Cosmo-meros, the worldly portion, or, The best portion of the wicked, and their misery in the enjoyment of it, opened and applyed together with some directions and helps in order to a heavenly and better portion, enforced with many usef[ul] and divine considerations / by Seth Bushell ...
THe Scope and Drift of our Saviour Christ in this Parable, begun Verse 19, is to be ga•hered, not from the precise con••deration of any particular part •hereof,
THe Scope and Drift of our Saviour christ in this Parable, begun Verse 19, is to be ga•hered, not from the precise con••deration of any particular part •hereof,
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Wh•• more of the good things he• below could the rich man ha•• desired, to have rendred h• condition happy? what mo• could he have wished to feli•tate his estate? who had his be•ly filled with the best, to an ove• flow;
Wh•• more of the good things he• below could the rich man ha•• desired, to have rendered h• condition happy? what mo• could he have wished to feli•tate his estate? who had his be•ly filled with the best, to an ove• flow;
They, to whom God ha• given of the good things of this life to enjoy, are to communicate with their afflictions; and not t• hide themselves from their own flesh.
They, to whom God ha• given of the good things of this life to enjoy, Are to communicate with their afflictions; and not t• hide themselves from their own Flesh.
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Fourthly, That the Torments of hell are unsufferably grievous, extended to the uttermost height and pitch that a creature in Being, and without annihilation, can undergo:
Fourthly, That the Torments of hell Are unsufferably grievous, extended to the uttermost height and pitch that a creature in Being, and without annihilation, can undergo:
O! the howling, and orying, and gnashing of teeth there, where mercy is not to be found, in the grant of one drop of water on the fingers tip to cool the tongue.
OH! the howling, and orying, and gnashing of teeth there, where mercy is not to be found, in the grant of one drop of water on the fingers tip to cool the tongue.
Whereas for the dead to arise, and speak unto us, there is no such Institution; the which if it were miraculously granted upon tryal, yet it would not avail;
Whereas for the dead to arise, and speak unto us, there is no such Institution; the which if it were miraculously granted upon trial, yet it would not avail;
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There are divers other particulars that lie sententiously couched in, and which the parts of the Parable, under a precise and narrow consideration, may seem to offer:
There Are diverse other particulars that lie sententiously couched in, and which the parts of the Parable, under a precise and narrow consideration, may seem to offer:
and similitudes, and thence endeavouring to draw conclusions, whereon to bottom and found their unsound Opinions, or patronize their corrupted practices.
and Similitudes, and thence endeavouring to draw conclusions, whereon to bottom and found their unsound Opinions, or patronise their corrupted practices.
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How many (neglecting th• main drift of Parables, Allegories, and Metaphors, as if they did per omnia quadrare ) have dared to found on them such Paradoxes,
How many (neglecting th• main drift of Parables, Allegories, and Metaphors, as if they did per omnia quadrare) have dared to found on them such Paradoxes,
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and thence such Heterodox Notions have proceeded, as through custom in process of time, have had the reception as of Articles of Faith, and truths Canonical;
and thence such Heterodox Notions have proceeded, as through custom in process of time, have had the reception as of Articles of Faith, and truths Canonical;
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or from Allusions in some general Metaphors and Similitudes, which yet are not in the least of their properly intended scope and aim? Parables have their circumstantial accessaries interlarded in order to the carrying on their main design,
or from Allusions in Some general Metaphors and Similitudes, which yet Are not in the least of their properly intended scope and aim? Parables have their circumstantial accessaries interlarded in order to the carrying on their main Design,
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for then he would have been more kind to Lazarus: But a Son in general, or of wickedness, as David has it, Psal. 89.22. or a foolish Son, as Solomon does express it, Prov. 17.25. or an unwise Son, Hos. 13.13. or NONLATINALPHABET, a Son of perdition, as our Saviour speaks of Judas, John 17.12.
for then he would have been more kind to Lazarus: But a Son in general, or of wickedness, as David has it, Psalm 89.22. or a foolish Son, as Solomon does express it, Curae 17.25. or an unwise Son, Hos. 13.13. or, a Son of perdition, as our Saviour speaks of Judas, John 17.12.
call to mind the days of old, and what formerly thou hast enjoyed, and ••t not the present sense of just pain and torment take away the •emembrance of that delight and pleasure which sometimes thou didst enjoy.
call to mind the days of old, and what formerly thou hast enjoyed, and ••t not the present sense of just pain and torment take away the •emembrance of that delight and pleasure which sometime thou didst enjoy.
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so as neither the heart was withheld from any joy, but the reins at large given to it, to run its course with a full career, nor any pleasant object wanting.
so as neither the heart was withheld from any joy, but the reins At large given to it, to run its course with a full career, nor any pleasant Object wanting.
and all other good things too, as thou art never to expect them any more. The Words under this explication clearly present their proper drift and purport.
and all other good things too, as thou art never to expect them any more. The Words under this explication clearly present their proper drift and purport.
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And also from them may be collected divers particular Observations, which as so many several Heads of Fruit do arise and grow out of the particular Branches of the Text. And they are such as these. — As, 1st.
And also from them may be collected diverse particular Observations, which as so many several Heads of Fruit do arise and grow out of the particular Branches of the Text. And they Are such as these. — As, 1st.
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From that Term or Appellation [ Son ] we may Note, The sweet temper, and blessed frame of the Saints in Heaven, in whom there is no bitterness, no reproachful or invective Speech or Carriage, no railing Accusations,
From that Term or Appellation [ Son ] we may Note, The sweet temper, and blessed frame of the Saints in Heaven, in whom there is no bitterness, no reproachful or invective Speech or Carriage, no railing Accusations,
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but their whole frame and course made up, and carried on in a way of love, Jude 9. 1 John 4.7, 8. 2ly. From the title given to the things of this present life, the blessings and comforts thereof are called [ good things. ] Hence Note, That the Mercies and Blessings of this present life they are [ good things. ] Though they are often, through the corruption of man's heart, abused;
but their Whole frame and course made up, and carried on in a Way of love, U^de 9. 1 John 4.7, 8. 2ly. From the title given to the things of this present life, the blessings and comforts thereof Are called [ good things. ] Hence Note, That the mercies and Blessings of this present life they Are [ good things. ] Though they Are often, through the corruption of Man's heart, abused;
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yet in themselves considered, they are good things, Josh. 23.14. Job 22.18. 3ly. In that these good things are said to be [ received ] hence Note, That all the Blessings and Enjoyments of this present life are [ received ] as given to us.
yet in themselves considered, they Are good things, Josh. 23.14. Job 22.18. 3ly. In that these good things Are said to be [ received ] hence Note, That all the Blessings and Enjoyments of this present life Are [ received ] as given to us.
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and this they c•ll their own, Hos. 12.8. It's the Tempters language of old, whereby he prevails to captivate and ensnare the wicked, [ The world and the glory of it is mine,
and this they c•ll their own, Hos. 12.8. It's the Tempters language of old, whereby he prevails to captivate and ensnare the wicked, [ The world and the glory of it is mine,
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and if thou wilt worship me, all shall be thine, Luke 4.6, 7. 5ly. In that it is said [ in thy •ife-time ] hence Note, That the good things of this present world, in the reception and enjoyment of them, are confined to this present life.
and if thou wilt worship me, all shall be thine, Lycia 4.6, 7. 5ly. In that it is said [ in thy •ife-time ] hence Note, That the good things of this present world, in the reception and enjoyment of them, Are confined to this present life.
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Lastly from the Words under an entire consideration, yet with some reference had to some of the peculiar Notes foregoing, this general Observation may be offered,
Lastly from the Words under an entire consideration, yet with Some Referente had to Some of the peculiar Notes foregoing, this general Observation may be offered,
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and which, in a genuine and proper manner also from the whole contexture, does arise, That there are a generation of men to whom God grants the enjoyment of some good things only in this present life, which ended after that they shall have no more.
and which, in a genuine and proper manner also from the Whole contexture, does arise, That there Are a generation of men to whom God grants the enjoyment of Some good things only in this present life, which ended After that they shall have no more.
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or the Blessed and Damned Spirits, which •his Parable may seem to hold forth, •nd accordingly has been alledged •s a choice Pillar for the upholding such a Tenent?
or the Blessed and Damned Spirits, which •his Parable may seem to hold forth, •nd accordingly has been alleged •s a choice Pillar for the upholding such a Tenent?
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Answ. Thereto it's answered, •hat there is no intercourse of communion at all betwixt the Spirits of Just Men made perfect, and the Damned Reprobates.
Answer Thereto it's answered, •hat there is no intercourse of communion At all betwixt the Spirits of Just Men made perfect, and the Damned Reprobates.
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so as to acquaint the• either with their conditions i• bliss and happiness: or to receive a report from them o• their wretched state in woe an• torment.
so as to acquaint the• either with their conditions i• bliss and happiness: or to receive a report from them o• their wretched state in woe an• torment.
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and not to endeavour an establishing of Doctrines thereupon, not only t• the perversion of a part thereo• from its genuine purport, bu• the subversion of the Doctrin• and Analogy of the true Chr•stian Faith,
and not to endeavour an establishing of Doctrines thereupon, not only t• the perversion of a part thereo• from its genuine purport, bu• the subversion of the Doctrin• and Analogy of the true Chr•stian Faith,
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and the Souls tha• are builded thereupon, as b• many Arguments might be evi•ced in Scriptures and in th• Writings of the Fathers at larg• laid down. Sect. II. Quere, How are the good thing• which the wicked in this present li•• 〈 ◊ 〉 enjoy, said to be their own? •here they are called [ thy good •ngs. ]
and the Souls tha• Are built thereupon, as b• many Arguments might be evi•ced in Scriptures and in th• Writings of the Father's At larg• laid down. Sect. II Quere, How Are the good thing• which the wicked in this present li•• 〈 ◊ 〉 enjoy, said to be their own? •here they Are called [ thy good •ngs. ]
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God gave to man a rig•• to things at his first Creation ▪ He gave him to be Lord over a• the Creatures by Sea and Land He set him over the works of h•• hands,
God gave to man a rig•• to things At his First Creation ▪ He gave him to be Lord over a• the Creatures by Sea and Land He Set him over the works of h•• hands,
But this is lost by sin, an• with a fiery flaming Sword, Ma• (being expelled and driven out is hindred from returning to h• Paradice of Pleasure, his fo•mer Soveraignty under Go• over the Creatures.
But this is lost by since, an• with a fiery flaming Sword, Ma• (being expelled and driven out is hindered from returning to h• Paradise of Pleasure, his fo•mer Sovereignty under Go• over the Creatures.
No• this right the wicked canno• plead, they have no interest i• Christ, in whom All the promise• 〈 ◊ 〉 God are Yea and Amen, 2 Cor. 〈 ◊ 〉 20. and so can have no inter•t in the promises,
No• this right the wicked canno• plead, they have no Interest i• christ, in whom All the promise• 〈 ◊ 〉 God Are Yea and Amen, 2 Cor. 〈 ◊ 〉 20. and so can have no inter•t in the promises,
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even as a •an that is condemned to •ye for some notorious Crime, and there being a ••ttle reprieving for two •r three days before his •xecution, the Prince, out of his •ndulgence and grace, gives or•er to have provision made for •im according to his quality, •hat if he be a Gentleman, he •hall have such provision;
even as a •an that is condemned to •ye for Some notorious Crime, and there being a ••ttle reprieving for two •r three days before his •xecution, the Prince, out of his •ndulgence and grace, gives or•er to have provision made for •im according to his quality, •hat if he be a Gentleman, he •hall have such provision;
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Or otherwise, but more 〈 ◊ 〉 properly the good things the wi•ed do enjoy in this present 〈 ◊ 〉 may be said to be their own, fr• the endeared affection and lo• they bear unto them;
Or otherwise, but more 〈 ◊ 〉 properly the good things the wi•ed do enjoy in this present 〈 ◊ 〉 may be said to be their own, fr• the endeared affection and lo• they bear unto them;
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And thus •hey entitle themselves to the good things of this present life, and hold and account of them as their own. Sect. III. Quer. Whether in another world there be any remembrance of the things that have passed in this:
And thus •hey entitle themselves to the good things of this present life, and hold and account of them as their own. Sect. III. Quer. Whither in Another world there be any remembrance of the things that have passed in this:
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Answ. Though the joys of Heaven be infinitely great and glorious, and the spirits of just men made perfect be swallowed up in the beatifical vision of the Almighty,
Answer Though the Joys of Heaven be infinitely great and glorious, and the spirits of just men made perfect be swallowed up in the beatifical vision of the Almighty,
yet the powers and faculties of the Soul which are essential thereunto, are so far by that glory from being destroyed, that they are thereby heightne• and quickned,
yet the Powers and faculties of the Soul which Are essential thereunto, Are so Far by that glory from being destroyed, that they Are thereby heightne• and quickened,
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the memory purged fro• that dross and corruption whic• rendred it too oblivious and i• retentive of good things, fr•quently keeping in the dros• but letting go the purer metta• But now all this good is brough• to remembrance,
the memory purged fro• that dross and corruption whic• rendered it too oblivious and i• retentive of good things, fr•quently keeping in the dros• but letting go the Purer metta• But now all this good is brough• to remembrance,
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What ca• we say, but that in glory all th• powers of the soul are perfecte• in an holy way? The work o• grace in holiness here begun, i• there in glory full compleated wherein all the faculties of th• soul are concerned.
What ca• we say, but that in glory all th• Powers of the soul Are perfecte• in an holy Way? The work o• grace in holiness Here begun, i• there in glory full completed wherein all the faculties of th• soul Are concerned.
yet the Es•ence and Being of the soul is not destroyed therein, and therefore neither are the powers and •aculties thereof (which are es•ential thereto) taken away.
yet the Es•ence and Being of the soul is not destroyed therein, and Therefore neither Are the Powers and •aculties thereof (which Are es•ential thereto) taken away.
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Well were it for those damned •pirits if those torments would •tterly consume their substance, •nd, through some annihilating •ower, reduce them to non enti••es back again;
Well were it for those damned •pirits if those torments would •tterly consume their substance, •nd, through Some annihilating •ower, reduce them to non enti••es back again;
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the resolutions they hav• altered from; the many Sermo• calls to repentance they ha•• stopped their ears against; th• sin they have chosen; the goo• Master they deserted;
the resolutions they hav• altered from; the many Sermo• calls to Repentance they ha•• stopped their ears against; th• since they have chosen; the goo• Master they deserted;
the b• Lord they sold themselves unt• the happiness they have los• which once was offered to them and the torments they have no• cast themselves into, to all ete•nity, which in time they mig•• have avoided.
the b• Lord they sold themselves unt• the happiness they have los• which once was offered to them and the torments they have no• cast themselves into, to all ete•nity, which in time they mig•• have avoided.
and Observa•ion principally aimed at, (unto which what is said, is but premised, as making way,) now •ollows, to be more largely (ut •x proposito) insisted on.
and Observa•ion principally aimed At, (unto which what is said, is but premised, as making Way,) now •ollows, to be more largely (ut •x Purpose) insisted on.
THe Subject now lying befo•• us, and which is the pri•cipal Scope of the Discourse e•suing, we laid down and offere• in the Seventh Observation b•fore mentioned, in these words viz. That there are a Generation 〈 ◊ 〉 Men to whom God grants t• enjoyment of some good thin•• only in this present life, whi•• ended,
THe Subject now lying befo•• us, and which is the pri•cipal Scope of the Discourse e•suing, we laid down and offere• in the Seventh Observation b•fore mentioned, in these words viz. That there Are a Generation 〈 ◊ 〉 Men to whom God grants t• enjoyment of Some good thin•• only in this present life, whi•• ended,
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and •eering the course designed in •he entreating on a Subject from ••l corrupt and self-reserved-pro•edure, has always been judged • more advantageous way;
and •eering the course designed in •he entreating on a Subject from ••l corrupt and self-reserved-pro•edure, has always been judged • more advantageous Way;
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there•ore, that we may more readily •old on our course, not letted •y the bar of intricacy in the •anner of the discourse, we shall •onsider the whole under these •articulars:
there•ore, that we may more readily •old on our course, not letted •y the bar of intricacy in the •anner of the discourse, we shall •onsider the Whole under these •articulars:
Chap. IV. 2. We shall enquire into the Reasons, Why God will give good things to the wicked in this present life? Why there is such a large dole of outward Mercies sometimes given to them? Chapter V. 3. Shew that all the good thing they do enjoy are confined to thi• present life;
Chap. IV. 2. We shall inquire into the Reasons, Why God will give good things to the wicked in this present life? Why there is such a large dole of outward mercies sometime given to them? Chapter V. 3. Show that all the good thing they do enjoy Are confined to thi• present life;
so as when thei• life ends, all their good is a• an end, if it end not before Chap. VI. 4. We shall examin what the condition of such men is, who hav• all their good in this present life ▪ with respect to the nature of th• good things that they do here enjoy, Chap. VII. 5. Endeavour to mark out,
so as when thei• life ends, all their good is a• an end, if it end not before Chap. VI. 4. We shall examine what the condition of such men is, who hav• all their good in this present life ▪ with respect to the nature of th• good things that they do Here enjoy, Chap. VII. 5. Endeavour to mark out,
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so fa• as we can, (being guided by th• Notes of Holy Scripture) wh• that man or woman is, that, i• such a condition, is like to hav• all their good in this present life Chap. VIII. 6. Conclude the whole in som• Ʋses,
so fa• as we can, (being guided by th• Notes of Holy Scripture) wh• that man or woman is, that, i• such a condition, is like to hav• all their good in this present life Chap. VIII. 6. Conclude the Whole in som• Ʋses,
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and Improvements, in order to a Spiritual Advantage, from the premised Considerations; with divers proper Help• to a better Portion, Chap. IX, X, XI, XII.
and Improvements, in order to a Spiritual Advantage, from the premised Considerations; with diverse proper Help• to a better Portion, Chap. IX, X, XI, XII.
The Argument that now lies before us, calls for a most serious consideration from us, for therein is matter of chief concernment to examin our selves about.
The Argument that now lies before us, calls for a most serious consideration from us, for therein is matter of chief concernment to examine our selves about.
As St. Hierom sometimes spake of that saying, Arise ye dead, and come to judgment, that it was a dreadful Scripture that sounded continually in his Ears;
As Saint Hieronymus sometime spoke of that saying, Arise you dead, and come to judgement, that it was a dreadful Scripture that sounded continually in his Ears;
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AS to the first particular proposed in the handling o• the Point laid down, we are to take a view of some Examples recorded in Scripture of such persons, who had all their good in this present life.
AS to the First particular proposed in the handling o• the Point laid down, we Are to take a view of Some Examples recorded in Scripture of such Persons, who had all their good in this present life.
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Nay Esau had so much, that he said, He had enough. When his brother Jacob did present him with a drove of Cattel, to find grace in his sight, •ays he, I have enough, my brother, keep that thou hast to thy self. Gen. 33.9. How far •oth Esau outstrip all the Worldlings of our days, who are as the daughters of the Horseleech, crying, [ Give, •ive, ] and never say it is enough. Brother, says he, I have enough: most rich men are complaining;
Nay Esau had so much, that he said, He had enough. When his brother Jacob did present him with a drove of Cattle, to find grace in his sighed, •ays he, I have enough, my brother, keep that thou hast to thy self. Gen. 33.9. How Far •oth Esau outstrip all the Worldlings of our days, who Are as the daughters of the Horseleech, crying, [ Give, •ive, ] and never say it is enough. Brother, Says he, I have enough: most rich men Are complaining;
and o• Moral ingenuity, for he did no• know to requite good to them that had done good to him, bu• railed on David and his men who had been his benefactors and requited evil for good unt• them.
and o• Moral ingenuity, for he did no• know to requite good to them that had done good to him, bu• railed on David and his men who had been his benefactors and requited evil for good unt• them.
for he wa• a man of Belial, Nabal was hi• name, and folly was with him and before death utterly smot• him, his heart died as a ston• within him, 1 Sam. 25.37, 38.
for he wa• a man of Belial, Nabal was hi• name, and folly was with him and before death utterly smot• him, his heart died as a ston• within him, 1 Sam. 25.37, 38.
but bid God himself depart from them too and despighted the Almighty, a• if there were nothing of goo• that he could do unto them They said unto God, depar• from us,
but bid God himself depart from them too and despited the Almighty, a• if there were nothing of goo• that he could do unto them They said unto God, depar• from us,
and so all their good came to an end, Job 22.16. Some of Christ's hearers, in Luke 6.24. they had their good things in this life, Wo unto you for here is your consolation, saith our Lord Christ unto them. Oh ▪ dreadful Speech!
and so all their good Come to an end, Job 22.16. some of Christ's hearers, in Lycia 6.24. they had their good things in this life, Woe unto you for Here is your consolation, Says our Lord christ unto them. O ▪ dreadful Speech!
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The Psalmist tells us of some •en who have their portion in his life, and whose belly God •lls with his hid treasure, Psalm •7. 14. and they leave the rest of their substance to their Babes.
The Psalmist tells us of Some •en who have their portion in his life, and whose belly God •lls with his hid treasure, Psalm •7. 14. and they leave the rest of their substance to their Babes.
They have their bellies filled with outward good things, and •he surplus thereof they store up •s a substa•ce for their Babes. Now all's but a belly-full;
They have their bellies filled with outward good things, and •he surplus thereof they store up •s a substa•ce for their Babes. Now all's but a bellyful;
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And there are other that shall neither have heave• nor earth, and their portio• (you'll say) is miserable indee• God's mercy is his own to dispose of as he will,
And there Are other that shall neither have heave• nor earth, and their portio• (You'll say) is miserable indee• God's mercy is his own to dispose of as he will,
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That he gav• to his other sons gifts, but th• kingdom he gave to Jehoram So Abraham calls for Ismael an• Hagar, and he gives them • piece of Bread and a bottle o• Water,
That he gav• to his other Sons Gifts, but th• Kingdom he gave to jehoram So Abraham calls for Ishmael an• Hagar, and he gives them • piece of Bred and a Bottle o• Water,
and sends them away There's an end of them, the• may go and wander in the wilderness of Beer-sheba, Gen. 21.14 So God hath people to whom h• gives pieces of bread,
and sends them away There's an end of them, the• may go and wander in the Wilderness of Beer-sheba, Gen. 21.14 So God hath people to whom h• gives Pieces of bred,
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•ut he keeps the inheritance for •is Isaac, and the kingdom for •ehoram. As for the other who •ave their good in this present ••fe, they are as sent away,
•ut he keeps the inheritance for •is Isaac, and the Kingdom for •ehoram. As for the other who •ave their good in this present ••fe, they Are as sent away,
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though, because of that darkness that is naturally upon man's understanding, and so has clouded the discursive faculty of the soul through sin, he canno• so fully apprehend them,
though, Because of that darkness that is naturally upon Man's understanding, and so has clouded the discursive faculty of the soul through since, he canno• so Fully apprehend them,
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W• God will give good things to th• Wicked in this present life? Wh• there is such a large Dole of outwar• Mercies oftentimes shared out 〈 ◊ 〉 those who are Enemies unto Him who is the Author of every goo• and perfect Gift? which is th• second thing offered to enquir• in the handling the Point we a• upon. Sect. I.
W• God will give good things to th• Wicked in this present life? Wh• there is such a large Dole of outwar• mercies oftentimes shared out 〈 ◊ 〉 those who Are Enemies unto Him who is the Author of every goo• and perfect Gift? which is th• second thing offered to enquir• in the handling the Point we a• upon. Sect. I
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And first, they are all God'• creatures, though sin have depraved and corrupted their na••res, and rendred them trai•urs and rebels to their Crea••r, yet they are God's crea••res still,
And First, they Are all God'• creatures, though since have depraved and corrupted their na••res, and rendered them trai•urs and rebels to their Crea••r, yet they Are God's crea••res still,
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Saith Jehu, concern•g Jezabel, Go, take away this •rsed woman, though she be •nder the execution of the just ••ntence of God upon her, and 〈 ◊ 〉 liable to the uttermost of re•roach that can be inflicted,
Says Jehu, concern•g Jezebel, Go, take away this •rsed woman, though she be •nder the execution of the just ••ntence of God upon her, and 〈 ◊ 〉 liable to the uttermost of re•roach that can be inflicted,
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they are men of the wor• and therefore they shall hav• belly-full of worldly treasur• Whose belly thou fillest with th• hid treasure, Psal. 17.14. T•• deep vein of silver, and the h••den place of gold, those sec• (but rich) recesses shall pow• out abundantly into their ••soms:
they Are men of the wor• and Therefore they shall hav• bellyful of worldly treasur• Whose belly thou Fillest with th• hid treasure, Psalm 17.14. T•• deep vein of silver, and the h••den place of gold, those sec• (but rich) Recesses shall pow• out abundantly into their ••soms:
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Now the goodness of •od is leading men to repentance, ••m. 2.4. And though the riches •his goodness, and forbearance, ••d long-suffering be despised •y the wicked,
Now the Goodness of •od is leading men to Repentance, ••m. 2.4. And though the riches •his Goodness, and forbearance, ••d long-suffering be despised •y the wicked,
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let the• take the timbrel and harp, and r•joyce at the sound of the organ• Let them spend their days in wealt• for this is the time of my long-su•ferance:
let the• take the timbrel and harp, and r•joyce At the found of the organ• Let them spend their days in wealt• for this is the time of my long-su•ferance:
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God's pa•••nce bears with the wicked •w, and lets them take this •orld, and their portion here, 〈 ◊ 〉 as some grow great by oppres••n, some rich by rapine, some •l by fraud, some bigg by bribes, •hers drunk with pleasures, •d some swilled with the puffs 〈 ◊ 〉 honor:
God's pa•••nce bears with the wicked •w, and lets them take this •orld, and their portion Here, 〈 ◊ 〉 as Some grow great by oppres••n, Some rich by rapine, Some •l by fraud, Some big by Bribes, •hers drunk with pleasures, •d Some swilled with the puffs 〈 ◊ 〉 honour:
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•nt when the time of this long-••fferance is over, then the va••ty of these worldly good ••ings wherein they did so wan•only bless themselves will •ore than sufficiently appear •nto them. Sect. III.
•nt when the time of this long-••fferance is over, then the va••ty of these worldly good ••ings wherein they did so wan•only bless themselves will •ore than sufficiently appear •nto them. Sect. III.
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so as oftentimes the Go•ly here they have their cup fill• with wormwood, and the wa• of gall given them to drink, T••• are plagued all the day long, a• chastened every morning.
so as oftentimes the Go•ly Here they have their cup fill• with wormwood, and the wa• of Gall given them to drink, T••• Are plagued all the day long, a• chastened every morning.
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•o as no man may know either love or hatred by all that is before hi• Eccles. 9.1. The wicked ca• not hereupon argue that G•• loves them, because they 〈 ◊ 〉 warm in the Sun of a prosp•rous Estate:
•o as no man may know either love or hatred by all that is before hi• Eccles. 9.1. The wicked ca• not hereupon argue that G•• loves them, Because they 〈 ◊ 〉 warm in the Sun of a prosp•rous Estate:
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and so kno• this, that because now is th• time for providence to car• on its hidden works, ther•fore the wicked have such • large Dole of outward goo• things given to them. Sect. IV.
and so kno• this, that Because now is th• time for providence to car• on its hidden works, ther•fore the wicked have such • large Dole of outward goo• things given to them. Sect. IV.
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He •nows they are a mercenary and •amorous generation, and that 〈 ◊ 〉 he should not give them wa•es for any service they are em••oyed in for him, they would ••esently clamour on him.
He •nows they Are a mercenary and •amorous generation, and that 〈 ◊ 〉 he should not give them wa•es for any service they Are em••oyed in for him, they would ••esently clamour on him.
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•e have a notable place for this Ezek. 29.18, 19, 20. Nebuchad•••zar King of Babylon caused 〈 ◊ 〉 Army to serve a great service •••inst Tyrus [ every head was •de bald, and every shoulder was •ed;
•e have a notable place for this Ezekiel 29.18, 19, 20. Nebuchad•••zar King of Babylon caused 〈 ◊ 〉 Army to serve a great service •••inst Tyre [ every head was •de bald, and every shoulder was •ed;
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yet he should not have r•ceived his wages, but be, as were, forgotten all this whil• Therefore, saith God, Beh• I will give the land of Egypt 〈 ◊ 〉 Nebuchadnezzar king of Babyl•• and he shall take her multitude, 〈 ◊ 〉 take her spoil, and take her pr• and it shall be the wages for 〈 ◊ 〉 army.
yet he should not have r•ceived his wages, but be, as were, forgotten all this whil• Therefore, Says God, Beh• I will give the land of Egypt 〈 ◊ 〉 Nebuchadnezzar King of Babyl•• and he shall take her multitude, 〈 ◊ 〉 take her spoil, and take her pr• and it shall be the wages for 〈 ◊ 〉 army.
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nay he is 〈 ◊ 〉 a bountiful Master, that he 〈 ◊ 〉 pay those whom he does imp• not onely according to the m• of their service, the pains 〈 ◊ 〉 have endured, the difficult the work, the success that ensued,
nay he is 〈 ◊ 〉 a bountiful Master, that he 〈 ◊ 〉 pay those whom he does imp• not only according to the m• of their service, the pains 〈 ◊ 〉 have endured, the difficult the work, the success that ensued,
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nay, take in all the •cumstantial attendants, and ac•••sories of their imployment, 〈 ◊ 〉 will not only pay them ac••rdingly, not abating an Ace, •s usually said;
nay, take in all the •cumstantial attendants, and ac•••sories of their employment, 〈 ◊ 〉 will not only pay them ac••rdingly, not abating an Ace, •s usually said;
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•d therefore well may the •cked, who are imployed in •d's service, or at least in such •rks which materially are a •vice, have sometimes a large •le of outward Mercies.
•d Therefore well may the •cked, who Are employed in •d's service, or At least in such •rks which materially Are a •vice, have sometime a large •le of outward mercies.
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An Ar•ent, by the way, to provoke men to be of as much use to 〈 ◊ 〉 Church of God as possibly they can, to stop those gap whereby there might be an in to their harm, or an occasion their prejudice.
an Ar•ent, by the Way, to provoke men to be of as much use to 〈 ◊ 〉 Church of God as possibly they can, to stop those gap whereby there might be an in to their harm, or an occasion their prejudice.
The L• causes the very earth to help woman, and to swallow up the 〈 ◊ 〉 cast out of the Dragon's m• to carry her away: Earthly 〈 ◊ 〉 (not only as to their frame Being,
The L• Causes the very earth to help woman, and to swallow up the 〈 ◊ 〉 cast out of the Dragon's m• to carry her away: Earthly 〈 ◊ 〉 (not only as to their frame Being,
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and had excellent Moralities, •d were delivered from that base•ss of spirit, that other People had, •d therefore God shewed some kind 〈 ◊ 〉 respect unto them.
and had excellent Moralities, •d were Delivered from that base•ss of Spirit, that other People had, •d Therefore God showed Some kind 〈 ◊ 〉 respect unto them.
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because the •earest children of God are of•entimes very sore afflicted, •hich would not be, if there •ere any such great evil in affli•tions, as the world accounts of.
Because the •earest children of God Are of•entimes very soar afflicted, •hich would not be, if there •ere any such great evil in affli•tions, as the world accounts of.
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What said Luther of the Turkish Empire, as great as it is? •ven thus, Turcicum imperium •uantum quantum est, mica est quam pater-familias canibus projicit:
What said Luther of the Turkish Empire, as great as it is? •ven thus, Turcicum imperium •uantum quantum est, mica est quam paterfamilias canibus projicit:
and therefo• God lets the wicked of t• world sometimes of them to e•joy so great a share. Sect. VI. Sixthly, The wicked enj• such fulness of outward thin• in this life, that thereby t• Lord may shew what great go• things he hath reserved for 〈 ◊ 〉 own children.
and therefo• God lets the wicked of t• world sometime of them to e•joy so great a share. Sect. VI. Sixthly, The wicked enj• such fullness of outward thin• in this life, that thereby t• Lord may show what great go• things he hath reserved for 〈 ◊ 〉 own children.
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if the Master be so go• and kind to those that are b• in his family of Creation, he w• abundantly express his love and •odness to those that are in his •mily of Adoption. Such shall, •th the Psalmist, be rapp'd up •to admiration, O how great is •y goodness, which thou hast laid 〈 ◊ 〉 for them that fear thee.
if the Master be so go• and kind to those that Are b• in his family of Creation, he w• abundantly express his love and •odness to those that Are in his •mily of Adoption. Such shall, •th the Psalmist, be rapped up •to admiration, Oh how great is •y Goodness, which thou hast laid 〈 ◊ 〉 for them that Fear thee.
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If •ose that fear thee not are so •eat and mighty in the world, •at they can and do speak grie•us things, proudly and contemp•usly against the righteous:
If •ose that Fear thee not Are so •eat and mighty in the world, •at they can and do speak grie•us things, proudly and contemp•usly against the righteous:
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True believers may •ise their hopes about the great •od things that are in store for •em, from the consideration of •at abundant confluence of out•ard Mercies which meet upon •e wicked.
True believers may •ise their hope's about the great •od things that Are in store for •em, from the consideration of •at abundant confluence of out•ard mercies which meet upon •e wicked.
and so we see David •d, Psal. 73.24, 25, 26. The •rmer part of the Psalm chiefly •ns upon this Argument, i. e. an Expostulation with deep re•soning about the prosperity 〈 ◊ 〉 the wicked, which was very o•vious unto David 's eye, and 〈 ◊ 〉 part startling unto his thought• but when as he become bett•• informed,
and so we see David •d, Psalm 73.24, 25, 26. The •rmer part of the Psalm chiefly •ns upon this Argument, i. e. an Expostulation with deep re•soning about the Prosperity 〈 ◊ 〉 the wicked, which was very o•vious unto David is eye, and 〈 ◊ 〉 part startling unto his thought• but when as he become bett•• informed,
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and understood som• what of this mysterious cour• and hidden way of God's dea•ing with them, amongst oth•• useful Inferences therefrom, th• is one, laid down Verse 24. Th• shalt guide me with thy counse• and afterwards receive me to glor• If the wicked have such a lar• measure of worldly wisdom surely I shall not want thy cou•sel, says David unto God.
and understood som• what of this mysterious cour• and hidden Way of God's dea•ing with them, among oth•• useful Inferences therefrom, th• is one, laid down Verse 24. Th• shalt guide me with thy counse• and afterwards receive me to glor• If the wicked have such a lar• measure of worldly Wisdom surely I shall not want thy cou•sel, Says David unto God.
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And mark •ow the Psalmist pursues this •nference in a glorious acclama•ion, Whom have I in heaven but •hee? and there is none upon earth •hat I desire besides thee:
And mark •ow the Psalmist pursues this •nference in a glorious acclama•ion, Whom have I in heaven but •hee? and there is none upon earth •hat I desire beside thee:
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and would have them from thence, to argue to their future happy estate, and the great good things they shall enjoy. Sect. VII. Seventhly, The Lord knows that he hath time enough to manifest his Justice upon the wicked hereafter;
and would have them from thence, to argue to their future happy estate, and the great good things they shall enjoy. Sect. VII. Seventhly, The Lord knows that he hath time enough to manifest his justice upon the wicked hereafter;
As you know it is natural in all, when they see a man going to Execution, that is not like to •ive above an hour or two, every one is ready to pity him,
As you know it is natural in all, when they see a man going to Execution, that is not like to •ive above an hour or two, every one is ready to pity him,
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Oh, (saith every one) the Man shall not have comfort long, we cannot do much for him, he shall have pain enough e'er long, and misery enough e'er long;
O, (Says every one) the Man shall not have Comfort long, we cannot do much for him, he shall have pain enough ever long, and misery enough ever long;
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Surely this Consideration should be like Belshazzar 's hand-writing upon th• Plaister of the Wall to all wic•ed and ungodly ones, in th• midst of their worldly fulnes• causing their countenances t• change,
Surely this Consideration should be like Belshazzar is handwriting upon th• Plaster of the Wall to all wic•ed and ungodly ones, in th• midst of their worldly fulnes• causing their countenances t• change,
• that this pleasant life will endure but for a while, these day• will quickly be at an end, an• then they launch out into th• miserable gulph of all Eternity when their torment does begin but shall never end:
• that this pleasant life will endure but for a while, these day• will quickly be At an end, an• then they launch out into th• miserable gulf of all Eternity when their torment does begin but shall never end:
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an• this, because there is time enoug• for their misery in Eternal Confinement, yet behind, to sei• upon them. Sect. VIII. Eighthly, God gives a large ••rtion of outward Mercies unto •e wicked in this life, because 〈 ◊ 〉 takes occasion from hence to ••ch a great deal of glory to his ••n Name.
an• this, Because there is time enoug• for their misery in Eternal Confinement, yet behind, to sei• upon them. Sect. VIII. Eighthly, God gives a large ••rtion of outward mercies unto •e wicked in this life, Because 〈 ◊ 〉 Takes occasion from hence to ••ch a great deal of glory to his ••n Name.
And •w are their hearts hardened ••rough their fulness, even to •ch a pitch of hardness, that •ey are even as a piece of the •her milstone? Though at last •ey shall be broken by judg•ent,
And •w Are their hearts hardened ••rough their fullness, even to •ch a pitch of hardness, that •ey Are even as a piece of the •her millstone? Though At last •ey shall be broken by judg•ent,
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and from the pleasant r• of worldly enjoyments, th• grows in them the bitter f•• of [ gall and wormwood. ] 〈 ◊ 〉 wicked suck, as't were, a ju• from their worldly fulness, wh• feeds and ripens them in th• sin:
and from the pleasant r• of worldly enjoyments, th• grows in them the bitter f•• of [ Gall and wormwood. ] 〈 ◊ 〉 wicked suck, Asked were, a ju• from their worldly fullness, wh• feeds and ripens them in th• since:
Ʋnto them that are des• and unbelieving, is nothing pr• saith the Apostle, but even th• mind and conscience is defil• Hence the Lord lets wicked 〈 ◊ 〉 go on a long time, till their be fully ripe,
Ʋnto them that Are des• and unbelieving, is nothing pr• Says the Apostle, but even th• mind and conscience is defil• Hence the Lord lets wicked 〈 ◊ 〉 go on a long time, till their be Fully ripe,
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and then to glo••fie his great Name in a way 〈 ◊ 〉 justice on them, he puts in 〈 ◊ 〉 sickle. So Isa. 33.1. Wo to t• that spoilest, and thou wast not sp•ed, and dealest treacherously, 〈 ◊ 〉 they dealt not treacherously w• thee;
and then to glo••fie his great Name in a Way 〈 ◊ 〉 Justice on them, he puts in 〈 ◊ 〉 fickle. So Isaiah 33.1. Woe to t• that spoilest, and thou wast not sp•ed, and dealest treacherously, 〈 ◊ 〉 they dealt not treacherously w• thee;
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For it shall come to pass, •en the Lord hath performed his •ole work upon mount Sion, and 〈 ◊ 〉 Jerusalem, that he will punish ••e fruit of the stout heart of the •ng of Assyria,
For it shall come to pass, •en the Lord hath performed his •ole work upon mount Sion, and 〈 ◊ 〉 Jerusalem, that he will Punish ••e fruit of the stout heart of the •ng of Assyria,
like the burning 〈 ◊ 〉 a fire, Isa. 10.12, 16. As the •ssyrian glorified himself in the •esolations of Israel, so will the •ord bring about his own ends, •d glorifie his great Name on •oud Assyria: As he got him••lf glory upon the imperious •gyptians before (when ripe for •in) at the red Sea. Thus the pride of Assyria is brought don• and the scepter of Egypt depar• away:
like the burning 〈 ◊ 〉 a fire, Isaiah 10.12, 16. As the •ssyrian glorified himself in the •esolations of Israel, so will the •ord bring about his own ends, •d Glorify his great Name on •oud Assyria: As he god him••lf glory upon the imperious •gyptians before (when ripe for •in) At the read Sea. Thus the pride of Assyria is brought don• and the sceptre of Egypt depar• away:
and the Lord alone is 〈 ◊ 〉 alted in that day, Isa. 2.17. Sect. IX. Ninthly, Sometimes the wic•ed prosper in this world, b•come great, and are mighty 〈 ◊ 〉 power, that so by them Go• may chastise and correct his ow• people:
and the Lord alone is 〈 ◊ 〉 alted in that day, Isaiah 2.17. Sect. IX. Ninthly, Sometime the wic•ed prosper in this world, b•come great, and Are mighty 〈 ◊ 〉 power, that so by them Go• may chastise and correct his ow• people:
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T•• Canaanites were left in the lan• that by them the Lord mig•• prove Israel, and they were • thorns to prick and grieve the• Probably many of these wh• were thus bitter enemies unt• Israel were mighty,
T•• Canaanites were left in the lan• that by them the Lord mig•• prove Israel, and they were • thorns to prick and grieve the• Probably many of these wh• were thus bitter enemies unt• Israel were mighty,
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God •ives the wicked such a large Dole of outward Mercies, not •ut of his love to them (though •hey are ready to gather that Argument) but out of his displeasure towards others.
God •ives the wicked such a large Dole of outward mercies, not •ut of his love to them (though •hey Are ready to gather that Argument) but out of his displeasure towards Others.
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Thus the Prophet speaks of the •ofty Assyrian, and calls him the Rod of God's anger: and saith, that when the Lord shall have performed his whole work upon •mount Sion,
Thus the Prophet speaks of the •ofty assyrian, and calls him the Rod of God's anger: and Says, that when the Lord shall have performed his Whole work upon •mount Sion,
The Lord gives his Israel into the hands of the Egyptians, under sore servitude, for many years, on the side of their oppressors there is power, but they had no comf••ter:
The Lord gives his Israel into the hands of the egyptians, under soar servitude, for many Years, on the side of their Oppressors's there is power, but they had no comf••ter:
and as a pricking brie• and grieving thorn unto Isra•• to preserve them in God's fea• and quicken their graces, a•• spiritually raise their hearts, t• the time appointed,
and as a pricking brie• and grieving thorn unto Isra•• to preserve them in God's fea• and quicken their graces, a•• spiritually raise their hearts, t• the time appointed,
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The like might be sa• of the great men of Babylon whereof the Prophet Isaiah, ch• 47.6, 7. and many others in• whose hands God has give• great things, that so they mig•• thereby be fit instruments to ca•ry on his design in the scourg• and chastisement of his people. Sect. X.
The like might be sa• of the great men of Babylon whereof the Prophet Isaiah, ch• 47.6, 7. and many Others in• whose hands God has give• great things, that so they mig•• thereby be fit Instruments to ca•ry on his Design in the scourg• and chastisement of his people. Sect. X.
What bet••r pattern can be set before us, •an a pattern from our heaven•• Father? Whence can we ••ke an Exemplar whereon unerringly to build our pract• but from the God of truth, 〈 ◊ 〉 whose ways are judgmen• What more effectual mean• the impressing and setting ho• of practical truths can there 〈 ◊ 〉 than Example upon Precept, 〈 ◊ 〉 both these given by God h••self? In that God is thus bo••tifully good and liberal to • wicked,
What bet••r pattern can be Set before us, •an a pattern from our heaven•• Father? Whence can we ••ke an Exemplar whereon unerringly to built our pract• but from the God of truth, 〈 ◊ 〉 whose ways Are judgmen• What more effectual mean• the impressing and setting ho• of practical truths can there 〈 ◊ 〉 than Exampl upon Precept, 〈 ◊ 〉 both these given by God h••self? In that God is thus bo••tifully good and liberal to • wicked,
W• more against, and enemies un• God, than the wicked of t• world, who are dead in sins, • trespasses? and yet we see ho• bountiful the Lord is unto the• in dealing them out such lar• Doles of outward mercies.
W• more against, and enemies un• God, than the wicked of t• world, who Are dead in Sins, • Trespasses? and yet we see ho• bountiful the Lord is unto the• in dealing them out such lar• Doles of outward Mercies.
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O• let us learn hence to be like o• heavenly Father in doing goo• May not we argue our selv• from hence into such a fram• Surely the design of God herein to teach us to lay aside all ma•e and envy, and all revenges, •d to overpower our passions • a spirit of meekness,
O• let us Learn hence to be like o• heavenly Father in doing goo• May not we argue our selv• from hence into such a fram• Surely the Design of God herein to teach us to lay aside all ma•e and envy, and all revenges, •d to overpower our passion • a Spirit of meekness,
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but ••ercomeing evil with good, Rom. •. 20, 21. Sect. XI. Again, The Lord gives such •arge Dole of outward good •ngs to the wicked in this life, •cause he would have no argu••nt for love or hatred drawn •m these outward things ••e nature of man is prone to •her an Argument of love or •red from the dispensations 〈 ◊ 〉 providence in this world:
but ••ercomeing evil with good, Rom. •. 20, 21. Sect. XI. Again, The Lord gives such •arge Dole of outward good •ngs to the wicked in this life, •cause he would have no argu••nt for love or hatred drawn •m these outward things ••e nature of man is prove to •her an Argument of love or •red from the dispensations 〈 ◊ 〉 providence in this world:
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and •at's grievous and burdensome 〈 ◊ 〉 the carnal part should be an argument of his displeasur• How frequent are the concl•sions of men in Scripture-R•cord, according to this hyp•thesis? Thus Rabshakeh argu• for his Master Sennacherib agai• Hezekiah. His Master had be very prosperous and success in his Martial Undertaking (saith he) Hath any of the G• of the nations delivered his l• out of the hand of the king of •syria? Where are the Gods of h• math and Arphad? Where are 〈 ◊ 〉 Gods of Sepharvaim? And h• they delivered Samaria out of 〈 ◊ 〉 hand? Who are they amongst the Gods of these lands, that h• delivered their land out of my ha• that the Lord should deliver Je••salem out of my hand? Am I 〈 ◊ 〉 come up without the Lord aga•• this land to destroy it? Isa. 36. • Rabshakeh bolsters up himself a confidence that God was w• him:
and •at's grievous and burdensome 〈 ◊ 〉 the carnal part should be an argument of his displeasur• How frequent Are the concl•sions of men in Scripture-R•cord, according to this hyp•thesis? Thus Rabshakeh argu• for his Master Sennacherib agai• Hezekiah. His Master had be very prosperous and success in his Martial Undertaking (Says he) Hath any of the G• of the Nations Delivered his l• out of the hand of the King of •syria? Where Are the God's of h• math and Arphad? Where Are 〈 ◊ 〉 God's of Sepharvaim? And h• they Delivered Samaria out of 〈 ◊ 〉 hand? Who Are they among the God's of these Lands, that h• Delivered their land out of my ha• that the Lord should deliver Je••salem out of my hand? Am I 〈 ◊ 〉 come up without the Lord aga•• this land to destroy it? Isaiah 36. • Rabshakeh bolsters up himself a confidence that God was w• him:
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Am I now 〈 ◊ 〉 • (saith he) without the Lord •gainst this land to destroy it? •he successes we have had are ••guments sufficient to inform •s, that he is with us,
Am I now 〈 ◊ 〉 • (Says he) without the Lord •gainst this land to destroy it? •he Successes we have had Are ••guments sufficient to inform •s, that he is with us,
There•re they did not speak of God •e thing that was right, measuring his thoughts by outwar• providences in this world, a• modelling all their Argumen• according to this Rule.
There•re they did not speak of God •e thing that was right, measuring his thoughts by outwar• providences in this world, a• modelling all their Argumen• according to this Rule.
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and of who• understanding there is no rea• It is as high as heaven, what ca• thou do? deeper than hell, wh• dost thou know? the measure the• of is longer than the earth, a• deeper than the sea, Job 11. 8, • The Lord would teach his peop•• from the plenty of outwa•• Mercies the wicked do enjo• to look for other evidences 〈 ◊ 〉 his love;
and of who• understanding there is no rea• It is as high as heaven, what ca• thou do? Deeper than hell, wh• dost thou know? the measure the• of is longer than the earth, a• Deeper than the sea, Job 11. 8, • The Lord would teach his peop•• from the plenty of outwa•• mercies the wicked doe enjo• to look for other evidences 〈 ◊ 〉 his love;
T•• seems to be the carriage of t• Almighty in these his works Providence unto his peopl• You see how the draff and s• of this world is cast bef••• them;
T•• seems to be the carriage of t• Almighty in these his works Providence unto his peopl• You see how the draff and s• of this world is cast bef••• them;
•or I thus promiscuously cast •hem abroad into the world, to •ive check to such thoughts as •ould argue either love or ha•red from them, Eccles. 9.1. Sect. XII.
•or I thus promiscuously cast •hem abroad into the world, to •ive check to such thoughts as •ould argue either love or ha•red from them, Eccles. 9.1. Sect. XII.
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The Lord deals with them as Abraham did with t•• Sons of the Concubines whi• he had, he gave them gifts, a• sent them away from Isaac his s• eastward into the east-countre• but he gave all that he had un• Isaac, Gen. 25.5, 6. So t•• Lord gives worldly gifts un• the wicked,
The Lord deals with them as Abraham did with t•• Sons of the Concubines whi• he had, he gave them Gifts, a• sent them away from Isaac his s• eastward into the east-countre• but he gave all that he had un• Isaac, Gen. 25.5, 6. So t•• Lord gives worldly Gifts un• the wicked,
and his holy plac• the Heavenly Jerusalem is rese•ved for his Isaacs, the childr• of the Promise. These Sons 〈 ◊ 〉 the Concubine, they may t• vail into the East-countrey and there gather their gold, a•• silver, and precious stones:
and his holy plac• the Heavenly Jerusalem is rese•ved for his Isaacs, the childr• of the Promise. These Sons 〈 ◊ 〉 the Concubine, they may t• Vail into the East-country and there gather their gold, a•• silver, and precious stones:
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Thus dea• Jehoshaphat likewise with tho• Sons that were not to plead 〈 ◊ 〉 Title to his Kingdom, (inten•i•g the Throne and Crown for •ehoram) their father gave them •reat gifts of silver, and of gold •nd of precious things with fenced •ties in Judah;
Thus dea• Jehoshaphat likewise with tho• Sons that were not to plead 〈 ◊ 〉 Title to his Kingdom, (inten•i•g the Throne and Crown for •ehoram) their father gave them •reat Gifts of silver, and of gold •nd of precious things with fenced •ties in Judah;
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Th• we use to answer men that ha•• had their Dole already giv• them, and they will come agai• Why do you come again, y• have had your Dole alread• So God will answer to ma• men,
Th• we use to answer men that ha•• had their Dole already giv• them, and they will come agai• Why do you come again, y• have had your Dole alread• So God will answer to ma• men,
when they shall cry to hi• for mercy, at that day, W• come you to me for more? y•• have had your Dole alread• Have not you had more than 〈 ◊ 〉 your work comes to? Did n•• your cup overflow in your lif• time? Had not you more th• heart could wish? Why do yo• come again? Did not I (sa• God) shew my self glorious 〈 ◊ 〉 mercy in your day, that you b•ing so wicked as you were, ha• yet so much of the good thing• of the world as you had? I di• not only spare you,
when they shall cry to hi• for mercy, At that day, W• come you to me for more? y•• have had your Dole alread• Have not you had more than 〈 ◊ 〉 your work comes to? Did n•• your cup overflow in your lif• time? Had not you more th• heart could wish? Why do yo• come again? Did not I (sa• God) show my self glorious 〈 ◊ 〉 mercy in your day, that you b•ing so wicked as you were, ha• yet so much of the good thing• of the world as you had? I di• not only spare you,
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THE Third Particular propounded in the handling this Point, is to shew, That 〈 ◊ 〉 the good things the wicked do enjoy are confined to this presen• life,
THE Third Particular propounded in the handling this Point, is to show, That 〈 ◊ 〉 the good things the wicked doe enjoy Are confined to this presen• life,
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so as when their life ends then all their good is at an en• When the wicked man dieth he shall carry nothing away His glory shall not descend aft•• him, Psalm 49.17. Naked 〈 ◊ 〉 came into the world, and nake• he shall return.
so as when their life ends then all their good is At an en• When the wicked man Dieth he shall carry nothing away His glory shall not descend aft•• him, Psalm 49.17. Naked 〈 ◊ 〉 Come into the world, and nake• he shall return.
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a• his flatterers were about hi• and his cogging Parasites, a• they praised him, yet he s•• go to the generation of his f•thers, and shall never see ligh• and then all his good thi• are concluded with him.
a• his Flatterers were about hi• and his cogging Parasites, a• they praised him, yet he s•• go to the generation of his f•thers, and shall never see ligh• and then all his good thi• Are concluded with him.
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For he is swift as the wa•ers, their portion is cursed in the •arth, he beholdeth not the way of •he vineyards, Job 24.18. It is a •readful thing to have the name written in the earth: to have •arthly Principles; earthly Mo•ions; an earthly Portion; the Nature earthly; and the Name •oo:
For he is swift as the wa•ers, their portion is cursed in the •arth, he beholdeth not the Way of •he vineyards, Job 24.18. It is a •readful thing to have the name written in the earth: to have •arthly Principles; earthly Mo•ions; an earthly Portion; the Nature earthly; and the Name •oo:
They shall be called by new name (saith the Prophe• which the mouth of the Lord sh• name, Isa. 62.2. And their n• shall remain, and shall be bet• than of sons and daughters, Isa. 56 ▪ They shall have an everlasting na• that shall not be cut off:
They shall be called by new name (Says the Prophe• which the Mouth of the Lord sh• name, Isaiah 62.2. And their n• shall remain, and shall be bet• than of Sons and daughters, Isaiah 56 ▪ They shall have an everlasting na• that shall not be Cut off:
B• the name of the wicked (be• written in the earth) shall r• and their good things wi• them perish, and give up t• Ghost. Sect. II. Secondly, The good things the wicked are confined to t• present life, for it is their o• choice, they choose it them•ves.
B• the name of the wicked (be• written in the earth) shall r• and their good things wi• them perish, and give up t• Ghost. Sect. II Secondly, The good things the wicked Are confined to t• present life, for it is their o• choice, they choose it them•ves.
and in •using the way of death, and •rning from the way of life, when they lie both before you, •d you are praeacquainted with •em) whom can you blame but •ur selves? Have you not your •oice? So there are temporal •d eternal things set before •u, the one vain and fading, •d such as cannot outlive this •esent life;
and in •using the Way of death, and •rning from the Way of life, when they lie both before you, •d you Are praeacquainted with •em) whom can you blame but •ur selves? Have you not your •oice? So there Are temporal •d Eternal things Set before •u, the one vain and fading, •d such as cannot outlive this •esent life;
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Some of those th• were hired in the Vineyard though they agreed to wo• therein for a penny a day, 〈 ◊ 〉 they began to murmur, wh• they came to receive their w•ges:
some of those th• were hired in the Vineyard though they agreed to wo• therein for a penny a day, 〈 ◊ 〉 they began to murmur, wh• they Come to receive their w•ges:
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But, saith the Master 〈 ◊ 〉 the Vineyard to them, Did 〈 ◊ 〉 not agree with me so? were y• not contented to work for yo• penny? and there you have 〈 ◊ 〉 So the wicked hypocrites, th• indent with God,
But, Says the Master 〈 ◊ 〉 the Vineyard to them, Did 〈 ◊ 〉 not agree with me so? were y• not contented to work for yo• penny? and there you have 〈 ◊ 〉 So the wicked Hypocrites, th• indent with God,
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and implici•ly strike a bargain with him all they intend in God's servic• is, that they may have so• present comfort in this wor• some credit, applause, prefe•ments,
and implici•ly strike a bargain with him all they intend in God's servic• is, that they may have so• present Comfort in this wor• Some credit, applause, prefe•ments,
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•nd therefore (say they) Let •s have somewhat new, some•hat for the present, some pre••nt pay, we like not to live •xpectants, under (we know •ot what) uncertainties, wait••g for a reward to come, and 〈 ◊ 〉 so great a distance.
•nd Therefore (say they) Let •s have somewhat new, some•hat for the present, Some pre••nt pay, we like not to live •xpectants, under (we know •ot what) uncertainties, wait••g for a reward to come, and 〈 ◊ 〉 so great a distance.
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As there are servants that are hired, and work by the day, or for so• set time for wages upon agre•ment, these serve you so, a• they expect their pay at nigh• or when their day is out, an• you give them their wage• twelve pence a day,
As there Are Servants that Are hired, and work by the day, or for so• Set time for wages upon agre•ment, these serve you so, a• they expect their pay At nigh• or when their day is out, an• you give them their wage• twelve pence a day,
An• these though they have not thei• twelve-pence a day, as the other have, yet when the others be falls them, they are then mad• rich men, they and their posterities.
An• these though they have not thei• twelvepence a day, as the other have, yet when the Others be falls them, they Are then mad• rich men, they and their Posterities.
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the •en of the world will do no••ing without present pay, and ••at which is just before them ••ey must needs have, their •arts are upon it, they cannot ••e without it, they chuse it as ••eir part:
the •en of the world will do no••ing without present pay, and ••at which is just before them ••ey must needs have, their •arts Are upon it, they cannot ••e without it, they choose it as ••eir part:
what a ••essed Covenant of Grace there 〈 ◊ 〉 what glorious things there •e in reversion to be enjoyed, 〈 ◊ 〉 they will but wait for them, •d in the service of the Prince 〈 ◊ 〉 the kings of the earth, cheer•ly spend their days.
what a ••essed Covenant of Grace there 〈 ◊ 〉 what glorious things there •e in reversion to be enjoyed, 〈 ◊ 〉 they will but wait for them, •d in the service of the Prince 〈 ◊ 〉 the Kings of the earth, cheer•ly spend their days.
Now they ••lieve God, and trust in God for these, and they say, Lor• let me have my good things the life to come, whatever th• doest with me here. As Aus• Hic ure, seca; ibi parce: h• burn, here cut; but spare h• after.
Now they ••lieve God, and trust in God for these, and they say, Lor• let me have my good things the life to come, whatever th• dost with me Here. As Aus• Hic ure, seca; There parce: h• burn, Here Cut; but spare h• After.
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And what would men that are carnal and wicked n• do in heaven? Could they w• their corrupt principles, 〈 ◊ 〉 wicked hearts have admo•• there for a while, (which is 〈 ◊ 〉 possible) there would be noth• there agreable to their temp• If they be so contrary unto 〈 ◊ 〉 now, much more would the• contrary unto him then.
And what would men that Are carnal and wicked n• do in heaven? Could they w• their corrupt principles, 〈 ◊ 〉 wicked hearts have admo•• there for a while, (which is 〈 ◊ 〉 possible) there would be noth• there agreeable to their temp• If they be so contrary unto 〈 ◊ 〉 now, much more would the• contrary unto him then.
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How griev• would the presence and visio• the Almighty be then 〈 ◊ 〉 them? If they hate and ma•• the Saints of God now, cert•ly they would hate them m• more then.
How griev• would the presence and visio• the Almighty be then 〈 ◊ 〉 them? If they hate and ma•• the Saints of God now, cert•ly they would hate them m• more then.
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so as they may 〈 ◊ 〉 in their full strength, being •olly at ease and quiet, but when •ath has cut the thread of •eir lives all their good comes an end. Sect. IV. Fourthly, The wicked abuse •e good things which here they 〈 ◊ 〉 enjoy, and therefore they •ll have none hereafter.
so as they may 〈 ◊ 〉 in their full strength, being •olly At ease and quiet, but when •ath has Cut the thread of •eir lives all their good comes an end. Sect. IV. Fourthly, The wicked abuse •e good things which Here they 〈 ◊ 〉 enjoy, and Therefore they •ll have none hereafter.
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T•• benefits they are loaded wi•• (which should teach them tha• fulness towards, and dependa• upon the giver) are turned a• perverted by them to a qui• contrary course, to bless the•selves in their evil way, a• burn incense unto their dragg.
T•• benefits they Are loaded wi•• (which should teach them tha• fullness towards, and dependa• upon the giver) Are turned a• perverted by them to a qui• contrary course, to bless the•selves in their evil Way, a• burn incense unto their drag.
T•• goodness of God which sho• lead them to repentance, they d•spise, and after their hardn• and impenitent heart, treasure• unto themselves wrath against day of wrath,
T•• Goodness of God which sho• led them to Repentance, they d•spise, and After their hardn• and impenitent heart, treasure• unto themselves wrath against day of wrath,
and revelation the righteous judgment of G•• Now if the wicked be thus u•faithful (as how can they otherwise?) in the Mammon unrighteousness, (which, as 〈 ◊ 〉 them thus abused, is rightly 〈 ◊ 〉 who shall commit to their tru• true riches? If they be thus a•sive and unfaithful in the go• things here,
and Revelation the righteous judgement of G•• Now if the wicked be thus u•faithful (as how can they otherwise?) in the Mammon unrighteousness, (which, as 〈 ◊ 〉 them thus abused, is rightly 〈 ◊ 〉 who shall commit to their tru• true riches? If they be thus a•sive and unfaithful in the go• things Here,
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surely the go• things of hereafter they sh• not meddle with. Alass he• •o we see wicked men abuse ••eir mercies? their riches to •ide, and carnal confidence; •eir pleasures to excess;
surely the go• things of hereafter they sh• not meddle with. Alas he• •o we see wicked men abuse ••eir Mercies? their riches to •ide, and carnal confidence; •eir pleasures to excess;
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Now •e abuse of their portion here, •nd their squandring away Gods •ercies, consuming them upon •eir lusts, so as they serve not •od at all in the abundance of •l things, shall unavoidably ex•ose them to a want of all good •ings hereafter.
Now •e abuse of their portion Here, •nd their squandering away God's •ercies, consuming them upon •eir Lustiest, so as they serve not •od At all in the abundance of •l things, shall avoidable ex•ose them to a want of all good •ings hereafter.
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but now the •urrent of God's Eternal Mer•es is stopt by Justice from them, 〈 ◊ 〉 as it cannot be opened to have •y drop of that mercy let out •pon them, in that they have no ••terest in Christ, by whom a•ne Divine Justice is satisfied, ••d this current opened:
but now the •urrent of God's Eternal Mer•es is stopped by justice from them, 〈 ◊ 〉 as it cannot be opened to have •y drop of that mercy let out •pon them, in that they have no ••terest in christ, by whom a•ne Divine justice is satisfied, ••d this current opened:
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•ow the work of Jesus Christ, •e Second Person in the blessed •rinity, and that wherein the •ry mistery of the Gospel lies, 〈 ◊ 〉 that the Second Person in the •rinity, seeing the children of •en capable of Eternal happi••ss,
•ow the work of jesus christ, •e Second Person in the blessed •rinity, and that wherein the •ry mystery of the Gospel lies, 〈 ◊ 〉 that the Second Person in the •rinity, seeing the children of •en capable of Eternal happi••ss,
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and that there are glori•s treasures with God to be communicated to them, b• through their sin this current 〈 ◊ 〉 Divine Justice is stopped, a• the fiery Flaming Sword of t•• Law is turning every way 〈 ◊ 〉 keep the way of the tree of Li• so that these treasures cannot enjoyed,
and that there Are glori•s treasures with God to be communicated to them, b• through their since this current 〈 ◊ 〉 Divine justice is stopped, a• the fiery Flaming Sword of t•• Law is turning every Way 〈 ◊ 〉 keep the Way of the tree of Li• so that these treasures cannot enjoyed,
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Now h••py are those creatures who h• an interest in the Lord Chri•• They are under the Influence God's Eternal Mercies, the go• things of the Life to come 〈 ◊ 〉 theirs:
Now h••py Are those creatures who h• an Interest in the Lord Chri•• They Are under the Influence God's Eternal mercies, the go• things of the Life to come 〈 ◊ 〉 theirs:
•t the current of Eternal Mer•s is stopp'd towards them, ••ey have no Interest in the Son. 〈 ◊ 〉 these men have, is but a little •zling of God's general boun• through some crannies,
•t the current of Eternal Mer•s is stopped towards them, ••ey have no Interest in the Son. 〈 ◊ 〉 these men have, is but a little •zling of God's general boun• through Some crannies,
the drizlings of comm• bounty upon them as creatu• shall be the all, they shall enj• Now Christ the head of the C•venant, undertaking for bel•vers, satisfies God's Justice;
the drizlings of comm• bounty upon them as creatu• shall be the all, they shall enj• Now christ the head of the C•venant, undertaking for bel•vers, Satisfies God's justice;
Th• have an Interest in Christ, th• have none. §. VI. Sixthly, They are no sons, • children, and therefore they • not to expect the portion t• belongs to children.
Th• have an Interest in christ, th• have none. §. VI. Sixthly, They Are no Sons, • children, and Therefore they • not to expect the portion t• belongs to children.
that's ano•er manner of business than •ur or five pounds, the porti•s they leave to them are great •rtions, such as are meet for the •ildren of such a father:
that's ano•er manner of business than •ur or five pounds, the porti•s they leave to them Are great •rtions, such as Are meet for the •ildren of such a father:
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for though the wicked be at defiance with God, 〈 ◊ 〉 God by his over-ruling powe• so swaies the Scepter througho•• the World, that he makes the• servants one way or other:
for though the wicked be At defiance with God, 〈 ◊ 〉 God by his overruling powe• so sways the Sceptre througho•• the World, that he makes the• Servants one Way or other:
This legacy 〈 ◊ 〉 allotted to them here, and ther•fore the portion of hereafte• which is the childrens righ• they must not look for. • Ezek. 46.16. Thus saith t•• Lord, If the Prince give a gift n• any of his sons, the inheritan• thereof shall be his sons, it shall 〈 ◊ 〉 their possession by inheritance.
This legacy 〈 ◊ 〉 allotted to them Here, and ther•fore the portion of hereafte• which is the Children's righ• they must not look for. • Ezekiel 46.16. Thus Says t•• Lord, If the Prince give a gift n• any of his Sons, the inheritan• thereof shall be his Sons, it shall 〈 ◊ 〉 their possession by inheritance.
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B• if he give a gift of his inher•tance to one of his servants, then • shall be his to the year of libert• This was God's Law, That if Prince gave a gift to his son, th• son should inherit it for ever• but if he gave it but to a servant, ••en it should continue with him •ut for a while.
B• if he give a gift of his inher•tance to one of his Servants, then • shall be his to the year of libert• This was God's Law, That if Prince gave a gift to his son, th• son should inherit it for ever• but if he gave it but to a servant, ••en it should continue with him •ut for a while.
and pleasant de••cacies they have delighted ••emselves in, shall be all called •or in again. But that which he •ives to his sons and children, ••all be theirs for ever:
and pleasant de••cacies they have delighted ••emselves in, shall be all called •or in again. But that which he •ives to his Sons and children, ••all be theirs for ever:
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•leasures that shall never fade, •heir comforts shall abide, their •ortion endure, and their joy, •one shall take away from them. •oh. 16.22. §. VII. Seventhly, The good things th• wicked enjoy are limited to th• present Life, after which they sha• have no more:
•leasures that shall never fade, •heir comforts shall abide, their •ortion endure, and their joy, •one shall take away from them. •oh. 16.22. §. VII. Seventhly, The good things th• wicked enjoy Are limited to th• present Life, After which they sha• have no more:
•o there are some Attributes of God, that in regard of, and as to •he manifestation of them, in that way that now God doth manifest •hem in, shall here in this World •ave an end.
•o there Are Some Attributes of God, that in regard of, and as to •he manifestation of them, in that Way that now God does manifest •hem in, shall Here in this World •ave an end.
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then all •heir good shall end and determine with it. §. VIII. Ei•h•hly, After this Life, all the •ood things of the wicked cease, for they shall have to deal wi• God immediately in the world• come.
then all •heir good shall end and determine with it. §. VIII. Ei•h•hly, After this Life, all the •ood things of the wicked cease, for they shall have to deal wi• God immediately in the world• come.
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and in the m•diation and intervention • creatures is all their convers• And while they have to de• with God through creatures, • unjust Stewards, they may get great deal, and may shift fo• much;
and in the m•diation and intervention • creatures is all their convers• And while they have to de• with God through creatures, • unjust Stewards, they may get great deal, and may shift fo• much;
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and their title tried and having now to deal wit• God immediately, the course o• things shall be quite altered, an• they themselves stript bare an• naked, and then whose shall thes• things be, which they have provided? Luke. 12.20. §. IX.
and their title tried and having now to deal wit• God immediately, the course o• things shall be quite altered, an• they themselves stripped bore an• naked, and then whose shall thes• things be, which they have provided? Luke. 12.20. §. IX.
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alas, what have they to put into the Scale? Interest in Christ they have none, a title to his righteousness they cannot plead, they despighted him all their daies, and rejected the counsell of God ••ainst themselves;
alas, what have they to put into the Scale? Interest in christ they have none, a title to his righteousness they cannot plead, they despited him all their days, and rejected the counsel of God ••ainst themselves;
Now, to p• in their sins, they see these weig• down to the lowest Hell, an• call for their Wages at the hand• of a Just, Righteous and Infinitel• Holy God;
Now, to p• in their Sins, they see these weig• down to the lowest Hell, an• call for their Wages At the hand• of a Just, Righteous and Infinitel• Holy God;
and the rocks to cover them ▪ Shall they put into the Scale their formal services unto God• their comming to Church, their attendance upon God's Publick •rdinances, some good civil •tions,
and the Rocks to cover them ▪ Shall they put into the Scale their formal services unto God• their coming to Church, their attendance upon God's Public •rdinances, Some good civil •tions,
when he t•• putteth his trust in God shall posse• the land, and shall inherit his H• Mountain. Isa. 57.12, 13. §. X. Lastly, The good things 〈 ◊ 〉 the wicked are confined to th• present Life, in that, all the•• good is temporal:
when he t•• putteth his trust in God shall posse• the land, and shall inherit his H• Mountain. Isaiah 57.12, 13. §. X. Lastly, The good things 〈 ◊ 〉 the wicked Are confined to th• present Life, in that, all the•• good is temporal:
No• we know that temporal goo• things they are not long liv'd they cannot last to Eternity Nay, do we not see how soo• they are out of date? They eve• perish with the using;
No• we know that temporal goo• things they Are not long lived they cannot last to Eternity Nay, do we not see how soo• they Are out of date? They eve• perish with the using;
〈 ◊ 〉 not all the good of worldly •n temporal, to eat and drink, 〈 ◊ 〉 sport and play, to buy, sell, •d get gain? Is not their •ength, study, parts, time, •wer and policy, all laid out •d employed,
〈 ◊ 〉 not all the good of worldly •n temporal, to eat and drink, 〈 ◊ 〉 sport and play, to buy, fell, •d get gain? Is not their •ength, study, parts, time, •wer and policy, all laid out •d employed,
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for the getting •d gaining of earthly things, •d for the encompassing of car•l ends? Spiritual good which of a lasting nature, they have •one, yea are utterly unacquaint•d with.
for the getting •d gaining of earthly things, •d for the encompassing of car•l ends? Spiritual good which of a lasting nature, they have •one, yea Are utterly unacquaint•d with.
Grace here which is •onsummate in Glory hereafter, •nd from which a lasting good •oth spring (so as where it is, •here an Eternal good shall fol•ow) of this they have no work •pon their hearts.
Grace Here which is •onsummate in Glory hereafter, •nd from which a lasting good •oth spring (so as where it is, •here an Eternal good shall fol•ow) of this they have no work •pon their hearts.
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How shall •hey enjoy an Eternal good, who have not any thing as a pr•vious foundation here laid in o•der thereunto? Or how shall the• present good stretch beyond t• bounds of this temporary Life which is of the same kind ther• with,
How shall •hey enjoy an Eternal good, who have not any thing as a pr•vious Foundation Here laid in o•der thereunto? Or how shall the• present good stretch beyond t• bounds of this temporary Life which is of the same kind ther• with,
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CHAP. VII. •f the condition of such men, who have all their good in this present Life, with respect to the nature of the good things they do here enjoy. §. I.
CHAP. VII. •f the condition of such men, who have all their good in this present Life, with respect to the nature of the good things they do Here enjoy. §. I.
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The things that make such a noise, and for which there is •uch a bustle in the World, all the good of them is but such as for a while, pleases the imagination,
The things that make such a noise, and for which there is •uch a bustle in the World, all the good of them is but such as for a while, Pleases the imagination,
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The profit about to express Ephraim's vanity upon this account, saies, That Ephraim feedeth on the wind, Hos. 12.1. That was but a silly food that Ephraim fed upon; light and vain, and puffing up, (like a Witches feast) leaving the soul empty and unsatisfied:
The profit about to express Ephraim's vanity upon this account, Says, That Ephraim feeds on the wind, Hos. 12.1. That was but a silly food that Ephraim fed upon; Light and vain, and puffing up, (like a Witches feast) leaving the soul empty and unsatisfied:
There was no substantial, real good in the food that Ephraim fed upon; the Objects of his persuit were vain, and all his pleasant daintes, deceitfull meat.
There was no substantial, real good in the food that Ephraim fed upon; the Objects of his pursuit were vain, and all his pleasant daintes, deceitful meat.
And then whose shall those •hings be which they have provided. •uk. 12.20. Adrian the Emperor when about to die, and the King •f terrors drew near unto him;
And then whose shall those •hings be which they have provided. •uk. 12.20. Adrian the Emperor when about to die, and the King •f terrors drew near unto him;
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How dismal was his condition, •nd how poor and mean did all Worldly Good appear in his •ye? Animula vagula, blandula, Hospes comesque corporis, Quae nunc abibis in loca, Pallidula, rigida, nudula,
How dismal was his condition, •nd how poor and mean did all Worldly Good appear in his •ye? Animula Vagula, blandula, Guest comesque corporis, Quae nunc abibis in loca, Pallidula, rigida, nudula,
and more particularly that piercing lust of the eyes, riches, useth this argument, and tells us, •hey are not; he knows not how to praedicate any thing of substance or reality on them.
and more particularly that piercing lust of the eyes, riches, uses this argument, and tells us, •hey Are not; he knows not how to predicate any thing of substance or reality on them.
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Whe• Agrippa and Bernice came in gre• Pomp and State to the Assembly as you may read, Acts. 25.23 that which we read Pomp, it i• in the Greek, with a great fanc• However they themselves or others might look upon it,
Whe• Agrippa and Bernice Come in gre• Pomp and State to the Assembly as you may read, Acts. 25.23 that which we read Pomp, it i• in the Greek, with a great fanc• However they themselves or Others might look upon it,
But what is that to the Soul ▪ Their Body may be fat, the eye stand out with fatness. Psal. 73.7. when the Soul may be in a poo• and wretched condition, leanes• sent into the soul.
But what is that to the Soul ▪ Their Body may be fat, the eye stand out with fatness. Psalm 73.7. when the Soul may be in a poo• and wretched condition, leanes• sent into the soul.
Indeed the ric• man in the Gospel did say, So• take thine ease, for thou hast go•• laid up for many years, eat, drin• &c. What's all this to the Soul S. Ambrose hath such a speech upon the place, If the Man (sa• he) had the Soul of a Swine, w•• could be said otherwise? If he 〈 ◊ 〉 had the Soul of a Swine this 〈 ◊ 〉 course had been suitable to him;
Indeed the ric• man in the Gospel did say, So• take thine ease, for thou hast go•• laid up for many Years, eat, drin• etc. What's all this to the Soul S. Ambrose hath such a speech upon the place, If the Man (sa• he) had the Soul of a Swine, w•• could be said otherwise? If he 〈 ◊ 〉 had the Soul of a Swine this 〈 ◊ 〉 course had been suitable to him;
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whilst the true rest of the soul, it is above, and its regular and proper motion is upwards (though by sin now obstructed) to the God of the Spirits of all flesh, the Original and Fountain of its Being.
while the true rest of the soul, it is above, and its regular and proper motion is upward (though by since now obstructed) to the God of the Spirits of all Flesh, the Original and Fountain of its Being.
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the one in its Nature and Original being so high and excellent; and the other so mean and low. §. III. Thirdly, You shall f•nd that no man is a whit the better because of outward things;
the one in its Nature and Original being so high and excellent; and the other so mean and low. §. III. Thirdly, You shall f•nd that no man is a whit the better Because of outward things;
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Do we account the man the better, because of his fine clothes, rich aray, sumptuous buildings, large possessions, ample provisions, great retinue stately port and garbe,
Do we account the man the better, Because of his fine clothes, rich array, sumptuous buildings, large possessions, ample provisions, great retinue stately port and garb,
and the like magnificence? True it is this is a resplendent piece o• glory in the eye of the World amusing it by its dazling lustre• but for all this, the person wher• it is, is not a whit the better This may render him the greater man,
and the like magnificence? True it is this is a resplendent piece o• glory in the eye of the World amusing it by its dazzling lustre• but for all this, the person wher• it is, is not a whit the better This may render him the greater man,
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though oftentimes in respect of sin, a great deal worse. §. IV. Fourthly, Suppose the good things of the World were a suitable Object for the Soul, y• what thou hast here is but a very poor pittance, a scanty portion;
though oftentimes in respect of since, a great deal Worse. §. IV. Fourthly, Suppose the good things of the World were a suitable Object for the Soul, y• what thou hast Here is but a very poor pittance, a scanty portion;
and wherein then are your Farms and Mannors (which you reckon so much upon) to be accounted off? It was Luthers expression concerning the Turkish Empire,
and wherein then Are your Farms and Manors (which you reckon so much upon) to be accounted off? It was Luthers expression Concerning the Turkish Empire,
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and the Gospel through Gods mercy found some entertainment, so as the Opposition and Malignity wherewith he was before infested, did seem to begin to cease,
and the Gospel through God's mercy found Some entertainment, so as the Opposition and Malignity wherewith he was before infested, did seem to begin to cease,
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and lest here should be his Portion, and to shew how little he valued the things of this present World, saith he vehementer protestatus si m me nolle sic abeo satiari, I did vehemently protest that I would not be put off with these outward good things:
and lest Here should be his Portion, and to show how little he valued the things of this present World, Says he Forcefully Protestatus si m me nolle sic abeo satiari, I did vehemently protest that I would not be put off with these outward good things:
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that a gracious heart, though he thinks himself unworthy of the least crum of bread, yet all creatures in Heaven and Earth will not serve him to be his Portion, nor give him satisfaction.
that a gracious heart, though he thinks himself unworthy of the least crumb of bred, yet all creatures in Heaven and Earth will not serve him to be his Portion, nor give him satisfaction.
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Therefore, surely all the good thou doest enjoy, being but a minute part (if we may term it so) of the good of the whole World, is but a poor pittance, and a very scanty Portion. §. V. Fifthly, The good things thou hast, they will quickly vanish and come to nothing, they are now ready to take wing and fly away:
Therefore, surely all the good thou dost enjoy, being but a minute part (if we may term it so) of the good of the Whole World, is but a poor pittance, and a very scanty Portion. §. V. Fifthly, The good things thou hast, they will quickly vanish and come to nothing, they Are now ready to take wing and fly away:
Therefore riches are called uncertain riches. 1 Tim. 6.17. neither trust NONLATINALPHABET, in the uncertainty of riches, which soon disappear, or which are manifestly uncertain.
Therefore riches Are called uncertain riches. 1 Tim. 6.17. neither trust, in the uncertainty of riches, which soon disappear, or which Are manifestly uncertain.
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How soon is a Garment worne •ut, and so cast by? or upon •he account of Fashion (as grown •ut) laid aside? So the Fashion •f this World passeth away, saith •he Apostle. 1 Cor. 7.31.
How soon is a Garment worn •ut, and so cast by? or upon •he account of Fashion (as grown •ut) laid aside? So the Fashion •f this World passes away, Says •he Apostle. 1 Cor. 7.31.
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And •oon do the things thereof wax •ld like a Garment and as a Ve•ture change. Psal. 102.26. We •ee that a dream is soon over, •nd a Night Vision quickly pas•ed;
And •oon do the things thereof wax •ld like a Garment and as a Ve•ture change. Psalm 102.26. We •ee that a dream is soon over, •nd a Night Vision quickly pas•ed;
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When thou comest to enter upon thy Eternal State, if thou shouldest then enquire, what shall I have now? What is't of all I have that goes along with me now? I have now thus much, and thus much;
When thou Comest to enter upon thy Eternal State, if thou Shouldst then inquire, what shall I have now? What is't of all I have that Goes along with me now? I have now thus much, and thus much;
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But what shall I have now I come to enter in upon my Eternal State? Truly, nothing at all, ye shall carry nothing away with you, ver. 17. But naked shall you return to go as you came,
But what shall I have now I come to enter in upon my Eternal State? Truly, nothing At all, you shall carry nothing away with you, ver. 17. But naked shall you return to go as you Come,
and has no good of an Eternal Nature to carry with him into his Eternal State? If a man were to take a great voyage, suppose to the Indies, and all the Provision he makes is this, he gets an Old leaking Vessel, that can make shift to carry him a little way out of the Harbour towards the Ocean,
and has no good of an Eternal Nature to carry with him into his Eternal State? If a man were to take a great voyage, suppose to the Indies, and all the Provision he makes is this, he gets an Old leaking Vessel, that can make shift to carry him a little Way out of the Harbour towards the Ocean,
and live i• some fashion, and be some bod• in the World, and leave our posterity accordingly, this is the whole that takes up our hearts ▪ and the thoughts of Eternity an• laid aside.
and live i• Some fashion, and be Some bod• in the World, and leave our posterity accordingly, this is the Whole that Takes up our hearts ▪ and the thoughts of Eternity an• laid aside.
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Oh, when you com• to launch out into the vast Ocea• of Infinite Eternity, what a strange alteration shall you find ▪ How will your mindes be changed in you,
O, when you com• to launch out into the vast Ocea• of Infinite Eternity, what a strange alteration shall you find ▪ How will your minds be changed in you,
when you come to see that you have provided nothing for Eternal Life, have made no Provision for Eternity? And now all the Worldly Good you have enjoyed must be left behind you!
when you come to see that you have provided nothing for Eternal Life, have made no Provision for Eternity? And now all the Worldly Good you have enjoyed must be left behind you!
•nd will this serve thy turn? •ill that give satisfaction to thy Soul, that a Reprobate may hav• at large as his Portion? Ther• are many now that are sweltrin• under the wrath of the Infinit• and Eternal God, that have ha• as much,
•nd will this serve thy turn? •ill that give satisfaction to thy Soul, that a Reprobate may hav• At large as his Portion? Ther• Are many now that Are sweltrin• under the wrath of the Infinit• and Eternal God, that have ha• as much,
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Will a Reprobates Portion serve thy turn? Wilt tho• sit down contented with that notwithstanding which the wrat• of God may abide upon thee? Jo• 3.36. Oh, those things sure• are very low and mean, tha• may stand with God's Eterna• hatred.
Will a Reprobates Portion serve thy turn? Wilt tho• fit down contented with that notwithstanding which the wrat• of God may abide upon thee? Jo• 3.36. O, those things sure• Are very low and mean, tha• may stand with God's Eterna• hatred.
Grace hath the Image of God in it, it bears God's likeness; Now you know what God saies of himself, Isa. 40.15. That 〈 ◊ 〉 the World is but as a drop of a bucket, and as the small dust of the ballance.
Grace hath the Image of God in it, it bears God's likeness; Now you know what God Says of himself, Isaiah 40.15. That 〈 ◊ 〉 the World is but as a drop of a bucket, and as the small dust of the balance.
the words that is rendred [ perswade ] it signifies also to enlarge, that he would enlarge the Heart of Japhet. And indeed when God doth convert a Soul, the Lord doth enlarge that Soul, doth enlarge that Heart,
the words that is rendered [ persuade ] it signifies also to enlarge, that he would enlarge the Heart of Japheth. And indeed when God does convert a Soul, the Lord does enlarge that Soul, does enlarge that Heart,
So the men of the World, that lye graveling here below, and the curse of the serpent is upon them, ( upon thy belly shalt thou go, and dust shalt thou eat.
So the men of the World, that lie graveling Here below, and the curse of the serpent is upon them, (upon thy belly shalt thou go, and dust shalt thou eat.
nay, so altogether mean, as they are consistent with the Eternal hatred of an Infinite God towards those who do enjoy them. §. VII. Seventhly, All that the wicke• have in this World they hol• but by a weak and feeble tenure they do not hold their good i• Capite: Alas, they have no Interest in the Lord Christ, fro• whom mercies are rightly derived unto us, and who is the head of whom they do not hold. Col. 2.19. They have no right unto the promises, upon which the claim does lye:
nay, so altogether mean, as they Are consistent with the Eternal hatred of an Infinite God towards those who do enjoy them. §. VII. Seventhly, All that the wicke• have in this World they hol• but by a weak and feeble tenure they do not hold their good i• Capite: Alas, they have no Interest in the Lord christ, fro• whom Mercies Are rightly derived unto us, and who is the head of whom they do not hold. Col. 2.19. They have no right unto the promises, upon which the claim does lie:
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For the wages of sin is death. Rom. •6. 23. 2. There is a right from Creation. That right man had when first created, and in his Innocency it was put into his hands.
For the wages of since is death. Rom. •6. 23. 2. There is a right from Creation. That right man had when First created, and in his Innocency it was put into his hands.
Gen. 1.26, 27. No• this blessed Image of God, whic• the Apostle tells us was in knowledge. Col. 3.10. and in righteousness and true holiness. Ephes 4.24. is by sin defaced and blurred, and a deformed and ugly shape and likeness in the Image of Satan in sin is introduced.
Gen. 1.26, 27. No• this blessed Image of God, whic• the Apostle tells us was in knowledge. Col. 3.10. and in righteousness and true holiness. Ephesians 4.24. is by since defaced and blurred, and a deformed and ugly shape and likeness in the Image of Satan in since is introduced.
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So that now the right unto the good things of the World which was by Creation in ma•• Innocency, is lost and forfeited the Image of God upon which that right was founded, being through sin blurred and deface in him.
So that now the right unto the good things of the World which was by Creation in ma•• Innocency, is lost and forfeited the Image of God upon which that right was founded, being through since blurred and deface in him.
So that the right they have unto any good thing now, it is by a new Covenant, a better Covenant, (as the Apostle calls it) which was established upon better promises. Heb. 8.6. The Children of God they now claim by promise through Christ, in whom All the promises of God are Yea and Amen, 2 Cor. 1.20. The promise is an excellent Tenure by which they hold;
So that the right they have unto any good thing now, it is by a new Covenant, a better Covenant, (as the Apostle calls it) which was established upon better promises. Hebrew 8.6. The Children of God they now claim by promise through christ, in whom All the promises of God Are Yea and Amen, 2 Cor. 1.20. The promise is an excellent Tenure by which they hold;
even as a man that is condemned to dye, •nd their being a like Reprieving •or two or three daies before •is Execution, the Prince out of •is Indulgence and Grace, gives Order to have Provision made •or him according to his Quali•y, till his Execution;
even as a man that is condemned to die, •nd their being a like Reprieving •or two or three days before •is Execution, the Prince out of •is Indulgence and Grace, gives Order to have Provision made •or him according to his Quali•y, till his Execution;
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though he hath forfeited all his right to his Estate and Lands, yet if the King will Indulge him this refreshment during his Reprieve until his Execution, he 〈 ◊ 〉 no usurper:
though he hath forfeited all his right to his Estate and Lands, yet if the King will Indulge him this refreshment during his Reprieve until his Execution, he 〈 ◊ 〉 no usurper:
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They have 〈 ◊ 〉 right to their outward comfort• they shall not be proceeded •gainst in reference to their rig•• to use, God as a bountifull Lor• granting to them:
They have 〈 ◊ 〉 right to their outward comfort• they shall not be proceeded •gainst in Referente to their rig•• to use, God as a bountiful Lor• granting to them:
but alas, 〈 ◊ 〉 Tenure they hold all by is e•ceeding sad, no otherwise tha• as that of a condemned Mal•factour to his present Provisio• during the time of his Reprie• till his Execution.
but alas, 〈 ◊ 〉 Tenure they hold all by is e•ceeding sad, no otherwise tha• as that of a condemned Mal•factour to his present Provisio• during the time of his Reprie• till his Execution.
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It is such • right, the very consideratio• whereof with its circumstanti•• occurrents and respective aggr•vations, were sufficient to sta•le the stoutest heart,
It is such • right, the very consideratio• whereof with its circumstanti•• occurrents and respective aggr•vations, were sufficient to sta•le the Stoutest heart,
and blast the •uddings of his sweet delight, •hat he could not go on to ca•ouse in the Golden Vessels •rought from the Temple which •as in Jerusalem, but his counte•ance was changed, and his thoughts •roubled him,
and blast the •uddings of his sweet delight, •hat he could not go on to ca•ouse in the Golden Vessels •rought from the Temple which •as in Jerusalem, but his counte•ance was changed, and his thoughts •roubled him,
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and the joynts of his •ins were loosed, and his knees •note one against another: How ••all not the consideration of the •enure, upon which wicked ••en hold their comforts,
and the Joints of his •ins were loosed, and his knees •note one against Another: How ••all not the consideration of the •enure, upon which wicked ••en hold their comforts,
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even •ake away the sweetness of all •heir comforts, and fill them as •ith Gall and Wormwood? So •hat in the very fulness of their •uffiencies they shall be in straits:
even •ake away the sweetness of all •heir comforts, and fill them as •ith Gall and Wormwood? So •hat in the very fullness of their •uffiencies they shall be in straits:
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and danger too, through wantoncess they corrupt themselves. Jude. 10. §. VIII. Eighthly, There is a manifold mixture in all the good things that wicked men do enjoy:
and danger too, through wantoncess they corrupt themselves. U^de. 10. §. VIII. Eighthly, There is a manifold mixture in all the good things that wicked men do enjoy:
They have one outward comfort, but it is attended with many troubles. They labour in the very fire, and they weary themselves for very vanity. Haback. 2.13. Their toyl is incessantly great, and their cumber grievous.
They have one outward Comfort, but it is attended with many Troubles. They labour in the very fire, and they weary themselves for very vanity. Habakkuk. 2.13. Their toil is incessantly great, and their cumber grievous.
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They lye down in care, their rest is in unrest, sleep departs from their eyes; they are fraughted with fears, tossed with contrivances, hang in suspence and doubt;
They lie down in care, their rest is in unrest, sleep departs from their eyes; they Are fraughted with fears, tossed with contrivances, hang in suspense and doubt;
And will not all this exceedingly imbitter their enjoyments? The truth is, all the good things wicked men do enjoy, will scarce answer the charge, they will not (as we may say) bear charges; There is so much of trouble and cumber they meet withall here in this World with their Portion, that the play is not worth their candle:
And will not all this exceedingly embitter their enjoyments? The truth is, all the good things wicked men do enjoy, will scarce answer the charge, they will not (as we may say) bear charges; There is so much of trouble and cumber they meet withal Here in this World with their Portion, that the play is not worth their candle:
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They meet with manifold crosses, and invincible disappointments in their way; their designs are frustrated, purposes are broken off, and their intendments fail:
They meet with manifold Crosses, and invincible disappointments in their Way; their designs Are frustrated, Purposes Are broken off, and their intendments fail:
hence they are perplexed, and stumble, and fall; and are broken, and snared, and taken. Isa. 8.15. They cannot bear their crosses patiently, they want the Grace of Patience:
hence they Are perplexed, and Stumble, and fallen; and Are broken, and snared, and taken. Isaiah 8.15. They cannot bear their Crosses patiently, they want the Grace of Patience:
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or desire that State wherewith you must have more gall than gain, more grief than glory? oh, the many Thornes and Briers that are with them, I mean the cares and cumber:
or desire that State wherewith you must have more Gall than gain, more grief than glory? o, the many Thorns and Briers that Are with them, I mean the Cares and cumber:
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they enrich themselves, but it's by violence; and the spoil of the poor is in their houses. Isa. 3.14. They covet an evil coveteousness to their house, that they may set their nest on high, that they may be delivered from the power of evil:
they enrich themselves, but it's by violence; and the spoil of the poor is in their houses. Isaiah 3.14. They covet an evil covetousness to their house, that they may Set their nest on high, that they may be Delivered from the power of evil:
and they sin against their own Soul. Hab. 2.9, 10. All their work is to make provision for the flesh to fulfill the lust thereof. Rom. 13.14. They proceed from evil to evil, and in their best enjoyments corrupt themselves.
and they sin against their own Soul. Hab. 2.9, 10. All their work is to make provision for the Flesh to fulfil the lust thereof. Rom. 13.14. They proceed from evil to evil, and in their best enjoyments corrupt themselves.
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And is not here a stream of guilt going with them all along? So that let the whole of their race and way be remarked from their first entry upon their portion, to the time of their close and parting with it,
And is not Here a stream of guilt going with them all along? So that let the Whole of their raze and Way be remarked from their First entry upon their portion, to the time of their close and parting with it,
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and you find sin and guilt still to attend, so as every day adds new sin to the old guilt, to the filling up the measure of their sin, till they become out of measure sinfull.
and you find since and guilt still to attend, so as every day adds new since to the old guilt, to the filling up the measure of their since, till they become out of measure sinful.
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and he huggs himself in his rich fortune, but if it should prove that every bagg of Gold you have of your Wives Portion, should have the plague in it, it were but a poor Portion.
and he huggs himself in his rich fortune, but if it should prove that every bag of Gold you have of your Wives Portion, should have the plague in it, it were but a poor Portion.
So the wicked and impenitent have the curse of God mingled with a•l their Worldly Good which makes way for their eternal torment. §. IX. Ninthly, Consider the loss unavoidably incurr'd.
So the wicked and impenitent have the curse of God mingled with a•l their Worldly Good which makes Way for their Eternal torment. §. IX. Ninthly, Consider the loss avoidable incurred.
So as there is the loss of life with the wedge of Gold. Whilst thou hast been busied about the gain and chaffer of the World, thou hast lost a bargain worth ten thousand Worlds.
So as there is the loss of life with the wedge of Gold. While thou hast been busied about the gain and chaffer of the World, thou hast lost a bargain worth ten thousand World's.
and afterwards when he comes home, knows, that by not buying such a thing, he hath lost a bargain, that would have made him and his posterity, he hath little cause of rejoycing in that bargain he hath made.
and afterwards when he comes home, knows, that by not buying such a thing, he hath lost a bargain, that would have made him and his posterity, he hath little cause of rejoicing in that bargain he hath made.
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So though thou hast gotten something that may please and tickle thy vain fancy a little for the present, know thou hast lost a Portion of Infinite worth and value:
So though thou hast got something that may please and tickle thy vain fancy a little for the present, know thou hast lost a Portion of Infinite worth and valve:
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yet let us take a scantling view thereof in some few glances, so farr as we may be helped to that sight, from the Nebo of Scripture: that so yo• may guess at the dreadfulness of your loss,
yet let us take a scantling view thereof in Some few glances, so Far as we may be helped to that sighed, from the Nebo of Scripture: that so yo• may guess At the dreadfulness of your loss,
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The Apostle tells us, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. 1 Cor. 2.9. Secondly, It is such a Portion as is fit and suitable for an Heir of Life and Glory, the Heir of Heaven and Earth to posess;
The Apostle tells us, Eye hath not seen, nor ear herd, neither have entered into the heart of man, the things which God hath prepared for them that love him. 1 Cor. 2.9. Secondly, It is such a Portion as is fit and suitable for an Heir of Life and Glory, the Heir of Heaven and Earth to poxsess;
for the Son of God, the Second Person in the Blessed Trinity: and therefore ca•led by the Apostle the Kingdom of his dear Son. Col. 1.13. or of the Son of his love.
for the Son of God, the Second Person in the Blessed Trinity: and Therefore ca•led by the Apostle the Kingdom of his dear Son. Col. 1.13. or of the Son of his love.
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Surely the Inheritance must needs be exceeding Glorious, when it is the Inheritance of him, whose Glory is that of the only begotten of the Father, full of Grace and Truth. Joh. 1.14. Thirdly, It is a Portion that is fit for the Spouse of the Lamb, for the Bride the Lambs Wife. Revel. 21.9.
Surely the Inheritance must needs be exceeding Glorious, when it is the Inheritance of him, whose Glory is that of the only begotten of the Father, full of Grace and Truth. John 1.14. Thirdly, It is a Portion that is fit for the Spouse of the Lamb, for the Bride the Lambs Wife. Revel. 21.9.
See a description there of the Glory of this City, the Brides Habitation, the Holy and Heavenly Jerusalem. ver. 10. having the Glory of God, and her light clear, ver. 11. high walls, strong gates, Angelicall Guards, ver. 12. precious foundations, ver. 14. measure large, ver. 15. beautifull proportion, ver. 16. golden-street, ver. 21. a blessed temple, ver. 22. Such a lightsome and Glorious Portion is this Heavenly Inheritance, that there is no night there, nor darkness:
See a description there of the Glory of this city, the Brides Habitation, the Holy and Heavenly Jerusalem. ver. 10. having the Glory of God, and her Light clear, ver. 11. high walls, strong gates, Angelical Guards, ver. 12. precious foundations, ver. 14. measure large, ver. 15. beautiful proportion, ver. 16. golden-street, ver. 21. a blessed temple, ver. 22. Such a lightsome and Glorious Portion is this Heavenly Inheritance, that there is no night there, nor darkness:
and the Glory and Honour of Kings and Nations is brought into it, ver. 25, 26, The Prophet Isaiah seems to hint the Glory of this new Jerusalem in a Prophecy of the Churches Glory in Gospel times.
and the Glory and Honour of Kings and nations is brought into it, ver. 25, 26, The Prophet Isaiah seems to hint the Glory of this new Jerusalem in a Prophecy of the Churches Glory in Gospel times.
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and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones, Isa. 54.11, 12. Fourthly, It is such a Portion as God doth give it unto the Saints to this very end, to declare what the Infinite Power of God is able to do in raising a poor Creature to the height of happiness.
and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones, Isaiah 54.11, 12. Fourthly, It is such a Portion as God does give it unto the Saints to this very end, to declare what the Infinite Power of God is able to do in raising a poor Creature to the height of happiness.
Surely that must be transcendently glorious, which is to declare to Angels and all Creatures, what the great God is able to do to raise a poor Creature to bliss and happiness.
Surely that must be transcendently glorious, which is to declare to Angels and all Creatures, what the great God is able to do to raise a poor Creature to bliss and happiness.
Who can think what this must be, which has such a glorious design as this intended in it? See the Apostle in the Epistle to the Ephesians to this purpose, That ye may know (sai• he) what is the hope of his calling• and what the riches of the Glory 〈 ◊ 〉 his Inheritance in the Saints:
Who can think what this must be, which has such a glorious Design as this intended in it? See the Apostle in the Epistle to the Ephesians to this purpose, That you may know (sai• he) what is the hope of his calling• and what the riches of the Glory 〈 ◊ 〉 his Inheritance in the Saints:
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If the power of God be required to strengthen his people in patience and long-suffering under their afflictions ▪ strengthned with all might according to his Glorious Power, •nto all patience and long-suffering with joyfulness. Col. 1.11.
If the power of God be required to strengthen his people in patience and long-suffering under their afflictions ▪ strengthened with all might according to his Glorious Power, •nto all patience and long-suffering with joyfulness. Col. 1.11.
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yea, but will these things hold? will these sports and pastimes last? will this course continue? shall it be alwaies thus with mee? how would this give check to his full Career,
yea, but will these things hold? will these sports and pastimes last? will this course continue? shall it be always thus with me? how would this give check to his full Career,
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and curb the rains let loose before him? how would it blast, and as a Worme at th• root cause all the Harvest of hi• joy to whither? This would ••tedate the Prophets threatnin• who tells him that his Harve• shall be an heap in the day of grie• and of desperate sorrow.
and curb the rains let lose before him? how would it blast, and as a Worm At th• root cause all the Harvest of hi• joy to whither? This would ••tedate the prophets threatnin• who tells him that his Harve• shall be an heap in the day of grie• and of desperate sorrow.
That which •hou hast heard of the good things •hat the Lord hath reserved to •ll Eternity for his Saints, is but 〈 ◊ 〉 scantling hint of what might •e given,
That which •hou haste herd of the good things •hat the Lord hath reserved to •ll Eternity for his Saints, is but 〈 ◊ 〉 scantling hint of what might •e given,
•nd thou hast cause to weep. §. X. Lastly, What is like to be thy •nd, thou that hast all thy good •hings in this present World? That's a matter of momentous •onsideration.
•nd thou hast cause to weep. §. X. Lastly, What is like to be thy •nd, thou that hast all thy good •hings in this present World? That's a matter of momentous •onsideration.
And alas the •allantoe's of the World never question, but that their day 〈 ◊ 〉 endure for ever, that to mo•• shall be as this day, and much m• abundant. Isa. 56.12. Oh, b• there's somewhat else remains 〈 ◊ 〉 afterwards.
And alas the •allantoe's of the World never question, but that their day 〈 ◊ 〉 endure for ever, that to mo•• shall be as this day, and much m• abundant. Isaiah 56.12. O, b• there's somewhat Else remains 〈 ◊ 〉 afterwards.
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H• that has made Mammon his God when Death Arrests him, and h• shall see an end of all his Worldly Comforts, how wi• he then be perplexed when he must bid farewell to all;
H• that has made Mammon his God when Death Arrests him, and h• shall see an end of all his Worldly Comforts, how wi• he then be perplexed when he must bid farewell to all;
O my poor pallid Soul, where art thou going? So a man that has all his Good in this present World may say at his Death, whether is this poor Soul of mine a going? I have lived here thus many years,
Oh my poor pallid Soul, where art thou going? So a man that has all his Good in this present World may say At his Death, whither is this poor Soul of mine a going? I have lived Here thus many Years,
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but now my day is gone, what shall become of me? I am now launching out into the black Ocean of Eternity, where's darkness and dimness of anguish, oh, what shall become of me? what Peace have I now,
but now my day is gone, what shall become of me? I am now launching out into the black Ocean of Eternity, where's darkness and dimness of anguish, o, what shall become of me? what Peace have I now,
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when all is gone? Oh, the perplexed cogitations, confused reasonings and tumultuating thoughts that the Spirit of a Worldly Man shall be tossed withal, whe• Death shall arrest,
when all is gone? O, the perplexed cogitations, confused reasonings and Tumultuating thoughts that the Spirit of a Worldly Man shall be tossed withal, whe• Death shall arrest,
Oh then, what would he not give, do, or suffer for a little Peace but Death's answer to him, wil• be like that of Jehu, (driving furiously) to Joram 's Messengers what hast thou to do with Peace? turn thee behind me.
O then, what would he not give, do, or suffer for a little Peace but Death's answer to him, wil• be like that of Jehu, (driving furiously) to Jhoram is Messengers what hast thou to do with Peace? turn thee behind me.
Latimer hath a story in one of his Sermons that he Preached before King Edward, of a rich man, that when he lay upon his sick bed, there came one to him,
Latimer hath a story in one of his Sermons that he Preached before King Edward, of a rich man, that when he lay upon his sick Bed, there Come one to him,
nor too rude, I hope, for us to hear, (as soon as ever he did but hear this) what, must I dye saith he? send for a Physitian: wounds, sides, heart, must I dye? and thus he goes on,
nor too rude, I hope, for us to hear, (as soon as ever he did but hear this) what, must I die Says he? send for a physician: wounds, sides, heart, must I die? and thus he Goes on,
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Another when he lay upon his sick bed, his Friends came to him, and said, what lack you? what would you have? would you have any Beer? would you be shift to the other side,
another when he lay upon his sick Bed, his Friends Come to him, and said, what lack you? what would you have? would you have any Beer? would you be shift to the other side,
and to morrow shall be as this day, and much more abundant. Isaiah. 56.12. Oh, sad will be the reckoning which such men have to make, and dreadfuull the account when they are called to it.
and to morrow shall be as this day, and much more abundant. Isaiah. 56.12. O, sad will be the reckoning which such men have to make, and dreadfuull the account when they Are called to it.
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And then the conclusion what will it be? the Royal Prophet tells you, Psal. 11.6. upon the wicked the Lord shall rain snares, fire and brimstone, and an horrible tempest, this shall be the Portion of their cup.
And then the conclusion what will it be? the Royal Prophet tells you, Psalm 11.6. upon the wicked the Lord shall rain snares, fire and brimstone, and an horrible tempest, this shall be the Portion of their cup.
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They have had a Goodly Portion in the World, which they have abused, their cup did overflow; and now they shall have as dreadfull a Portion at the Day of Judgment:
They have had a Goodly Portion in the World, which they have abused, their cup did overflow; and now they shall have as dreadful a Portion At the Day of Judgement:
The servant that eates and drinks with the drunken, and so does abuse the mercies put into his hand, shall have his Portion appointed him with the Hypocrites:
The servant that eats and drinks with the drunken, and so does abuse the Mercies put into his hand, shall have his Portion appointed him with the Hypocrites:
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What is tht hope of the Hypocrite, though he hath gained, when God taketh away his Soul? Note hence, there are many Hypocrites that aim to get in the World,
What is that hope of the Hypocrite, though he hath gained, when God Takes away his Soul? Note hence, there Are many Hypocrites that aim to get in the World,
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and gained what he did desire, when God takes away his soul, plucking it (as it were) in anger from him? Thou fool, this night thy Soul shall be required of thee:
and gained what he did desire, when God Takes away his soul, plucking it (as it were) in anger from him? Thou fool, this night thy Soul shall be required of thee:
when thy Soul is pluck'd away? The Portion thou hast gained is gone, and another wofull Portion there is behind, which now thou art to enter upon to all Eternity.
when thy Soul is plucked away? The Portion thou hast gained is gone, and Another woeful Portion there is behind, which now thou art to enter upon to all Eternity.
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THe fifth particular proposed in the entrance upon this point, and for carrying on the discourse, was to endeavour to mark out (so far as may be) who that man or woman is, that in such a condition is like to have all their Good things in this present World.
THe fifth particular proposed in the Entrance upon this point, and for carrying on the discourse, was to endeavour to mark out (so Far as may be) who that man or woman is, that in such a condition is like to have all their Good things in this present World.
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in the present condition wherein he is, if there be not a saving change wrought upon him, is certainly the man, to whom the Lord pronounceth it this day, that his Portion is in this present World.
in the present condition wherein he is, if there be not a Saving change wrought upon him, is Certainly the man, to whom the Lord pronounceth it this day, that his Portion is in this present World.
First, That Man to whom God gives nothing in this Life, but what meerly belongs to this Life, that is the man apparently who is like to have all his Portion here.
First, That Man to whom God gives nothing in this Life, but what merely belongs to this Life, that is the man apparently who is like to have all his Portion Here.
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If God give thee an estate, and load thee with outward mercies, yet if he give thee not somewhat besides thy Estate, a Principle that is a seed of Eternal Life in thee here in this World, certainly he never intends Good to thee in the World to come.
If God give thee an estate, and load thee with outward Mercies, yet if he give thee not somewhat beside thy Estate, a Principle that is a seed of Eternal Life in thee Here in this World, Certainly he never intends Good to thee in the World to come.
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yet if by a work of regeneration there be not here a Principle and seed of Eternal Life laid and implanted in thee, and a Well of water springing up into everlasting Life;
yet if by a work of regeneration there be not Here a Principle and seed of Eternal Life laid and implanted in thee, and a Well of water springing up into everlasting Life;
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For those to whom God intends good hereafter, he gives to such an earnest of that Eternal Good here in this World, by putting a Principle, that is a seed of Eternall Life, into them.
For those to whom God intends good hereafter, he gives to such an earnest of that Eternal Good Here in this World, by putting a Principle, that is a seed of Eternal Life, into them.
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This therefore should be thy care, doth God encrease my Estate in this World? say, oh that the Lord would give me a proportionable measure of Grace too, else it is nothing.
This Therefore should be thy care, does God increase my Estate in this World? say, o that the Lord would give me a proportionable measure of Grace too, Else it is nothing.
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Say, Lord thou givest me here a great Estate, if thou givest me not a proportionable measure of Grace to use it to thy Glory, I had better have been without it.
Say, Lord thou givest me Here a great Estate, if thou givest me not a proportionable measure of Grace to use it to thy Glory, I had better have been without it.
and are you earnest at the Throne of Grace, for the like due improvment of them to the Glory of the Donor? If this be your course, it is a good argument you have chosen the better part for your Portion, and that there is a good work begun in you, which will be performed untill the day of Christ.
and Are you earnest At the Throne of Grace, for the like due improvement of them to the Glory of the Donor? If this be your course, it is a good argument you have chosen the better part for your Portion, and that there is a good work begun in you, which will be performed until the day of christ.
But now if there be no work upon the Soul in Order to the Life to come, it is not all a man's Worldly comforts and enjoyments here, that can assure him, in the least, of an interest in Eternal Mercies:
But now if there be no work upon the Soul in Order to the Life to come, it is not all a Man's Worldly comforts and enjoyments Here, that can assure him, in the least, of an Interest in Eternal mercies:
but undoubtedly he is the man that has h• Good things here. §. II. Secondly, You may examine b• the workings of your Hearts about your present Portions.
but undoubtedly he is the man that has h• Good things Here. §. II Secondly, You may examine b• the workings of your Hearts about your present Portions.
because he saw God dealt graciously with him, therefore he had enough; or as the Hebrew men bear it, he had all; all that was truly desireable, or that he could desire.
Because he saw God dealt graciously with him, Therefore he had enough; or as the Hebrew men bear it, he had all; all that was truly desirable, or that he could desire.
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and of the other too in promise, and therefore he had the omnia. The things of this World were enough for Esau; But the thing• of this World without the other could not be enough for Jacob: and therefore saies Jacob I have all: For God hath dealt graciously with me.
and of the other too in promise, and Therefore he had the omnia. The things of this World were enough for Esau; But the thing• of this World without the other could not be enough for Jacob: and Therefore Says Jacob I have all: For God hath dealt graciously with me.
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When a man •akes a Potion of Physick, he •uts it into Posset-ale, the Posset-•le is not the thing that works, •hough it is that, that is the •reater part,
When a man •akes a Potion of Physic, he •uts it into Posset-ale, the Posset-•le is not the thing that works, •hough it is that, that is the •reater part,
Thirdly, Observe the going out of your Hearts towards your Worldly Comforts, whether they are carried towards them with full bent and strength of desire,
Thirdly, Observe the going out of your Hearts towards your Worldly Comforts, whither they Are carried towards them with full bent and strength of desire,
Meats for the belly (saith the Apostle) and the belly for meats: but God shall destro• both it and them. 1 Cor. 6.13. Look how your hearts follow after the things of this World whether they bear towards the• with full bent or no.
Meats for the belly (Says the Apostle) and the belly for Meats: but God shall destro• both it and them. 1 Cor. 6.13. Look how your hearts follow After the things of this World whither they bear towards the• with full bent or no.
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Are your morning thoughts contriving, and the vigour of your Spirits spending themselves about your Worldly Comforts? does the strength of your Hearts move and work towards them,
are your morning thoughts contriving, and the vigour of your Spirits spending themselves about your Worldly Comforts? does the strength of your Hearts move and work towards them,
as the Historian spakes of Otho that Roman Abso•om? Then if the things of the Earth be a Gulf thus to swallow up your Hearts, there is another Gulf to swallow you up hereafter.
as the Historian spakes of Otho that Roman Abso•om? Then if the things of the Earth be a Gulf thus to swallow up your Hearts, there is Another Gulf to swallow you up hereafter.
where his trea•ure is, there will his Heart be also. This Generation the Prophet •arkes out, and reproves. Isa. 55. •. Wherefore (saies he) do you •pend money for that which is not •read? and your labour for that •hich satisfieth not? And there •ere that laboured in the very fire, •nd wearied themselves for very •anity. Hab. 2.13. Demas for•ook the Apostle having loved this •esent World. 2 Tim. 4.10.
where his trea•ure is, there will his Heart be also. This Generation the Prophet •arkes out, and reproves. Isaiah 55. •. Wherefore (Says he) do you •pend money for that which is not •read? and your labour for that •hich Satisfieth not? And there •ere that laboured in the very fire, •nd wearied themselves for very •anity. Hab. 2.13. Demas for•ook the Apostle having loved this •esent World. 2 Tim. 4.10.
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so that they are as you God and your Good, and the d•sire of your Souls, it is an arg•ment you are the persons 〈 ◊ 〉 have all your good things here. §. IIII. Fourthly, Consider how t• loss of the things of this Wor• doth affect your Hearts.
so that they Are as you God and your Good, and the d•sire of your Souls, it is an arg•ment you Are the Persons 〈 ◊ 〉 have all your good things Here. §. IIII. Fourthly, Consider how t• loss of the things of this Wor• does affect your Hearts.
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how does it work upon you? Do not you count your self undone, and are utterly disconsolate? Do not you cry out of your selves as comfortless, utterly comfortless when you have lost some Worldly Comforts? Does not your health and strength and the vigour of your minds abate? And is not the joy of your Heart gone,
how does it work upon you? Do not you count your self undone, and Are utterly disconsolate? Do not you cry out of your selves as comfortless, utterly comfortless when you have lost Some Worldly Comforts? Does not your health and strength and the vigour of your minds abate? And is not the joy of your Heart gone,
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There is such a fulness of good in God, and this so overflows towards him, that his Heart, with more than a considerable satisfaction, takes up here, though crossed in other things.
There is such a fullness of good in God, and this so overflows towards him, that his Heart, with more than a considerable satisfaction, Takes up Here, though crossed in other things.
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Even so a Gracious Heart meets with many rubs and crosses in its way, but there is a Divine Hospitium ever at hand, in which there is a ready entertainment,
Even so a Gracious Heart meets with many rubs and Crosses in its Way, but there is a Divine Hospitium ever At hand, in which there is a ready entertainment,
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But now whereas upon thy Worldly Losses thou art ready to cry out, undone, undone, it is a strong argument thou art the man who hast all thy good things here below. §. V. Fifthly, Examine the suitableness of the things of the World to your Hearts.
But now whereas upon thy Worldly Losses thou art ready to cry out, undone, undone, it is a strong argument thou art the man who haste all thy good things Here below. §. V. Fifthly, Examine the suitableness of the things of the World to your Hearts.
They assemble themselves (saith he) for corn and wine, and they rebell against me. Hos. 7.14. Corn and wine and oyl were the only suitable things to their Hearts:
They assemble themselves (Says he) for corn and wine, and they rebel against me. Hos. 7.14. Corn and wine and oil were the only suitable things to their Hearts:
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Oh, say they it was a gallant meeting, How do men delight to chew the Cud in contemplative reviews of their unjustly gotten gain? Thus stolen waters are sweet, and bread eaten in secret is pleasant to them. Prov, 9.17.
O, say they it was a gallant meeting, How do men delight to chew the Cud in contemplative reviews of their unjustly got gain? Thus stolen waters Are sweet, and bred eaten in secret is pleasant to them. Curae, 9.17.
Does not these things evidently argue that a Worldly Good and Sensuall Comforts are the only suitable things to your Hearts? When did you ever come from an Ordinance of God,
Does not these things evidently argue that a Worldly Good and Sensual Comforts Are the only suitable things to your Hearts? When did you ever come from an Ordinance of God,
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and say, Oh, it was a brave day to me, the Lord hath spoken to my Heart this day? This day I have tasted that feast of fat things, those wines on the Lees well refined? Isa. 25.6.
and say, O, it was a brave day to me, the Lord hath spoken to my Heart this day? This day I have tasted that feast of fat things, those wines on the Lees well refined? Isaiah 25.6.
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and more, as you did from a merry meeting? oh then, you may fear, you are the men that have all your Good things here in this present World. §. VI. Sixthly, Examine, wherein thou doest account the chiefest Good of thy Estate and Worldly enjoyments to consist.
and more, as you did from a merry meeting? o then, you may Fear, you Are the men that have all your Good things Here in this present World. §. VI. Sixthly, Examine, wherein thou dost account the chiefest Good of thy Estate and Worldly enjoyments to consist.
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Now I may have my ease, and my own mind, and satisfie my sensual appetite more than I did before? I may say to my Soul, Now Soul thou mayest take thine ease, and be merry? Now I may have more credit in the World than I had before? Are these the reasonings of thy Heart? If it be so, let me tell thee in the language of the Prophet, that thou rejoycest in a thing of nought.
Now I may have my ease, and my own mind, and satisfy my sensual appetite more than I did before? I may say to my Soul, Now Soul thou Mayest take thine ease, and be merry? Now I may have more credit in the World than I had before? are these the reasonings of thy Heart? If it be so, let me tell thee in the language of the Prophet, that thou Rejoicest in a thing of nought.
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And yet, alas, is not this a truth, that some of your Hearts, if they were throughly searched, this would be the language of them? that you rejoyce in your Estates,
And yet, alas, is not this a truth, that Some of your Hearts, if they were thoroughly searched, this would be the language of them? that you rejoice in your Estates,
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Do not many rich men account the blessing, the good, and happiness of their Estates to consist in this very thing, that now they have a more ample mean and opportunity for the venting,
Do not many rich men account the blessing, the good, and happiness of their Estates to consist in this very thing, that now they have a more ample mean and opportunity for the venting,
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or answering of their lust, than ever they had before, or than others have? For a poor man cannot lay out so much money on an unclean wretch, as you can do;
or answering of their lust, than ever they had before, or than Others have? For a poor man cannot lay out so much money on an unclean wretch, as you can do;
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and do God more service, and bring in a greater income unto his glory in doing good to my needy neighbour than otherwise I could have done, or my poor brother can.
and do God more service, and bring in a greater income unto his glory in doing good to my needy neighbour than otherwise I could have done, or my poor brother can.
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and intends another Portion for you hereafter in the World to come. §. VII. Seventhly, Observe what that thing is you strive to make most sure, and endeavour to guard against these dangers whereto you fear it may be obnoxious.
and intends Another Portion for you hereafter in the World to come. §. VII. Seventhly, Observe what that thing is you strive to make most sure, and endeavour to guard against these dangers whereto you Fear it may be obnoxious.
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What is the thing you labour most to secure your interest in, that you may maintain a clear and indisputable title to it? That which you strive to make most sure is the thing you count your happiness chiefly to consist in:
What is the thing you labour most to secure your Interest in, that you may maintain a clear and indisputable title to it? That which you strive to make most sure is the thing you count your happiness chiefly to consist in:
All you have to hold by, when these things are spoken of, or dinted upon the mind, are some faint, weary, Soul-troubling sighs; or cold, fruitless wishes;
All you have to hold by, when these things Are spoken of, or dinted upon the mind, Are Some faint, weary, Soul-troubling sighs; or cold, fruitless wishes;
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Now if these be not the men that have all their good in this present World? what men have? §. VIII. Eighthly, Consider what it is thou doest admire most men for, and for which thou lookest upon them as happy.
Now if these be not the men that have all their good in this present World? what men have? §. VIII. Eighthly, Consider what it is thou dost admire most men for, and for which thou Lookest upon them as happy.
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such credit, esteem, and repute in the World, that therefore thou accountest him as happy? Or he's a man of great interest, power and authority; he is also to doe;
such credit, esteem, and repute in the World, that Therefore thou Accountest him as happy? Or he's a man of great Interest, power and Authority; he is also to do;
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and one of them? Otherwise, thou wouldest not admire them thus, as happy? and upon meer Worldly accounts call them blessed? Certainly God speaks exceeding contemptibly of all ungodly ones in the World:
and one of them? Otherwise, thou Wouldst not admire them thus, as happy? and upon mere Worldly accounts call them blessed? Certainly God speaks exceeding contemptibly of all ungodly ones in the World:
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who is this vile person? Interpreters generally consent in this, that it is meant of Antiochus Epiphanes, that was a mighty great Prince, such a Prince as when the Samaritans did write unto him, they writ, Antiocho Magno Deo, to Antiochus the great God,
who is this vile person? Interpreters generally consent in this, that it is meant of Antiochus Epiphanes, that was a mighty great Prince, such a Prince as when the Samaritans did write unto him, they writ, Antiocho Magno God, to Antiochus the great God,
and yet when the Holy Ghost speaks of him, it is Antiochus a vile person. The wicked are vile in God's eyes, notwithstanding all their greatness in the eyes of the World,
and yet when the Holy Ghost speaks of him, it is Antiochus a vile person. The wicked Are vile in God's eyes, notwithstanding all their greatness in the eyes of the World,
and though there is an honourable respect due to be payed unto them according to the power and place wherein providence has set them in this World, which upon that account they may claim;
and though there is an honourable respect due to be paid unto them according to the power and place wherein providence has Set them in this World, which upon that account they may claim;
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Now consider for what it is thou lookest upon a man as the mos• happy in the World. §. IX. Ninthly, Consider the services thou performest to God, what they are.
Now Consider for what it is thou Lookest upon a man as the mos• happy in the World. §. IX. Ninthly, Consider the services thou performest to God, what they Are.
Are your services slight, and perfunctory, done •ith eye-service only as men pleasers, and not in singleness of Heart? Is •ot the will of God done in your services from the Heart? Do you •raw near to God with your lips, •ut your Hearts are removed far •rom him? And think to put off God with the slight services? This argues your Portion to be of God's slight mercies.
are your services slight, and perfunctory, done •ith eye-service only as men pleasers, and not in singleness of Heart? Is •ot the will of God done in your services from the Heart? Do you •raw near to God with your lips, •ut your Hearts Are removed Far •rom him? And think to put off God with the slight services? This argues your Portion to be of God's slight Mercies.
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but your services are Ishmaell - like of the bond-woman Hagar, forced and strained as it were from you, having no other rise nor principle but meer compulsion,
but your services Are Ishmael - like of the bondwoman Hagar, forced and strained as it were from you, having no other rise nor principle but mere compulsion,
and the bond of natural conscience forcing thereunto: so as there is no agreeableness, nor inward suitableness between the frame of your Heart, and holy things;
and the bound of natural conscience forcing thereunto: so as there is no agreeableness, nor inward suitableness between the frame of your Heart, and holy things;
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Fo• the servant abideth not in the hous• for ever: but the son abideth ev•• Joh. 8.35. Thou mayest go an• wander in the Wilderness li• Hagar, and take thy Portion 〈 ◊ 〉 thy shoulder;
Fo• the servant Abideth not in the hous• for ever: but the son Abideth ev•• John 8.35. Thou Mayest go an• wander in the Wilderness li• Hagar, and take thy Portion 〈 ◊ 〉 thy shoulder;
No• what follows hereupon, what'• their Portion? what is't tha• falls to their share? why, Ou• Saviour tells us plainly, Verily • say unto you (saies he) they hav• their reward.
No• what follows hereupon, what'• their Portion? what is't tha• falls to their share? why, Ou• Saviour tells us plainly, Verily • say unto you (Says he) they hav• their reward.
They would b• called of men Rabbi, Rabbi, 〈 ◊ 〉 men call them so: They would be fat and shine, according to that of the Prophet Jer. 5.28. and have their cup with the good things of this life to overflow; and they have their desire.
They would b• called of men Rabbi, Rabbi, 〈 ◊ 〉 men call them so: They would be fat and shine, according to that of the Prophet Jer. 5.28. and have their cup with the good things of this life to overflow; and they have their desire.
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And here is all that ever they are like to have. Thus Hypocritical services sometimes meet with Temporal good things here; but they never reach Eternal. §. X.
And Here is all that ever they Are like to have. Thus Hypocritical services sometime meet with Temporal good things Here; but they never reach Eternal. §. X.
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Tenthly, Let me ask the question, hast thou been heretofore forward in the profession of Religion, having had some works of Conviction and Illumination passed over thy conscience,
Tenthly, Let me ask the question, hast thou been heretofore forward in the profession of Religion, having had Some works of Conviction and Illumination passed over thy conscience,
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and so hast tasted the good word of God, and the powers of the World to come? hast thou formerly heard the word preached, and with joy received it? hast thou taken delight in approaching unto God, and to know his waies? and now art turned back to the old Vomit,
and so hast tasted the good word of God, and the Powers of the World to come? hast thou formerly herd the word preached, and with joy received it? hast thou taken delight in approaching unto God, and to know his ways? and now art turned back to the old Vomit,
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and have lost their wonted relish in thy account? oh, this is a fearfull sign, that the World and Lusts thereof have gotten a strong hold in thy heart, and sway the Scepter there;
and have lost their wonted relish in thy account? o, this is a fearful Signen, that the World and Lustiest thereof have got a strong hold in thy heart, and sway the Sceptre there;
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and that thou art one of those, who shall have all their good things here. There is • dreadfull Scripture for this, i• Jerem. 17.13. O Lord, the ho•• of Israel, all that forsake thee sha• be ashamed:
and that thou art one of those, who shall have all their good things Here. There is • dreadful Scripture for this, i• Jeremiah 17.13. Oh Lord, the ho•• of Israel, all that forsake thee sha• be ashamed:
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But those that depart from the Lord have their names written in the Earth: they may take their Portion, there, their name and substance is lodged in the Earth,
But those that depart from the Lord have their names written in the Earth: they may take their Portion, there, their name and substance is lodged in the Earth,
he had rather have had a great name in the Earth, ( to call his Lands after his own name, Psal. 49.11.) than to have his name written in the Book of Life,
he had rather have had a great name in the Earth, (to call his Lands After his own name, Psalm 49.11.) than to have his name written in the Book of Life,
go home, and tremble, least thou be the man or woman whose name is written in the Earth, and so art never to enjoy the good things of Heaven. §. XI. In the Eleventh place, consider whether God at present do not curse thy blessings:
go home, and tremble, lest thou be the man or woman whose name is written in the Earth, and so art never to enjoy the good things of Heaven. §. XI. In the Eleventh place, Consider whither God At present do not curse thy blessings:
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more pitifull and compassionate to the needy: more upright and conscientious in thy dealings. But now in the fulness of thy sufficiency, pride compasseth thee about as a chain:
more pitiful and compassionate to the needy: more upright and conscientious in thy dealings. But now in the fullness of thy sufficiency, pride Compasseth thee about as a chain:
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He for whom there is a reservation of eternal mercies in the life to come, has the blessing of God going along with his enjoyments here, sanctifying them unto him,
He for whom there is a reservation of Eternal Mercies in the life to come, has the blessing of God going along with his enjoyments Here, sanctifying them unto him,
For all conditions of themselves are equally insufficient for the production of any spiritual good, without the concurrence of Gods grace and blessing with them.
For all conditions of themselves Are equally insufficient for the production of any spiritual good, without the concurrence of God's grace and blessing with them.
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Now this argues something of good reserved in store for us for the time to come, where the blessing of God is upon us in our enjoyments here, keeping us low, humble, holy, and self denying.
Now this argues something of good reserved in store for us for the time to come, where the blessing of God is upon us in our enjoyments Here, keeping us low, humble, holy, and self denying.
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so that thy heart breaths after him, as the great and alone peace-maker between God and thy Soul? Doest thou see that wide breach which thy sins have made between God and thee,
so that thy heart breathes After him, as the great and alone peacemaker between God and thy Soul? Dost thou see that wide breach which thy Sins have made between God and thee,
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and which by no other means can be made up, but only by the Mediation of the Son of God? And art thou convinced that the current of Gods Eternal Mercies can flow out no other way towards thee,
and which by no other means can be made up, but only by the Mediation of the Son of God? And art thou convinced that the current of God's Eternal mercies can flow out no other Way towards thee,
all he looks after, is some overflowings of Gods General bounty here in this World towards him, in the enjoyment whereof (had he 'em but) he could securely acquiesce,
all he looks After, is Some overflowings of God's General bounty Here in this World towards him, in the enjoyment whereof (had he they but) he could securely acquiesce,
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For those to whom God gives Eternal Mercies, he convinces them of the evil of their sin, of that infinite breach that sin has made between God and their Souls,
For those to whom God gives Eternal mercies, he convinces them of the evil of their since, of that infinite breach that since has made between God and their Souls,
and so lets them see their absolute need of Christ for Salvation, and stirs up all the powers of their Souls to breath after him, and Eternal mercies in him.
and so lets them see their absolute need of christ for Salvation, and stirs up all the Powers of their Souls to breath After him, and Eternal Mercies in him.
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He that enjoys a considerable Income of outward mercies, and has not his Spirit sometimes touched with a fear and dread least God should put him off so:
He that enjoys a considerable Income of outward Mercies, and has not his Spirit sometime touched with a Fear and dread lest God should put him off so:
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and it is to be fea•ed, that there are not a few, who fill their Bellies with the good things of this l•fe, and never so much as call their state in question within themselves,
and it is to be fea•ed, that there Are not a few, who fill their Bellies with the good things of this l•fe, and never so much as call their state in question within themselves,
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whether the things they now enjoy be not the All, that ever they are like to have? Job hints such a Generation to us, whose outward condition in this world was prosperously happy:
whither the things they now enjoy be not the All, that ever they Are like to have? Job hints such a Generation to us, whose outward condition in this world was prosperously happy:
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they would then surely bethink themselves ▪ and since their condition has been all along so good and happy, they would fear lest here should be their Portion? No, they would not:
they would then surely bethink themselves ▪ and since their condition has been all along so good and happy, they would Fear lest Here should be their Portion? No, they would not:
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They spend their days in wealth [ mirth ] and in a moment go down to the grave: Job 21.13. A sad going down, eternal de•truction entred upon in a moment.
They spend their days in wealth [ mirth ] and in a moment go down to the grave: Job 21.13. A sad going down, Eternal de•truction entered upon in a moment.
How miserably are these men deceived, they thought their condition happy, and blessed themselves in their Enjoyments, they never feared nor questioned lest their portion should be in this World:
How miserably Are these men deceived, they Thought their condition happy, and blessed themselves in their Enjoyments, they never feared nor questioned lest their portion should be in this World:
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The like sensless frame of heart we find set forth by David in the 49th Psalm, speaking there of such a Generation of men, who did trust in their wealth,
The like senseless frame of heart we find Set forth by David in the 49th Psalm, speaking there of such a Generation of men, who did trust in their wealth,
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yea, 〈 ◊ 〉 surely they would not always trust, but somtimes fear lest their wealth and the multitude of their riches should be all their Portion? No, their inward thought is, that their Houses shall continue for ever;
yea, 〈 ◊ 〉 surely they would not always trust, but sometimes Fear lest their wealth and the multitude of their riches should be all their Portion? No, their inward Thought is, that their Houses shall continue for ever;
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they call their Lands after their own Names, verse 11. But surely before they die they will bethink themselves? No, they go on still in a secure condition, void of fear,
they call their Lands After their own Names, verse 11. But surely before they die they will bethink themselves? No, they go on still in a secure condition, void of Fear,
verse 14. They liv'd like Brutes, seeking satisfaction to their sensual appetites, and like Brutes they come to die ▪ like Sheep they are laid in the Grave, and Death feeds upon them.
verse 14. They lived like Brutus's, seeking satisfaction to their sensual appetites, and like Brutus's they come to die ▪ like Sheep they Are laid in the Grave, and Death feeds upon them.
The Apostle tells us of some men, who feed themselves without fear. Jude 12. These are spots when they feast with you, feeding themselves without fear.
The Apostle tells us of Some men, who feed themselves without Fear. U^de 12. These Are spots when they feast with you, feeding themselves without Fear.
What •f God should put me off with these things? I hear indeed there are some men put off so, what if it should prove to be my Portion? Oh, what a miserable Creature were I then!
What •f God should put me off with these things? I hear indeed there Are Some men put off so, what if it should prove to be my Portion? O, what a miserable Creature were I then!
Furthermore, That man 〈 ◊ 〉 like to have all his good things 〈 ◊ 〉 this life, whose thoughts are 〈 ◊ 〉 relieve his Conscience, in 〈 ◊ 〉 guilt of the least sin, with th• consideration of the outwar• Comforts he does enjoy.
Furthermore, That man 〈 ◊ 〉 like to have all his good things 〈 ◊ 〉 this life, whose thoughts Are 〈 ◊ 〉 relieve his Conscience, in 〈 ◊ 〉 guilt of the least since, with th• consideration of the outwar• Comforts he does enjoy.
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Th• is the temper of wicked worldly-minded men, who have the•• Portion in this life; they see• to relieve their consciences, thei• guilty consciences, with the rejoycing in their Riches,
Th• is the temper of wicked worldly-minded men, who have the•• Portion in this life; they see• to relieve their Consciences, thei• guilty Consciences, with the rejoicing in their Riches,
and i• their Estates, and in what the have gotten. We have a notable Scripture for this; Isa. 57.10. Thou hast found the life • thine hand, therefore thou wast n• grieved.
and i• their Estates, and in what the have got. We have a notable Scripture for this; Isaiah 57.10. Thou hast found the life • thine hand, Therefore thou wast n• grieved.
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Oh, this •s a sure sign of a worldly heart; none more sure, than when a man can set the good things of this world against the guilt of sin; can put any worldly thing into the Balance to weigh down the guilt of sin; here's a worldly heart indeed, a wretched heart, one like to have his Portion here.
O, this •s a sure Signen of a worldly heart; none more sure, than when a man can Set the good things of this world against the guilt of since; can put any worldly thing into the Balance to weigh down the guilt of since; here's a worldly heart indeed, a wretched heart, one like to have his Portion Here.
This was the wicked frame of Ephraim, in charge against him by the Prophet Hosea, Chap. 12.7, 8. There he reproves their fraud and oppression in matters of Trade and dealing,
This was the wicked frame of Ephraim, in charge against him by the Prophet Hosea, Chap. 12.7, 8. There he reproves their fraud and oppression in matters of Trade and dealing,
he ha• found the l•fe of his hand, he grown rich, and fat, and full and his corrupt heart is taugh• this Devillish guile, to set hi• Gain against his Guilt,
he ha• found the l•fe of his hand, he grown rich, and fat, and full and his corrupt heart is taugh• this Devilish guile, to Set hi• Gain against his Gilded,
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though there be some guilt in it, Yet I am become rich, I have found me out Substance.. You tax me with fraud and oppression in my dealing, I know more of the mystery of Trade than you can tell me:
though there be Some guilt in it, Yet I am become rich, I have found me out Substance.. You Tax me with fraud and oppression in my dealing, I know more of the mystery of Trade than you can tell me:
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These are the ungodly, who prosper in the world, they encrease in riches, verse 12. Now thus to go on and prosper in a way of wickedness, is a pregnant Evidence that such men have all their good in this present World.
These Are the ungodly, who prosper in the world, they increase in riches, verse 12. Now thus to go on and prosper in a Way of wickedness, is a pregnant Evidence that such men have all their good in this present World.
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Thus, the Lord, having no further nor other good in store for a People, than what here they do enjoy, finding them incorrigible in their way of wickedness, has sometimes left them to themselves to go on in sin, and prosper;
Thus, the Lord, having no further nor other good in store for a People, than what Here they do enjoy, finding them incorrigible in their Way of wickedness, has sometime left them to themselves to go on in since, and prosper;
He positively resolves to leave them to themselves, and to have no more to do with them in any way or means that may either destroy their Sin, or save their Souls; and therefore (says he) Your daughters shall commit wheredom,
He positively resolves to leave them to themselves, and to have no more to do with them in any Way or means that may either destroy their since, or save their Souls; and Therefore (Says he) Your daughters shall commit Wheredom,
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As if he should say, What more could have been done to reclaim them, than I have done? How have I endeavoured to convince them of their sin, to turn them from it,
As if he should say, What more could have been done to reclaim them, than I have done? How have I endeavoured to convince them of their since, to turn them from it,
And thus that man whom God lets prosper in a wicked way, is like to be the person, who shall have all his Portion of good things in this present World. §. XVI. Lastly, That man's Portion is likely to center in the bare good things of this present life, to whom God has not given an heart to do good with his Substance to Gods Church and People.
And thus that man whom God lets prosper in a wicked Way, is like to be the person, who shall have all his Portion of good things in this present World. §. XVI. Lastly, That Man's Portion is likely to centre in the bore good things of this present life, to whom God has not given an heart to do good with his Substance to God's Church and People.
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This is an Argument of a man, o'th' World, who would rather pull down, than lend the help of a stone for Bethel. Who thinks the least of charge put upon him about the Repairs or Necessaries of God's House or Worship, to be too much.
This is an Argument of a man, o'th' World, who would rather pull down, than lend the help of a stone for Bethel. Who thinks the least of charge put upon him about the Repairs or Necessaries of God's House or Worship, to be too much.
though such places seperated for Religious Meetings, be God's Houses, Sacred to him, dedicated, assigned, and given to him, and he hath an Interest in them.
though such places separated for Religious Meetings, be God's Houses, Sacred to him, dedicated, assigned, and given to him, and he hath an Interest in them.
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Lo, an house of prayer; that is, of Publick Worship, (a part for the whole) and this House, God's House, and that, among all Nations. Would you wish a clearer Proof for the Warrant of Churches, and their Sacredness? And yet the men of the World care not if one stone were not left upo• another, but that all were thrown down: And so closely are their hearts glewed to the things o• this present life, that what comes from them towards the maintenance of God's House and Worship, is rather extorted from,
Lo, an house of prayer; that is, of Public Worship, (a part for the Whole) and this House, God's House, and that, among all nations. Would you wish a clearer Proof for the Warrant of Churches, and their Sacredness? And yet the men of the World care not if one stone were not left upo• Another, but that all were thrown down: And so closely Are their hearts glued to the things o• this present life, that what comes from them towards the maintenance of God's House and Worship, is rather extorted from,
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and Silver [ his pleasant Pictures. ] He would lay out nothing for God ▪ though true it is, God himself personally can receive nothing ▪ but by giving it to his Worship and the Places,
and Silver [ his pleasant Pictures. ] He would lay out nothing for God ▪ though true it is, God himself personally can receive nothing ▪ but by giving it to his Worship and the Places,
And though such men may press Examples of Scripture upon other accounts, yet they forget old Jacobs Pattern, of whom we read, •hat he vows, that of all that God should give him, he would surely give the Tenth unto him.
And though such men may press Examples of Scripture upon other accounts, yet they forget old Jacobs Pattern, of whom we read, •hat he vows, that of all that God should give him, he would surely give the Tenth unto him.
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why should not this Example of •ld Jacob bind them, as well as •ny other Example? That it ••ould be a typical, ceremonial, •nd temporal Ordinance, to •ive God Tythe of all we have.
why should not this Exampl of •ld Jacob bind them, as well as •ny other Exampl? That it ••ould be a typical, ceremonial, •nd temporal Ordinance, to •ive God Tithe of all we have.
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So in Jacob 's Vow, Gen. 28.22.) And therefore is not a thing depending upon the Levitical Priesthood. Nay, the Apostle rather, Heb. 7. makes mention of it,
So in Jacob is Voelli, Gen. 28.22.) And Therefore is not a thing depending upon the Levitical Priesthood. Nay, the Apostle rather, Hebrew 7. makes mention of it,
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as a thing due to the Eternal Priesthood of Melchisedec. It may seem plain, that Abraham and Jacob would never have observed this Portion in measuring out these Payments to God,
as a thing due to the Eternal Priesthood of Melchizedek. It may seem plain, that Abraham and Jacob would never have observed this Portion in measuring out these Payments to God,
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Do we Honour God if we bring him no Present? No Gift? Will God account this a good Improvement of the Mammon of unrighteousness committed to our trust? Are we faithful Stewards,
Do we Honour God if we bring him no Present? No Gift? Will God account this a good Improvement of the Mammon of unrighteousness committed to our trust? are we faithful Stewards,
and have endeavoured to mark out, so far, as we may, who that Man or Woman is, that in such a condition is like to have all their Good Things in this present World.
and have endeavoured to mark out, so Far, as we may, who that Man or Woman is, that in such a condition is like to have all their Good Things in this present World.
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They have a notable Serpentine Wisdom, they know how to gather and heap together, they are instructed in the subtil mystery of overreaching and circumventing:
They have a notable Serpentine Wisdom, they know how to gather and heap together, they Are instructed in the subtle mystery of overreaching and circumventing:
then hence we may see the reason, why, many that have so large a Portion of the good things of this Life, regard so little the good things of the Life to come.
then hence we may see the reason, why, many that have so large a Portion of the good things of this Life, regard so little the good things of the Life to come.
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Religion ▪ Piety, the waies of God, and the Church of God are matters they look upon themselves altogether unconcerned in, their interest lies not there,
Religion ▪ Piety, the ways of God, and the Church of God Are matters they look upon themselves altogether unconcerned in, their Interest lies not there,
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Is it likely that • Carnal Heart should care f•• Spiritual things? Or that a m• that has his Portion here, shou•• have his Heart in Heaven? It's •mpossible to divide the Heart •rom the Portion, to take off the •ind from the Treasure.
Is it likely that • Carnal Heart should care f•• Spiritual things? Or that a m• that has his Portion Here, shou•• have his Heart in Heaven? It's •mpossible to divide the Heart •rom the Portion, to take off the •ind from the Treasure.
For •here the Treasure is (sayes our •aviour) there will the Heart be al•, Luk. 12.34. You may still •nd the Heart hanckring about •hat Object, wherein it esteems •s chiefest good to lye:
For •here the Treasure is (Says our •aviour) there will the Heart be al•, Luk. 12.34. You may still •nd the Heart hanckring about •hat Object, wherein it esteems •s chiefest good to lie:
The Lust of the flesh, the Lust of the eyes, and the Pride of Life, 1 John 2.16. Here's their Good, and their God, and their All; about these things (accord•ngly as they are led) they are •xceedingly carefull and solici•ous.
The Lust of the Flesh, the Lust of the eyes, and the Pride of Life, 1 John 2.16. Here's their Good, and their God, and their All; about these things (accord•ngly as they Are led) they Are •xceedingly careful and solici•ous.
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then this r•solves the question, why m• are so sunk down and swallow• up (as it were) in the Gulf 〈 ◊ 〉 grief and sorrow upon the 〈 ◊ 〉 of some Worldly Good a• Comforts.
then this r•solves the question, why m• Are so sunk down and swallow• up (as it were) in the Gulf 〈 ◊ 〉 grief and sorrow upon the 〈 ◊ 〉 of Some Worldly Good a• Comforts.
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and dy• What's the reason? Their Go• is gone, and do you ask the• why? Their language is that 〈 ◊ 〉 Micah unto the Danites, th• Gods are gone, and what have the• more? We know how it wa• with rich, churlish Nabal, wh• his Wife told him Davids desig• against him,
and dy• What's the reason? Their Go• is gone, and do you ask the• why? Their language is that 〈 ◊ 〉 micah unto the Danites, th• God's Are gone, and what have the• more? We know how it wa• with rich, churlish Nabal, wh• his Wife told him Davids desig• against him,
when it falls? •hall not their Hearts then sink, •nd dye, and perish? What good •ill their lives then do them, when •he comforts thereof are taken •rom them? 'Tis a sad thing for • man to have his good in this •resent World:
when it falls? •hall not their Hearts then sink, •nd die, and perish? What good •ill their lives then do them, when •he comforts thereof Are taken •rom them? It's a sad thing for • man to have his good in this •resent World:
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How does such a one grieve, and fret, and cruciate •is Soul, when he meets with •ross disappointments? He cannot bear nor undergo the loss what he does account his Port• on.
How does such a one grieve, and fret, and cruciate •is Soul, when he meets with •ross disappointments? He cannot bear nor undergo the loss what he does account his Port• on.
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But now a Gracious Hear• which is endowed with an He•venly Principle, and whose goo• is not lodged in things belo• though such a one may meet wi• many crosses and disappointments in the World,
But now a Gracious Hear• which is endowed with an He•venly Principle, and whose goo• is not lodged in things belo• though such a one may meet wi• many Crosses and disappointments in the World,
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Whil• God remains a God in Covenant with him, and so appear• he is so far from resenting 〈 ◊ 〉 condition as desperate (thoug• never so dolefull) that he nakedly does rejoyce in God alone Habak. 3.17, 18. Although t•• fig tree shall not blossom, neithe• shall fruit be in the Vines;
Whil• God remains a God in Covenant with him, and so appear• he is so Far from resenting 〈 ◊ 〉 condition as desperate (thoug• never so doleful) that he nakedly does rejoice in God alone Habak. 3.17, 18. Although t•• fig tree shall not blossom, neithe• shall fruit be in the Vines;
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the labour of the Olive shall fail, and th• Fields shall yield no meat, the Flo• shall be cut off from the Fold, an• there shall be no Herd in the Stalls ▪ Yet I will rejoyce in the Lord: • will joy in the God of my Salvation.
the labour of the Olive shall fail, and th• Fields shall yield no meat, the Flo• shall be Cut off from the Fold, an• there shall be no Heard in the Stalls ▪ Yet I will rejoice in the Lord: • will joy in the God of my Salvation.
CHAP. X. Containing some instructions expressing the more particular duties of those to whom God has given some Evidences of their Interest in a better Portion,
CHAP. X. Containing Some instructions expressing the more particular duties of those to whom God has given Some Evidences of their Interest in a better Portion,
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THe foregoing discourse seems to hint some thing• more particularly to those whom the Lord has been pleased to endow with a better goo• than this World affords, who• the Lord has given to see th• good of his chosen:
THe foregoing discourse seems to hint Some thing• more particularly to those whom the Lord has been pleased to endow with a better goo• than this World affords, who• the Lord has given to see th• good of his chosen:
he has adopted you for Sons and Daughters, and given you Childrens Portions, the lines are fallen to you in pleasant places, you have a goodly Heritage:
he has adopted you for Sons and Daughters, and given you Children's Portions, the lines Are fallen to you in pleasant places, you have a goodly Heritage:
and not put you off with the good things of •his World: it concerns you to •earn and practise those instru•tions that your condition calls •or. As §. I. First, Oh, Bless the Lord for his goodness to you all your daies.
and not put you off with the good things of •his World: it concerns you to •earn and practise those instru•tions that your condition calls •or. As §. I. First, O, Bless the Lord for his Goodness to you all your days.
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How much mor• when we are made the Subjects of Eternal Mercies, and are to have the Treasures of Eternity opened unto us as our own? Surely our Resolutions should be knit up into that of David: While I live will I Praise the Lord, I will sing Praises unto my God, while I have any Being. Psal. 146.2. §. II. Secondly, If the Lord hath given you some Evidences of a better good stored up for you in Heaven, the good of his chosen. Psal. 106.5. then these Evidences and hopes seem to impress upon you the Doctrine of contentment:
How much mor• when we Are made the Subject's of Eternal mercies, and Are to have the Treasures of Eternity opened unto us as our own? Surely our Resolutions should be knit up into that of David: While I live will I Praise the Lord, I will sing Praises unto my God, while I have any Being. Psalm 146.2. §. II Secondly, If the Lord hath given you Some Evidences of a better good stored up for you in Heaven, the good of his chosen. Psalm 106.5. then these Evidences and hope's seem to Impress upon you the Doctrine of contentment:
Take a true believer at his lowest Ebb, and put it to him, and he would not, he cannot, he dares not exchange conditions with the greatest Monarch in the World, that's barely so, not having a work of Regeneration passed upon him.
Take a true believer At his lowest Ebb, and put it to him, and he would not, he cannot, he dares not exchange conditions with the greatest Monarch in the World, that's barely so, not having a work of Regeneration passed upon him.
as dislikeing their 〈 … 〉 they will not change conditions with t•o•e (were it put to them) from whose felicity their corruption would take the occasion of discontentment? Hath God given you Jesus Christ, His beloved Son to redeem you? Hath he given you the Holy Spirit to Sanctify your Natures? Hath he given you himself to be your Portion? And are you troubled that you have no more of that sensual delight, which a reprobate,
as disliking their 〈 … 〉 they will not change conditions with t•o•e (were it put to them) from whose felicity their corruption would take the occasion of discontentment? Hath God given you jesus christ, His Beloved Son to Redeem you? Hath he given you the Holy Spirit to Sanctify your Nature's? Hath he given you himself to be your Portion? And Are you troubled that you have no more of that sensual delight, which a Reprobate,
yea a brute in some respects may have, as well as you? Oh, be ashamed of any murmuring discontentments for want of the comforts of this World. §. III. Thirdly, Do not you envy any wicked men for their ••rtion;
yea a brutus in Some respects may have, as well as you? O, be ashamed of any murmuring discontentments for want of the comforts of this World. §. III. Thirdly, Do not you envy any wicked men for their ••rtion;
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Now this is a startling consideration, and strong argument against that bitter root of envy. What shall such a worm be harboured in the bosome as preys upon the Vitalls? Shall such a Thief be entertained into our inmost lodgings, which will rob us of our choisest Treasure? The fear of •he Lord is his Treasure, Isa. 33.6.
Now this is a startling consideration, and strong argument against that bitter root of envy. What shall such a worm be Harboured in the bosom as preys upon the Vitals? Shall such a Thief be entertained into our inmost lodgings, which will rob us of our Choicest Treasure? The Fear of •he Lord is his Treasure, Isaiah 33.6.
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and so take an Eterna• •arewell of all their joy and •omfort, •hall you be displeased at this? When your mercies are crown'd with further mercies, their Lamp it's pu• out in obscure •arkness:
and so take an Eterna• •arewell of all their joy and •omfort, •hall you be displeased At this? When your Mercies Are crowned with further Mercies, their Lamp it's pu• out in Obscure •arkness:
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Oh then, why •hould you envy them their lucida intervalla a little before they dye? I have read a story of a poor Souldier that was condemned to dye, merely for taking a bunch of Grapes;
O then, why •hould you envy them their lucida intervalla a little before they die? I have read a story of a poor Soldier that was condemned to die, merely for taking a bunch of Grapes;
Fourthly, Hath God given you some Evidence of a better good reserved for you, than in this world is to be enjoyed? oh then, study to know this good more,
Fourthly, Hath God given you Some Evidence of a better good reserved for you, than in this world is to be enjoyed? o then, study to know this good more,
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and interest your selves therein more. This good is incomprehensible; the love of Christ passeth knowledge. Ephes. 3.19. And the riches of Christ they are unsearchable, Ephes. 3.8. Never think with your selves that you are sufficiently acquainted with your chief good.
and Interest your selves therein more. This good is incomprehensible; the love of christ passes knowledge. Ephesians 3.19. And the riches of christ they Are unsearchable, Ephesians 3.8. Never think with your selves that you Are sufficiently acquainted with your chief good.
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So to sit down with a knowledge of your Eternal Good, and not press forward to know it more, more fully, more clearly, more certainly, argues you know it not at all.
So to fit down with a knowledge of your Eternal Good, and not press forward to know it more, more Fully, more clearly, more Certainly, argues you know it not At all.
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The rich man ('tis said) sees Lazarus in Abraham 's bosome, Luk. 16.23. And they shall see the Son of Man comming in the Clouds of Heaven with power and great Glory:
The rich man (it's said) sees Lazarus in Abraham is bosom, Luk. 16.23. And they shall see the Son of Man coming in the Clouds of Heaven with power and great Glory:
They shall hear that a Kingdom is prepared for his sheep, whilst they (miserable wretches) must depart from him Cursed, into everlasting fire, prepared for the Devil and his Angels.
They shall hear that a Kingdom is prepared for his sheep, while they (miserable wretches) must depart from him Cursed, into everlasting fire, prepared for the devil and his Angels.
and more particularly in regard of your personal interest and claim unto it. §. V. Fifthly, If you have some Evidences of an Eternal Good as your own; oh, then prize your Portion;
and more particularly in regard of your personal Interest and claim unto it. §. V. Fifthly, If you have Some Evidences of an Eternal Good as your own; o, then prize your Portion;
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But you'l say, it was for his life, he was at the point to die: Gen. 25.32. What then? The Blessing was more worth than his Life should have been unto him:
But You'll say, it was for his life, he was At the point to die: Gen. 25.32. What then? The Blessing was more worth than his Life should have been unto him:
And well you may, for this Blessing will be Life in Death; it will be unto you eternal life. If Esau be called a prophane person, and said to despise the blessing, for parting with it,
And well you may, for this Blessing will be Life in Death; it will be unto you Eternal life. If Esau be called a profane person, and said to despise the blessing, for parting with it,
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How much more are those justly to be accounted prophane, and Despisers of their choicest good, who turn their backs upon it (as too many do) without any necessity or force upon them? Never did any Soul lose by sticking to its Portion:
How much more Are those justly to be accounted profane, and Despisers of their Choicest good, who turn their backs upon it (as too many do) without any necessity or force upon them? Never did any Soul loose by sticking to its Portion:
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Now what can be of more worth with us, than that good which is of everlasting concernment for our Souls? It is a sad thing to see how slightly the world looks upon eternal mercies;
Now what can be of more worth with us, than that good which is of everlasting concernment for our Souls? It is a sad thing to see how slightly the world looks upon Eternal Mercies;
whilst in the mean time they hugg their God Mammon. Oh, let this their vain and wretched carelesness, stir you up more seriously to consider the Price that's put into your hand;
while in the mean time they hug their God Mammon. O, let this their vain and wretched carelessness, stir you up more seriously to Consider the Price that's put into your hand;
Hath God made an Eternal Provision for •ou through his Son, cleared the way, and opened the Gate un•o Eternal Life? Hath he shewed you those blessed Mansions •hat are in Heaven prepared for •ou,
Hath God made an Eternal Provision for •ou through his Son, cleared the Way, and opened the Gate un•o Eternal Life? Hath he showed you those blessed Mansions •hat Are in Heaven prepared for •ou,
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and given you an heart to lose with and embrace them •s your own? Do you pro•ess to live in expectancy of •hose Riches that are in rever••on? And yet do you fear the •ant of outwards? This surely •annot be.
and given you an heart to loose with and embrace them •s your own? Do you pro•ess to live in expectancy of •hose Riches that Are in rever••on? And yet do you Fear the •ant of outward? This surely •annot be.
If the Lord have give• you the upper Springs, he will no• deny the nether. Make use o• this as the great Argument t• strengthen your Faith in Go• for the Provisions of this present lif•.
If the Lord have give• you the upper Springs, he will no• deny the neither. Make use o• this as the great Argument t• strengthen your Faith in Go• for the Provisions of this present lif•.
and shal• I perish with hunger? Hath he opened to me the Treasures of the Everlasting Gospel, (the unsearchable riches of Christ) and shall I be forgotten in this world,
and shal• I perish with hunger? Hath he opened to me the Treasures of the Everlasting Gospel, (the unsearchable riches of christ) and shall I be forgotten in this world,
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neither •ould he have told us such things •s these: Judges 13.23. §. VII. Seventhly, You that have some Evidences of the good things of •he life to come,
neither •ould he have told us such things •s these: Judges 13.23. §. VII. Seventhly, You that have Some Evidences of the good things of •he life to come,
How excellent is it when Christians declare their Country by their carriage: as did the Fathers of old: Hebr. 11.14. when by their heavenly-mindedness, their holy.
How excellent is it when Christians declare their Country by their carriage: as did the Father's of old: Hebrew 11.14. when by their Heavenly-mindedness, their holy.
Converse, their Self-denial, and resignation, they manifest themselves to be Citizens of the New Jerusalem: and shew themselves to be such as believe the Immortality of the Soul, by an holy neglect of the body;
Converse, their Self-denial, and resignation, they manifest themselves to be Citizens of the New Jerusalem: and show themselves to be such as believe the Immortality of the Soul, by an holy neglect of the body;
How suitably to that Interest you profess your selves to have, should you endeavour to lead your lives? The Apostle's Conversation was in Heavem; and that which did influence upon his Converse, to render it so divine and heavenly, was, that he had a Depositum in Heaven; his treasure was there:
How suitably to that Interest you profess your selves to have, should you endeavour to led your lives? The Apostle's Conversation was in Heaven; and that which did influence upon his Converse, to render it so divine and heavenly, was, that he had a Depositum in Heaven; his treasure was there:
His Portion was laid up there, the Lord had it in keeping for him. So he tells us, 2 Tim. 2.12. I know (says he) whom I have believed, and I am perswaded that he is able to keep that which I have committed unto him against that day.
His Portion was laid up there, the Lord had it in keeping for him. So he tells us, 2 Tim. 2.12. I know (Says he) whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day.
and of the grea• men of the Earth live suitabl• to their Enjoyments and Possessions? Does not their Por• and Granduer make it appear that they are the Great One of the World? Shall they live up to their earthly Portion,
and of the grea• men of the Earth live suitabl• to their Enjoyments and Possessions? Does not their Por• and Grandeur make it appear that they Are the Great One of the World? Shall they live up to their earthly Portion,
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or redeemed, not from, but to serve the motions of your flesh or mind: Ephes. 2.3. Let your Souls enjoy their purchased freedom, and your affections work gloriously according to the nature of your Portion.
or redeemed, not from, but to serve the motions of your Flesh or mind: Ephesians 2.3. Let your Souls enjoy their purchased freedom, and your affections work gloriously according to the nature of your Portion.
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How should the holiness and self-denial of your lives evidence to all the World, that you are of the number of those, whose good things are not of this World, but have their Treasure laid up in Heaven? You read how it was with Abraham (whose Children according to the Spirit you profess your selves to be) though he was in the land of promise, yet he sojourned therein, as in • strange Country: Hebr. 11.9.
How should the holiness and self-denial of your lives evidence to all the World, that you Are of the number of those, whose good things Are not of this World, but have their Treasure laid up in Heaven? You read how it was with Abraham (whose Children according to the Spirit you profess your selves to be) though he was in the land of promise, yet he sojourned therein, as in • strange Country: Hebrew 11.9.
'Tis strange he should thus over-look the Land of promise; •nd when as it was given to him, and to his Seed, that yet he should no more stay upon it, and take up with it:
It's strange he should thus overlook the Land of promise; •nd when as it was given to him, and to his Seed, that yet he should no more stay upon it, and take up with it:
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verse 10. And he, and the Fathers of old, both by their words and actions, did declare plainly, that they sough• a Country; verse 14. Yea, perhaps some better Soil, more fruitful,
verse 10. And he, and the Father's of old, both by their words and actions, did declare plainly, that they sough• a Country; verse 14. Yea, perhaps Some better Soil, more fruitful,
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For he hath prepared for them a City: Heb. 11.16. Blessed therefore are they who have such a Portion, and who are influenced upon thereby to live up unto it.
For he hath prepared for them a city: Hebrew 11.16. Blessed Therefore Are they who have such a Portion, and who Are influenced upon thereby to live up unto it.
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THE foregoing Doctrinal Observation seems to speak •o you all, that every one •ould put on to make more ••re of another Good, besides •he Good in this present world.
THE foregoing Doctrinal Observation seems to speak •o you all, that every one •ould put on to make more ••re of Another Good, beside •he Good in this present world.
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Were i• not now a very sad thing t• think it, that there should 〈 ◊ 〉 such a Good and blessed Portio• offered, and you to come sle•• of it, and only to take up •ll the Trash and Lumber of th• World? That you should 〈 ◊ 〉 so spiritually mad and in a ••ted,
Were i• not now a very sad thing t• think it, that there should 〈 ◊ 〉 such a Good and blessed Portio• offered, and you to come sle•• of it, and only to take up •ll the Trash and Lumber of th• World? That you should 〈 ◊ 〉 so spiritually mad and in a ••ted,
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and take the opportunity now offered; put on to make sure your Eternal Portion. There's the greatest reason for it, if you do but consider. §. I. First, You are made capable of higher and better things, than the things of this World are:
and take the opportunity now offered; put on to make sure your Eternal Portion. There's the greatest reason for it, if you do but Consider. §. I. First, You Are made capable of higher and better things, than the things of this World Are:
The very Heathens could discern in the Fabrick of Humane Nature, another-guess Design couch'd, than only to indulge and please the sensual and carnal Appetite.
The very heathens could discern in the Fabric of Humane Nature, another-guess Design couched, than only to indulge and please the sensual and carnal Appetite.
They looked upon his erected Countenance as pointing him Heaven-wards. Os homini sublime dedit, coelumque tueri Jussit, & erectos ad sydera tollere vultus.
They looked upon his erected Countenance as pointing him Heavenwards. Os Homini sublime dedit, coelumque tueri Jussit, & Erectos ad sydera tollere vultus.
fearfully, in that the great God should be employed about such a Protoplasm; and wonderfully, in regard of the Curiousness of the Work. When I was curiously wrought;
fearfully, in that the great God should be employed about such a Protoplasm; and wonderfully, in regard of the Curiousness of the Work. When I was curiously wrought;
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vers. 15. like a Piece of [ Embroydery. ] Your Souls are precious Jewels, and your Bodies are Cabinets in frame and composure excellently fitted for so rich a Treasure.
vers. 15. like a Piece of [ Embroidery. ] Your Souls Are precious Jewels, and your Bodies Are Cabinets in frame and composure excellently fitted for so rich a Treasure.
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Now are you made capable of the Good Things of Eternity, and will you take up with the Dross of this World? Shall the Glorious End of your High Creation,
Now Are you made capable of the Good Things of Eternity, and will you take up with the Dross of this World? Shall the Glorious End of your High Creation,
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Do you thus requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee? Oh, do not debase you selves,
Do you thus requite the Lord, Oh foolish people and unwise? Is not he thy Father that hath bought thee? Hath he not made thee? O, do not debase you selves,
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bring it again to mind, O ye transgressors: Isa. 46.8. §. II. Secondly, Put on to make sure this Eternal Portion, for you have trifled long enough in the way:
bring it again to mind, Oh you transgressors: Isaiah 46.8. §. II Secondly, Put on to make sure this Eternal Portion, for you have trifled long enough in the Way:
Now if you have the misgivings of Conscience in you, as upon an impartial search and judgment it cannot otherwise be (unless sin have seared your hearts) then think with your selves,
Now if you have the misgivings of Conscience in you, as upon an impartial search and judgement it cannot otherwise be (unless since have seared your hearts) then think with your selves,
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The time past of my life may suffice me to have wrought the will of the Gentiles, when I walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and the like enormities.
The time past of my life may suffice me to have wrought the will of the Gentiles, when I walked in lasciviousness, Lustiest, excess of wine, revellings, banquetings, and the like enormities.
I should lose my self for ever, and my precious Soul, which is o• more rate than ten thousan• Worlds, would never com• into the Bundle of Life with th• Lord my God:
I should loose my self for ever, and my precious Soul, which is o• more rate than ten thousan• World's, would never com• into the Bundle of Life with th• Lord my God:
That Blessed Portion which the Lord Chris• hath purchased by his Precious Death, and which is now freely offered in the Gospel, would be forfeited by me.
That Blessed Portion which the Lord Chris• hath purchased by his Precious Death, and which is now freely offered in the Gospel, would be forfeited by me.
and hasten towards the latter end of the Day, to redeem the lost time, before Night come on? And do we not see, that the shorter time a man has to do his work in, having slipt some time already,
and hasten towards the latter end of the Day, to Redeem the lost time, before Night come on? And do we not see, that the shorter time a man has to do his work in, having slipped Some time already,
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and trifled long in the way; therefore now put on to make sure your Eternal Portion. §. III. Thirdly, There's a possibility that yet you may enjoy an Eternal Good hereafter, and therefore you should put on.
and trifled long in the Way; Therefore now put on to make sure your Eternal Portion. §. III. Thirdly, There's a possibility that yet you may enjoy an Eternal Good hereafter, and Therefore you should put on.
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were not Manasseh, the prodigall, the thie• upon the cross, and Paul (th• chief of sinners) all received to mercy? 2 Chron. 33.12, 13 Luk. 15.20. & 23.43. 1 Tim. 1.15.
were not Manasses, the prodigal, the thie• upon the cross, and Paul (th• chief of Sinners) all received to mercy? 2 Chronicles 33.12, 13 Luk. 15.20. & 23.43. 1 Tim. 1.15.
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Were not the Corinthians as vile as the vilest? such were some of you (saith the Apostle) and yet they were washed, and sanctified, and justified in the name of the Lord Jesus,
Were not the Corinthians as vile as the Vilest? such were Some of you (Says the Apostle) and yet they were washed, and sanctified, and justified in the name of the Lord jesus,
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and of the Mind, and were by Nature the Children of Wrath, even as others? And yet God who is rich in mercy did quicken them together with Christ, Eph. 2.3, 4. Consider whilst you are on this side the Grave, there's hopes, that yet you may see the Lord in the Land of the Living.
and of the Mind, and were by Nature the Children of Wrath, even as Others? And yet God who is rich in mercy did quicken them together with christ, Ephesians 2.3, 4. Consider while you Are on this side the Grave, there's hope's, that yet you may see the Lord in the Land of the Living.
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does not Gods Eternal Faithfulness back them, and his Justice rest satisfied in the Merit of his Son? And is not he Faithfull and Just to forgive us our sins? Surely the possibility that yet you may enjoy an Eternal good should be a cogent argument to put you on. §. IIII. Fourthly, Not only the possibility, but the probability may much prevail with you.
does not God's Eternal Faithfulness back them, and his justice rest satisfied in the Merit of his Son? And is not he Faithful and Just to forgive us our Sins? Surely the possibility that yet you may enjoy an Eternal good should be a cogent argument to put you on. §. IIII. Fourthly, Not only the possibility, but the probability may much prevail with you.
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For howsoever many men by abuse of the means, may make their condition far worse than that of Heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is far more probable thou that hast the means, shouldest enjoy an Eternal Good, rather than those that enjoy them not.
For howsoever many men by abuse of the means, may make their condition Far Worse than that of heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is Far more probable thou that hast the means, Shouldst enjoy an Eternal Good, rather than those that enjoy them not.
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so that on Gods part, and the means, it is far more likely that God wills thy enjoyment of an Eternall Portion of Good, rather than those to whom he sends no Prophets at all.
so that on God's part, and the means, it is Far more likely that God wills thy enjoyment of an Eternal Portion of Good, rather than those to whom he sends no prophets At all.
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and shall not I who en•y the powerfull means of Grace? Thus, that probability which yet thou art under (if du•y considered) may put thee on. §. V. Fifthly, You know not how •ong the offer of such a mercy, •s an Eternal Good, may be •ade unto you;
and shall not I who en•y the powerful means of Grace? Thus, that probability which yet thou art under (if du•y considered) may put thee on. §. V. Fifthly, You know not how •ong the offer of such a mercy, •s an Eternal Good, may be •ade unto you;
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Now he sta•• at the door, and knocks: and 〈 ◊ 〉 Head is filled with dew, and 〈 ◊ 〉 Locks with the drops of the night You know not how long Merc• at this wonderfull rate may wa• upon you; and therefore p•• on.
Now he sta•• At the door, and knocks: and 〈 ◊ 〉 Head is filled with due, and 〈 ◊ 〉 Locks with the drops of the night You know not how long Merc• At this wonderful rate may wa• upon you; and Therefore p•• on.
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A time when he hold out the Golden Scepter; a tim• wherein the Fountain runneth, an• the Spirit proclaimeth, Ho, every one that thirsteth, come ye to th• waters, Luk. 19.44. 2 Cor. 6. •• Psal. 32.6. Est. 5.2. Revel. 22.17. Isa. 55.1. Thus Jerusale• had her time;
A time when he hold out the Golden Sceptre; a tim• wherein the Fountain Runneth, an• the Spirit proclaims, Ho, every one that Thirsteth, come you to th• waters, Luk. 19.44. 2 Cor. 6. •• Psalm 32.6. Est. 5.2. Revel. 22.17. Isaiah 55.1. Thus Jerusale• had her time;
A time of Grace, no longer, a time wherein Gods Patience and Longsufferance shall wait upon us, no longer; a time wherein the Mercies of the Everlasting Gospell shall be tendred to us, no longer. This day if you will hear my voice, harden not your Hearts, said God to Israel; but they hardned their Hearts,
A time of Grace, no longer, a time wherein God's Patience and Longsufferance shall wait upon us, no longer; a time wherein the mercies of the Everlasting Gospel shall be tendered to us, no longer. This day if you will hear my voice, harden not your Hearts, said God to Israel; but they hardened their Hearts,
If it be so with us, as it was with Israel in the Wilderness, we do not know but this very day th• Lord may clap an Oath upon our Heads, that we shall never enter into his rest.
If it be so with us, as it was with Israel in the Wilderness, we do not know but this very day th• Lord may clap an Oath upon our Heads, that we shall never enter into his rest.
Be as the Wise So• (of whom Solomon speaks) tha• gathereth in Summer. Consider the time of Mercy hastes away ▪ and we cannot, with Joshua, bid this Sun stand still. There is n• Market,
Be as the Wise So• (of whom Solomon speaks) tha• gathereth in Summer. Consider the time of Mercy hastes away ▪ and we cannot, with joshua, bid this Sun stand still. There is n• Market,
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when the least of Mercies will not be granted, even one drop of water to cool the Tongue, Luk. 16.24. §. VI. Sixthly, Consider the assistance that is now offered you in order to the enjoyment of a Blessed Portion;
when the least of mercies will not be granted, even one drop of water to cool the Tongue, Luk. 16.24. §. VI. Sixthly, Consider the assistance that is now offered you in order to the enjoyment of a Blessed Portion;
and the helps to carry on the design be slender, or none at all, this will wonderfully check the undertaking, and render the attempter despondent in his hopes.
and the helps to carry on the Design be slender, or none At all, this will wonderfully check the undertaking, and render the attempter despondent in his hope's.
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Thus it is with mortal men in order to the enjoyment of this Eternal Portion. When they reflect upon their own weakness, and consider the difficulties in the way;
Thus it is with Mortal men in order to the enjoyment of this Eternal Portion. When they reflect upon their own weakness, and Consider the difficulties in the Way;
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when the height and dignity of the prize is objected, and the lowness of their present state considered, their Hearts may well sink down in a despairing despondence,
when the height and dignity of the prize is objected, and the lowness of their present state considered, their Hearts may well sink down in a despairing despondence,
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how will this re•ew the strength, and engage •he Heart to more and fresh at•emps? You need not want help, •hough never so weak in your •elves, to carry on the most Glo•ious design for the Eternal Good of your Immortal Souls.
how will this re•ew the strength, and engage •he Heart to more and fresh at•emps? You need not want help, •hough never so weak in your •elves, to carry on the most Glo•ious Design for the Eternal Good of your Immortal Souls.
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the entrance of thy word giveth light, it giveth understanding unto the simple, saith the Psalmist. The ve• Angels are Ministring Spirits se• forth to Minister for them, who sh• be Heirs of Salvation.
the Entrance of thy word gives Light, it gives understanding unto the simple, Says the Psalmist. The ve• Angels Are Ministering Spirits se• forth to Minister for them, who sh• be Heirs of Salvation.
You have the who• Armor of God, which you m• put on to fence you against t• fiercest Assaults and Encounte• of your Spiritual Foes in yo• travail towards your Heavenly Canaan: This is offered you,
You have the who• Armour of God, which you m• put on to fence you against t• Fiercest Assaults and Encounte• of your Spiritual Foes in yo• travail towards your Heavenly Canaan: This is offered you,
and it is Armour of proof, compleat, for the whole man, wherein you may defie the Devil and all his Instruments, and be able to quench all the fiery darts of the wicked.
and it is Armour of proof, complete, for the Whole man, wherein you may defy the devil and all his Instruments, and be able to quench all the fiery darts of the wicked.
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If your Souls •e a fainting by the way, he is •ill ready to restore you, he re•oreth my Soul, saith the Psal•st. You shall not want the •st and sweetest of Soul refresh•g comforts in your journey to•ards your Heavenly Sion, the •rd himself will be with you, and your Companion.
If your Souls •e a fainting by the Way, he is •ill ready to restore you, he re•oreth my Soul, Says the Psal•st. You shall not want the •st and Sweetest of Soul refresh•g comforts in your journey to•ards your Heavenly Sion, the •rd himself will be with you, and your Companion.
Seventhly, Consider an interest •n this Eternal Portion will a•undantly make up and answer whatsoever of want and perplex•ent your Spirits may meet •ith or labour under in this pre•ent World,
Seventhly, Consider an Interest •n this Eternal Portion will a•undantly make up and answer whatsoever of want and perplex•ent your Spirits may meet •ith or labour under in this pre•ent World,
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This •ill keep your Heads above wa•er, and still secure you from •rowning, amidst the cross Seas, •nd contrary surges of the trou•lesome Ocean of this World.
This •ill keep your Heads above wa•er, and still secure you from •rowning, amid the cross Seas, •nd contrary surges of the trou•lesome Ocean of this World.
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Though you •e troubled on every side, yet you •hall not be distressed: though you •e perplexed yet you shall not be 〈 ◊ 〉 despair: though you be persecuted, yet you shall not be forsaken • though you be cast down, yet you shall not be destroyed. Whence is all this? Because you have an interest in this Eternal Treasure ▪ 2 Cor. 4, 7. 8. Nay such is th• vertue thereof that it will no• only supply the want, but it w• do more;
Though you •e troubled on every side, yet you •hall not be distressed: though you •e perplexed yet you shall not be 〈 ◊ 〉 despair: though you be persecuted, yet you shall not be forsaken • though you be cast down, yet you shall not be destroyed. Whence is all this? Because you have an Interest in this Eternal Treasure ▪ 2 Cor. 4, 7. 8. Nay such is th• virtue thereof that it will no• only supply the want, but it w• do more;
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Wh• would not be Ambitious of suc• a Soveraign remedy still at han• against all distempers, of such • strengthning Cordial against a• discouragments,
Wh• would not be Ambitious of suc• a Sovereign remedy still At han• against all distempers, of such • strengthening Cordial against a• discouragements,
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No• the Apostle opens unto them • Fountain of full supply, where• they might have free recours• and by Faith be interested in ▪ My God (saith he) shall supply a• your need, according to his rich• in glory, by Christ Jesus, Phil. • 19. From hence it was that the Apostle had that excellent Lesson of contentment insculpt upon his Heart in every condition, Phil. 4.11. He that hath •an interest in this Eternal Por•ion is the only happy man, how miserable soever he appear in •he World:
No• the Apostle Opens unto them • Fountain of full supply, where• they might have free recours• and by Faith be interested in ▪ My God (Says he) shall supply a• your need, according to his rich• in glory, by christ jesus, Philip • 19. From hence it was that the Apostle had that excellent lesson of contentment insculpt upon his Heart in every condition, Philip 4.11. He that hath •an Interest in this Eternal Por•ion is the only happy man, how miserable soever he appear in •he World:
He sleeps as quiet•y when he has but a stone for •his Pillow, as Old Jacob did, when he was on his way to his Uncle Laban. His mind is not only brought down to his condition,
He sleeps as quiet•y when he has but a stone for •his Pillow, as Old Jacob did, when he was on his Way to his Uncle Laban. His mind is not only brought down to his condition,
and equalled with his estate (wherein the quintessence of contentment lies) but his Heart is raised above these things to converse about his Eternal Portion by Divine contemplation;
and equaled with his estate (wherein the quintessence of contentment lies) but his Heart is raised above these things to converse about his Eternal Portion by Divine contemplation;
as any of your sores ▪ and this you may effectually oppose to the All that may seem t• be against you in this World The want of an interest here, o• of the actual knowledge and application of it, is that which destroys Persons:
as any of your sores ▪ and this you may effectually oppose to the All that may seem t• be against you in this World The want of an Interest Here, o• of the actual knowledge and application of it, is that which Destroys Persons:
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and so they cry out as miserable undone creatures, when they fall under, o• are to encounter with any cros• Providences in this World. §. VIII. Lastly, Consider, if you miss of an Eternal Portion, though you have never so much of Outwards, you are undone for ever.
and so they cry out as miserable undone creatures, when they fallen under, o• Are to encounter with any cros• Providences in this World. §. VIII. Lastly, Consider, if you miss of an Eternal Portion, though you have never so much of Outward, you Are undone for ever.
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nor help from them, nor staying by them; they all become blasted, withered, dead, and dry. The Bud yeilds no Meal: Hos. 8.7. You shall then find, that you have all your life-long but Sowen the wind; and now must reap the Whirlwind. And ('tis Solomon 's question) what profit hath he, that hath laboured for the wind? Eccles. 5.16. Oh therefore lose not the Substance whilst you catch at Shadows;
nor help from them, nor staying by them; they all become blasted, withered, dead, and dry. The Bud yields no Meal: Hos. 8.7. You shall then find, that you have all your Life-long but Sown the wind; and now must reap the Whirlwind. And (it's Solomon is question) what profit hath he, that hath laboured for the wind? Eccles. 5.16. O Therefore loose not the Substance while you catch At Shadows;
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and what shall a man give in exchange for his Soul? Now these Considerations duly weighed, methinks should rouze up and awaken the dull and supine Spirits of poor Mortals to put on for Eternity, now in this their day.
and what shall a man give in exchange for his Soul? Now these Considerations duly weighed, methinks should rouse up and awaken the dull and supine Spirits of poor Mortals to put on for Eternity, now in this their day.
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Let us fear (saith the Apostle to the Hebrews) lest a Promise being left us of entring in•o his rest, any of you should seem •o come short of it: Heb. 4.1. The Promise is left to us, as well as unto them, and it stands sure:
Let us Fear (Says the Apostle to the Hebrews) lest a Promise being left us of entering in•o his rest, any of you should seem •o come short of it: Hebrew 4.1. The Promise is left to us, as well as unto them, and it Stands sure:
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The door by which an Entrance is to the enjoyment of an eternal Good, stands open for all Commers who have an heart to enter There is as fair a way for the poorest sort who have but a little Portion in this World, to have the God of Heaven and Earth to be their Portion:
The door by which an Entrance is to the enjoyment of an Eternal Good, Stands open for all Comers who have an heart to enter There is as fair a Way for the Poorest sort who have but a little Portion in this World, to have the God of Heaven and Earth to be their Portion:
and our Good a more choice Good, than this World is able to vouchsafe unto us? Oh, says the rich man, that's truly and throughly convinced of the insufficiency of all Worldly Good,
and our Good a more choice Good, than this World is able to vouchsafe unto us? O, Says the rich man, that's truly and thoroughly convinced of the insufficiency of all Worldly Good,
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and all of them one or other) are these that follow. §. I. First, If you would have the Good Things of Eternity for your Portion, then consider from whom Every good gift, and every perfect gift doth come;
and all of them one or other) Are these that follow. §. I. First, If you would have the Good Things of Eternity for your Portion, then Consider from whom Every good gift, and every perfect gift does come;
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These were but Matters of a temporal concern, how much more than is Prayer to lead the way in Matters of Eternal Moment? The remisness of Christians in this Duty shall be condemned by the very Heathens, who in this Point shall rise up in Judgment against many profane Christians, who look oftner upon their Gold,
These were but Matters of a temporal concern, how much more than is Prayer to led the Way in Matters of Eternal Moment? The remissness of Christians in this Duty shall be condemned by the very heathens, who in this Point shall rise up in Judgement against many profane Christians, who look oftener upon their Gold,
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that in any matter of Consequence they made their entry upon it by Prayer, commending the success thereof to the Power and Providence of those Deities which they believed.
that in any matter of Consequence they made their entry upon it by Prayer, commending the success thereof to the Power and Providence of those Deities which they believed.
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Insomuch that we read of Pub. Scipio a great Roman, that he ever went to the Capitol, before to the Senate, and began all the Businesses of the Common-wealth with Prayer.
Insomuch that we read of Pub. Scipio a great Roman, that he ever went to the Capitol, before to the Senate, and began all the Businesses of the Commonwealth with Prayer.
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Fi•st, The Law of Christ requiring it; Pray always: Ephes. 6.18. Pray without ceasing: 1 Thes. 5.17. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God: Phil. 4.6. Who have,
Fi•st, The Law of christ requiring it; Pray always: Ephesians 6.18. Pray without ceasing: 1 Thebes 5.17. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God: Philip 4.6. Who have,
Secondly, The Example of Christ to enforce it; whose custom was to pray not onely Morning and Evening: Luke 22.39. Mark 1.35. Matth. 14.23. but upon every other solemn occasion. As for Example, before his Preaching:
Secondly, The Exampl of christ to enforce it; whose custom was to pray not only Morning and Evening: Lycia 22.39. Mark 1.35. Matthew 14.23. but upon every other solemn occasion. As for Exampl, before his Preaching:
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Fourthly, Who gave the Altar of Christ to receive; the Incense of Christ to perfume; the Name and Intercession of Christ, to present our Prayers unto God by: Who have Christ sanctifying;
Fourthly, Who gave the Altar of christ to receive; the Incense of christ to perfume; the Name and Intercession of christ, to present our Prayers unto God by: Who have christ sanctifying;
As we read of the Angel of the Covenant, who had a Golden Censer, and much Incense, to offer up the Prayers •f the Saints: Rev. 8.3, 4. which was nothing else but the Media•ion of Christ, bearing the Ini•uity of our holy things, as Aaron was appointed to do; Exod. 28.38. nothing but his Intercession for us at the right hand of his Father: Rom. 8.34.
As we read of the Angel of the Covenant, who had a Golden Censer, and much Incense, to offer up the Prayers •f the Saints: Rev. 8.3, 4. which was nothing Else but the Media•ion of christ, bearing the Ini•uity of our holy things, as Aaron was appointed to do; Exod 28.38. nothing but his Intercession for us At the right hand of his Father: Rom. 8.34.
2. By this means we put Go• in mind of his Promises, and s• acknowledge not our Dependance on his Power only, bu• on his Truth and Goodness too and the Promises and Truth o• God are the Foundation of a• our Prayer.
2. By this means we put Go• in mind of his Promises, and s• acknowledge not our Dependence on his Power only, bu• on his Truth and goodness too and the Promises and Truth o• God Are the Foundation of a• our Prayer.
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That which encouraged Daniel to set his face t• seek unto God in prayer for th• restitution of liberty out o• Babylon, was God's Truth an• Promise revealed by Jeremia• the Prophet, that he would accomplish but Seventy years i• the desolation of Jerusalem.
That which encouraged daniel to Set his face t• seek unto God in prayer for th• restitution of liberty out o• Babylon, was God's Truth an• Promise revealed by Jeremia• the Prophet, that he would accomplish but Seventy Years i• the desolation of Jerusalem.
That which encouraged Jehosaphat to seek unto God against the multitude of the Moabites which came up against him, was his Promise that he would hear and help those that did pray towards his House in their Afflictions.
That which encouraged Jehoshaphat to seek unto God against the multitude of the Moabites which Come up against him, was his Promise that he would hear and help those that did pray towards his House in their Afflictions.
therefore let it please thee to bless the House of thy Servant, &c. Excellent to this purpose is that which Saint Austin observes of his Mother, who very often and earnestly prayed unto God for her Son, when he was an Heretick:
Therefore let it please thee to bless the House of thy Servant, etc. Excellent to this purpose is that which Saint Austin observes of his Mother, who very often and earnestly prayed unto God for her Son, when he was an Heretic:
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Chirographa tua ingerebat tibi: Lord, saith he, she urged thee with thine own Hand-writing, she challenged in an humble and fearful confidence, the performance of thine own obligations.
Chirograph tua ingerebat tibi: Lord, Says he, she urged thee with thine own Handwriting, she challenged in an humble and fearful confidence, the performance of thine own obligations.
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3. Moreover, by this means we hasten the Performance of God's decreed Mercies: as also we retardate, yea quite hinder his almost purposed and decreed Judgments.
3. Moreover, by this means we hasten the Performance of God's decreed mercies: as also we retardate, yea quite hinder his almost purposed and decreed Judgments.
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The Lord had threatned destruction against Israel for their Idolatry, Had not Moses stood before him in the breach to turn away his wrath; as the Psalmist speaks.
The Lord had threatened destruction against Israel for their Idolatry, Had not Moses stood before him in the breach to turn away his wrath; as the Psalmist speaks.
And we read of the Primitive Christians, that their Prayers procured Rain from Heaven, when the Armies of the Emperours were even famished for want of Water:
And we read of the Primitive Christians, that their Prayers procured Rain from Heaven, when the Armies of the emperors were even famished for want of Water:
then, in the sense of your inability, look up to the Power of God as able, to the Truth of God as faithful to accomplish and make good all his Promises.
then, in the sense of your inability, look up to the Power of God as able, to the Truth of God as faithful to accomplish and make good all his Promises.
so every of those directions or means, that shall be offered to you, or embraced by you, in order to the obtainment of your desired End. §. II. Secondly, Would you have an Eternal Good to be your Portion? endeavour then to yet a true sight and thorow apprehension of the Nature of all Worldly and Created Good:
so every of those directions or means, that shall be offered to you, or embraced by you, in order to the obtainment of your desired End. §. II Secondly, Would you have an Eternal Good to be your Portion? endeavour then to yet a true sighed and thorough apprehension of the Nature of all Worldly and Created Good:
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Nay, if there were any solid Good in these Worldly Enjoyments to be found, (which there is not) How fleeting and uncertain notwithstanding are they? How short is the time wherein we may hope for (not promise to our selves at all) a fruition of them? The words of the Apostle are very Emphatical to this purpose; 1 Corint. 7.29. The time is short: It remaineth, that both they that have Wives, be as though they had none:
Nay, if there were any solid Good in these Worldly Enjoyments to be found, (which there is not) How fleeting and uncertain notwithstanding Are they? How short is the time wherein we may hope for (not promise to our selves At all) a fruition of them? The words of the Apostle Are very Emphatical to this purpose; 1 Corinth. 7.29. The time is short: It remains, that both they that have Wives, be as though they had none:
And the• that little which is desirabl• and precious in the eyes o• men, (which the Apostl• calls, The lust of the World 1 John 2.17.) NONLATINALPHABET, it passeth away,
And the• that little which is desirabl• and precious in the eyes o• men, (which the Apostl• calls, The lust of the World 1 John 2.17.), it passes away,
beware of being carried where two Seas meet; as the Ship wherein Paul suffered Shipwrack; I mean of plunging thy self in a Confluence of many boisterous and conflicting Businesses,
beware of being carried where two Seas meet; as the Ship wherein Paul suffered Shipwreck; I mean of plunging thy self in a Confluence of many boisterous and conflicting Businesses,
Thus if you study the nature of all Worldly En•oyments, and their insufficiency as to Eternal Satisfaction, you'l find from such •onsiderations an advantage•us Income.
Thus if you study the nature of all Worldly En•oyments, and their insufficiency as to Eternal Satisfaction, You'll find from such •onsiderations an advantage•us Income.
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The practical knowledge of the vanity of all •emporal good, will be one •ood step in the way towards •he enjoyment of Eternal. §. III. Thirdly, Get an Eye of Faith, to look through and above the Creature.
The practical knowledge of the vanity of all •emporal good, will be one •ood step in the Way towards •he enjoyment of Eternal. §. III. Thirdly, Get an Eye of Faith, to look through and above the Creature.
For the Soul will have hold fast of something, and the reason why me•cling so much to the Earth, is because they have no assurance if they let go that hold, of having any Subsistance else where Labour therefore to get an interest in Christ, to find an everlasting footing in the stedfastness of Gods promises in him and that will make thee willing to suffer the loss of all things;
For the Soul will have hold fast of something, and the reason why me•cling so much to the Earth, is Because they have no assurance if they let go that hold, of having any Subsistence Else where Labour Therefore to get an Interest in christ, to find an everlasting footing in the steadfastness of God's promises in him and that will make thee willing to suffer the loss of all things;
Whereas the eye of Faith can look upon them as already expiring, and through them look upon him, who therefore gives the Creatures unto us, that in them we might see his Power, and taste his Goodness.
Whereas the eye of Faith can look upon them as already expiring, and through them look upon him, who Therefore gives the Creatures unto us, that in them we might see his Power, and taste his goodness.
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downwards a mans eye hath something immediately to fix on, all is shut up in darkness save the very surface, to note, that we should have our desires shut up too from those Earthly things which are put under our feet,
downwards a men eye hath something immediately to fix on, all is shut up in darkness save the very surface, to note, that we should have our Desires shut up too from those Earthly things which Are put under our feet,
The Apostle saith, that Faith is the substance of things hoped for, that it gives being and present subsistency to things far distant from us, makes those things, which in regard of natural causes are very remote, in regard of Gods promises to seem hard at hand.
The Apostle Says, that Faith is the substance of things hoped for, that it gives being and present subsistency to things Far distant from us, makes those things, which in regard of natural Causes Are very remote, in regard of God's promises to seem hard At hand.
and promises of God, and the endlesness of that life which is then presently to be revealed, the infinite excess of vastness in that, made that which was otherwise a great space,
and promises of God, and the Endlessness of that life which is then presently to be revealed, the infinite excess of vastness in that, made that which was otherwise a great Molle,
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The reason why a Perspective Glass draws remote Objects close to the eye, is, because it multiplies the Species. We then by Faith apprehending an infinite,
The reason why a Perspective Glass draws remote Objects close to the eye, is, Because it multiplies the Species. We then by Faith apprehending an infinite,
He looked upon those many ages which were between him and his promised seed, as upon small and inconsiderable distances in comparison of that endless Glory into which they ran;
He looked upon those many ages which were between him and his promised seed, as upon small and inconsiderable distances in comparison of that endless Glory into which they ran;
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and that his word abideth for ever, and that wil• make all the Glory of other things to seem but as grass. §. IIII. Fourthly, Would you have this Eternal good to be your Portion, then labour to take off your Hearts from all the outward comforts, that are in this present World.
and that his word Abideth for ever, and that wil• make all the Glory of other things to seem but as grass. §. IIII. Fourthly, Would you have this Eternal good to be your Portion, then labour to take off your Hearts from all the outward comforts, that Are in this present World.
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Meditate often upon that saying of our Saviour Christ, what shall it profit a man, if he shall gain the whole World, and lose his own Soul? Mark. 8.36.
Meditate often upon that saying of our Saviour christ, what shall it profit a man, if he shall gain the Whole World, and loose his own Soul? Mark. 8.36.
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and give me my Portion in the Infernal Pit of darkness, what would all the good of this present life avail me? Had it not been infinitly better that I had never known it,
and give me my Portion in the Infernal Pit of darkness, what would all the good of this present life avail me? Had it not been infinitely better that I had never known it,
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and for a few transitory hours of fading comforts, now to lye howling under the justly deserved wrath of an infinite God in paines unsufferable to all Eternity? Often do you meditate and think upon the conditions of those,
and for a few transitory hours of fading comforts, now to lie howling under the justly deserved wrath of an infinite God in pains unsufferable to all Eternity? Often do you meditate and think upon the conditions of those,
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Think with your selves, that though they now abound in all wealth and store, yet you even see them on slippery ground, Psal. 73.18, when all their good and jolly thoughts shall perish, and they never like to enjoy good hereafter any more.
Think with your selves, that though they now abound in all wealth and store, yet you even see them on slippery ground, Psalm 73.18, when all their good and jolly thoughts shall perish, and they never like to enjoy good hereafter any more.
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Chrysostome, on the thirteenth Chapter to the Hebrews speaking of Governours, hath such a Speech as this, I wonder (saith he) that any governer should be •aved. We will not say so.
Chrysostom, on the thirteenth Chapter to the Hebrews speaking of Governors, hath such a Speech as this, I wonder (Says he) that any governor should be •aved. We will not say so.
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though it's possible he may have more hereafter, yet it's hardly, Mat. 19.23, 24. Oh, therefore fear lest your good things here should be your All. §. VI. Sixthly, Honour the Lord with your substance here:
though it's possible he may have more hereafter, yet it's hardly, Mathew 19.23, 24. O, Therefore Fear lest your good things Here should be your All. §. VI. Sixthly, Honour the Lord with your substance Here:
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If you would not be put off with a Portion in this World, then improve the Portion that God gives you here to the Honour of his name in order to the life to come.
If you would not be put off with a Portion in this World, then improve the Portion that God gives you Here to the Honour of his name in order to the life to come.
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but if you shall not be faithfull in the unrighteous Mammon, who will commit to your trust the true riches? Luk. 16.11. Oh! therefore improve and lay out your Estate for God.
but if you shall not be faithful in the unrighteous Mammon, who will commit to your trust the true riches? Luk. 16.11. Oh! Therefore improve and lay out your Estate for God.
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excepting them:) Take all Creatures, Sun, Moon, Stars, Seas, Earth, all the riches in the World, the choicest Jewels, richest Pearls, put all together;
excepting them:) Take all Creatures, Sun, Moon, Stars, Seas, Earth, all the riches in the World, the Choicest Jewels, Richest Pearls, put all together;
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they would surely be rich in good works, ready to distribute, willing to communicate, and so lay up in store for themselves a good foundation against the time to come, that they may lay hold on Eternall Life.
they would surely be rich in good works, ready to distribute, willing to communicate, and so lay up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life.
Surely to mark how God prospers a mans labour, and then to be constant in laying aside a good Portion for God, this shall be none of mine, it shall be Gods, ready at hand for pious uses, to keep up,
Surely to mark how God prospers a men labour, and then to be constant in laying aside a good Portion for God, this shall be none of mine, it shall be God's, ready At hand for pious uses, to keep up,
for so you give others reason to think (though your selves be so full of self love, that you will not think so) that you draw near unto him with your mouth,
for so you give Others reason to think (though your selves be so full of self love, that you will not think so) that you draw near unto him with your Mouth,
because he did not Honour God with his Estate? You think it is a brave thing that you have so much coming in by the Year, do but one good action for God out of an upright Principle,
Because he did not Honour God with his Estate? You think it is a brave thing that you have so much coming in by the Year, do but one good actium for God out of an upright Principle,
is there not more excellency, to have a couple of Poor Orphans, while you are alive in this World, to call you Father, than to have so many baggs of Gold call you Master? Oh, •herefore lay out your Portion for God, Give a Portion to seven, and also to eight.
is there not more excellency, to have a couple of Poor Orphans, while you Are alive in this World, to call you Father, than to have so many bags of Gold call you Master? O, •herefore lay out your Portion for God, Give a Portion to seven, and also to eight.
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Make to your selves Friends of the Mammon of unrighteousness, that when ye fail, they may receive you into Everlasting Habitations, Luk. 16.9. §. VII. Seventhly, Would you have an interest in this Eternal Portion, then make Christ your Portion here;
Make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into Everlasting Habitations, Luk. 16.9. §. VII. Seventhly, Would you have an Interest in this Eternal Portion, then make christ your Portion Here;
on this errand the Ministers of the Gospel are sent, to Preach Christ Crucified, and to tender him unto you, to beseech you to receive and entertain him,
on this errand the Ministers of the Gospel Are sent, to Preach christ crucified, and to tender him unto you, to beseech you to receive and entertain him,
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and to pray you, in Christs stead, as his Embassadors, to be reconciled to God, 2 Cor. 5.20. They are sent to hold forth his excellencies, to Preach his unsearchable riches, to open his benefits, to make known the priviledges and blessings you shall partake of, by your acceptance of him:
and to pray you, in Christ stead, as his ambassadors, to be reconciled to God, 2 Cor. 5.20. They Are sent to hold forth his excellencies, to Preach his unsearchable riches, to open his benefits, to make known the privileges and blessings you shall partake of, by your acceptance of him:
God offers him, and would give him, do not you ne•lect so great Salvation. Judge •ot your selves unworthy of Everla•ting Life by putting away from •ou this Blessed Portion, which •n,
God offers him, and would give him, do not you ne•lect so great Salvation. Judge •ot your selves unworthy of Everla•ting Life by putting away from •ou this Blessed Portion, which •n,
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An accepting of him •y a true Faith now in this pre•ent World, will undoubtedly ••sue to a full fruition of him, •nd of perfect happiness in him, 〈 ◊ 〉 the World to come.
an accepting of him •y a true Faith now in this pre•ent World, will undoubtedly ••sue to a full fruition of him, •nd of perfect happiness in him, 〈 ◊ 〉 the World to come.
The •olly of men in this respect is •xceeding palpable, who having • Glorious end set before them, and means Infallible conducing to that end, without or beside which, it is given in assurance to them that they shall never attain that end;
The •olly of men in this respect is •xceeding palpable, who having • Glorious end Set before them, and means Infallible conducing to that end, without or beside which, it is given in assurance to them that they shall never attain that end;
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and they have some fai• thoughts towards it, and co•• wish the enjoyment of it, th•• they might dye the Death of ••e righteous, and that their last•d might be like his;
and they have Some fai• thoughts towards it, and co•• wish the enjoyment of it, th•• they might die the Death of ••e righteous, and that their last•d might be like his;
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Is not this palpable madness? Is not this self-condemning folly? And yet we find the whole World to lye a-sleep in this secure condition, without God and Christ;
Is not this palpable madness? Is not this self-condemning folly? And yet we find the Whole World to lie asleep in this secure condition, without God and christ;
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and yet the proper and only means appointed by God, for the attainment of that good (and without which there is no hope) is laid aside, and wholly neglected of them. §. VIII. Eighthly, See to the services you perform to God, that they be choice services.
and yet the proper and only means appointed by God, for the attainment of that good (and without which there is no hope) is laid aside, and wholly neglected of them. §. VIII. Eighthly, See to the services you perform to God, that they be choice services.
but yet these Sons are to Honour their Father in a way of Service, they are to shew their Obedience by serving him without fear in holyness and righteousness before him all the dayes of their Lives.
but yet these Sons Are to Honour their Father in a Way of Service, they Are to show their obedience by serving him without Fear in holiness and righteousness before him all the days of their Lives.
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Our Saviour Christ, though he were a Son, yet (saith the Apostle) he learned Obedience; and being made perfect is become the Author of Eternal Salvation to all them that obey him, Heb. 5.8, 9. Service here goes before the reward hereafter,
Our Saviour christ, though he were a Son, yet (Says the Apostle) he learned obedience; and being made perfect is become the Author of Eternal Salvation to all them that obey him, Hebrew 5.8, 9. Service Here Goes before the reward hereafter,
How should your services be seasoned with Faith, and Fear, and Self-denyal? How should they be sprinkled with the salt of the Graces of Gods Spirit? If you expect,
How should your services be seasoned with Faith, and fear, and Self-denial? How should they be sprinkled with the salt of the Graces of God's Spirit? If you expect,
how serious and earnest, how real and intended should your thoughts be, and the workings of your affections in and about your services? Let your designs in your duties be Heavenly,
how serious and earnest, how real and intended should your thoughts be, and the workings of your affections in and about your services? Let your designs in your duties be Heavenly,
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Grace it is a Supernatural Principle, and works beyond what conviction merely is able to raise one to, it brings a suitableness between the Work and the Heart, to which otherwise the Heart will not be enclined,
Grace it is a Supernatural Principle, and works beyond what conviction merely is able to raise one to, it brings a suitableness between the Work and the Heart, to which otherwise the Heart will not be inclined,
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and of such Our Saviour Christ says, Verily I say unto you, they have their reward, Mat. 6.2.5.16. They have what they aim at, and they have it now. And we are to see that our Services be Choice in their manner too.
and of such Our Saviour christ Says, Verily I say unto you, they have their reward, Mathew 6.2.5.16. They have what they aim At, and they have it now. And we Are to see that our Services be Choice in their manner too.
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It's an old rule but a true, that all the Repentance you have in this World, all your fasting and sorrow for your sin will never obtain Pardon, without restitution, if you be able.
It's an old Rule but a true, that all the Repentance you have in this World, all your fasting and sorrow for your since will never obtain Pardon, without restitution, if you be able.
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The Sacrifice of Repentance, or of a sorrowfull Heart (which yet is but Hypocriticall, where there is not Restitution) will not come up with acceptance upon Gods Altar,
The Sacrifice of Repentance, or of a sorrowful Heart (which yet is but Hypocritical, where there is not Restitution) will not come up with acceptance upon God's Altar,
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when he does ingeniously profess, saying, Lord, if I have taken any thing from any man by false accusation, I restore him fourfold, Luk. 19.8. Zacheus was freely to part with and cast away from him whatever of his Portion he had sinfully gotten:
when he does ingeniously profess, saying, Lord, if I have taken any thing from any man by false accusation, I restore him fourfold, Luk. 19.8. Zacchaeus was freely to part with and cast away from him whatever of his Portion he had sinfully got:
And Jesus said unto him, this day is Salvation come to this house, for so much as he also is the Son of Araham. §. X. Tenthly, If you would have your Portion in the good things of Eternity, then keep the eye of your Soul fixed upon the good things of the Life to come.
And jesus said unto him, this day is Salvation come to this house, for so much as he also is the Son of Abraham. §. X. Tenthly, If you would have your Portion in the good things of Eternity, then keep the eye of your Soul fixed upon the good things of the Life to come.
This Soul-converse with the things of this World will so work upon him, as to assimilate and conforme him to the nature of the World, his Heart shall be worldly, his affections Worldly, his Meditations and Reasonings Worldly;
This Soul-converse with the things of this World will so work upon him, as to assimilate and conform him to the nature of the World, his Heart shall be worldly, his affections Worldly, his Meditations and Reasonings Worldly;
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that there appears little or no difference betwixt them and the mere Morall Heathen, unless in their falling short of him in walking up to the Principles of true Morality:
that there appears little or no difference betwixt them and the mere Moral Heathen, unless in their falling short of him in walking up to the Principles of true Morality:
but seriously weighing, and duly considering them, in their breadth, and length, and depth, and height, that so you may know the love of Christ, which passeth knowledge,
but seriously weighing, and duly considering them, in their breadth, and length, and depth, and height, that so you may know the love of christ, which passes knowledge,
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Moreover, If you would have your Portion in the good things of Eternity, set before you the examples of the faithfull, which are upon record for your direction,
Moreover, If you would have your Portion in the good things of Eternity, Set before you the Examples of the faithful, which Are upon record for your direction,
To •his end we have that great Cloud of Witnesses spread, in •he Eleventh Chapter, of the Epistle to the Hebrews, that by •heir example we may be stirred •p to lay aside every weight, and the sin which doth so easily beset us, and to run with Patience the race that is set before us, looking unto Jesus the Author,
To •his end we have that great Cloud of Witnesses spread, in •he Eleventh Chapter, of the Epistle to the Hebrews, that by •heir Exampl we may be stirred •p to lay aside every weight, and the since which does so Easily beset us, and to run with Patience the raze that is Set before us, looking unto jesus the Author,
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Saith the Apostle to the Corinthians. And he tells th• Thessalonians, that they, the Apostles, were examples for them t• follow. We reject the Counsel of God against our selves,
Says the Apostle to the Corinthians. And he tells th• Thessalonians, that they, the Apostles, were Examples for them t• follow. We reject the Counsel of God against our selves,
and the Scripture, 〈 ◊ 〉 far, as to us, is rendred va•• and unprofitable, unless to aggravate our Guilt and Condemnation, if we have no more regar• unto it.
and the Scripture, 〈 ◊ 〉 Far, as to us, is rendered va•• and unprofitable, unless to aggravate our Gilded and Condemnation, if we have no more regar• unto it.
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then the benefit intended thereby, ours, upon a good improvement of thei• examples. Do we think to enjoy a Portion in Eternal Bli• and Happyness in another way,
then the benefit intended thereby, ours, upon a good improvement of thei• Examples. Do we think to enjoy a Portion in Eternal Bli• and Happiness in Another Way,
and ours must be another? As if there were not one, but another Gospel? Or as if the Gospel were divers from it self? Do you think there are different and opposite ways to the same blessed end? As though God were not one, his word one, the way, the truth, and the life one.
and ours must be Another? As if there were not one, but Another Gospel? Or as if the Gospel were diverse from it self? Do you think there Are different and opposite ways to the same blessed end? As though God were not one, his word one, the Way, the truth, and the life one.
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Surely this frequent and earnest pressing the good examples of the faithfull for Christian imitation, argue• the acceptance of them as patters to be a Christian duty Why are they urged,
Surely this frequent and earnest pressing the good Examples of the faithful for Christian imitation, argue• the acceptance of them as patters to be a Christian duty Why Are they urged,
if not to be accepted? Why are they se• before us, if not to be followe• by us? But above all set befor• you that grand examplar, th• Lord Jesus Christ, in his Life and in his Death:
if not to be accepted? Why Are they se• before us, if not to be followe• by us? But above all Set befor• you that grand exemplar, th• Lord jesus christ, in his Life and in his Death:
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he hath left u• an example (saith the Apostle• that we should follow his steps, • Pet. 2.21. By the same wa• that the Captain of our Salvation came to the Crown, in th• same way are all his followers t• be crowned:
he hath left u• an Exampl (Says the Apostle• that we should follow his steps, • Pet. 2.21. By the same wa• that the Captain of our Salvation Come to the Crown, in th• same Way Are all his followers t• be crowned:
ye also shall receive your Crown of Glory that fadeth not away, 1 Pet. 5.4. §. XII. Twelfthly, Whatever may be •n hinderance in your course •owards Eternall good things, or a let to your enjoyment of •hem, cast that away, lay that a•ide.
you also shall receive your Crown of Glory that fades not away, 1 Pet. 5.4. §. XII. Twelfthly, Whatever may be •n hindrance in your course •owards Eternal good things, or a let to your enjoyment of •hem, cast that away, lay that a•ide.
and cast it from them Though it were the dearest o• all outward things, yet if i• would be an hinderance to them in their Heavenly course, they are to say to it,
and cast it from them Though it were the dearest o• all outward things, yet if i• would be an hindrance to them in their Heavenly course, they Are to say to it,
Hearken not to the voice of such charmes, who would inchant you, and, by their Soul-deluding sorcery charm you out of the things that concern your Peace.
Harken not to the voice of such charms, who would inchant you, and, by their Soul-deluding sorcery charm you out of the things that concern your Peace.
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Th• Counsell that the Lord gives Jeremiah for the securing himself against his subtill persecutors is good in this case, Jer. 12.6. Believe them not, though they spea• fair words unto thee.
Th• Counsel that the Lord gives Jeremiah for the securing himself against his subtle persecutors is good in this case, Jer. 12.6. Believe them not, though they spea• fair words unto thee.
Say, you know their design, and what lurks in the bottom, that (as Nebuchadnezzar said to his wise men) they would but gain the time, that you might lose your prize:
Say, you know their Design, and what lurks in the bottom, that (as Nebuchadnezzar said to his wise men) they would but gain the time, that you might loose your prize:
and reaching forth unto those things which are before, he pressed towards the mark, for the prize of the high calling of God in Christ Jesus, Phil. 3.13, 14. §. XIII. Lastly, Whatever may help forward or advance your Interest in, and enjoyment of an Eternal Portion, be sure you cleave to and hold it fast;
and reaching forth unto those things which Are before, he pressed towards the mark, for the prize of the high calling of God in christ jesus, Philip 3.13, 14. §. XIII. Lastly, Whatever may help forward or advance your Interest in, and enjoyment of an Eternal Portion, be sure you cleave to and hold it fast;
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If a Souldier design the gaining of a Victory, a Prize, Glory, or the pleasing of his Captain, you shall have him act accordingly in such ways and means,
If a Soldier Design the gaining of a Victory, a Prize, Glory, or the pleasing of his Captain, you shall have him act accordingly in such ways and means,
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So we find the Apostles phrase, 2 Tim. 2.4. No man that warreth entangleth himself with the affairs of this life, that he may please him, who hath chosen him to be a Souldier.
So we find the Apostles phrase, 2 Tim. 2.4. No man that Warreth entangleth himself with the affairs of this life, that he may please him, who hath chosen him to be a Soldier.
yet shall linger therein, and make no riddance? Or shall, after some progress therein made, turn again out of it? Can this man hope to attain his journeys end? surely no.
yet shall linger therein, and make no riddance? Or shall, After Some progress therein made, turn again out of it? Can this man hope to attain his journeys end? surely no.
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Do you look for a Portion, an heavenly, and therefore an high, full, and lasting; then apply your selves to the means conducent to the obtaining of it.
Do you look for a Portion, an heavenly, and Therefore an high, full, and lasting; then apply your selves to the means conducent to the obtaining of it.
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Consider how the Apostle St. Paul draws on to a conclusion his Epistle to the Philippians, in these words, Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report:
Consider how the Apostle Saint Paul draws on to a conclusion his Epistle to the Philippians, in these words, Finally, brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report:
And add to your faith, vertue (saith St. Peter ) and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity;
And add to your faith, virtue (Says Saint Peter) and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity;
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And now, Oh, that these Sayings might sink down into your hearts, and that you (throughly considering the misery of those men that have their good things in this present life) might never cease your endeavours in the pursuit of an Eternal Portion, till you come to find and enjoy the true Pe•rl of price, even God your God, and Christ your All. FINIS.
And now, O, that these Sayings might sink down into your hearts, and that you (thoroughly considering the misery of those men that have their good things in this present life) might never cease your endeavours in the pursuit of an Eternal Portion, till you come to find and enjoy the true Pe•rl of price, even God your God, and christ your All. FINIS.
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Cum quis propter nullam aliam causam donat, quam ut libertatem & munificentiam exerceat; haec proprie Donatio appellatur. Julian. D. de Donation. lib. 1.
Cum quis propter Nullam aliam Causam donat, quam ut libertatem & munificentiam exerceat; haec Properly Donatio Appellatur. Julian. D. de Donation. lib. 1.
Aeternitas •on est pe• s•d ratime paenae, sed decidit propter aeternitatem personae punitae, & culpae remanentis. Scot. in quart. Sentent. distinct. 46. qu. 4.
Aeternitas •on est pe• s•d ratime Paenae, sed decidit propter aeternitatem personae punitae, & Culpae remanentis. Scot. in quart. Sentent. distinct. 46. queen. 4.
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Luk. 13.24 Mat. 11.12 Luk. 16.16 2 Pet. 1.5. NONLATINALPHABET Significat animi intentionem. i. e. A serious beating ones thoughts about the business of Eternity. Jansen. Beza. Gerhard.
Luk. 13.24 Mathew 11.12 Luk. 16.16 2 Pet. 1.5. Significat animi intentionem. i. e. A serious beating ones thoughts about the business of Eternity. Jansen. Beza. Gerhard.
So the Persian Emperours usurped Religious Worship: vid. Brison. de Regno Pers. l. 1. p. 8. 14. The like Insolence we find in the Babylonish Monarchs. Isa. 14.14. & 47.7, 8.
So the Persian emperors usurped Religious Worship: vid. Brison. de Regno Pers. l. 1. p. 8. 14. The like Insolence we find in the Babylonish Monarchs. Isaiah 14.14. & 47.7, 8.
Multi amissa charitate propterea non exeunt foras, quia secularibus emolumentis tenentur, & sua quaerentes, non quae Jesu Christi, non a Christi unitate, sed a suis commodis nolunt recedere. Aug. de Bapt. Contr. Donat. lib. 4. cap. 10.
Multi amissa charitate propterea non exeunt foras, quia secularibus emolumentis tenentur, & sua quaerentes, non Quae Jesu Christ, non a Christ unitate, sed a suis commodis Nolunt recedere. Aug. de Bapt Contr Donat. lib. 4. cap. 10.
Plin. Panegyr. Bene ac sapienter majores instituerunt ut rerum agendarum, ita dicendi initium a praecationibus capere, &c. Sueton. in Aug. cap. 35. Vide Brisson. de Form. l. 1. p. 42. Et Coquei Comment. in Aug. de Civit. Dei, lib. 2. cap. 8. num. 2.
Pliny Panegyr. Bene ac Sapienter Majores instituerunt ut rerum agendarum, ita dicendi Initium a praecationibus capere, etc. Suetonius in Aug. cap. 35. Vide Brisson. de Form l. 1. p. 42. Et Coquei Comment. in Aug. de Civit Dei, lib. 2. cap. 8. num. 2.
Livius, lib. 26. A. Gell. Noct. Attic. lib. 7. ca. 1. Cujus ab adolescentia vita describitur Diis dedita, templis { que } nutrita. Aug. de Civit. Dei lib. 3. c. 21.
Livius, lib. 26. A. Gell. Night Attic. lib. 7. circa 1. Cujus ab adolescentia vita describitur Dis dedita, templis { que } nutrita. Aug. de Civit Dei lib. 3. c. 21.
Quodcunque nunc nascitur mundi ipsius senectute degenerat, ut nem• mirari debeat singula in mundo caep•sse deficere, cum totus ipse jam mundus in defectione sit. Cyprian. Cont. Dem.
Quodcunque nunc nascitur mundi Himself senectute degenerate, ut nem• mirari debeat singula in mundo caep•sse deficere, cum totus ipse jam World in defection fit. Cyprian. Cont. Dem.
Etiamsi codices omnes qui toto orbe habentur, intercidissent, vita & passio Christi abund• Christianis omnibus sufficeret, ad virtutem omnem & veritatem perdiscendam. Ludov. Blos. specul. spiritual. cap. 10.
Even if codices omnes qui toto orbe habentur, intercidissent, vita & passio Christ abund• Christianis omnibus sufficeret, ad virtutem omnem & veritatem perdiscendam. Ludov Blos. Specul. spiritual. cap. 10.
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