daies,
I Remember that the heathens accounted it very base, Plutarch does report of a certain people that did use to manifest their disdain to men that were overmuch dejected by any affliction, they did condemn them to this punishment, to wear women's clothes all their days,
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or such a space of time at least they should go in womans cloaths in token of shame and disgrace to them because they had such effeminate spirits, they thought it against a manlike spirit,
or such a Molle of time At least they should go in woman's clothes in token of shame and disgrace to them Because they had such effeminate spirits, they Thought it against a manlike Spirit,
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and therefore seeing they did un-man themselves they should go as women, now shall they account it an unmanlike spirit, to be overmuch dejected in afflictions;
and Therefore seeing they did unman themselves they should go as women, now shall they account it an unmanlike Spirit, to be overmuch dejected in afflictions;
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and shall not a Christian account it an unchristian-like spirit to be overmuch dejected by any affliction whatsoever? I remember another compares murmuring spirits, to children when they are weaning, what a deal of stir have you with your children when you wean them,
and shall not a Christian account it an unchristianlike Spirit to be overmuch dejected by any affliction whatsoever? I Remember Another compares murmuring spirits, to children when they Are weaning, what a deal of stir have you with your children when you wean them,
what is this thy profession? and yet if thou hast not every thing that thou wouldest have to murmur and be discontent, thou doest in that even deny thy profession.
what is this thy profession? and yet if thou hast not every thing that thou Wouldst have to murmur and be discontent, thou dost in that even deny thy profession.
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and quiet, and have no trouble? I remember Austin hath such an expression, What is this thy faith? what did I ever promise thee, (saith he) that thou shouldest ever flourish in the world? art thou a Christian to that end? and is this thy faith? I never made any such promise to thee when thou tookest upon thee to be a Christian:
and quiet, and have no trouble? I Remember Austin hath such an expression, What is this thy faith? what did I ever promise thee, (Says he) that thou Shouldst ever flourish in the world? art thou a Christian to that end? and is this thy faith? I never made any such promise to thee when thou tookest upon thee to be a Christian:
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and then, why shouldest thou account it such a great evil to be under such an affliction? Certainly that good that we have in the ground for our faith, it is enough to content our hearts here, and to all eternity:
and then, why Shouldst thou account it such a great evil to be under such an affliction? Certainly that good that we have in the ground for our faith, it is enough to content our hearts Here, and to all eternity:
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A Christian should be satisfied with that that God hath made to be the object of his faith, the object of his faith is high enough to satisfie his soul, were it capable of a thousand times more than it is:
A Christian should be satisfied with that that God hath made to be the Object of his faith, the Object of his faith is high enough to satisfy his soul, were it capable of a thousand times more than it is:
And know that when thou art discontented for want of such and such comforts, if thou wouldest but think thus, God did never promise me that I should have these Comforts,
And know that when thou art discontented for want of such and such comforts, if thou Wouldst but think thus, God did never promise me that I should have these Comforts,
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now Christians, when God expects this from you, for you not so much as to have attained to contentednesse under afflictions, Oh this is beneath the expectation of God from you.
now Christians, when God expects this from you, for you not so much as to have attained to contentedness under afflictions, O this is beneath the expectation of God from you.
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Others have not only bin contented with little crosses, but they have Triumphed under great afflictions, they have suffered the spoiling of their goods with joy, reade but the latter part of the 11. of the Hebrews, and you shall find what great things God hath had from his people,
Others have not only been contented with little Crosses, but they have Triumphed under great afflictions, they have suffered the spoiling of their goods with joy, read but the latter part of the 11. of the Hebrews, and you shall find what great things God hath had from his people,
When you come to prayer to God, you acknowledge his Sovereignity over you, you come there to professe your selves to be at Gods dispose, what do you pray for except you acknowledge that you are at his dispose,
When you come to prayer to God, you acknowledge his Sovereignty over you, you come there to profess your selves to be At God's dispose, what do you pray for except you acknowledge that you Are At his dispose,
if you will come to petition him, and yet will be your own carver you go crosse to your prayers, to come as if you would beg your bread at your Fathers gates every day,
if you will come to petition him, and yet will be your own carver you go cross to your Prayers, to come as if you would beg your bred At your Father's gates every day,
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for you must make the Lords-prayer to be as a pattern for your prayers though you say not alwaies the same words, what do you pray, but give us this day our dayly bread ? for that's Christs intention that we should have that as a pattern,
for you must make the Lord's-prayer to be as a pattern for your Prayers though you say not always the same words, what do you pray, but give us this day our daily bred? for that's Christ intention that we should have that as a pattern,
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but he teaches us to pray, Lord give us our bread, shewing that you should be content with a little, what have you not bread to eat? I hope there's none of you here but have that.
but he Teaches us to pray, Lord give us our bred, showing that you should be content with a little, what have you not bred to eat? I hope there's none of you Here but have that.
It's against our prayers, we do not in our lives hold forth the acknowledgement of the Sovereignity of God over us as we seem to acknowledg in our prayers;
It's against our Prayers, we do not in our lives hold forth the acknowledgement of the Sovereignty of God over us as we seem to acknowledge in our Prayers;
therefore when at any time you find your hearts murmuring then do but reflect upon your selves and think thus, is this according to my prayers, wherein I held forth the Sovereign Power and Authority that God had over me?
Therefore when At any time you find your hearts murmuring then do but reflect upon your selves and think thus, is this according to my Prayers, wherein I held forth the Sovereign Power and authority that God had over me?
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The Seventh thing that I adde for the evil of discontentment, is, The wofull effects that comes to a discontented heart from murmuring, I'le name you five, there are five evil effects that comes from a murmuring spirit.
The Seventh thing that I add for the evil of discontentment, is, The woeful effects that comes to a discontented heart from murmuring, I'll name you five, there Are five evil effects that comes from a murmuring Spirit.
how many times do men and women when they are discontented let their thoughts run, and are musing and contriving through their present discontentednesse;
how many times do men and women when they Are discontented let their thoughts run, and Are musing and contriving through their present discontentedness;
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you who complain that you cannot meditate, you cannot think on good things, but if you begin to think of them a little, presently your thoughts are off from them,
you who complain that you cannot meditate, you cannot think on good things, but if you begin to think of them a little, presently your thoughts Are off from them,
but if you be discontented with any thing, then you can go alone, and muse, and roul things up and down in your thoughts to feed a discontented humour:
but if you be discontented with any thing, then you can go alone, and muse, and roll things up and down in your thoughts to feed a discontented humour:
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And it causes many distractions in duty, it unfits for duty, and when you come to perform duties, Oh the distractions that are in your duties, when your spirits are discontented;
And it Causes many distractions in duty, it unfits for duty, and when you come to perform duties, O the distractions that Are in your duties, when your spirits Are discontented;
In some discontented fits the heart rises against God, and against others, and sometimes hath even desperate resolutions what to do to help themselves.
In Some discontented fits the heart rises against God, and against Others, and sometime hath even desperate resolutions what to do to help themselves.
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If the Lord should have suffered you to have done, (sometimes in a discontented fit) what you had thought to do, what wonderfull misery had you brought upon your selves!
If the Lord should have suffered you to have done, (sometime in a discontented fit) what you had Thought to do, what wonderful misery had you brought upon your selves!
but let you go on when you thought to help your selves this way and the other way, Oh it had been ill with you, do you but remember those risings of heart and wicked resolutions that sometimes you have had in a discontented mood,
but let you go on when you Thought to help your selves this Way and the other Way, O it had been ill with you, do you but Remember those risings of heart and wicked resolutions that sometime you have had in a discontented mood,
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then what they have is nothing to them, do you think that God will take this well? If you should give a friend, a kinsman, a purse of money to go and trade withal,
then what they have is nothing to them, do you think that God will take this well? If you should give a friend, a kinsman, a purse of money to go and trade withal,
and hath given you some competency for your family, some way of lively-hood, yet because you are disappointed in somwhat that you would have therefore all is nothing unto you;
and hath given you Some competency for your family, Some Way of livelihood, yet Because you Are disappointed in somewhat that you would have Therefore all is nothing unto you;
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Oh! what unthankfulnesse is here? God expects that every day you should spend some time in blessing his Name for what mercy he hath granted unto you, there's not any one of you who are in the lowest condition but you have abundance of mercies to blesse God for, but discontentednesse makes them nothing.
Oh! what unthankfulness is Here? God expects that every day you should spend Some time in blessing his Name for what mercy he hath granted unto you, there's not any one of you who Are in the lowest condition but you have abundance of Mercies to bless God for, but discontentedness makes them nothing.
It's an excellent speech that I remember Luther hath, (saith he) This is the Rhetorick of the Spirit of God, (it's a very fine speech of his) to extenuate evil things, and to amplyfie good things;
It's an excellent speech that I Remember Luther hath, (Says he) This is the Rhetoric of the Spirit of God, (it's a very fine speech of his) to extenuate evil things, and to amplyfie good things;
The Spirit of God extenuates evils and crosses, and doth magnifie and amplifie all mercies, and makes all mercies seem to be great, and all afflictions seem to be little.
The Spirit of God extenuates evils and Crosses, and does magnify and amplify all Mercies, and makes all Mercies seem to be great, and all afflictions seem to be little.
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and amplifie evill things, as thus, A godly man wonders at his crosse that it is no more, a wicked man wonders his crosse is so much, Oh (saith he) none was ever so afflicted as I am!
and amplify evil things, as thus, A godly man wonders At his cross that it is no more, a wicked man wonders his cross is so much, O (Says he) none was ever so afflicted as I am!
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And then on the other side, if there be a mercy, then it's the Rhetorick of the Devil to lessen the mercy, I indeed (saith he) the thing is a good thing,
And then on the other side, if there be a mercy, then it's the Rhetoric of the devil to lessen the mercy, I indeed (Says he) the thing is a good thing,
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And for this I'le give you a notable example that we have in Scripture, it is the example of Korah, Dathan & Abiram, In Numb. 16.12, 13. And Moses sent to call Dathan, & Abiram the sons of Eliab:
And for this I'll give you a notable Exampl that we have in Scripture, it is the Exampl of Korah, Dathan & Abiram, In Numb. 16.12, 13. And Moses sent to call Dathan, & Abiram the Sons of Eliab:
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except thou make thy self altogether a Prince over us ? Mark, they slighted the land that they were going unto, the Land of Canaan, that was the Land that God promised them that should flow with milk and honey:
except thou make thy self altogether a Prince over us? Mark, they slighted the land that they were going unto, the Land of Canaan, that was the Land that God promised them that should flow with milk and honey:
But mark here their discontentednesse, because they met with some troubles in the wildernesse, Oh it was to slay them, they made their affliction in the wilderness to be greater than it was, Oh it was to kill them,
But mark Here their discontentedness, Because they met with Some Troubles in the Wilderness, O it was to slay them, they made their affliction in the Wilderness to be greater than it was, O it was to kill them,
though it were indeed to carry them to the Land of Canaan. But now their deliverance from Egypt though it was a great mercy, they made that mercy to be nothing,
though it were indeed to carry them to the Land of Canaan. But now their deliverance from Egypt though it was a great mercy, they made that mercy to be nothing,
for say they, you have brought us out of a land that floweth with milk and honey, what land was that? It was the Land of Egypt, the Land of their bondage,
for say they, you have brought us out of a land that flows with milk and honey, what land was that? It was the Land of Egypt, the Land of their bondage,
yet meeting with some crosse they make their deliverance from Egypt no mercie, no, it was rather a miserie to them, Oh (say they) Egypt was a land that flowed with milk and honey.
yet meeting with Some cross they make their deliverance from Egypt no mercy, no, it was rather a misery to them, O (say they) Egypt was a land that flowed with milk and honey.
and yet when they meet with a little crosse in their way to say, you have brought us out of the Land that floweth with milk and honey, to say they were better before than now,
and yet when they meet with a little cross in their Way to say, you have brought us out of the Land that flows with milk and honey, to say they were better before than now,
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And it is so with us now when we meet with any crosse in our estates, any taxations and trouble, especially if any among you have been where the enemy hath prevailed, you are ready to say, we had plenty before and we are now brought to a condition of hardship, we were better before when we had the Prelats and others to domineer:
And it is so with us now when we meet with any cross in our estates, any taxations and trouble, especially if any among you have been where the enemy hath prevailed, you Are ready to say, we had plenty before and we Are now brought to a condition of hardship, we were better before when we had the Prelates and Others to domineer:
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Oh let us take heed of this, of a discontented heart, there is this wofull cursed fruit of discontent to make men and women unthankful for all the mercies God hath granted to them,
O let us take heed of this, of a discontented heart, there is this woeful cursed fruit of discontent to make men and women unthankful for all the Mercies God hath granted to them,
they that murmur and are discontent, are lyable to temptations, to shift for themselves in sinful and ungodly waies, discontent is the ground of shifting courses and unlawful waies.
they that murmur and Are discontent, Are liable to temptations, to shift for themselves in sinful and ungodly ways, discontent is the ground of shifting courses and unlawful ways.
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How many of you may have your consciences condemn you of this, that you in the time of your afflictions have fought to shift for your selves by waies that have been sinful against God,
How many of you may have your Consciences condemn you of this, that you in the time of your afflictions have fought to shift for your selves by ways that have been sinful against God,
and your discontent was the bottom and ground of it? If you would avoid shiftings for your selves by wicked waies, labour to mortifie this sin of discontent, to mortifie it at the root.
and your discontent was the bottom and ground of it? If you would avoid shiftings for your selves by wicked ways, labour to mortify this since of discontent, to mortify it At the root.
The Eight evil that there is in murmuring and discontent is this, There is a great deal of folly, extream folly in a discontented heart, it's a foolish sin.
The Eight evil that there is in murmuring and discontent is this, There is a great deal of folly, extreme folly in a discontented heart, it's a foolish since.
What a foolish thing is this, that because I have not what I would have, I will not injoy the comfort of what I have? Do not you account this folly in your children, you give them some victuals and they are not contented, perhaps (they say) it's not enough, they cry for more,
What a foolish thing is this, that Because I have not what I would have, I will not enjoy the Comfort of what I have? Do not you account this folly in your children, you give them Some victuals and they Are not contented, perhaps (they say) it's not enough, they cry for more,
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because of your discontentment, you are discontented for want of them, and therefore you have them not, you do deprive your selves of the enjoyment of your own desires because of the discontentment of your hearts,
Because of your discontentment, you Are discontented for want of them, and Therefore you have them not, you do deprive your selves of the enjoyment of your own Desires Because of the discontentment of your hearts,
If God should give a mercie that we are discontented for the want of, yet the blessing of the mercie is as it were eaten out before we come to have it.
If God should give a mercy that we Are discontented for the want of, yet the blessing of the mercy is as it were eaten out before we come to have it.
That man or woman that is discontented for want of some good thing, if God doth give that good thing to them before they be humbled for their discontent that did proceed from them, such a man or woman can have no comfort of the mercie,
That man or woman that is discontented for want of Some good thing, if God does give that good thing to them before they be humbled for their discontent that did proceed from them, such a man or woman can have no Comfort of the mercy,
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And therefore for my part if I should have a friend or brother or one that were as deer to me as my own soul, that I should see discontented for the want of such a comfort, I should rather pray, Lord keep this thing from them, til thou wilt be pleased to humble their hearts for their discontent, let not them have the mercie til they come to be humbled for their discontent for the want of it,
And Therefore for my part if I should have a friend or brother or one that were as deer to me as my own soul, that I should see discontented for the want of such a Comfort, I should rather pray, Lord keep this thing from them, till thou wilt be pleased to humble their hearts for their discontent, let not them have the mercy till they come to be humbled for their discontent for the want of it,
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And therefore it should be your care when you find your hearts discontented for want of any thing, to be humbled for it, thinking thus with your selves, Lord if that that I do so immoderatly desire should come to me before I be humbled for my discontent for want of it, I am certain I can have no comfort of it,
And Therefore it should be your care when you find your hearts discontented for want of any thing, to be humbled for it, thinking thus with your selves, Lord if that that I do so immoderately desire should come to me before I be humbled for my discontent for want of it, I am certain I can have no Comfort of it,
So in regard of any other outward comforts, people may have the thing, but often times they have it so as it proves the heaviest crosse to them that ever they had in all their lives, such a child as you were discontent for the want of it, it may be it was sick,
So in regard of any other outward comforts, people may have the thing, but often times they have it so as it Proves the Heaviest cross to them that ever they had in all their lives, such a child as you were discontent for the want of it, it may be it was sick,
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but is discontented with the storm, is his condition the better because he is discontented and will not pull down his sails? Will this help him? Just so is it for all the world with a discontented heart, a discontented heart is a proud heart,
but is discontented with the storm, is his condition the better Because he is discontented and will not pull down his sails? Will this help him? Just so is it for all the world with a discontented heart, a discontented heart is a proud heart,
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now is his condition the better because he will not pull down his spirit? no certainly abundantly worse, a thousand to one but the tempest and storm over-whelms his soul.
now is his condition the better Because he will not pull down his Spirit? no Certainly abundantly Worse, a thousand to one but the tempest and storm overwhelms his soul.
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in Numb. 14. you have a notable text, and one would think that that were enough for ever to make you fear murmuring, in the 26. verse, it is said, The Lord spake unto Moses and unto Aaron saying, what did he say? How long shall I bear with this evill Congregation which murmur against me? How long shall I bear with them saith God, This evil congregation ;
in Numb. 14. you have a notable text, and one would think that that were enough for ever to make you Fear murmuring, in the 26. verse, it is said, The Lord spoke unto Moses and unto Aaron saying, what did he say? How long shall I bear with this evil Congregation which murmur against me? How long shall I bear with them Says God, This evil congregation;
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as those that have murmuring spirits, and murmuring dispositions, they wil murmur again, and again, How long shall I hear with this evil congregation that murmur against me? How justly may God speak this of many of you that are this morning before the Lord,
as those that have murmuring spirits, and murmuring dispositions, they will murmur again, and again, How long shall I hear with this evil congregation that murmur against me? How justly may God speak this of many of you that Are this morning before the Lord,
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and hath usually in the course of their lives murmured against me when any thing falls out otherwise than they would have it? And mark what follows after, I have heard the murmurings of the Children of Israel :
and hath usually in the course of their lives murmured against me when any thing falls out otherwise than they would have it? And mark what follows After, I have herd the murmurings of the Children of Israel:
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And observe further in this verse, how the Lord repeats this sin of murmuring, How long shall I bear with this evill congregation which murmur against me? Secondly, I have heard their murmuring, Thirdly, which they murmur against me:
And observe further in this verse, how the Lord repeats this since of murmuring, How long shall I bear with this evil congregation which murmur against me? Secondly, I have herd their murmuring, Thirdly, which they murmur against me:
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sometimes in your discontent you will be ready to swear (it may be,) do you swear in your discontent? So doth God swear against you for your discontent.
sometime in your discontent you will be ready to swear (it may be,) do you swear in your discontent? So does God swear against you for your discontent.
But murmured in their tents, and hearkened not unto the voice of the Lord; therefore be lifted up his hand against them to overthrow them in the wildernesse.
But murmured in their tents, and harkened not unto the voice of the Lord; Therefore be lifted up his hand against them to overthrow them in the Wilderness.
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and you cannot bear the hand of God that lies upon you as tenderly as a tender-hearted nurse that laies her hand upon the child, you cannot bear the tender hand of God that is upon you in a lesser affliction;
and you cannot bear the hand of God that lies upon you as tenderly as a tender-hearted nurse that lays her hand upon the child, you cannot bear the tender hand of God that is upon you in a lesser affliction;
together, But on the morrow all the Congregation of the Children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord :
together, But on the morrow all the Congregation of the Children of Israel murmured against Moses and against Aaron, saying, You have killed the people of the Lord:
and they murmured but against Moses and Aaron, (perhaps you murmur more directly against God) and that was against God in murmuring against Gods Ministers, it was against God but not so directly;
and they murmured but against Moses and Aaron, (perhaps you murmur more directly against God) and that was against God in murmuring against God's Ministers, it was against God but not so directly;
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when you are murmuring, the wrath of God may come quickly out upon your families or persons, you are never so prepared for present wrath as when you are in a murmuring discontented fit, those that stand by and see you in a murmuring discontented fit, have cause to say, Oh let us go and take the censer, let us go to prayer,
when you Are murmuring, the wrath of God may come quickly out upon your families or Persons, you Are never so prepared for present wrath as when you Are in a murmuring discontented fit, those that stand by and see you in a murmuring discontented fit, have cause to say, O let us go and take the censer, let us go to prayer,
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And it were a verie good thing for thee that art a godly wife when you see your husband come home and fall to murmuring because things go not according to his desire, to go to prayer,
And it were a very good thing for thee that art a godly wife when you see your husband come home and fallen to murmuring Because things go not according to his desire, to go to prayer,
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and so for the husband to go to God in prayer falling down and beseeching of him that wrath may not come out against his familie for the murmuring of his wife.
and so for the husband to go to God in prayer falling down and beseeching of him that wrath may not come out against his family for the murmuring of his wife.
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And the truth is, at this day there hath been (at least lately) as much murmuring in England as ever was, and even in this very particular the plague is begun,
And the truth is, At this day there hath been (At least lately) as much murmuring in England as ever was, and even in this very particular the plague is begun,
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and this very judgment it doth come many times upon murmuring upon those that are so discontented in their families and are alwaies grumbling and murmuring at any thing that fals out amisse, (I say) this text of Scripture in Numbers doth cleerly hold forth this, that the Lord brings the plague upon men for this sin of murmuring, he doth it in kingdomes and families, and upon particular persons.
and this very judgement it does come many times upon murmuring upon those that Are so discontented in their families and Are always grumbling and murmuring At any thing that falls out amiss, (I say) this text of Scripture in Numbers does clearly hold forth this, that the Lord brings the plague upon men for this since of murmuring, he does it in kingdoms and families, and upon particular Persons.
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Though we cannot alwaies point out the particular sin that God brings this for, yet this should be examined how far we are guilty of the sin of murmuring;
Though we cannot always point out the particular since that God brings this for, yet this should be examined how Far we Are guilty of the since of murmuring;
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Take heed of murmuring as some of them did, (he speaks of the people of Israel in the wildernesse,) but saith he, what came of it? They were destroyed of the destroyer.
Take heed of murmuring as Some of them did, (he speaks of the people of Israel in the Wilderness,) but Says he, what Come of it? They were destroyed of the destroyer.
and wilt thou strive against thy Maker? What doth this murmuring discontented heart of thine do otherwise but wrangle and contind and strive even with God himself? Oh wo to him that strives against his Maker!
and wilt thou strive against thy Maker? What does this murmuring discontented heart of thine doe otherwise but wrangle and contind and strive even with God himself? O woe to him that strives against his Maker!
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I may further say to thee, as Gods speaks to Job: Job, 38.1, 2. when Job was impatient, Now God spake (saith the text) out of the whirlwind, and said, Who is this that darkneth counsel by words without knowledge? So, doest thou speak against Gods waies,
I may further say to thee, as God's speaks to Job: Job, 38.1, 2. when Job was impatient, Now God spoke (Says the text) out of the whirlwind, and said, Who is this that darkeneth counsel by words without knowledge? So, dost thou speak against God's ways,
and his providences that hath fallen out concerning thy estate and outward comforts? who is this? Who is this that darkneth counsel by words without knowledge? Where's that man or woman whose hearts are so bold and impudent,
and his providences that hath fallen out Concerning thy estate and outward comforts? who is this? Who is this that darkeneth counsel by words without knowledge? Where's that man or woman whose hearts Are so bold and impudent,
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when thou art not satisfied in thy desires and findest thy heart grudging against God, apply this Scripture, What, is the curse of the wicked upon me? This is the curse that is threatned upon wicked and ungodly ones, That they shall grudge if they be not satisfied. And in Deut. 28.27. There it's threatned as a curse of God upon men, that they cannot be content with their present condition, But they shall say in the morning, would God it were even;
when thou art not satisfied in thy Desires and Findest thy heart grudging against God, apply this Scripture, What, is the curse of the wicked upon me? This is the curse that is threatened upon wicked and ungodly ones, That they shall grudge if they be not satisfied. And in Deuteronomy 28.27. There it's threatened as a curse of God upon men, that they cannot be content with their present condition, But they shall say in the morning, would God it were even;
and therefore it is further threatned as a curse upon them, in the 34. verse, That they should be mad for the sight of their eyes which they should see :
and Therefore it is further threatened as a curse upon them, in the 34. verse, That they should be mad for the sighed of their eyes which they should see:
why? Because they served not the Lord with joyfulness of heart, (that may be added to that of the wrath of God upon men) therefore God would bring such a curse upon them as would make them a wonder to all that were about them;
why? Because they served not the Lord with joyfulness of heart, (that may be added to that of the wrath of God upon men) Therefore God would bring such a curse upon them as would make them a wonder to all that were about them;
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The Devil is the most discontented creature that is in the world: He is the proudest creature that is, and the discontentedst creature; and the most dejected creature.
The devil is the most discontented creature that is in the world: He is the proudest creature that is, and the discontentedst creature; and the most dejected creature.
and thou shouldest think thus with thy self, Oh Lord what have I the spirit of Satan upon me? It is Satan that is the most discontented spirit that is,
and thou Shouldst think thus with thy self, O Lord what have I the Spirit of Satan upon me? It is Satan that is the most discontented Spirit that is,
Now all things that do befall you, befall you through a providence of God, and if you be those that belong to God there is a protection of God over you, and a care of God.
Now all things that do befall you, befall you through a providence of God, and if you be those that belong to God there is a protection of God over you, and a care of God.
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and these particulars that have been added now this morning for the setting out of a murmuring and discontented spirit, Oh what an ugly face hath this sin of murmuring,
and these particulars that have been added now this morning for the setting out of a murmuring and discontented Spirit, O what an ugly face hath this since of murmuring,
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whereas your thoughts were wont to be exercised about providing for your selves, and getting more comforts to your selves, let the stream of your thoughts now be turned to humble your selves for your discontentednesse, Oh that you may have your hearts break before God,
whereas your thoughts were wont to be exercised about providing for your selves, and getting more comforts to your selves, let the stream of your thoughts now be turned to humble your selves for your discontentedness, O that you may have your hearts break before God,
You shall find in Scripture concerning the people of Israel, how strangely they fell to their murmuring again and again, do but observe three texts of Scripture,
You shall find in Scripture Concerning the people of Israel, how strangely they fell to their murmuring again and again, do but observe three texts of Scripture,
for that, the first in the 15. of Exod. at the beginning, there you shall have Moses and the Congregation singing to God and blessing God for his mercy, Then sang Moses and the Children of Israel this song unto the Lord,
for that, the First in the 15. of Exod At the beginning, there you shall have Moses and the Congregation singing to God and blessing God for his mercy, Then sang Moses and the Children of Israel this song unto the Lord,
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and spake saying, I will sing unto the Lord, for he hath triumphed gloriously, the Horse and his Rider hath he thrown into the Sea. And then, The Lord is my strength and song,
and spoke saying, I will sing unto the Lord, for he hath triumphed gloriously, the Horse and his Rider hath he thrown into the Sea. And then, The Lord is my strength and song,
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and so he goes on, and who is like unto thee O Lord amongst the gods, who is like thee, glorious in holinesse, fearful in praises, doing wonders? Thus their hearts triumphed in God,
and so he Goes on, and who is like unto thee Oh Lord among the God's, who is like thee, glorious in holiness, fearful in praises, doing wonders? Thus their hearts triumphed in God,
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but mark before the Chapter is ended in the 23. verse, When they came to Marah (in the same Chapter) they could not drink of the waters of Marah for they were bitter,
but mark before the Chapter is ended in the 23. verse, When they Come to Marah (in the same Chapter) they could not drink of the waters of Marah for they were bitter,
and therefore they murmur again) Exod. 16.1. &c. All the Congregation of the Children of Israel came to the wildernesse of Sin, &c. And the whole Congregation (in the second verse) of the Children of Israel murmured against Moses, and against Aaron in the wildernesse, and the Children of Israel said unto them, Would to God we had dyed by the hand of the Lord in the Land of Egypt, when we sate by the flesh-pots,
and Therefore they murmur again) Exod 16.1. etc. All the Congregation of the Children of Israel Come to the Wilderness of since, etc. And the Whole Congregation (in the second verse) of the Children of Israel murmured against Moses, and against Aaron in the Wilderness, and the Children of Israel said unto them, Would to God we had died by the hand of the Lord in the Land of Egypt, when we sat by the fleshpots,
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Now they want flesh, they wanted water before, but now they want meat, they fell to murmuring again, they were not humbled for this murmuring against God,
Now they want Flesh, they wanted water before, but now they want meat, they fell to murmuring again, they were not humbled for this murmuring against God,
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And all the Congregation of the Children of Israel journied from the wildernesse of Sin and pitthed in Rephadim, and there was no water for the people to drink :
And all the Congregation of the Children of Israel journeyed from the Wilderness of since and pitthed in Rephidim, and there was no water for the people to drink:
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and our Cattell with thirst? So one time after another, still as soon as ever they had received the mercie then they were a little quieted, but they were not humbled.
and our Cattle with thirst? So one time After Another, still as soon as ever they had received the mercy then they were a little quieted, but they were not humbled.
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I bring these Scriptures for this to shew, that if we have not been humbled for murmuring, the next crosse that we meet withal we will fall to murmuring again.
I bring these Scriptures for this to show, that if we have not been humbled for murmuring, the next cross that we meet withal we will fallen to murmuring again.
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for them, now to murmur, because they want some few particulars that they desire, Oh to sin against God after a great mercy this is a great agravation, and a most abominable thing.
for them, now to murmur, Because they want Some few particulars that they desire, O to since against God After a great mercy this is a great aggravation, and a most abominable thing.
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Now my brethren, the Lord hath granted us very great mercies, I'le but speak a word of what God hath done of late, what mercies hath the Lord granted to us this summer, heaped mercies upon us, one mercie upon another, what a condition were we in at the beginning of this summer? and what a different condition are we in now!
Now my brothers, the Lord hath granted us very great Mercies, I'll but speak a word of what God hath done of late, what Mercies hath the Lord granted to us this summer, heaped Mercies upon us, one mercy upon Another, what a condition were we in At the beginning of this summer? and what a different condition Are we in now!
Oh what a mercie is it that the Lord hath not taken advantages against us, that he hath not made those Scriptures (before mentioned) good upon us for all our murmuring, the Lord hath gone on with one mercie after another.
O what a mercy is it that the Lord hath not taken advantages against us, that he hath not made those Scriptures (before mentioned) good upon us for all our murmuring, the Lord hath gone on with one mercy After Another.
We hear of mercie in Bristol, and mercy to our brethren in Scotland: But still if after this we should have any thing befall us that is but crosse to us, that we should be ready to murmur again presently;
We hear of mercy in Bristol, and mercy to our brothers in Scotland: But still if After this we should have any thing befall us that is but cross to us, that we should be ready to murmur again presently;
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And now hath God given to you the Contentment of your hearts? Take you heed of being the cause of any greife to your brethren, think not that because God hath been gracious unto you, that therefore he hath given you liberty for to bring them into bondage, Oh let not there be such an il effect of Gods mercy to you,
And now hath God given to you the Contentment of your hearts? Take you heed of being the cause of any grief to your brothers, think not that Because God hath been gracious unto you, that Therefore he hath given you liberty for to bring them into bondage, O let not there be such an ill Effect of God's mercy to you,
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as for you to exclude by petitioning, or any other way your Brethren that the Lord hath been pleased to make Instruments of your peace, let not that be the fruit of it,
as for you to exclude by petitioning, or any other Way your Brothers that the Lord hath been pleased to make Instruments of your peace, let not that be the fruit of it,
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God is very jealous of the glory of his mercy, and if there should be an ill use made of the mercy of God after we enjoy it, Oh it would go to the heart of God! nothing is more grievous to the heart of God than the abuse of mercy:
God is very jealous of the glory of his mercy, and if there should be an ill use made of the mercy of God After we enjoy it, O it would go to the heart of God! nothing is more grievous to the heart of God than the abuse of mercy:
NOW because it is very hard to work upon a murmuring spirit, there are divers aggravations (I told you) we are to consider of for the further setting out of the greatness of this sin;
NOW Because it is very hard to work upon a murmuring Spirit, there Are diverse aggravations (I told you) we Are to Consider of for the further setting out of the greatness of this since;
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The first Agravation of the sin of discontent and murmuring is this, For men and women to be discontent in the mid'st of mercies, in enjoyment of abundance of mercies.
The First Aggravation of the since of discontent and murmuring is this, For men and women to be discontent in the midst of Mercies, in enjoyment of abundance of Mercies.
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because thou hast not in thy family all the comforts that thou would'st have? As it is a great aggravation of a mans evill for him to rejoyce immoderately in his own private comforts when the Church is in affliction,
Because thou hast not in thy family all the comforts that thou Wouldst have? As it is a great aggravation of a men evil for him to rejoice immoderately in his own private comforts when the Church is in affliction,
when the publick suffers grievous and hard troubles, if any man shall then rejoyce and give liberty to himself, at that time to satisfie his flesh to the uttermost in all outward comforts, this is a great aggravation of his sin:
when the public suffers grievous and hard Troubles, if any man shall then rejoice and give liberty to himself, At that time to satisfy his Flesh to the uttermost in all outward comforts, this is a great aggravation of his since:
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So on the contrary for any man to be immoderately troubled for any private afflictions when it goes well with the publick, with the Churches, this is a great aggravation of his sin:
So on the contrary for any man to be immoderately troubled for any private afflictions when it Goes well with the public, with the Churches, this is a great aggravation of his since:
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so on the other side when we have received such mercies in publick, we should have all our private afflictions swallowed up in the publick merci•s ▪ and we should think with our selves,
so on the other side when we have received such Mercies in public, we should have all our private afflictions swallowed up in the public merci•s ▪ and we should think with our selves,
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the consideration of that should mightily quiet our hearts in all our private discontents, and if it doth not so, know that our sin is much increased by the mercies of God that are abroad.
the consideration of that should mightily quiet our hearts in all our private discontents, and if it does not so, know that our since is much increased by the Mercies of God that Are abroad.
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Did'st not thou pray to God for these mercies that God hath sent of late to the publick, these great victories that God hath given, did'st not thou pray for them? now thou hast them, Is not there enough in them to quiet thy heart for some privat trouble thou meetest withall in thy family? Is not there goodness enough there to cure thy discontentment? Certainly they were not such mercies worthy to be prayed for,
Didst not thou pray to God for these Mercies that God hath sent of late to the public, these great victories that God hath given, didst not thou pray for them? now thou hast them, Is not there enough in them to quiet thy heart for Some private trouble thou meetest withal in thy family? Is not there Goodness enough there to cure thy discontentment? Certainly they were not such Mercies worthy to be prayed for,
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except they have so much excellency in them as to countervail some private afflictions. Publick mercies are the aggravation of privat discontent, as so of publick discontent too;
except they have so much excellency in them as to countervail Some private afflictions. Public Mercies Are the aggravation of private discontent, as so of public discontent too;
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So in particular, the mercies that concerns thy self, thy family, if thou wouldest consider thou hast a great many more mercies than thou had'st afflictions, I dare boldly aver it concerning any one in this Congregation, (suppose thy afflictions be what they will) there is never a one of you but that have more mercies than afflictions.
So in particular, the Mercies that concerns thy self, thy family, if thou Wouldst Consider thou hast a great many more Mercies than thou Hadst afflictions, I Dare boldly aver it Concerning any one in this Congregation, (suppose thy afflictions be what they will) there is never a one of you but that have more Mercies than afflictions.
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Object. You will say, I, but you do not know what our afflictions are, our afflictions are so as you do not conceive of them because you feel them not?
Object. You will say, I, but you do not know what our afflictions Are, our afflictions Are so as you do not conceive of them Because you feel them not?
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If it we•e but this mercy, that you have this day of grace and salvation continued to you, it's a greater mercie than any affliction, set any affliction by this mercie and see which would weigh heaviest, this is certainly greater than any affliction;
If it we•e but this mercy, that you have this day of grace and salvation continued to you, it's a greater mercy than any affliction, Set any affliction by this mercy and see which would weigh Heaviest, this is Certainly greater than any affliction;
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that you have the day of grace and salvation, that you are not now in Hell, this is a greater mercie, that you have the sound of the Gospel yet in your ears;
that you have the day of grace and salvation, that you Are not now in Hell, this is a greater mercy, that you have the found of the Gospel yet in your ears;
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that you have the use of your limbs, your sences, that you have the health of your bodies, health of body is a greater mercy than poverty is an affliction, there is no man that is rich but if he be wise,
that you have the use of your limbs, your Senses, that you have the health of your bodies, health of body is a greater mercy than poverty is an affliction, there is no man that is rich but if he be wise,
We find in Scripture how the holy Ghost doth aggravate the sin of discontent from the consideration of mercies, you have a notable Scripture for it in the 16, of Numb. 8. verse &c. It's a speech of Moses to Korah and his company when they murmured, And Moses said unto Korah, hear I pray you ye sons of Levi, (there's somewhat that you are sons of Levi,) Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel, to bring you neer to himself to do the service of the Tabernacle of the Lord,
We find in Scripture how the holy Ghost does aggravate the since of discontent from the consideration of Mercies, you have a notable Scripture for it in the 16, of Numb. 8. verse etc. It's a speech of Moses to Korah and his company when they murmured, And Moses said unto Korah, hear I pray you you Sons of Levi, (there's somewhat that you Are Sons of Levi,) Seems it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel, to bring you near to himself to do the service of the Tabernacle of the Lord,
Seemeth it a smal thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you neer to himselfe to do the service of the Tabernacle of the Lord? &c. You see 'tis a great honour that God puts upon a man a great mercy that he doth bestow upon any man to seperate him from others for himself, to come neer to him, to imploy him in the service of the Tabernacle, to minister to the Congregation in holy things, this is a great mercy,
Seems it a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you near to himself to do the service of the Tabernacle of the Lord? etc. You see it's a great honour that God puts upon a man a great mercy that he does bestow upon any man to separate him from Others for himself, to come near to him, to employ him in the service of the Tabernacle, to minister to the Congregation in holy things, this is a great mercy,
and indeed it's such a mercy as one would think there should be none that God bestows such a mercy upon that should have a murmuring heart for any affliction;
and indeed it's such a mercy as one would think there should be none that God bestows such a mercy upon that should have a murmuring heart for any affliction;
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and trouble and grieve their spirits, but now this consideration that God is pleased to imploy them in such a service neer to himself, that though they cannot do good to themselves,
and trouble and grieve their spirits, but now this consideration that God is pleased to employ them in such a service near to himself, that though they cannot do good to themselves,
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And yet in the 10. verse, And he hath brought thee neer to him, and all thy Brethren the Sons of Levi with thee, and seek ye the Priest-hood also? have not you enough already? but still you are discontented with what you have and must have more, seek ye yet more? Seek ye the Priest-hood also? for which cause both thou and all thy company are gathered together against the Lord:
And yet in the 10. verse, And he hath brought thee near to him, and all thy Brothers the Sons of Levi with thee, and seek you the Priesthood also? have not you enough already? but still you Are discontented with what you have and must have more, seek you yet more? Seek you the Priesthood also? for which cause both thou and all thy company Are gathered together against the Lord:
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A speech of Job to his wife, what saith Job when his wife would have had him curse God and die? (that was a degree beyond murmuring) saith he, Thou speakest as one of the foolish women, shall we receive good at the band of God and not evil? you see Job did help himself against all murmuring thoughts against the waies of God with this consideration, that he had received so much good from the Lord;
A speech of Job to his wife, what Says Job when his wife would have had him curse God and die? (that was a degree beyond murmuring) Says he, Thou Speakest as one of the foolish women, shall we receive good At the band of God and not evil? you see Job did help himself against all murmuring thoughts against the ways of God with this consideration, that he had received so much good from the Lord;
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you have a notable Scripture there whereby you may see what course is to be taken when the heart rises in murmuring, In the day of prosperity be joyfull, but in the day of Adversity consider ;
you have a notable Scripture there whereby you may see what course is to be taken when the heart rises in murmuring, In the day of Prosperity be joyful, but in the day of Adversity Consider;
then indeed every man can be joyfull, but what if Afflictions befals him, what then? then consider, consider what? That God hath set one over against the other, thou hast a great deal of Affliction,
then indeed every man can be joyful, but what if Afflictions befalls him, what then? then Consider, Consider what? That God hath Set one over against the other, thou hast a great deal of Affliction,
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and one column of afflictions, and write one against the other, and fee if God hath not fil'd one column as full as the other, you look altogether upon your afflictions,
and one column of afflictions, and write one against the other, and fee if God hath not filled one column as full as the other, you look altogether upon your afflictions,
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for instance, It may be God hath afflicted you in one child, but he hath been merciful to you in another child, set one against the other, God afflicted David in Absolom, but he was merciful to David in Solomon, and therefore when David cryed out, Oh Absolom my Son my Son!
for instance, It may be God hath afflicted you in one child, but he hath been merciful to you in Another child, Set one against the other, God afflicted David in Absalom, but he was merciful to David in Solomon, and Therefore when David cried out, O Absalom my Son my Son!
I beseech you for this take but this one consideration further, and if you will but work it upon your hearts I hope you may find a great deal of power in it, You find afflictions,
I beseech you for this take but this one consideration further, and if you will but work it upon your hearts I hope you may find a great deal of power in it, You find afflictions,
why then should not we in the midst of our afflictions blesse God for his manie mercies? shall God be thus gracious to us that notwithstanding our many sins,
why then should not we in the midst of our afflictions bless God for his many Mercies? shall God be thus gracious to us that notwithstanding our many Sins,
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yet he will not cast away our poor duties and services that we perform, then why should not we in the midst of our sufferings accept of what mercies we have,
yet he will not cast away our poor duties and services that we perform, then why should not we in the midst of our sufferings accept of what Mercies we have,
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as there is power in afflictions (in the midst of many mercies) to take off thy heart from being affected with Gods mercies? And that's the first aggravation of the sin of murmuring, to murmur in the midst of mercies.
as there is power in afflictions (in the midst of many Mercies) to take off thy heart from being affected with God's Mercies? And that's the First aggravation of the since of murmuring, to murmur in the midst of Mercies.
Saith Naamans servant to him, Father (for so he called him) if the Prophet had required you to do some great thing, would not you have done it? how much more this little thing.
Says Naamans servant to him, Father (for so he called him) if the Prophet had required you to do Some great thing, would not you have done it? how much more this little thing.
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I remember I have read in Seneca a Heathen, he hath this similitude which is a very fine one to set out the great evil of murmuring upon smaller afflictions, (saith he) Suppose a man hath a very fair house to dwell in,
I Remember I have read in Senecca a Heathen, he hath this similitude which is a very fine one to Set out the great evil of murmuring upon smaller afflictions, (Says he) Suppose a man hath a very fair house to dwell in,
if this man now should murmur because the wind blows off a few leaves off his trees, what a most unreasonable thing were it for him to be weeping and wringing his hands because he loses a few leaves off his trees,
if this man now should murmur Because the wind blows off a few leaves off his trees, what a most unreasonable thing were it for him to be weeping and wringing his hands Because he loses a few leaves off his trees,
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would not you say, this were a folly & a very great evil in a woman so to do? Truly our afflictions if we weighed them aright they are but such kind of things in comparison of our mercies.
would not you say, this were a folly & a very great evil in a woman so to do? Truly our afflictions if we weighed them aright they Are but such kind of things in comparison of our Mercies.
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Rebeckah she had a mighty desire to have children, but because she found some trouble in her body when she was with child, saith she, Why am I thus? As if she should say, I had as good have none, only because she found a little pain and trouble in her body.
Rebekah she had a mighty desire to have children, but Because she found Some trouble in her body when she was with child, Says she, Why am I thus? As if she should say, I had as good have none, only Because she found a little pain and trouble in her body.
To be discontent when the affliction is small and little, that increases very much the sin of murmuring, it is to much for any one to murmur upon the heaviest crosse that can befall one in this world,
To be discontent when the affliction is small and little, that increases very much the since of murmuring, it is to much for any one to murmur upon the Heaviest cross that can befall one in this world,
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but for those that are men, men of understanding, that have wisdom, that God imployes in publick service, that they should be discontent with every thing, this is an exceeding great evil;
but for those that Are men, men of understanding, that have Wisdom, that God employs in public service, that they should be discontent with every thing, this is an exceeding great evil;
for men in their families (to whom God hath given parts and wisdom) when things fall out amisse there, to be alwaies murmuring and repining, their sin is greater than for women or children to do it.
for men in their families (to whom God hath given parts and Wisdom) when things fallen out amiss there, to be always murmuring and repining, their since is greater than for women or children to do it.
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What ever we have it is of free cost, what though we have not all we would have, seeing what we have is free? If what we have were earned then it were somewhat,
What ever we have it is of free cost, what though we have not all we would have, seeing what we have is free? If what we have were earned then it were somewhat,
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but he hath it given him for nothing, it's expected such a one should not be ready to find fault with every thing in the house, with servants or with meat at table or the like, i• such a one that hath plentiful provision and all given him Gratis, and paies nothing for his board, should be discontented if a cup should not be filled for him as he would have it,
but he hath it given him for nothing, it's expected such a one should not be ready to find fault with every thing in the house, with Servants or with meat At table or the like, i• such a one that hath plentiful provision and all given him Gratis, and pays nothing for his board, should be discontented if a cup should not be filled for him as he would have it,
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A fift Aggravation of the sin of murmuring is this, When men and women murmur and are discontented and impatient when they have the things that they were discontented for the want of before they had them.
A fift Aggravation of the since of murmuring is this, When men and women murmur and Are discontented and impatient when they have the things that they were discontented for the want of before they had them.
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So it is sometimes with children, they will cry for such a thing, and when you give it them then throw it away, they are as much discontented as they were before.
So it is sometime with children, they will cry for such a thing, and when you give it them then throw it away, they Are as much discontented as they were before.
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and told them what kind of King they should have; and when they had a King, Hos. 10.3. What shall a King do to us? they were not contented when they had one.
and told them what kind of King they should have; and when they had a King, Hos. 10.3. What shall a King do to us? they were not contented when they had one.
The sixt Aggravation of the sin of murmuring is this, For those men and women to be discontent and murmur that God hath raised from mean and low estates and conditions ;
The sixt Aggravation of the since of murmuring is this, For those men and women to be discontent and murmur that God hath raised from mean and low estates and conditions;
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There was a time when thou wert low enough, and perhaps when thou wert so low then thou didest say, oh if God would deliver me from such an affliction,
There was a time when thou Wertenberg low enough, and perhaps when thou Wertenberg so low then thou didst say, o if God would deliver me from such an affliction,
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and if the Lord hath been pleased to raise thee higher, that now thou hast a competency, that thou mayest live as a man, to be of use and service in the place where God hath set thee,
and if the Lord hath been pleased to raise thee higher, that now thou hast a competency, that thou Mayest live as a man, to be of use and service in the place where God hath Set thee,
So it's ordinary for men and women when they are in a low condition, they think that if they may have bread, any competency, they will be contented and bless God,
So it's ordinary for men and women when they Are in a low condition, they think that if they may have bred, any competency, they will be contented and bless God,
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know that this is an exceeding great aggravation to thy discontentment, when you are raised from a very low condition and yet you cannot be contented with what you have.
know that this is an exceeding great aggravation to thy discontentment, when you Are raised from a very low condition and yet you cannot be contented with what you have.
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and yet God being pleased to reprieve them, for them to murmur and to be discontent with Gods administrations towards them, this is exceeding evil, Oh it were consideration enough to quiet any murmuring in our hearrs, to think thus, We are but sinners,
and yet God being pleased to reprieve them, for them to murmur and to be discontent with God's administrations towards them, this is exceeding evil, O it were consideration enough to quiet any murmuring in our hearrs, to think thus, We Are but Sinners,
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why should not we be sufferers that are sinners? but then consider, we that are such great sinners, guilty of such notorious sins, that it is a wonder that we are out of Hell at this present,
why should not we be sufferers that Are Sinners? but then Consider, we that Are such great Sinners, guilty of such notorious Sins, that it is a wonder that we Are out of Hell At this present,
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Consider how we have crossed God in our sinnes, then if God should crosse us in the way of our sufferings, should not we sit down quiet without murmuring? Certainly thou never knewest what it was to be humbled for thy manifold sins, that art discontented at any administration of God towards thee.
Consider how we have crossed God in our Sins, then if God should cross us in the Way of our sufferings, should not we fit down quiet without murmuring? Certainly thou never Knewest what it was to be humbled for thy manifold Sins, that art discontented At any administration of God towards thee.
yet we are fed according to our work? according to our imployment? why should any creature be servicable to thee, who art so little servicable to God? This one meditation would much help us, to think, I am discontent because such and such creatures are not servicable to me,
yet we Are fed according to our work? according to our employment? why should any creature be serviceable to thee, who art so little serviceable to God? This one meditation would much help us, to think, I am discontent Because such and such creatures Are not serviceable to me,
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It should be the care of a Christian, to observe what are Gods waies towards him, what is God about to do with me at this time? Is God about to raise me, to comfort me? let me close with Gods goodnesse,
It should be the care of a Christian, to observe what Are God's ways towards him, what is God about to do with me At this time? Is God about to raise me, to Comfort me? let me close with God's Goodness,
Therefore thou art afflicted because God would humble thee, and the great design that God hath in afflicting of thee, is to break and humble thy heart;
Therefore thou art afflicted Because God would humble thee, and the great Design that God hath in afflicting of thee, is to break and humble thy heart;
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and wilt thou now maintain a spirit quite opposite to the work of God? for thee to murmur and be discontented is to resist the work of God, God is doing thee good if thou could'st see it,
and wilt thou now maintain a Spirit quite opposite to the work of God? for thee to murmur and be discontented is to resist the work of God, God is doing thee good if thou Couldst see it,
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A tenth Aggravation of the sin of murmuring and discontent is this, The more palpable and remarkable the hand of God appears to bring about an affliction, the greater is the sin of murmuring and discontent under an affliction.
A tenth Aggravation of the since of murmuring and discontent is this, The more palpable and remarkable the hand of God appears to bring about an affliction, the greater is the since of murmuring and discontent under an affliction.
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but when I see an extraordinary providence working that's a greater sin, that is, when I see the Lord in some remarkable way working about such an affliction beyond what any could have thought of, shall I resist such a remarkable hand of God, shall I stand out against God when I see God doth expresse his wil in such a remarkable manner that he would have me to be in such a condition? indeed before we see the will of God apparent we may desire to avoid an affliction,
but when I see an extraordinary providence working that's a greater since, that is, when I see the Lord in Some remarkable Way working about such an affliction beyond what any could have Thought of, shall I resist such a remarkable hand of God, shall I stand out against God when I see God does express his will in such a remarkable manner that he would have me to be in such a condition? indeed before we see the will of God apparent we may desire to avoid an affliction,
then certainly it is fit for us to fall down and submit to him, and not to oppose when God comes with a mighty stream against us, it's our best way to fall down before him and not to resist;
then Certainly it is fit for us to fallen down and submit to him, and not to oppose when God comes with a mighty stream against us, it's our best Way to fallen down before him and not to resist;
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for as it is an argument of a mans disobedience, when there is not only a command against a sin but when God reveals his command in a terrible way, the more solemn the command of God is, the greater is the sin in breaking that command;
for as it is an argument of a men disobedience, when there is not only a command against a since but when God reveals his command in a terrible Way, the more solemn the command of God is, the greater is the since in breaking that command;
The eleventh aggravation of the sin of murmuring is this, To be discontented though God hath been exercising of us long under afflictions, yet still to remain discontented.
The eleventh aggravation of the since of murmuring is this, To be discontented though God hath been exercising of us long under afflictions, yet still to remain discontented.
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but if after many monthes or yeers it shall not draw quietly, the husbandman would rather feed it fat and prepare it for the butcher than be troubled any longer with it:
but if After many months or Years it shall not draw quietly, the husbandman would rather feed it fat and prepare it for the butcher than be troubled any longer with it:
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it were just with God that he should bear thy murmuring no longer, and that thy discontent under the affliction should be but a preparation to thy destruction.
it were just with God that he should bear thy murmuring no longer, and that thy discontent under the affliction should be but a preparation to thy destruction.
Mark that text in Heb. 12.11. Now (saith the Scripture) No chastening for the present is joyous, but grievous, nevertheless afterwards it yeeldeth the peacable fruit of righteousness unto them which are exercised thereby.
Mark that text in Hebrew 12.11. Now (Says the Scripture) No chastening for the present is joyous, but grievous, nevertheless afterwards it yields the peaceable fruit of righteousness unto them which Are exercised thereby.
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when thou hast been a long time in the School of afflictions, thou art a very dullard in Christs School if thou hast not learned this Contentment, I have learned (saith Saint Paul) in every state therewith to be content:
when thou hast been a long time in the School of afflictions, thou art a very dullard in Christ School if thou hast not learned this Contentment, I have learned (Says Faint Paul) in every state therewith to be content:
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Paul had learned this lesson quickly, thou hast been a learning many yeers, perhaps thou mayest say as Heman did, That thou art afflicted from thy youth up, in the 88. Psal. Oh it's a very evil thing if being exercised long with afflictions you are not yet contented:
Paul had learned this Lesson quickly, thou hast been a learning many Years, perhaps thou Mayest say as Heman did, That thou art afflicted from thy youth up, in the 88. Psalm O it's a very evil thing if being exercised long with afflictions you Are not yet contented:
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so those that are used to afflictions, those that God exercises much with afflictions, (though they have tender spirits otherwise) yet they should have learned contentednesse by this time.
so those that Are used to afflictions, those that God exercises much with afflictions, (though they have tender spirits otherwise) yet they should have learned contentedness by this time.
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but art thou an old Chistian and yet wilt thou be a murmuring Christian? Oh that's a shame for any that are ancient professors, that have been a long time in the School of Jesus Christ to have murmuring and discontented spirits.
but art thou an old Christian and yet wilt thou be a murmuring Christian? O that's a shame for any that Are ancient professors, that have been a long time in the School of jesus christ to have murmuring and discontented spirits.
But now my brethren because this discontented humour is a very tough humour, and it is very hard to work upon, there's none that are discontented but will have something to say for their discontent, I shall therefore desire to take away what every discontented heart hath to say for himself.
But now my brothers Because this discontented humour is a very tough humour, and it is very hard to work upon, there's none that Are discontented but will have something to say for their discontent, I shall Therefore desire to take away what every discontented heart hath to say for himself.
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In the first place, Saith one that is discontented, It is not discontentment, it is the sence of my condition, I hope you would have me sensible of my condition:
In the First place, Says one that is discontented, It is not discontentment, it is the sense of my condition, I hope you would have me sensible of my condition:
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and wringing their hands as if they were undone, and let any one but speak to them, (say they) Would you not have me sensible of my affliction? And thus many would hide their sinful murmuring under Gods hand with this pretence, that it is but sensibleness of their affliction.
and wringing their hands as if they were undone, and let any one but speak to them, (say they) Would you not have me sensible of my affliction? And thus many would hide their sinful murmuring under God's hand with this pretence, that it is but sensibleness of their affliction.
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Secondly, If it were but a bare sence of an affliction it would not hinder thee in the duties of thy condition, the right sence of our afflictions will never hinder us in the performance of the duties of our condition,
Secondly, If it were but a bore sense of an affliction it would not hinder thee in the duties of thy condition, the right sense of our afflictions will never hinder us in the performance of the duties of our condition,
but thy discontentednesse usually breeds envie at it, when any one is discontented with their condition, they have an envious spirit at the conditions of those that are delivered from what afflictions they bear, certainly then it's turn'd to be sowre and naught,
but thy discontentedness usually breeds envy At it, when any one is discontented with their condition, they have an envious Spirit At the conditions of those that Are Delivered from what afflictions they bear, Certainly then it's turned to be sour and nought,
and envious at others that are not afflicted as thou art. The Second Plea. But wil a discontented heart say, I am not so much troubled with my afflictions,
and envious At Others that Are not afflicted as thou art. The Second Plea. But will a discontented heart say, I am not so much troubled with my afflictions,
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Deceive not thine own heart, there is a very great deceit in this, there's many people that when Gods hand is out against them they will say, they are troubled for their sin,
Deceive not thine own heart, there is a very great deceit in this, there's many people that when God's hand is out against them they will say, they Are troubled for their since,
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but the truth is, it's the affliction that doth trouble them rather than their sin, their heart doth exceedingly deceive them in this very thing: For,
but the truth is, it's the affliction that does trouble them rather than their since, their heart does exceedingly deceive them in this very thing: For,
First, They were never troubled for their sin before this Affliction came; but you will say, It's true, I was not before, for my prosperity blinded me,
First, They were never troubled for their since before this Affliction Come; but you will say, It's true, I was not before, for my Prosperity blinded me,
Secondly, Then thy great care will be rather for the removing of thy sin, than thy affliction, art thou more solicitous about the taking away thy sin,
Secondly, Then thy great care will be rather for the removing of thy since, than thy affliction, art thou more solicitous about the taking away thy since,
and especially those that are so troubled that they are in danger to miscarry, and to make away themselves, there's not one in ten thousand that are in such a condition as this is,
and especially those that Are so troubled that they Are in danger to miscarry, and to make away themselves, there's not one in ten thousand that Are in such a condition as this is,
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I remember I heard not long since of a Divine that being judicious, and used to such kind of things, there came a man to him mightily troubled for his sin,
I Remember I herd not long since of a Divine that being judicious, and used to such kind of things, there Come a man to him mightily troubled for his since,
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but we must take heed of dallying with God ▪ that is the Seer and Searcher of the secrets of all hearts, many of you go sullen and dumpish up and down your families,
but we must take heed of dallying with God ▪ that is the Seer and Searcher of the secrets of all hearts, many of you go sullen and dumpish up and down your families,
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and accept of the punishment of thine iniquity, as it is in Levit. 26.41. There's no such consideration to take away murmuring, as to look upon my sin ae the cause of my affliction. The Third Plea.
and accept of the punishment of thine iniquity, as it is in Levit. 26.41. There's no such consideration to take away murmuring, as to look upon my since ae the cause of my affliction. The Third Plea.
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and can any body be quiet then, can any body be satisfied with such a condition when the Lord shall withdraw himself? Were my Affliction never so great,
and can any body be quiet then, can any body be satisfied with such a condition when the Lord shall withdraw himself? Were my Affliction never so great,
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Now to that I answer thus, First, it is a very evil thing for men and women upon every Affliction to conclude that God is departed from them, it may be when it comes to be examined there is no other reason why thou thinkest that God is withdrawn and departed,
Now to that I answer thus, First, it is a very evil thing for men and women upon every Affliction to conclude that God is departed from them, it may be when it comes to be examined there is no other reason why thou Thinkest that God is withdrawn and departed,
In the 17. of Exod. 7. verse, you may see how God was displeased there with such a kind of distemper as this is, And he called the name of the place Massah and Meribah because of the chiding of the Children of Israel,
In the 17. of Exod 7. verse, you may see how God was displeased there with such a kind of distemper as this is, And he called the name of the place Massah and Meribah Because of the chiding of the Children of Israel,
but see what the Text saith, therefore the place was called Massah and Meribah, because they tempted the Lord, saying, Is the Lord amonst us or not? This was to tempt God, sometimes we are afraid God is departed from us,
but see what the Text Says, Therefore the place was called Massah and Meribah, Because they tempted the Lord, saying, Is the Lord amongst us or not? This was to tempt God, sometime we Are afraid God is departed from us,
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because he doth correct him, this would be taken ill, I beseech you consider of this one place, it may be of very great use to you, that you may not be ready to think that God is departed because you are afflicted.
Because he does correct him, this would be taken ill, I beseech you Consider of this one place, it may be of very great use to you, that you may not be ready to think that God is departed Because you Are afflicted.
Secondly, If God be departed, the greatest sign of Gods departing is because you are so disquiet, you make your disquiet be the fruit of Gods departing,
Secondly, If God be departed, the greatest Signen of God's departing is Because you Are so disquiet, you make your disquiet be the fruit of God's departing,
if you could but cure your disquiet, if you could but quiet your own hearts and get them into a better frame of contentedness under Gods hand in afflicting of you,
if you could but cure your disquiet, if you could but quiet your own hearts and get them into a better frame of contentedness under God's hand in afflicting of you,
reason but the other way, Oh my disquiet hath driven God from me, and therefore as ever I would have the presence of God to come again to me, let my heart be quiet under the hand of God.
reason but the other Way, O my disquiet hath driven God from me, and Therefore as ever I would have the presence of God to come again to me, let my heart be quiet under the hand of God.
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Thirdly, Doest thou find God departing from thee in thine affliction? wilt thou therefore depart from God too? is this thy help? Can'st thou help thy self that way? Because God is gone wilt thou go too? Do I indeed feel God departing from me? It may be it is so, it may be God for thy tryal is departed a little from thee,
Thirdly, Dost thou find God departing from thee in thine affliction? wilt thou Therefore depart from God too? is this thy help? Canst thou help thy self that Way? Because God is gone wilt thou go too? Do I indeed feel God departing from me? It may be it is so, it may be God for thy trial is departed a little from thee,
and is it so indeed? what unwise course do I take? I commit further sin and so I go further off from God, what a case am I in? God goes from me, and I from God:
and is it so indeed? what unwise course do I take? I commit further since and so I go further off from God, what a case am I in? God Goes from me, and I from God:
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and what a distance is there like to be between God and me within a little while? These are some of the reasonings and pleas of a murmuring and discontented heart:
and what a distance is there like to be between God and me within a little while? These Are Some of the reasonings and pleasant of a murmuring and discontented heart:
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there are many others that we shall meet withal, and indeavour to speak to your hearts in them, that so this tough humour of discontent may (as it were) be cut with the Word and softened with the Word, that so it may passe away:
there Are many Others that we shall meet withal, and endeavour to speak to your hearts in them, that so this tough humour of discontent may (as it were) be Cut with the Word and softened with the Word, that so it may pass away:
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and so thou hast need of such things that are piercing to make way through this tough humour that is in the spirits of men and women whereby they come to live very uncomfortably to themselves and others, and very dishonourable unto God.
and so thou hast need of such things that Are piercing to make Way through this tough humour that is in the spirits of men and women whereby they come to live very uncomfortably to themselves and Others, and very dishonourable unto God.
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So, is there any of your friends that deal injuriously with you, and crosse with you, look up to God and see that man but as an instrument in Gods hands.
So, is there any of your Friends that deal injuriously with you, and cross with you, look up to God and see that man but as an Instrument in God's hands.
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If I meet with a man in the street that is a diseased man, shall I be vexed & fretted with him because he is diseased? those that wrong me I look upon them as diseased men and therefore pity them.
If I meet with a man in the street that is a diseased man, shall I be vexed & fretted with him Because he is diseased? those that wrong me I look upon them as diseased men and Therefore pity them.
For the answer of this, first, it is thy weaknesse and folly that thou didest not look for it and expect it, In Acts, 20.22, 23. see what Saint Paul saith concerning himself, And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there, save that the Holy-Ghost witnesseth in every City saying, that bonds and afflictions abide me.
For the answer of this, First, it is thy weakness and folly that thou didst not look for it and expect it, In Acts, 20.22, 23. see what Saint Paul Says Concerning himself, And now behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy ghost Witnesseth in every city saying, that bonds and afflictions abide me.
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It's true saith he, I know not the particular affliction that may befal me, but this I know that the Spirit of God witnesseth that bonds and afflictions shall abide me every where, I look for nothing else but bonds and afflictions wheresoever go;
It's true Says he, I know not the particular affliction that may befall me, but this I know that the Spirit of God Witnesseth that bonds and afflictions shall abide me every where, I look for nothing Else but bonds and afflictions wheresoever go;
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A second answer I would give is this, Is it unexpected? then the lesse provision thou madest for it before it came, the more careful shouldest thou be to sanctifie Gods Name in it now it is come:
A second answer I would give is this, Is it unexpected? then the less provision thou Madest for it before it Come, the more careful Shouldst thou be to sanctify God's Name in it now it is come:
it is in this case of afflictions as in mercies, many times mercy comes unexpected (and that might be a third answer) to you, set one against the other, I have many mercies that I never lookt for as well as afflictions that I never lookt for,
it is in this case of afflictions as in Mercies, many times mercy comes unexpected (and that might be a third answer) to you, Set one against the other, I have many Mercies that I never looked for as well as afflictions that I never looked for,
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so when afflictions come that we did not expect, then it seems we laid not in for them before hand, we had need be the more careful to sanctifie Gods Name in them, we should have spent some pains before to prepare for afflictions and we did not,
so when afflictions come that we did not expect, then it seems we laid not in for them before hand, we had need be the more careful to sanctify God's Name in them, we should have spent Some pains before to prepare for afflictions and we did not,
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Oh! but it is very great, mine affliction it is exceeding great saith one, and how ever you say, we must be contented, it's true, you may say so that feel not such great afflictions,
Oh! but it is very great, mine affliction it is exceeding great Says one, and how ever you say, we must be contented, it's true, you may say so that feel not such great afflictions,
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if the shoulder be sore the burden is the greater; it is because thy heart is so unsound that thy affliction is great unto thee. And that's the sixt reasoning. A Seventh Plea.
if the shoulder be soar the burden is the greater; it is Because thy heart is so unsound that thy affliction is great unto thee. And that's the sixt reasoning. A Seventh Plea.
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so thou shouldest consider, Doth God afflict me more than other men? God gives me an opportunitie in this to honour him in this affliction more than other men? to exercise more grace than other men, let me labour to do it then.
so thou Shouldst Consider, Does God afflict me more than other men? God gives me an opportunity in this to honour him in this affliction more than other men? to exercise more grace than other men, let me labour to do it then.
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and every man should come and take a proportion of those afflictions, every one equally, there is scarse any man but would rather say, let me have the afflictions that I had before or else he were like to come to a greater share, a greater affliction if so be he should equally share with all the world:
and every man should come and take a proportion of those afflictions, every one equally, there is scarce any man but would rather say, let me have the afflictions that I had before or Else he were like to come to a greater share, a greater affliction if so be he should equally share with all the world:
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Secondly, It may be if it were any other than it is, it were not so fit for thee as this is, it may be therefore God chooses it because it is the most crosse to thee,
Secondly, It may be if it were any other than it is, it were not so fit for thee as this is, it may be Therefore God chooses it Because it is the most cross to thee,
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If a patient comes to take phisick and finds himself sick by it, shall he say, Oh! if it were any other potion I could bear it, it may be if it were any other than it is it would not fit thy disease;
If a patient comes to take physic and finds himself sick by it, shall he say, Oh! if it were any other potion I could bear it, it may be if it were any other than it is it would not fit thy disease;
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so when thou saiest of an affliction, if it were any other than it is thou couldest bear it, do but answer thy self with this, it may be if it were any other than it is it would not be fit for me, it would not hit right to that sinful humour that there is in my soul,
so when thou Sayest of an affliction, if it were any other than it is thou Couldst bear it, do but answer thy self with this, it may be if it were any other than it is it would not be fit for me, it would not hit right to that sinful humour that there is in my soul,
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and those crowns he must put upon some bodies head, and therefore he exercises thee in variety of conditions, that so thou mightst have the several rewards and crowns that God hath to reward and crown those that are faithful in several conditions. A Ninth Plea.
and those crowns he must put upon Some bodies head, and Therefore he exercises thee in variety of conditions, that so thou Mightest have the several rewards and crowns that God hath to reward and crown those that Are faithful in several conditions. A Ninth Plea.
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If thou canst say as in the presence of God, above all afflictions here in this world to be laid aside & not to be imployed in the service of God, I account that the greatest Affliction:
If thou Canst say as in the presence of God, above all afflictions Here in this world to be laid aside & not to be employed in the service of God, I account that the greatest Affliction:
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To murmur at Gods dispose when your calling is low and mean and you can do little service, this is many times a temptation to those that are poor, those that are servants and those that are of weak parts and are fain to work hard to provide bread for their families, it's many times a greivous burden to them to think, such men the Lord uses in publick service,
To murmur At God's dispose when your calling is low and mean and you can do little service, this is many times a temptation to those that Are poor, those that Are Servants and those that Are of weak parts and Are fain to work hard to provide bred for their families, it's many times a grievous burden to them to think, such men the Lord uses in public service,
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Now other men that have but common gifts in the world, that are not members of Jesus Christ, (indeed) they seem to have more excellency than those that are godly, that are in a mean condition, mean parts, mean callings,
Now other men that have but Common Gifts in the world, that Are not members of jesus christ, (indeed) they seem to have more excellency than those that Are godly, that Are in a mean condition, mean parts, mean callings,
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though thy particular calling be but low and mean: And for that you have a place in the Chapter before my text, Phil. 3.14. I press towards the mark (saith the Apostle) for the price of the high calling of God in Christ Jesus :
though thy particular calling be but low and mean: And for that you have a place in the Chapter before my text, Philip 3.14. I press towards the mark (Says the Apostle) for the price of the high calling of God in christ jesus:
So that every Christian hath a high calling of God in Christ Jesus, God hath called him to the highest thing that he hath call'd any creature to that he hath made, the Angels in Heaven have not a higher calling than thou hast.
So that every Christian hath a high calling of God in christ jesus, God hath called him to the highest thing that he hath called any creature to that he hath made, the Angels in Heaven have not a higher calling than thou hast.
or cleanse places of filth or any other thing in the world that is the meanest that can be conceived of, thy general calling as a Christian doth advance thee higher than any particular calling can advance any man in the world;
or cleanse places of filth or any other thing in the world that is the Meanest that can be conceived of, thy general calling as a Christian does advance thee higher than any particular calling can advance any man in the world;
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A poor servant that must be scraping all day about poor mean things, many times may have such a temptation as this is, Oh what a poor condition hath God disposed me to!
A poor servant that must be scraping all day about poor mean things, many times may have such a temptation as this is, O what a poor condition hath God disposed me to!
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Fourthly, Thy calling is low and mean, yet be not discontented with that, for thou hast a principle within thee (if thou beest a godly man or woman) of Grace that doth raise thy lowest actions to be higher in Gods esteem,
Fourthly, Thy calling is low and mean, yet be not discontented with that, for thou hast a principle within thee (if thou Best a godly man or woman) of Grace that does raise thy lowest actions to be higher in God's esteem,
the principle of faith doth it, for any man or woman to go on in obedience to God in a way of faith in the calling that God hath set them, (I say doing this through a principle of faith) it doth raise this action,
the principle of faith does it, for any man or woman to go on in Obedience to God in a Way of faith in the calling that God hath Set them, (I say doing this through a principle of faith) it does raise this actium,
and makes it a more glorious action than all the glorious victories of Alexander and Caesar, than all their Triumphs and glorious pomp that they had in all their conquests;
and makes it a more glorious actium than all the glorious victories of Alexander and Caesar, than all their Triumphos and glorious pomp that they had in all their conquests;
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For, as Luther speaks of a poor Milk-maid, and yet being a Beleever, and doth it in faith, he compares that action to all the glorious actions of Caesar, and makes that a great deal more eminent and glorious in the eyes of God,
For, as Luther speaks of a poor Milkmaid, and yet being a Believer, and does it in faith, he compares that actium to all the glorious actions of Caesar, and makes that a great deal more eminent and glorious in the eyes of God,
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for there's riches, credit and account in the world, and rewards comes in by that, which doth not in the other, to go on quietly in a low calling is more obedience to God.
for there's riches, credit and account in the world, and rewards comes in by that, which does not in the other, to go on quietly in a low calling is more Obedience to God.
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now God looks to a mans faithfulnesse, and thou mayest have as great a reward for thy faithfulnesse that art a poor servant in the Kitchin all the day,
now God looks to a men faithfulness, and thou Mayest have as great a reward for thy faithfulness that art a poor servant in the Kitchen all the day,
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Now to that I answer, First, that the Psalmist saith, That every man in his setled estate is vanity, in Psalme, 36.5. your books have it, Every man at his best estate is vanity, the word is his setled estate ;
Now to that I answer, First, that the Psalmist Says, That every man in his settled estate is vanity, in Psalm, 36.5. your books have it, Every man At his best estate is vanity, the word is his settled estate;
Here was the difference that is observable between the Land of Canaan and Egypt, the land of Canaan that depended upon God for the watering of it with showers from Heaven,
Here was the difference that is observable between the Land of Canaan and Egypt, the land of Canaan that depended upon God for the watering of it with showers from Heaven,
because the Lord lookt upon this, as more sutable to the state of his people that were to live by faith, to be continually depending upon Heaven, upon Himself,
Because the Lord looked upon this, as more suitable to the state of his people that were to live by faith, to be continually depending upon Heaven, upon Himself,
and the better thy outward estate is the worse thy soul is. We reade in Ezra, 4.13. the objection that the enemies had against the people of Israels building of the wall of the Citie:
and the better thy outward estate is the Worse thy soul is. We read in Ezra, 4.13. the objection that the enemies had against the people of Israel's building of the wall of the city:
So it is thus for all the world between God and mens souls, when a soul lives in way of meer dependance upon God, that sensibly he sees God hath him at advantage every moment, Oh then such a soul will pay toll and custome, that soul exercises faith,
So it is thus for all the world between God and men's Souls, when a soul lives in Way of mere dependence upon God, that sensibly he sees God hath him At advantage every moment, O then such a soul will pay toll and custom, that soul exercises faith,
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but if God hedges that man about with an estate, with prosperity, perhaps he hath an inheritance befallen him, perhaps he hath a constant office that brings in so much yeerly to him duly paid, this man is not so sensible now of his dependance upon God, he begins now to pay lesse toll and custom to God than before, God hath lesse service from this man now than before.
but if God hedges that man about with an estate, with Prosperity, perhaps he hath an inheritance befallen him, perhaps he hath a constant office that brings in so much yearly to him duly paid, this man is not so sensible now of his dependence upon God, he begins now to pay less toll and custom to God than before, God hath less service from this man now than before.
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Further, This may be thy comfort, though for outward things thou art mightily unsetled, yet for the great things of thy soul and eternal estate, there thou art setled, there thou hast a setled way, a constant way of fetching supply, Of his fulnesse we receive grace for grace, thou hast there abundance of treasure to go to,
Further, This may be thy Comfort, though for outward things thou art mightily unsettled, yet for the great things of thy soul and Eternal estate, there thou art settled, there thou hast a settled Way, a constant Way of fetching supply, Of his fullness we receive grace for grace, thou hast there abundance of treasure to go to,
But yet there's another reasoning that many murmuring hearts think to feed their humour withal, (say they) If I never had bin in a better condition then I could bear this affliction,
But yet there's Another reasoning that many murmuring hearts think to feed their humour withal, (say they) If I never had been in a better condition then I could bear this affliction,
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Secondly, Thou didst heretofore more prosper, did God heretofore give thee more prosperity? it was to prepare thee for afflictions, we should look at all our outward prosperity as a preparation to afflictions,
Secondly, Thou didst heretofore more prosper, did God heretofore give thee more Prosperity? it was to prepare thee for afflictions, we should look At all our outward Prosperity as a preparation to afflictions,
have I an estate now? I should prepare for poverty, have I health now? I should prepare for sickness, have I liberty? let me prepare my self for imprisonment? what know I what God may call me to? have I comfort and peace now in my conscience, doth God shine upon me? while I have this let me prepare for Gods withdrawing from me:
have I an estate now? I should prepare for poverty, have I health now? I should prepare for sickness, have I liberty? let me prepare my self for imprisonment? what know I what God may call me to? have I Comfort and peace now in my conscience, does God shine upon me? while I have this let me prepare for God's withdrawing from me:
Marriners that are in a calme will prepare for storms, would they say, if we never had calms we would bear storms? but now we have had calms so many yeers or weeks together, this is greivous:
Mariners that Are in a Cam will prepare for storms, would they say, if we never had calms we would bear storms? but now we have had calms so many Years or weeks together, this is grievous:
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Now I am in an afflicted condition, Oh but blessed be God I was in a comfortable condition, and blessed be God that he was a forehand with me in the waies of his mercy, this one consideration may help murmuring hearts.
Now I am in an afflicted condition, O but blessed be God I was in a comfortable condition, and blessed be God that he was a forehand with me in the ways of his mercy, this one consideration may help murmuring hearts.
Dost thou murmur because once thou wert better? know God was beforehand with thee in the waies of mercy, thou shouldest rather think thus, I have lived for these many yeers (forty yeers perhaps or more) in a comfortable condition, I have liv'd in health,
Dost thou murmur Because once thou Wertenberg better? know God was beforehand with thee in the ways of mercy, thou Shouldst rather think thus, I have lived for these many Years (forty Years perhaps or more) in a comfortable condition, I have lived in health,
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and peace, and plenty, what though the remaining part of my time have some sorrow and affliction? The Lord hath granted to me a comfortable sunshine all the day long till towards evening,
and peace, and plenty, what though the remaining part of my time have Some sorrow and affliction? The Lord hath granted to me a comfortable sunshine all the day long till towards evening,
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You that are going a voyage, if you have a comfortable wind, and very fair for many months together, what if you have a little storm when you are within sight of land, will you murmur and repine? Oh no,
You that Are going a voyage, if you have a comfortable wind, and very fair for many months together, what if you have a little storm when you Are within sighed of land, will you murmur and repine? O no,
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If it were so that now God should say, well, you shall never see comfortable day more for outward things in this world, Oh then you have cause to fall down and blesse Gods Name that you have had so many comfortable daies:
If it were so that now God should say, well, you shall never see comfortable day more for outward things in this world, O then you have cause to fallen down and bless God's Name that you have had so many comfortable days:
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Now you reason quite contrary, whereas you should blesse God that you have had so much comfort, you make what you have had before to be an aggravation of your afflictions now,
Now you reason quite contrary, whereas you should bless God that you have had so much Comfort, you make what you have had before to be an aggravation of your afflictions now,
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That which God gave you before, upon what terms did you hold it? did you hold it so as you have in your writings, To have and to hold for ever, God gives no such thing, God gives to no man (I say) any thing but grace to run upon that tenour, there's no such thing in all Gods writings for any outward comforts, To have and to hold for you and your heirs ;
That which God gave you before, upon what terms did you hold it? did you hold it so as you have in your writings, To have and to hold for ever, God gives no such thing, God gives to no man (I say) any thing but grace to run upon that tenor, there's no such thing in all God's writings for any outward comforts, To have and to hold for you and your Heirs;
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indeed for grace he doth give it to your selves, to have and to hold for ever, though not for every one that comes out of your loines to have and to hold for ever;
indeed for grace he does give it to your selves, to have and to hold for ever, though not for every one that comes out of your loins to have and to hold for ever;
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and his promise, and his Covenant, he gives me them for ever, what am I therefore that the Sun should alwaies shine upon me, that I must have fair weather all my daies? that which God gives to me he gave it to me as a pledge of his love, let me return it to him as a pledge of my obedience, there's all the reason in the world for it, all that a godly man receives from God he receives it as a pledge of Gods love to him,
and his promise, and his Covenant, he gives me them for ever, what am I Therefore that the Sun should always shine upon me, that I must have fair weather all my days? that which God gives to me he gave it to me as a pledge of his love, let me return it to him as a pledge of my Obedience, there's all the reason in the world for it, all that a godly man receives from God he receives it as a pledge of God's love to him,
therefore when he comes into an afflicted condition, saith God, Return to me as a pledge for your obedience that that you had from me as a pledge of my love;
Therefore when he comes into an afflicted condition, Says God, Return to me as a pledge for your Obedience that that you had from me as a pledge of my love;
Secondly, When thou did'st take a great deal of pains, was it not with submission to God? Did'st thou take pains with resolution, that thou must have such a thing when thou labourest for it? Then know that thou labourest not as a Christian,
Secondly, When thou didst take a great deal of pains, was it not with submission to God? Didst thou take pains with resolution, that thou must have such a thing when thou labourest for it? Then know that thou labourest not as a Christian,
And what was it that thou did'st aime at in thy labour? was it not that thou mightest walk with God in the place that God had set thee? A Christian should do so in his outward calling, I am diligent in my outward calling,
And what was it that thou didst aim At in thy labour? was it not that thou Mightest walk with God in the place that God had Set thee? A Christian should do so in his outward calling, I am diligent in my outward calling,
it's true, I do it that I might provide for my family, but the chief thing that I aime at is, That I might yeild obedience to God in the way that God hath set me:
it's true, I do it that I might provide for my family, but the chief thing that I aim At is, That I might yield Obedience to God in the Way that God hath Set me:
Thirdly, There will be the more testimony of thy love to God, if so be thou shalt now yeeld up thy self to God in that that cost thee dear, shall I offer that to God (saith David ) that cost me nothing? thy outward comforts hath cost thee much,
Thirdly, There will be the more testimony of thy love to God, if so be thou shalt now yield up thy self to God in that that cost thee dear, shall I offer that to God (Says David) that cost me nothing? thy outward comforts hath cost thee much,
and thou hast taken much pains to obtain them, and now if thou canst submit to God in the want of them, (I say) in this thy love is more shown that thou canst offer that to God that cost thee dear.
and thou hast taken much pains to obtain them, and now if thou Canst submit to God in the want of them, (I say) in this thy love is more shown that thou Canst offer that to God that cost thee dear.
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and I feel some trouble within me, yet I thank God I break not out in discontented waies to the dishonour of God, I keep in although I have much ado with my own heart.
and I feel Some trouble within me, yet I thank God I break not out in discontented ways to the dishonour of God, I keep in although I have much ado with my own heart.
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And thus the Lord I hope hath met with the cheife reasonings and Pleas for our discontent in our conditions, I beseech you in the Name of God consider these things,
And thus the Lord I hope hath met with the chief reasonings and Pleasant for our discontent in our conditions, I beseech you in the Name of God Consider these things,
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and divers things in the way of application rebuking the want of this and the last day I finished that point of shewing the several Reasonings of a murmuring and discontented heart.
and diverse things in the Way of application rebuking the want of this and the last day I finished that point of showing the several Reasonings of a murmuring and discontented heart.
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now wilt thou be discontent for that that a reprobate may have? I shall give you the example of a couple of godly men meeting together, Anthony and Diddimus, Diddimus was blind,
now wilt thou be discontent for that that a Reprobate may have? I shall give you the Exampl of a couple of godly men meeting together, Anthony and Didymus, Didymus was blind,
and not rather rejoyce & be thankful that you have what Angels have? God hath given you those good things that makes Angels glorious, is not that enough to you,
and not rather rejoice & be thankful that you have what Angels have? God hath given you those good things that makes Angels glorious, is not that enough to you,
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though you want what thing a fly hath? And so a Christian should reason the case with himself, what am I discontented for? I am discontented for want of that that a dog may have, that a Devil may have, that a reprobate may have, shall I be discontent for not having that,
though you want what thing a fly hath? And so a Christian should reason the case with himself, what am I discontented for? I am discontented for want of that that a dog may have, that a devil may have, that a Reprobate may have, shall I be discontent for not having that,
when as God hath given me that that makes Angels glorious? Blessed be God (saith the Apostle in Ephe. 1.3.) that hath blessed us with all Spiritual blessings in heavenly places.
when as God hath given me that that makes Angels glorious? Blessed be God (Says the Apostle in Ephes 1.3.) that hath blessed us with all Spiritual blessings in heavenly places.
and the littlenesse of the things that God hath denyed us, is a very powerful consideration to work this grace of Contentment. The Second Consideration.
and the littleness of the things that God hath denied us, is a very powerful consideration to work this grace of Contentment. The Second Consideration.
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but hath not God bin beforehand with thee heretofore? Oh thou hast had mercy enough already to make thee spend all the strength thou hast and time thou shalt live, to bless God for what thou hast had already.
but hath not God been beforehand with thee heretofore? O thou hast had mercy enough already to make thee spend all the strength thou hast and time thou shalt live, to bless God for what thou hast had already.
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Suppose God should now take away your estates from some of you that have lived comfortably a great while, you will say, That aggravates our misery that we have had estates;
Suppose God should now take away your estates from Some of you that have lived comfortably a great while, you will say, That aggravates our misery that we have had estates;
It is a speech of Luther (saith he) the Sea of Gods mercies should swallow up all our particular afflictions, name any affliction that is upon thee, there's a Sea of mercy to swallow it up.
It is a speech of Luther (Says he) the Sea of God's Mercies should swallow up all our particular afflictions, name any affliction that is upon thee, there's a Sea of mercy to swallow it up.
but the sap is in the root and they seem as if they were dead, there's a visicitude of all things in the world, the Sun doth not shine alwaies to us here,
but the sap is in the root and they seem as if they were dead, there's a visicitude of all things in the world, the Sun does not shine always to us Here,
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A further consiadertion is this, The creatures do suffer for us, why should not we be willing to suffer, to be servicable to God? God subjects other creatures, they are fain to lose their lives for us, to lose what ever beauty and excellency they have to be serviceable to to us,
A further consiadertion is this, The creatures do suffer for us, why should not we be willing to suffer, to be serviceable to God? God subject's other creatures, they Are fain to loose their lives for us, to loose what ever beauty and excellency they have to be serviceable to to us,
as thus, The bruit beasts must die, must be rost in the fire, and boyl'd, must come upon the trencher, be hackt all in pieces, must be chewed in the mouth,
as thus, The bruit beasts must die, must be rost in the fire, and boiled, must come upon the trencher, be hacked all in Pieces, must be chewed in the Mouth,
and shall not I be willing to be made any thing for God, for his service? what abundance of alterations the creature comes under to be made useful for me, to preserve me:
and shall not I be willing to be made any thing for God, for his service? what abundance of alterations the creature comes under to be made useful for me, to preserve me:
and every time the creature is upon your trenchers you may think, What! doth God make the creature suffer for my use? not only for my nourishment, but for my delight;
and every time the creature is upon your trenchers you may think, What! does God make the creature suffer for my use? not only for my nourishment, but for my delight;
These Afflictions they are but for a moment? a Marriner when he is abroad doth not think it much if a storm arises, especially if he can see the Heavens cleer beyond it saith he, it will be over presently:
These Afflictions they Are but for a moment? a Mariner when he is abroad does not think it much if a storm arises, especially if he can see the Heavens clear beyond it Says he, it will be over presently:
but suppose it should not, death will put an end to all, all Afflictions and troubles will soon be at an end by death. A Seventh Consideration is this.
but suppose it should not, death will put an end to all, all Afflictions and Troubles will soon be At an end by death. A Seventh Consideration is this.
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yet what a low condition did he live in when he went to live with Jethro his Father in law 400. yeers together, afterward when he returned to Egypt, he and his wife and children,
yet what a low condition did he live in when he went to live with Jethro his Father in law 400. Years together, afterwards when he returned to Egypt, he and his wife and children,
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and all that he had, and yet he had but one beast to carry him to Egypt, he went in a mean condition when he went from his Father in law to Egypt back again.
and all that he had, and yet he had but one beast to carry him to Egypt, he went in a mean condition when he went from his Father in law to Egypt back again.
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and run into the wildernesse up and down, and so did Elisha, he was divers times in a very low condition, the Prophets of God they were to be hid in a Cave by Obadiah, and there to be fed with bread and water,
and run into the Wilderness up and down, and so did Elisha, he was diverse times in a very low condition, the prophets of God they were to be hid in a Cave by Obadiah, and there to be fed with bred and water,
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In former time we have sometimes made use of this Argument other waies, the great Instruments of God in the first Reformation they lived in great straights, in a very low condition,
In former time we have sometime made use of this Argument other ways, the great Instruments of God in the First Reformation they lived in great straights, in a very low condition,
and so Musculus that was a very choise Instrument of God in his time, though he were a man that was worth even a Kingdom for the excellency of his spirit,
and so Musculus that was a very choice Instrument of God in his time, though he were a man that was worth even a Kingdom for the excellency of his Spirit,
what would we do if we were in such a condition as these men were? But above all set Christ before us, that professes that the birds of the ayr had nests,
what would we do if we were in such a condition as these men were? But above all Set christ before us, that Professes that the Birds of the air had nests,
but stir up thankfulnesse in your hearts towards God, it would be a special means to help you against any discontent, you would go away and see cause to blesse God and say,
but stir up thankfulness in your hearts towards God, it would be a special means to help you against any discontent, you would go away and see cause to bless God and say,
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if I were in such a condition as they are in what should I do? how could I bear it? and yet what reason is there that God doth so order and dispose of things that they should be so low in their estates and I so high:
if I were in such a condition as they Are in what should I do? how could I bear it? and yet what reason is there that God does so order and dispose of things that they should be so low in their estates and I so high:
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A further consideration may be this, That before your conversion, before God wrought upon your souls, you were contented then with the world without grace,
A further consideration may be this, That before your conversion, before God wrought upon your Souls, you were contented then with the world without grace,
though you had no interest in God nor Christ, why cannot you now be contented with grace and Spiritual things without the world? If you your selves were content with the world without grace, there's reason you should be content with grace without the world? Certainly there's infinitly more reason.
though you had no Interest in God nor christ, why cannot you now be contented with grace and Spiritual things without the world? If you your selves were content with the world without grace, there's reason you should be content with grace without the world? Certainly there's infinitely more reason.
Yea, you see that many men of the world have a kind of contentment, do not murmur nor repine when the world comes though they have no interest in God and Christ.
Yea, you see that many men of the world have a kind of contentment, do not murmur nor repine when the world comes though they have no Interest in God and christ.
When God hath let thee have thy hearts desire, what hast thou done with thy hearts desire? thou hast not bin the better for it, it may be thou hast bin the worse many times and therefore let that satisfie thee:
When God hath let thee have thy hearts desire, what hast thou done with thy hearts desire? thou hast not been the better for it, it may be thou hast been the Worse many times and Therefore let that satisfy thee:
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therfore think thus with thy self, Lord, why may not this affliction work as great a good upon mee as afflictions have done heretofore? Perhaps you may find many other considerations besides in your own meditations, these are the principal ones that I have thought upon:
Therefore think thus with thy self, Lord, why may not this affliction work as great a good upon me as afflictions have done heretofore? Perhaps you may find many other considerations beside in your own meditations, these Are the principal ones that I have Thought upon:
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and it happened one a time that he suffered ship-rack, and saith he, I never made a better voyage and sail'd better than at that time that I suffered ship-rack:
and it happened one a time that he suffered shipwreck, and Says he, I never made a better voyage and sailed better than At that time that I suffered shipwreck:
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and those that have been exercised in the waies of godlinesse any long time, I make no question but they have abundance of experiences that they have gain'd by them:
and those that have been exercised in the ways of godliness any long time, I make no question but they have abundance of experiences that they have gained by them:
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You know sometimes it's better to be in a little ship, for they have advantage of greater ones in storms many times, in a storm a little ship can thrust into a shallow place and so be safe,
You know sometime it's better to be in a little ship, for they have advantage of greater ones in storms many times, in a storm a little ship can thrust into a shallow place and so be safe,
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And so it may be God sees there is a storme a coming, and if thou beest in thy great ship thou maist be split upon rocks and sands, God therefore doth put thee into a lesser vessel that thou mayest be more safe.
And so it may be God sees there is a storm a coming, and if thou Best in thy great ship thou Mayest be split upon Rocks and sands, God Therefore does put thee into a lesser vessel that thou Mayest be more safe.
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For as for any further considerations we have prevented the speaking largly of them, because we have opened the most things in shewing what the lessons are that Christ teaches men,
For as for any further considerations we have prevented the speaking largely of them, Because we have opened the most things in showing what the Lessons Are that christ Teaches men,
when he brings them into his School, to teach them this Art. I say there we have spoken of the special things that are most considerable for the helping of us to this grace of Contentment.
when he brings them into his School, to teach them this Art. I say there we have spoken of the special things that Are most considerable for the helping of us to this grace of Contentment.
Therefore now all that I shall further do about this point, shall be the giving of some directions what course to take that we may come to attain this grace of Contentment. The First Direction.
Therefore now all that I shall further do about this point, shall be the giving of Some directions what course to take that we may come to attain this grace of Contentment. The First Direction.
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And so there is nothing without us that can keep our hearts in a steady constant way but that that is within us, grace is within the soul and that will do it. The Second Direction.
And so there is nothing without us that can keep our hearts in a steady constant Way but that that is within us, grace is within the soul and that will do it. The Second Direction.
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Secondly, If you would get a contented life, do not gripe too much of the world, do not take in more of the businesse of the world than God calls you to, be not greedy of taking in a great deal of the world,
Secondly, If you would get a contented life, do not gripe too much of the world, do not take in more of the business of the world than God calls you to, be not greedy of taking in a great deal of the world,
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then no mervail though they be prickt, and meet with that that doth disquiet them? for such is the nature of all things here in the world, that every thing hath some prick or other in it, we are like to meet with disappointments,
then no marvel though they be pricked, and meet with that that does disquiet them? for such is the nature of all things Here in the world, that every thing hath Some prick or other in it, we Are like to meet with disappointments,
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then whatever thou meetest withal thou mayest quiet thy heart with this, I know I am where God would have me, there's nothing in the world will quiet the heart so much as this;
then whatever thou meetest withal thou Mayest quiet thy heart with this, I know I am where God would have me, there's nothing in the world will quiet the heart so much as this;
when I meet with any cross, I know I am where God would have me in my place and calling, I am about the work that God hath set me, Oh this will quiet and content thee when thou meetest with trouble:
when I meet with any cross, I know I am where God would have me in my place and calling, I am about the work that God hath Set me, O this will quiet and content thee when thou meetest with trouble:
I am call'd to such a businesse, but I must mannage this work that I am call'd to by rule, I must walk by the word, order my self in this businesse according to Gods mind so far as I am able,
I am called to such a business, but I must manage this work that I am called to by Rule, I must walk by the word, order my self in this business according to God's mind so Far as I am able,
If there were an Arbitrary-government, then all those that would be willing to be vassals and slaves to the Prince, they can make all others vassals and slaves to them.
If there were an Arbitrary-government, then all those that would be willing to be vassals and slaves to the Prince, they can make all Others vassals and slaves to them.
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It is a mighty commendations of Gods service, be thou willing to be servicable to God and God makes all things in the world to be thy servants, for so they are.
It is a mighty commendations of God's service, be thou willing to be serviceable to God and God makes all things in the world to be thy Servants, for so they Are.
You will say, how are they my servants, I cannot command them? They are servants in this, that God doth order them all to work for thy good, there's nothing in the world but (saith God) it shall work for thy good,
You will say, how Are they my Servants, I cannot command them? They Are Servants in this, that God does order them all to work for thy good, there's nothing in the world but (Says God) it shall work for thy good,
Now so long as we keep within our bounds we are under protection, but if once we break our bounds we must expect it should be with us as it is with the deer in the Park;
Now so long as we keep within our bounds we Are under protection, but if once we break our bounds we must expect it should be with us as it is with the deer in the Park;
and therefore that is a fourth direction. Walk by rule. The Fifth Direction. A fift rule is this, Exercise much faith, that is the way for contentedness.
and Therefore that is a fourth direction. Walk by Rule. The Fifth Direction. A fift Rule is this, Exercise much faith, that is the Way for contentedness.
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After thou hast done with all considerations that reason may suggest to thee, if thou findest that these do not do it, Oh then call for grace of faith, a man may go very far with the use of reason alone to help him to contentment,
After thou hast done with all considerations that reason may suggest to thee, if thou Findest that these do not do it, O then call for grace of faith, a man may go very Far with the use of reason alone to help him to contentment,
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It was a speech of the reverend Divine master Perkins that God made so instrumental in his time, the life of faith (saith he) it is a true life indeed, the only life.
It was a speech of the reverend Divine master Perkins that God made so instrumental in his time, the life of faith (Says he) it is a true life indeed, the only life.
It was a speech of Socrates a Heathen, (saith he) since God is so careful for you, what need you be careful for any thing your selves? It was a strange speech of a Heathen. Oh Christian!
It was a speech of Socrates a Heathen, (Says he) since God is so careful for you, what need you be careful for any thing your selves? It was a strange speech of a Heathen. O Christian!
if thou hast any faith, in the time of extremity think thus, this is the time that God cals for the exercise of faith, what canst thou do with thy faith if thou canst not quiet thy heart in discontent.
if thou hast any faith, in the time of extremity think thus, this is the time that God calls for the exercise of faith, what Canst thou do with thy faith if thou Canst not quiet thy heart in discontent.
It was the speech of one Theodosius that had been a King, and afterwards was brought to such a low condition to get his living by being a School-master, one comes and asks him, What have you got by your Phylosophy from Plato and others? what have I got (saith he) I have got this, that though my condition be changed from so high a condition to so low,
It was the speech of one Theodosius that had been a King, and afterwards was brought to such a low condition to get his living by being a Schoolmaster, one comes and asks him, What have you god by your Philosophy from Plato and Others? what have I god (Says he) I have god this, that though my condition be changed from so high a condition to so low,
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So what doest thou get by being a Beleever, a Christian? what canst thou do by thy faith? I can do this, I can in all estates cast my care upon God, cast my burden upon God, I can cōmit my way to God in peace, faith can do this.
So what dost thou get by being a Believer, a Christian? what Canst thou do by thy faith? I can do this, I can in all estates cast my care upon God, cast my burden upon God, I can commit my Way to God in peace, faith can do this.
Therefore when reason can go no higher, let faith get upon the shoulders of reason and say, I see land though reason cannot see it, I see good that will come out of all this evil.
Therefore when reason can go no higher, let faith get upon the shoulders of reason and say, I see land though reason cannot see it, I see good that will come out of all this evil.
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Exercise faith in thy often resignation of thy self to God, in giving of thy self up to God and his waies, the more thou dost in a beleeving way surrender up thy self to God, the more quiet and peace wilt thou have; that's the fift thing. The Sixth Direction.
Exercise faith in thy often resignation of thy self to God, in giving of thy self up to God and his ways, the more thou dost in a believing Way surrender up thy self to God, the more quiet and peace wilt thou have; that's the fift thing. The Sixth Direction.
that is, be often in meditation of the things that are above, If we be risen with Christ (saith the Scriptures) let us seek the things that are above, where Christ is that sits at the right hand of God.
that is, be often in meditation of the things that Are above, If we be risen with christ (Says the Scriptures) let us seek the things that Are above, where christ is that sits At the right hand of God.
many Christians that have an interest in the things of Heaven yet converse but very little with them, their meditations are not much upon heavenly things.
many Christians that have an Interest in the things of Heaven yet converse but very little with them, their meditations Are not much upon heavenly things.
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It is that that some give as the reason why Adam did not see his nakednesse, some think that he had so much converse with God and with things above Sence, that he did not so much mind or think of nakednesse what it was,
It is that that Some give as the reason why Adam did not see his nakedness, Some think that he had so much converse with God and with things above Sense, that he did not so much mind or think of nakedness what it was,
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but whether that were so or no I will not say, but this I say and am certain of, the reason why we are so troubled with our nakednesses with any wants that we have, it's because we converse so little with God,
but whither that were so or not I will not say, but this I say and am certain of, the reason why we Are so troubled with our nakednesses with any Wants that we have, it's Because we converse so little with God,
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so I may compare the sinful distemper of murmuring, and the temptations and evils that comes from thence to be like Snakes that crawl up and down below,
so I may compare the sinful distemper of murmuring, and the temptations and evils that comes from thence to be like Snakes that crawl up and down below,
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It is good for us to take hold very low and not think to pitch too high, do not soar too high in your thoughts beforehand, to think, oh if I had this and this,
It is good for us to take hold very low and not think to pitch too high, do not soar too high in your thoughts beforehand, to think, o if I had this and this,
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and imagine great matters to your selves, but be as good Jacob, you know he was a man that lived a very contented life in a mean condition, (saith he) Lord if I may but have cloaths to put on, and meat to eat ;
and imagine great matters to your selves, but be as good Jacob, you know he was a man that lived a very contented life in a mean condition, (Says he) Lord if I may but have clothes to put on, and meat to eat;
but for your outward estate God would not have you aim at high things, Seekest thou great things (saith the Lord to Baruch ) seek them not, you shall have your life for a prey.
but for your outward estate God would not have you aim At high things, Seekest thou great things (Says the Lord to baruch) seek them not, you shall have your life for a prey.
and such kind of things as these are, but we must exercise mortification, and be crucified to the world, saith Paul, I die daily, we should die daily to the world, We are baptized into the death of Christ, that is to signifie that we have taken such a profession as to professe to be even as dead men to the world,
and such kind of things as these Are, but we must exercise mortification, and be Crucified to the world, Says Paul, I die daily, we should die daily to the world, We Are baptised into the death of christ, that is to signify that we have taken such a profession as to profess to be even as dead men to the world,
but one that hath a mortified heart and dead to the world, no afflictions or troubles will break the bones of such a one, that is, they will not be very grievous or painful to such a one as is mortified to the world:
but one that hath a mortified heart and dead to the world, no afflictions or Troubles will break the bones of such a one, that is, they will not be very grievous or painful to such a one as is mortified to the world:
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as to use them as if one used them not, not to make account that our lives, our comforts, our happinesse doth consist in these things, they are things that are of another nature that our happinesse doth consist in,
as to use them as if one used them not, not to make account that our lives, our comforts, our happiness does consist in these things, they Are things that Are of Another nature that our happiness does consist in,
you shall have many people that all their thoughts are taken up about what their crosses and afflictions are, they are altogether thinking and speaking of them, it's just with them as with a child that hath a sore about him, his finger is alwaies upon the sore;
you shall have many people that all their thoughts Are taken up about what their Crosses and afflictions Are, they Are altogether thinking and speaking of them, it's just with them as with a child that hath a soar about him, his finger is always upon the soar;
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Oh! no mervail though you live a discontented life, if your thoughts be alwaies poring upon such things, you should rather labour to have your thoughts upon those things that may comfort you:
Oh! no marvel though you live a discontented life, if your thoughts be always poring upon such things, you should rather labour to have your thoughts upon those things that may Comfort you:
now Jacob, he thought with himself, if I should call this child Ben-oni, every time that I name him it will put me in mind of the death of my dear wife,
now Jacob, he Thought with himself, if I should call this child Ben-oni, every time that I name him it will put me in mind of the death of my dear wife,
So weak spirits it's the very same, a man or woman that hath a weak spirit, they must not be looking upon the fire of their afflictions, upon those things that deject, that cast them down,
So weak spirits it's the very same, a man or woman that hath a weak Spirit, they must not be looking upon the fire of their afflictions, upon those things that deject, that cast them down,
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but they are to be looking rather upon that which may be sutable for the healing and helping of them, they should be considering of those things rather than the other.
but they Are to be looking rather upon that which may be suitable for the healing and helping of them, they should be considering of those things rather than the other.
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It will be of very great use and benefit to you if you do lay it to heart, not to be poring alwaies upon afflictions, but upon mercies. The Tenth Direction.
It will be of very great use and benefit to you if you do lay it to heart, not to be poring always upon afflictions, but upon Mercies. The Tenth Direction.
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as thus, when an affliction doth befal you, there may be many good senses made of Gods works towards you, you should think thus, it may be God intends only to try me by this, it may be God saw my heart too much set upon the Creature,
as thus, when an affliction does befall you, there may be many good Senses made of God's works towards you, you should think thus, it may be God intends only to try me by this, it may be God saw my heart too much Set upon the Creature,
and so intends to shew me what there is in my heart, it may be that God saw that if my estate did continue I should fall into sin, that the better my estate were the worse my soul would be, it may be God intended only to exercise some grace, it may be God intends to prepare me for some great work which he hath for me, thus you should reason.
and so intends to show me what there is in my heart, it may be that God saw that if my estate did continue I should fallen into since, that the better my estate were the Worse my soul would be, it may be God intended only to exercise Some grace, it may be God intends to prepare me for Some great work which he hath for me, thus you should reason.
surely the Lord means by this to manifest his wrath and displeasure against me, and this is but a furtherance of further evils that he intends towards me:
surely the Lord means by this to manifest his wrath and displeasure against me, and this is but a furtherance of further evils that he intends towards me:
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This is is the worst interpretation that possibly you can make of Gods waies, Oh why will you make these worst interpretations when there may be better? In 1 Cor. 13.5. when the Scripture speaks of love (saith the text) Love thinketh no evil. Love is of that nature that if there may be ten interpretations made of a thing if nine of them be naught and one good, Love will take that which is good and leave the other nine;
This is is the worst Interpretation that possibly you can make of God's ways, O why will you make these worst interpretations when there may be better? In 1 Cor. 13.5. when the Scripture speaks of love (Says the text) Love Thinketh no evil. Love is of that nature that if there may be ten interpretations made of a thing if nine of them be nought and one good, Love will take that which is good and leave the other nine;
as you do of his towards you it would be very ill with you, God is pleased to manifest his love thus to us, to make the best interpretations of what we do,
as you do of his towards you it would be very ill with you, God is pleased to manifest his love thus to us, to make the best interpretations of what we do,
as thus, God is pleased to cal those perfect that have but any uprightnesse of heart in them, he accounteth them perfect, Be ye perfect as your heavenly father is perfect ;
as thus, God is pleased to call those perfect that have but any uprightness of heart in them, he accounteth them perfect, Be you perfect as your heavenly father is perfect;
When we look into our own hearts we can see nothing but uncleannesse, God, he calls you his Saints, he calls the meanest Christian that hath the least grace under the greatest corruption, his Saint;
When we look into our own hearts we can see nothing but uncleanness, God, he calls you his Saints, he calls the Meanest Christian that hath the least grace under the greatest corruption, his Saint;
You know the usual title the holy Ghost gives (in several of the Epistles) to those that had any grace, any uprightness, is, To the Saints in such a place;
You know the usual title the holy Ghost gives (in several of the Epistles) to those that had any grace, any uprightness, is, To the Saints in such a place;
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you see what an interpretation God puts upon them, they are Saints to him, and so I might name in divers other particulars, God makes the best interpretation of things,
you see what an Interpretation God puts upon them, they Are Saints to him, and so I might name in diverse other particulars, God makes the best Interpretation of things,
Oh my brethren, (I would I could now speak only to such as are godly) retain good thoughts of God, take heed of judging God to be a hard master, make good interpretations of his waies,
O my brothers, (I would I could now speak only to such as Are godly) retain good thoughts of God, take heed of judging God to be a hard master, make good interpretations of his ways,
for the reason of our discontentment many times, is rather from the fancies of other men than from what we find we want our selves, we think poverty to be such a great evil,
for the reason of our discontentment many times, is rather from the fancies of other men than from what we find we want our selves, we think poverty to be such a great evil,
I'le give you an evident demonstration that almost all the discontent in the world is rather from the fancies of others than from the evil that is upon themselves.
I'll give you an evident demonstration that almost all the discontent in the world is rather from the fancies of Others than from the evil that is upon themselves.
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As take a man that can get but his twelve pence a day, and you will say, this were but a poor thing to maintain a familie? but suppose there were no man in the world that had more than this,
As take a man that can get but his twelve pence a day, and you will say, this were but a poor thing to maintain a family? but suppose there were no man in the world that had more than this,
yea that all other men but your selves had somewhat lesse wages than you, then you would think your condition pretty good, you should have no more then than you have now,
yea that all other men but your selves had somewhat less wages than you, then you would think your condition pretty good, you should have no more then than you have now,
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for my self I do not so apprehend it, were it not for the disgrace, dis-esteem and slightings of other men, my condition would not be so bad to me as now it is, this is that that makes my condition afflictive. The Twelfth Direction.
for my self I do not so apprehend it, were it not for the disgrace, disesteem and slightings of other men, my condition would not be so bad to me as now it is, this is that that makes my condition afflictive. The Twelfth Direction.
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now though I never knew before how your heart was towards the child, yet when I see this, (though you be a meer stranger to me) I may without breach of charity conclude that your heart was immoderately set upon your child or husband,
now though I never knew before how your heart was towards the child, yet when I see this, (though you be a mere stranger to me) I may without breach of charity conclude that your heart was immoderately Set upon your child or husband,
If you hear ill tydings about your estates, and your hearts are dejected immoderately, and you are in a discontented way because of such and such a crosse, certainly your hearts were immoderatly set upon the world;
If you hear ill tidings about your estates, and your hearts Are dejected immoderately, and you Are in a discontented Way Because of such and such a cross, Certainly your hearts were immoderately Set upon the world;
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now therefore the way for you not to be immoderate in your sorrows for afflictions, it is not to be immoderate in your love and delights when you have prosperity.
now Therefore the Way for you not to be immoderate in your sorrows for afflictions, it is not to be immoderate in your love and delights when you have Prosperity.
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My brethren, to conclude all for this point, if I could tell you that I knew how to shew you a way never to be in want of any thing, I make no question but then we should have much flocking to such a Sermon,
My brothers, to conclude all for this point, if I could tell you that I knew how to show you a Way never to be in want of any thing, I make no question but then we should have much flocking to such a Sermon,
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truly, can never be said to want much, Oh! the Word holds forth a way full of comfort and peace to the people of God even in this world, you may live happy lives in the mid'st of all the storms and tempests in the world, there is an Ark that you may come into,
truly, can never be said to want much, Oh! the Word holds forth a Way full of Comfort and peace to the people of God even in this world, you may live happy lives in the midst of all the storms and tempests in the world, there is an Ark that you may come into,
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I have been many Sermons about this lesson of Contentment, but I am affraid that you will be longer in learning of it than I have been preaching of it;
I have been many Sermons about this Lesson of Contentment, but I am afraid that you will be longer in learning of it than I have been preaching of it;
it is a harder thing to learn it than it is to speak or preach of it. (I remember) I have read of one man reading of that place in the 39. Psalm, I will take heed that I offend not with my tongue :
it is a harder thing to Learn it than it is to speak or preach of it. (I Remember) I have read of one man reading of that place in the 39. Psalm, I will take heed that I offend not with my tongue:
The truth is, there are many (I am affraid) that have been professors neer eight and thirty yeers have hardly learn'd this lesson, it were a good lesson for young professors to begin to learn this betimes:
The truth is, there Are many (I am afraid) that have been professors near eight and thirty Years have hardly learned this Lesson, it were a good Lesson for young professors to begin to Learn this betimes:
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therefore, those that make any profession of godliness, one would think they should quickly learn this lesson, such a lesson that except learned, it makes all their Religion vain:
Therefore, those that make any profession of godliness, one would think they should quickly Learn this Lesson, such a Lesson that except learned, it makes all their Religion vain:
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You would think it much if you had used the Sea twenty years, and yet to have attain'd to no skill in your art of navigation, you will say, I have used the Sea 20. or 30. yeers and I hope I may know by this time what belongs to Sea;
You would think it much if you had used the Sea twenty Years, and yet to have attained to no skill in your art of navigation, you will say, I have used the Sea 20. or 30. Years and I hope I may know by this time what belongs to Sea;
and I hope I am not to seek in such a thing that is so necessary for a Christian, here is a necessary lesson for a Christian that Paul said, He had learned in all estates therewith to be content.
and I hope I am not to seek in such a thing that is so necessary for a Christian, Here is a necessary Lesson for a Christian that Paul said, He had learned in all estates therewith to be content.
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because the times are afflictive times, and there is now (more than ordinary) an uncertainty in all things in the world, in such times as these are, there is few that have such an abundance that they need to be much taught in that lesson. FINIS.
Because the times Are afflictive times, and there is now (more than ordinary) an uncertainty in all things in the world, in such times as these Are, there is few that have such an abundance that they need to be much taught in that Lesson. FINIS.
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and therefore though I prepared for that ordinary course as formerly, yet for this time I desire that you would turn to that Scripture (that I might speak a word in season) in EXODUS, 14. part of the 13. vers.
and Therefore though I prepared for that ordinary course as formerly, yet for this time I desire that you would turn to that Scripture (that I might speak a word in season) in EXODUS, 14. part of the 13. vers.
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In the former Chapter we have Pharaoh dismissing Israel out of Egypt: In this Chapter we have him pursuing Israel with a newheated fury, against all common sense and reason, his malice and rage besotted him,
In the former Chapter we have Pharaoh dismissing Israel out of Egypt: In this Chapter we have him pursuing Israel with a newheated fury, against all Common sense and reason, his malice and rage besotted him,
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for the Text saith, that they were before Pi-hahiroth, in the first verse, between Migdol and the Sea, over against Baal-zephon, and that by Gods appointment too;
for the Text Says, that they were before Pi-hahiroth, in the First verse, between Migdol and the Sea, over against Baal-zephon, and that by God's appointment too;
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they were got into a hole, (as it were) into the mouth of a hole, that was compassed about with rocks one each side, that had high rocks about it, so the word imports:
they were god into a hold, (as it were) into the Mouth of a hold, that was compassed about with Rocks one each side, that had high Rocks about it, so the word imports:
and not only so, but between Migdol over against Baal zephon, Migdol signifies a tower; so that in that place the Egyptians had a tower built likewise:
and not only so, but between Migdol over against Baal zephon, Migdol signifies a tower; so that in that place the egyptians had a tower built likewise:
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This Baal-zephon it was a god that they worshiped upon this ground, they had an Idol set in that place, at the going out of Egypt, that was to watch those that were to go out,
This Baal-zephon it was a god that they worshipped upon this ground, they had an Idol Set in that place, At the going out of Egypt, that was to watch those that were to go out,
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So the Egyptians had there by their magical arts, they got (as it were) a Spel, a Baal-zephon, a god to stop people in that place where they would have them stopped:
So the egyptians had there by their magical arts, they god (as it were) a Spell, a Baal-zephon, a god to stop people in that place where they would have them stopped:
that is the meaning of this name of the Idol Baal-zephon. So that you see what a strait Israel was in upon their going out of Egypt, they were got before the Sea, the Egyptians had all their strength behind, in a hole of rocks,
that is the meaning of this name of the Idol Baal-zephon. So that you see what a strait Israel was in upon their going out of Egypt, they were god before the Sea, the egyptians had all their strength behind, in a hold of Rocks,
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wherefore hast thou dealt thus with us, to carry us forth out of Egypt? We had rather we had continued in Egypt still, What! Brought to these straits! these extremities!
Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? We had rather we had continued in Egypt still, What! Brought to these straits! these extremities!
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It is the baseness of the spirits of many at this day amongst us, because they see that those waies that have bin taken by the Parliament brings some troublesom difficulties, some straits, they cry out of the times, I would to God we were,
It is the baseness of the spirits of many At this day among us, Because they see that those ways that have been taken by the Parliament brings Some troublesome difficulties, Some straits, they cry out of the times, I would to God we were,
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now we are brought into these perplexities, I, this they have brought us into; & thus they are ready to murmur & repine. Oh unthankful unworthy generation!
now we Are brought into these perplexities, I, this they have brought us into; & thus they Are ready to murmur & repine. O unthankful unworthy generation!
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I remember Philo tels us, even of women, (for in these times, the publik cause of the Kingdom, suffers exceedingly much by the timorousness of the spirits of women) that being in danger of their enemies, of being brought into bondage by them, they took their children and threw them into the rivers, with these words, You shall not serve, we had rather see you die than be slaves.
I Remember Philo tells us, even of women, (for in these times, the public cause of the Kingdom, suffers exceedingly much by the timorousness of the spirits of women) that being in danger of their enemies, of being brought into bondage by them, they took their children and threw them into the Rivers, with these words, You shall not serve, we had rather see you die than be slaves.
I commend not that fact that it was wel done, but to shew what a spirit the heathen women had to see their children die rather than have them bondslaves:
I commend not that fact that it was well done, but to show what a Spirit the heathen women had to see their children die rather than have them bondslaves:
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Indeed, what were our lives worth? were they worth having if we return to our bondage again? The utmost of the danger is, our lives, the killing of our bodies,
Indeed, what were our lives worth? were they worth having if we return to our bondage again? The utmost of the danger is, our lives, the killing of our bodies,
surely our lives would not be worth taking up, the living after that manner we are like to live, in that bondage unto these Cavalliers, notorious wretches, blasphemers of God himself, that would make our lives worth very little,
surely our lives would not be worth taking up, the living After that manner we Are like to live, in that bondage unto these Cavaliers, notorious wretches, blasphemers of God himself, that would make our lives worth very little,
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it is a reflect word upon our selves, so the Learned know, that it is to work upon our selves, to form, signifies so, it is as much as if he should say, Do you work upon your own hearts, to get your hearts to stand still, work upon your hearts to do that, work arguments upon your spirits,
it is a reflect word upon our selves, so the Learned know, that it is to work upon our selves, to from, signifies so, it is as much as if he should say, Do you work upon your own hearts, to get your hearts to stand still, work upon your hearts to do that, work Arguments upon your spirits,
but when they come to work upon their spirits, to bring arguments to lay to their hearts, there they get some advantage, that their hearts grow quiet quickly:
but when they come to work upon their spirits, to bring Arguments to lay to their hearts, there they get Some advantage, that their hearts grow quiet quickly:
For that we have a notable text in the example of David, in the 62. Psalme, (saith David there, in the 1, and 2. verses) Truly my Soul waiteth upon God, from him cometh my salvation, hee onely is my Rock and my Salvation, he is my defence, I shall not greatly be moved ;
For that we have a notable text in the Exampl of David, in the 62. Psalm, (Says David there, in the 1, and 2. Verses) Truly my Soul waits upon God, from him comes my salvation, he only is my Rock and my Salvation, he is my defence, I shall not greatly be moved;
I have overcome these distracting fears, I have got the advantage and the victory, blessed be God I have overcome them, God is my salvation, and my glory;
I have overcome these distracting fears, I have god the advantage and the victory, blessed be God I have overcome them, God is my salvation, and my glory;
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but yet the notes upon it, they say it is read likewise stetite, that is, a standing fast, stand fast, it is a word, taken from souldiers in their ranks;
but yet the notes upon it, they say it is read likewise stetite, that is, a standing fast, stand fast, it is a word, taken from Soldiers in their ranks;
If upon danger souldiers should presently be in a confusion in the Army, what would become of them? and so the truth is, in a City, in any place, where there is any danger,
If upon danger Soldiers should presently be in a confusion in the Army, what would become of them? and so the truth is, in a city, in any place, where there is any danger,
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It is strange that any rational man should speak of rebellion now, when as we know, that the King himselfe sent aid to the Rochellers, and that (we know) in the case of their liberties, and Religion;
It is strange that any rational man should speak of rebellion now, when as we know, that the King himself sent aid to the Rochellers, and that (we know) in the case of their Liberties, and Religion;
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Know we not that our own King hath matched his Daughter to the young Prince of Orange, now we know the Prince of Orange is the General of the States in their fields,
Know we not that our own King hath matched his Daughter to the young Prince of Orange, now we know the Prince of Orange is the General of the States in their fields,
yea, we know further, that the King himself hath acknowledged our Brethren the Scots, to be loving subjects, to be his loyal subjects, do we more than they? do we more in our cause? nay, have we done so much in our cause,
yea, we know further, that the King himself hath acknowledged our Brothers the Scots, to be loving subject's, to be his loyal subject's, do we more than they? do we more in our cause? nay, have we done so much in our cause,
and are loth to appear yet, they know not which side will most prevail, but they have such a principle in their spirits, to go to the strongest side, which way soever it be, only they will stand still till it appear:
and Are loath to appear yet, they know not which side will most prevail, but they have such a principle in their spirits, to go to the Strongest side, which Way soever it be, only they will stand still till it appear:
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but even stand still and die, and will even sink in a sullen discouragement, and go no further, leave off their work, leave off duty, what should I go on in doing duty,
but even stand still and die, and will even sink in a sullen discouragement, and go no further, leave off their work, leave off duty, what should I go on in doing duty,
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5. There is a sluggish standing still, and that is sinful and wicked, when people stand still because they are idle, and are loth to venture themselves,
5. There is a sluggish standing still, and that is sinful and wicked, when people stand still Because they Are idle, and Are loath to venture themselves,
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no, but the stand still here is, after we have gone on, and done to the utmost that we are able, that then we should stand still, and commit the work to God,
no, but the stand still Here is, After we have gone on, and done to the utmost that we Are able, that then we should stand still, and commit the work to God,
a speech even of Joab himselfe, not then a sluggish stand still, it is no hindrance at all to any preparations that may be used: therefore all these are naught.
a speech even of Joab himself, not then a sluggish stand still, it is no hindrance At all to any preparations that may be used: Therefore all these Are nought.
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that is, for the hearts of men and women to stand still, to wait, to know further of Gods mind, what God revealeth, our hearts are willing to yeeld unto,
that is, for the hearts of men and women to stand still, to wait, to know further of God's mind, what God Revealeth, our hearts Are willing to yield unto,
and therefore the Scripture expresses the waiting upon God out of Faith by a word of silence, in the 62. Psalme, at the beginning, and verse 5. My soul waits upon God, it is silenced, so the Hebrew word signifies, it signifies a silence in God:
and Therefore the Scripture Expresses the waiting upon God out of Faith by a word of silence, in the 62. Psalm, At the beginning, and verse 5. My soul waits upon God, it is silenced, so the Hebrew word signifies, it signifies a silence in God:
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there is many times in the hearts of men and women (when they apprehend any danger) a great deal of hurrying and noise in their hearts, all is in a combustion in their hearts;
there is many times in the hearts of men and women (when they apprehend any danger) a great deal of hurrying and noise in their hearts, all is in a combustion in their hearts;
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that is the meaning of the word, that there should be a setled composed frame of spirit in the hearts of men and women, in the times of extremity: that is the first. Secondly,
that is the meaning of the word, that there should be a settled composed frame of Spirit in the hearts of men and women, in the times of extremity: that is the First. Secondly,
As in time of danger (I verily beleeve) if we could look into the thoughts of many men and women, they scarce have any thought but meerly of shifting their place or house;
As in time of danger (I verily believe) if we could look into the thoughts of many men and women, they scarce have any Thought but merely of shifting their place or house;
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Quest. But you will say, In time of danger may we not fly? must men keep their stations? is it not lawful to avoid danger and to fly? Then we shall accuse many of our brethren, that heretofore have fled in time of danger.
Quest. But you will say, In time of danger may we not fly? must men keep their stations? is it not lawful to avoid danger and to fly? Then we shall accuse many of our brothers, that heretofore have fled in time of danger.
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now is this man more patient, than another man that will take such strong Physick or have a member cut off? is it through the strength of his patience? no, it is rather through the weaknesse of his spirit,
now is this man more patient, than Another man that will take such strong Physic or have a member Cut off? is it through the strength of his patience? no, it is rather through the weakness of his Spirit,
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because the other is a certain great pain and hazard, and while he goes on in the use of ordinary means, he hath a lesser pain, with hope that he may be delivered from a greater, and preserved himself.
Because the other is a certain great pain and hazard, and while he Goes on in the use of ordinary means, he hath a lesser pain, with hope that he may be Delivered from a greater, and preserved himself.
But that this is not against Faith at all, to fly in danger, when it is particularly aimed at particulars, I'le give you but a Scripture or two for that to cleer it, that it is not against Faith, It is remarkable (we might spend a great deal of our time in this case here,
But that this is not against Faith At all, to fly in danger, when it is particularly aimed At particulars, I'll give you but a Scripture or two for that to clear it, that it is not against Faith, It is remarkable (we might spend a great deal of our time in this case Here,
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Mark, in the next words Christ speaks after he had given them liberty, and commanded them to flie; (saith he) fear them not therefore (though it is the next thing he speaks of in the 28. verse) and fear not them that can kill the body:
Mark, in the next words christ speaks After he had given them liberty, and commanded them to fly; (Says he) Fear them not Therefore (though it is the next thing he speaks of in the 28. verse) and Fear not them that can kill the body:
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and so Christ himself flies in the 12. of Matthew, when he did but hear what Herod did to John, when Jesus knew it (that was when the Pharisees sought him,
and so christ himself flies in the 12. of Matthew, when he did but hear what Herod did to John, when jesus knew it (that was when the Pharisees sought him,
when he knew it) he did withdraw himselfe, in the 12, and 13. verses, And when Jesus heard of it, be departed thence, &c. When he heard but what was done to John, Christ withdrew himself and went away:
when he knew it) he did withdraw himself, in the 12, and 13. Verses, And when jesus herd of it, be departed thence, etc. When he herd but what was done to John, christ withdrew himself and went away:
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What ▪ stand still, and look for the Salvation of the Lord? what talk you of Salvation (might they say to Moses ) when there is nothing but distruction before us? True,
What ▪ stand still, and look for the Salvation of the Lord? what talk you of Salvation (might they say to Moses) when there is nothing but destruction before us? True,
There are these 4. Doctrinal Conclusions in the Text. 1. Doct. That when God is in a way of mercy and salvation to his people, he doth many times bring them into great straights, even then when he is in a way of Salvation. 2. Doct. That in time of these great straights, even the people of God are subject to have their hearts to be overwhelmed with trouble, distracting fears, and to be disquieted.
There Are these 4. Doctrinal Conclusions in the Text. 1. Doct. That when God is in a Way of mercy and salvation to his people, he does many times bring them into great straights, even then when he is in a Way of Salvation. 2. Doct. That in time of these great straights, even the people of God Are Subject to have their hearts to be overwhelmed with trouble, distracting fears, and to be disquieted.
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but I'le shew you further, how when God was about to save this people of Israel out of the Egyption bondage, (which is the work God hath now to do with us to save us out of the Egyptian bondage that we were in,
but I'll show you further, how when God was about to save this people of Israel out of the Egyption bondage, (which is the work God hath now to do with us to save us out of the Egyptian bondage that we were in,
yea, the waters were bitter that they could not drink them (saith the text 15. vers.) The waters were bitter, they could not drink them, they were ready to perish for want of water:
yea, the waters were bitter that they could not drink them (Says the text 15. vers.) The waters were bitter, they could not drink them, they were ready to perish for want of water:
When they come to possesse the land, (because I wil not go thorow the story the time wil not permit) they have Jordan to passe over without any bridge,
When they come to possess the land, (Because I will not go thorough the story the time will not permit) they have Jordan to pass over without any bridge,
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but it was more danger to passe over the bridges (if there were any) because at that time (the text saith) it was that Jordan flowed over all his banks :
but it was more danger to pass over the bridges (if there were any) Because At that time (the text Says) it was that Jordan flowed over all his banks:
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and gets the day and makes them fly before them, that was at the fight at Ai, They fled before the men of Ai, upon this Joshua fell down upon the ground; Why Lord!
and gets the day and makes them fly before them, that was At the fight At Ai, They fled before the men of Ai, upon this joshua fell down upon the ground; Why Lord!
before the Cavelliers, what a fear and distraction would there be then? yet so it was with the people of Israel, though God was coming in with such a mighty hand to deliver them,
before the Cavelliers, what a Fear and distraction would there be then? yet so it was with the people of Israel, though God was coming in with such a mighty hand to deliver them,
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It would take a mighty deal of time to shew you the straights that David, and Jos•ah, and Jehoshaphat, and Hezekiah werein, I'le only give you a word or two about David, because it may be a very great help to poor troubled spirits in time of straights;
It would take a mighty deal of time to show you the straights that David, and Jos•ah, and Jehoshaphat, and Hezekiah wherein, I'll only give you a word or two about David, Because it may be a very great help to poor troubled spirits in time of straights;
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He could not speak. Many poor souls are in greivous afflictions, and when we put them to go and open their hearts to God and men, Oh I cannot speak (say they) David was in such straights that he could not speak,
He could not speak. Many poor Souls Are in grievous afflictions, and when we put them to go and open their hearts to God and men, O I cannot speak (say they) David was in such straights that he could not speak,
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what straights did God put them into? When they were come forth of Babilon, In Zech. 4. What art thou O great mountain, that art before them? But examples will be needless to illustrate the thing, it is so cleer, that thus was Gods dealing with his people.
what straights did God put them into? When they were come forth of Babylon, In Zechariah 4. What art thou Oh great mountain, that art before them? But Examples will be needless to illustrate the thing, it is so clear, that thus was God's dealing with his people.
As with wicked men, when God is in a way of wrath against the ungodly, he many times suffers them to prosper in the highest way, with the most flourishing prosperity that ever they had in their lives:
As with wicked men, when God is in a Way of wrath against the ungodly, he many times suffers them to prosper in the highest Way, with the most flourishing Prosperity that ever they had in their lives:
We have a fulness of Consolation, when we have a fulness of Suffering; yea, not only abound, but do super abound, for so the word is; in 2 Cor. 7.4. I am (saith he) filled with comfort, I am exceeding joyful in all our tribulations :
We have a fullness of Consolation, when we have a fullness of Suffering; yea, not only abound, but do super abound, for so the word is; in 2 Cor. 7.4. I am (Says he) filled with Comfort, I am exceeding joyful in all our tribulations:
You see the reason of the peoples having straights in the wilderness, it was from hence, in the 8. of Deuteronomie, there God gives the reason, in the second verse, Thou shalt remember all the way, which the Lord thy God led thee these fourty years in the wilderness, to what end? why were they so long in the wildernesse? it was (saith the text) to humble them ;
You see the reason of the peoples having straights in the Wilderness, it was from hence, in the 8. of Deuteronomy, there God gives the reason, in the second verse, Thou shalt Remember all the Way, which the Lord thy God led thee these fourty Years in the Wilderness, to what end? why were they so long in the Wilderness? it was (Says the text) to humble them;
Doth God (my brethren) bring us into straights, now in these times? Certainly he is in a way of salvation for England, he is in a way of salvation to do us good in the latter end,
Does God (my brothers) bring us into straights, now in these times? Certainly he is in a Way of salvation for England, he is in a Way of salvation to do us good in the latter end,
but yet though there hath been humble expressions, yet not humble hearts; for after those times they have had (many of them) exceeding froward spirits,
but yet though there hath been humble expressions, yet not humble hearts; for After those times they have had (many of them) exceeding froward spirits,
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and that argues apparantly, their hearts are not humbled and broken, when their spirits after daies of humiliation, still should be froward and pettish as before:
and that argues apparently, their hearts Are not humbled and broken, when their spirits After days of humiliation, still should be froward and pettish as before:
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and if God did not prevent (whereas the persecution by Bishops is now at an end) who knows (except God humble their hearts more) whether many of Gods dear servants, that do but differ in some point of judgement, might not meet with a great deale of sufferings,
and if God did not prevent (whereas the persecution by Bishops is now At an end) who knows (except God humble their hearts more) whither many of God's dear Servants, that do but differ in Some point of judgement, might not meet with a great deal of sufferings,
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even from those that are godly, and that is the worst suffering, better a thousand times suffer from wicked men, it is not so hard to the spirits of godly men to suffer from never so many Bishops,
even from those that Are godly, and that is the worst suffering, better a thousand times suffer from wicked men, it is not so hard to the spirits of godly men to suffer from never so many Bishops,
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or that we should even be with our faces upon the ground, & confounded in our own thoughts before that great Salvation comes that God intendeth for us. That's the first reason.
or that we should even be with our faces upon the ground, & confounded in our own thoughts before that great Salvation comes that God intends for us. That's the First reason.
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and therfore it hath been the way of God to go quite crosse, after the Lord hath made a promise of mercy and salvation, he goes seemingly crosse, only to exercise Faith;
and Therefore it hath been the Way of God to go quite cross, After the Lord hath made a promise of mercy and salvation, he Goes seemingly cross, only to exercise Faith;
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and therefore God (because he will have as much as may be of the excellency of this faith) though he be in a way of salvation, he brings his people into straights.
and Therefore God (Because he will have as much as may be of the excellency of this faith) though he be in a Way of salvation, he brings his people into straights.
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now God delighting so much in the praying voice of his Saints, and he knowing he shall have a great deal of praise from his people when they are delivered from great troubles, no marvel he doth exercise his people:
now God delighting so much in the praying voice of his Saints, and he knowing he shall have a great deal of praise from his people when they Are Delivered from great Troubles, no marvel he does exercise his people:
that which pleases God more than Heaven and Earth is, the exercise of the faith and the prayers of his people, they are the most pleasing things to God in all the world,
that which Pleases God more than Heaven and Earth is, the exercise of the faith and the Prayers of his people, they Are the most pleasing things to God in all the world,
As in our times, we know how God in every straight we have been in hath made some useful discovery to us, it hath been a discovering time, of many that we have known to be vile and naught, that we did not know before:
As in our times, we know how God in every straight we have been in hath made Some useful discovery to us, it hath been a discovering time, of many that we have known to be vile and nought, that we did not know before:
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How have mens thoughts been discovered by plots? when God was bringing his people into Canaan he would not have a rebellious generation come in among them;
How have men's thoughts been discovered by plots? when God was bringing his people into Canaan he would not have a rebellious generation come in among them;
and all the trouble they had in the wildernesse, it was by a mixture of a base and vile generation, that you have plain in Num. 11. when they were in such a distressed condition,
and all the trouble they had in the Wilderness, it was by a mixture of a base and vile generation, that you have plain in Num. 11. when they were in such a distressed condition,
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And certainly if men should not be discovered, more than they are, if God should come to set up a full reformation amongst us herein England, to bring us to that Canaan we desire, we should be so troubled with a mixt multitude, the mixt multitude would so vex and trouble the Church of God, that they should scarce ever have peace among themselves;
And Certainly if men should not be discovered, more than they Are, if God should come to Set up a full Reformation among us herein England, to bring us to that Canaan we desire, we should be so troubled with a mixed multitude, the mixed multitude would so vex and trouble the Church of God, that they should scarce ever have peace among themselves;
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and if God should bring us into more straights, and give them the better over us, I beleeve there will be that horrible blasphemy in England, that never was in any place in the world, the heavens never did hear,
and if God should bring us into more straights, and give them the better over us, I believe there will be that horrible blasphemy in England, that never was in any place in the world, the heavens never did hear,
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nor the earth never did bear such blasphemies, and blasphemers, as there would be, if God should but deliver up his people in any degree to the hands of their enemies;
nor the earth never did bear such Blasphemies, and blasphemers, as there would be, if God should but deliver up his people in any degree to the hands of their enemies;
we know not, but for the ripenning of their sins, and that so they may come to be remarkable for Gods vengance on them here in this world, God may give them power over his people,
we know not, but for the ripenning of their Sins, and that so they may come to be remarkable for God's vengeance on them Here in this world, God may give them power over his people,
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(6. Reas) Because the work of Jesus Christ will more appear at the last, the greater the straight is ; And therefore in Dan. 9.25. He will build up the City even in troublesome times.
(6. Reas) Because the work of jesus christ will more appear At the last, the greater the straight is; And Therefore in Dan. 9.25. He will built up the city even in troublesome times.
certainly all is gone, God is gone, surely whatsoever the hopes and confidences of such and such were, we see all is undone, all their hopes are undone.
Certainly all is gone, God is gone, surely whatsoever the hope's and confidences of such and such were, we see all is undone, all their hope's Are undone.
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God forbid there should be such an unbeleeving heart in any of you, or such murmuring and repining speeches among any of you, whatsoever straight you are brought into!
God forbid there should be such an unbelieving heart in any of you, or such murmuring and repining Speeches among any of you, whatsoever straight you Are brought into!
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and yet though Heman was one of the wisest men upon the earth, for so you shall find it in the 1. of Kings, (where the holy Ghost speaks of wise men) in 4.31.
and yet though Heman was one of the Wisest men upon the earth, for so you shall find it in the 1. of Kings, (where the holy Ghost speaks of wise men) in 4.31.
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and instructed me that I should not walk in the way of this people saying, say ye not, A Confederacy to all them to whom this people shall say, A Confederacy, neither fear ye their fear.
and instructed me that I should not walk in the Way of this people saying, say you not, A Confederacy to all them to whom this people shall say, A Confederacy, neither Fear you their Fear.
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before whom I stand, I will surely shew my self to him, to day, (to Ahab: ) and he did shew himself to Ahab, and tels him, it was he and his people, that troubled Israel, when Ahab said to him, Art thou he that troubleth Israel, No (saith he) It is thou, and thy fathers house that troubleth Israel :
before whom I stand, I will surely show my self to him, to day, (to Ahab:) and he did show himself to Ahab, and tells him, it was he and his people, that troubled Israel, when Ahab said to him, Art thou he that Troubles Israel, No (Says he) It is thou, and thy Father's house that Troubles Israel:
and at what time they are afraid, they cannot trust in God, as David (it is an admirable sweet text) professes of himself, That at what time he was afraid, he would trust in God:
and At what time they Are afraid, they cannot trust in God, as David (it is an admirable sweet text) Professes of himself, That At what time he was afraid, he would trust in God:
There is many a man that for the present thinks he can trust in God, but he cannot do it at that time when he is afraid: Psal. 56.3. What time I am afraid, I will trust in the Lord.
There is many a man that for the present thinks he can trust in God, but he cannot do it At that time when he is afraid: Psalm 56.3. What time I am afraid, I will trust in the Lord.
and beat it down with the contrary grace? So when the passion of your fears and troubles come up, can you then trust in God? I, that is somewhatlike;
and beatrice it down with the contrary grace? So when the passion of your fears and Troubles come up, can you then trust in God? I, that is somewhatlike;
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but because we trust so much in our selves, therefore when the time cometh we should trust in God, God withdraws himself from us, and we are most afraid.
but Because we trust so much in our selves, Therefore when the time comes we should trust in God, God withdraws himself from us, and we Are most afraid.
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Never a one here but hath cause to lay his hand upon his heart and say, Oh that I, that have had so much experience of God, of his waies of helping and delivering me, out of six troubles and seven,
Never a one Here but hath cause to lay his hand upon his heart and say, O that I, that have had so much experience of God, of his ways of helping and delivering me, out of six Troubles and seven,
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Ʋse 2. But then, if it be so with the Saints and Gods own people, that when they are in straights, they are so ready to be troubled with distracting fears & cares, what shal become of the wicked and ungodly then? when they come in straights,
Ʋse 2. But then, if it be so with the Saints and God's own people, that when they Are in straights, they Are so ready to be troubled with distracting fears & Cares, what shall become of the wicked and ungodly then? when they come in straights,
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how must their hearts sink in horror, because all their straights are no other, but the beginning of eternal straights? present sorrows making away to eternal sorrows, the way of their deliverance from present straights is, by being brought into greater straights:
how must their hearts sink in horror, Because all their straights Are no other, but the beginning of Eternal straights? present sorrows making away to Eternal sorrows, the Way of their deliverance from present straights is, by being brought into greater straights:
because then she knows she shall come to greater, to be hang'd, and if she could live seven yeers together and never be delivered, she could be content with the trouble,
Because then she knows she shall come to greater, to be hanged, and if she could live seven Years together and never be Delivered, she could be content with the trouble,
In quietness and confidence, it's true, they were in a passionat way, and God tels them, that in quietness and in confidence is their strength, and they would not:
In quietness and confidence, it's true, they were in a passionate Way, and God tells them, that in quietness and in confidence is their strength, and they would not:
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after we have used all the means we can, we are to sit still, and see the salvation of our God, to quiet our hearts with this beleeving stand stil, and look up to God for our salvation.
After we have used all the means we can, we Are to fit still, and see the salvation of our God, to quiet our hearts with this believing stand still, and look up to God for our salvation.
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It was their great fault, they did not so in their deliverance out of their captivity, there is one remarkable place for that Jer. 31.22. How long wilt thou go about? Oh thou backsliding daughter!
It was their great fault, they did not so in their deliverance out of their captivity, there is one remarkable place for that Jer. 31.22. How long wilt thou go about? O thou backsliding daughter!
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How long wilt thou go about, Oh thou backsliding daughter? What's the meaning of this text? It is thus, In the time of their deliverance from Captivity, they met with a great deal of difficulty, many straights,
How long wilt thou go about, O thou backsliding daughter? What's the meaning of this text? It is thus, In the time of their deliverance from Captivity, they met with a great deal of difficulty, many straights,
well, gratifie them so; (as many times, we must needs gratifie distemper'd spirits, when they cry out of the greatness of their straights) yet is there no comfort for them to stay them? yes, Isa. 64.4. It was never known since the beginning of the world, what God hath laid up for them that wait for him :
well, gratify them so; (as many times, we must needs gratify distempered spirits, when they cry out of the greatness of their straights) yet is there no Comfort for them to stay them? yes, Isaiah 64.4. It was never known since the beginning of the world, what God hath laid up for them that wait for him:
there are many of you, that are passionate at all other times, and that is the reason that in such great extremities, you are so overrul'd with passion;
there Are many of you, that Are passionate At all other times, and that is the reason that in such great extremities, you Are so overruled with passion;
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as we reade of the people of Israel, Exod. 6.9. when Moses came to tell them of their deliverance, the text saith, He spake to the Children of Israel, but they hearkned not to him:
as we read of the people of Israel, Exod 6.9. when Moses Come to tell them of their deliverance, the text Says, He spoke to the Children of Israel, but they hearkened not to him:
How many in trouble of conscience, and in other times of extremity, have their spirits in such anguish, that they never hearken to any thing that is delivered to them;
How many in trouble of conscience, and in other times of extremity, have their spirits in such anguish, that they never harken to any thing that is Delivered to them;
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David did fly from Absolom, and yet what confidence had David (in that case) in God? reade but that third Psalm, and you'l see confidence enough in David, and yet flying too:
David did fly from Absalom, and yet what confidence had David (in that case) in God? read but that third Psalm, and You'll see confidence enough in David, and yet flying too:
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and bid me ask what I would have, I would ask of them this thing, that I might have the composed spirit of Socrates, that I might have such a spirit as Socrates had;
and bid me ask what I would have, I would ask of them this thing, that I might have the composed Spirit of Socrates, that I might have such a Spirit as Socrates had;
for it is observed of him, that he did scarce change his countenance upon any thing that befell him, he was alwaies in a quiet composed frame, (and yet a Heathen;) How much more should a Christian say;
for it is observed of him, that he did scarce change his countenance upon any thing that befell him, he was always in a quiet composed frame, (and yet a Heathen;) How much more should a Christian say;
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now because you would avoid trouble, you put away your guard, what a madnesse is this? the casting away the peace of God, is the casting away of your guard,
now Because you would avoid trouble, you put away your guard, what a madness is this? the casting away the peace of God, is the casting away of your guard,
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It is very observable, in the 6. of the Ephes. how the holy Ghost still cals upon us to stand, verse 10. My brethren be strong in the Lord, and not only strong, But strong in the Lord, and strong in the might of the Lord, and in the power of his might;
It is very observable, in the 6. of the Ephesians how the holy Ghost still calls upon us to stand, verse 10. My brothers be strong in the Lord, and not only strong, But strong in the Lord, and strong in the might of the Lord, and in the power of his might;
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It's true, our afflictions are great, and the soul saith, The Lord is my portion : perhaps temptations and afflictions say otherwise, but the soul saith, The Lord is my portion ;
It's true, our afflictions Are great, and the soul Says, The Lord is my portion: perhaps temptations and afflictions say otherwise, but the soul Says, The Lord is my portion;
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yet not be willing to have some trouble, but be so full of fears upon every trouble that befals me? why should not I yeild to Gods providential will as well as to his commanding will? how know I,
yet not be willing to have Some trouble, but be so full of fears upon every trouble that befalls me? why should not I yield to God's providential will as well as to his commanding will? how know I,
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but that God may have glorious ends, to work out of these extremities and troubles I am in? why should I not give up my self to God, to have his will upon me? and hath not God heretofore delivered me from great straights and extremities,
but that God may have glorious ends, to work out of these extremities and Troubles I am in? why should I not give up my self to God, to have his will upon me? and hath not God heretofore Delivered me from great straights and extremities,
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what if these straights of affliction should bring me to greater straights? and it's just with God to leave me to fall into the straights of sin, that cannot bear the straights of afflictions,
what if these straights of affliction should bring me to greater straights? and it's just with God to leave me to fallen into the straights of since, that cannot bear the straights of afflictions,
when you are distemper'd, go to prayer, and then examine what a deal of corrupt blood hath my prayers suckt out of my heart? As Hannah, when she had been at prayer, she lookt no more sad.
when you Are distempered, go to prayer, and then examine what a deal of corrupt blood hath my Prayers sucked out of my heart? As Hannah, when she had been At prayer, she looked no more sad.
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And especially mark what the holy Ghost speaks to women, In 1 Pet. 3. Women they must cloath themselves with a meek and quiet spirit, (that is in the 4. verse) which is in the sight of God of great price, and in the 6. verse, And as Sarah obeyed Abraham, and called him Lord, whose daughters ye are,
And especially mark what the holy Ghost speaks to women, In 1 Pet. 3. Women they must cloth themselves with a meek and quiet Spirit, (that is in the 4. verse) which is in the sighed of God of great price, and in the 6. verse, And as Sarah obeyed Abraham, and called him Lord, whose daughters you Are,
now Sarah if she had been of such a spirit as many women are, Oh how would Sarah have hindered her husband Abraham in every straight he was brought into? and have said, Husband,
now Sarah if she had been of such a Spirit as many women Are, O how would Sarah have hindered her husband Abraham in every straight he was brought into? and have said, Husband,
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and say, I beseech you husband consider what will become of me and my children, will you leave me now? Take heed, you are not the daughters of Sarah at such a time,
and say, I beseech you husband Consider what will become of me and my children, will you leave me now? Take heed, you Are not the daughters of Sarah At such a time,
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and the more difficulties we have in obtaining that mercy God is about to give us, the mercy shall be the greater: Isa. 54.11. O thou afflicted and tost with tempests, thy foundations shal be laid with Saphires, and with precious stones.
and the more difficulties we have in obtaining that mercy God is about to give us, the mercy shall be the greater: Isaiah 54.11. Oh thou afflicted and tossed with tempests, thy foundations shall be laid with Sapphires, and with precious stones.
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