VER. 15. For perhaps he therefore departed from thee (or rather, he was parted from thee) for a season, that thou shouldst receive him (or, that thou shouldst possesse and enjoy him) for ever.
VER. 15. For perhaps he Therefore departed from thee (or rather, he was parted from thee) for a season, that thou Shouldst receive him (or, that thou Shouldst possess and enjoy him) for ever.
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THe dependance and scope of the words will be the better cleared and prepared for every mans apprehension, if wee shall but a little consider the occasion and argument of the Epistle.
THe dependence and scope of the words will be the better cleared and prepared for every men apprehension, if we shall but a little Consider the occasion and argument of the Epistle.
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Philemon had a servant, ( One simus by name) who affecting a false and sinfull liberty, (as an evill spirit that haunts persons of this condition, teacheth them to this day, to doe) would not abide his masters service any longer,
Philemon had a servant, (One Simus by name) who affecting a false and sinful liberty, (as an evil Spirit that haunts Persons of this condition, Teaches them to this day, to do) would not abide his Masters service any longer,
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And (as some intimation seems to be given, ver. 18.) did not runne away empty neither, did not onely wrong his master of his servant, but of somewhat else besides.
And (as Some intimation seems to be given, ver. 18.) did not run away empty neither, did not only wrong his master of his servant, but of somewhat Else beside.
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During the time of his vagrancie, and running up and down from place to place, the providence of God cast him upon Paul, being a prisoner for the Gospel, at Rome:
During the time of his vagrancie, and running up and down from place to place, the providence of God cast him upon Paul, being a prisoner for the Gospel, At Room:
where among other fish that that great fisher of men caught with spreading the net of the Gospel, this poore fugitive wretch was taken and caught also,
where among other Fish that that great fisher of men caught with spreading the net of the Gospel, this poor fugitive wretch was taken and caught also,
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Now Paul having wrought this good and great work upon him, however he could otherwise have been well contented to have kept him still with him to minister unto him in prison, ver. 13. yet because he was another mans servant, (by name, his deare friend's,
Now Paul having wrought this good and great work upon him, however he could otherwise have been well contented to have kept him still with him to minister unto him in prison, ver. 13. yet Because he was Another men servant, (by name, his deer friend's,
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and this because he would not receive any courtesie or kindnesse from him, whereunto hee should be (or seeme to be) in the least degree necessitated by him:
and this Because he would not receive any courtesy or kindness from him, whereunto he should be (or seem to be) in the least degree necessitated by him:
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Implying, that had he detained and kept Onesimus with him to minister unto him in his bands and not returned him againe to him, he made no question but that Philemon would have been very well contented with it,
Implying, that had he detained and kept Onesimus with him to minister unto him in his bans and not returned him again to him, he made no question but that Philemon would have been very well contented with it,
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what kindnesse soever he received from any, he must have it free, (and that in the first or highest degree) or else it would be as gravell, and no bread, unto him;
what kindness soever he received from any, he must have it free, (and that in the First or highest degree) or Else it would be as gravel, and no bred, unto him;
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And therefore resolves to send him back to his master, but withall desires, and pleads hard that he may be courteously received and entertained by him:
And Therefore resolves to send him back to his master, but withal Desires, and pleads hard that he may be courteously received and entertained by him:
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And then immediately follow the words read unto you, For perhaps he therefore, &c. Which words may be conceived to have a double reference, either to those requests that Paul makes on Onesimus behalfe to his Master, ver. 10. & 12. or else to the words immediately fore-going, ver. 14. They will very well sute both these references;
And then immediately follow the words read unto you, For perhaps he Therefore, etc. Which words may be conceived to have a double Referente, either to those requests that Paul makes on Onesimus behalf to his Master, ver. 10. & 12. or Else to the words immediately foregoing, ver. 14. They will very well suit both these references;
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If you take them in reference to those requests the Apostle makes for Onesimus, to Philemon, ver. 10. I beseech thee for my son Onesimus, &c. thou therefore receive him that is mine own bowels, &c. then they must be conceived as a reason or ground to second and strengthen those his requests:
If you take them in Referente to those requests the Apostle makes for Onesimus, to Philemon, ver. 10. I beseech thee for my son Onesimus, etc. thou Therefore receive him that is mine own bowels, etc. then they must be conceived as a reason or ground to second and strengthen those his requests:
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or deale any wayes the more hardly or harshly with him, because perhaps he departed from thee but for a season, &c. As if he had said, It is most likely, (and thou knowest nothing to the contrary,
or deal any ways the more hardly or harshly with him, Because perhaps he departed from thee but for a season, etc. As if he had said, It is most likely, (and thou Knowest nothing to the contrary,
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neither hast thou any sufficient ground to suspect or think any thing to the contrary) but that this parting of his from thee, (which now thou seest was but for a short time, scarce worth the speaking of) was intended by God, (and accordingly permitted by him) as a means or occasion to make him thine, seven times more then ever,
neither haste thou any sufficient ground to suspect or think any thing to the contrary) but that this parting of his from thee, (which now thou See was but for a short time, scarce worth the speaking of) was intended by God, (and accordingly permitted by him) as a means or occasion to make him thine, seven times more then ever,
It is a great and effectuall argument, reached (as it were) by the hand of God himselfe from heaven, to perswade any man, willingly and freely to passe by any offence committed against him,
It is a great and effectual argument, reached (as it were) by the hand of God himself from heaven, to persuade any man, willingly and freely to pass by any offence committed against him,
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By the force of this Argument (we know) Joseph was easily conquered and perswaded to forgive his brethren the sinne they committed against him in making merchandise of him to the Ishmaelites.
By the force of this Argument (we know) Joseph was Easily conquered and persuaded to forgive his brothers the sin they committed against him in making merchandise of him to the Ishmaelites.
And he comforted them, and spake kindly unto them, &c. Implying, that they had no cause to suspect or feare (as they did, ver: 15.) but that he should easily pardon and passe by that offence of theirs against him, out of which God had drawne so much glory and good unto him,
And he comforted them, and spoke kindly unto them, etc. Implying, that they had no cause to suspect or Fear (as they did, for: 15.) but that he should Easily pardon and pass by that offence of theirs against him, out of which God had drawn so much glory and good unto him,
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as they may be conceived a reason strengthning Pauls request to Philemon, on the behalfe of his servant, who had trespassed (and that with somewhat a high hand) against him.
as they may be conceived a reason strengthening Paul's request to Philemon, on the behalf of his servant, who had trespassed (and that with somewhat a high hand) against him.
But secondly, If they be taken in the later reference, viz. to the 14. ver. then they containe a reason of what Paul there saith, which is this, That without Philemons mind he would doe nothing, (meaning, about the detaining of Onesimus from him) because (saith he) it may be, that therefore he was parted for a season, that thou mightst receive him (or enjoy him) for ever. As if he should say, He would at no hand, by no means keep Onesimus now from him without his own free and voluntary motion,
But secondly, If they be taken in the later Referente, viz. to the 14. ver. then they contain a reason of what Paul there Says, which is this, That without Philemons mind he would do nothing, (meaning, about the detaining of Onesimus from him) Because (Says he) it may be, that Therefore he was parted for a season, that thou Mightest receive him (or enjoy him) for ever. As if he should say, He would At no hand, by no means keep Onesimus now from him without his own free and voluntary motion,
lest he might herein fight against a speciall intent and purpose of Gods providence towards Philemon in the departure of his servant from him, which (for ought he yet knew) might be this, that Philemon by means of his servants conversion might have a perpetuall comfort and blessing of him:
lest he might herein fight against a special intent and purpose of God's providence towards Philemon in the departure of his servant from him, which (for ought he yet knew) might be this, that Philemon by means of his Servants conversion might have a perpetual Comfort and blessing of him:
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Whereas if Philemon himselfe should desire, or were willing to part with him, this was a sign that God intended not this so much, as some other thing therein.
Whereas if Philemon himself should desire, or were willing to part with him, this was a Signen that God intended not this so much, as Some other thing therein.
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Perhaps, or it may be, that therefore he departed, or rather (as the word NONLATINALPHABET in the Originall signifieth) he was parted or separated from thee.
Perhaps, or it may be, that Therefore he departed, or rather (as the word in the Original signifies) he was parted or separated from thee.
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for so the word (in the Originall) sounds passively, NONLATINALPHABET, he was parted or separated, &c. Neither doth he speake any untruth in this more then in the other;
for so the word (in the Original) sounds passively,, he was parted or separated, etc. Neither does he speak any untruth in this more then in the other;
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for sinners are (in part, at least) passive in their sins, especially in those, to the practise and committing whereof, they are drawne by strength of tentation,
for Sinners Are (in part, At least) passive in their Sins, especially in those, to the practice and committing whereof, they Are drawn by strength of tentation,
Of which kind of sin, that (I conceive) is one speciall signe, (à posteriori) if it be disposed and ordered by God to some speciall and remarkable good,
Of which kind of since, that (I conceive) is one special Signen, (à posteriori) if it be disposed and ordered by God to Some special and remarkable good,
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then those particular sins, out of which God purposeth and intends to draw the greater and more remarkable good, in reason must be conceived to have more of his permission or sufferance in them.
then those particular Sins, out of which God Purposes and intends to draw the greater and more remarkable good, in reason must be conceived to have more of his permission or sufferance in them.
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or when his providence hath so contrived it and brought it to passe, that a man hath not one or two tentations or inducements upon him to commit a sin,
or when his providence hath so contrived it and brought it to pass, that a man hath not one or two tentations or inducements upon him to commit a since,
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and those (perhaps) of no great strength or importance, (which I conceive is an ordinary degree of tentation, whereby men are tempted to doe evill) but is compassed about (as it were) with tentations thereunto,
and those (perhaps) of no great strength or importance, (which I conceive is an ordinary degree of tentation, whereby men Are tempted to do evil) but is compassed about (as it were) with tentations thereunto,
and those violent, and strong, and full of importunity, so that which way soever he turnes him, hee meets with some thing or other that provokes him with a high hand to sin.
and those violent, and strong, and full of importunity, so that which Way soever he turns him, he meets with Some thing or other that provokes him with a high hand to since.
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And upon this ground (I conceive) it was, that Joseph went so far as he did, in acquiting his brethren from being active in that sin of theirs against him, in the place cited, Gen. 45.8.
And upon this ground (I conceive) it was, that Joseph went so Far as he did, in acquitting his brothers from being active in that since of theirs against him, in the place cited, Gen. 45.8.
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Now then ye sent mee not hither, &c. By the issue and event of that sin which they committed against him, which were so full of mercy and goodnesse both to himself and many others, Joseph was bold to goe very far in clearing the actors of it,
Now then you sent me not hither, etc. By the issue and event of that since which they committed against him, which were so full of mercy and Goodness both to himself and many Others, Joseph was bold to go very Far in clearing the actors of it,
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Thus then you see, how Paul casts this covering also over his son Onesimus nakednesse, to shadow and veile that, that his Master Philemon might not look too broad upon it, and (as it were) face to face:
Thus then you see, how Paul Cast this covering also over his son Onesimus nakedness, to shadow and veil that, that his Master Philemon might not look too broad upon it, and (as it were) face to face:
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he professeth himselfe to have been a blasphemer, a persecuter, an oppresser, yea the chiefe of sinners, 1 Tim. 1.13, 15. But I must not now stand upon this.
he Professes himself to have been a blasphemer, a Persecutor, an oppresser, yea the chief of Sinners, 1 Tim. 1.13, 15. But I must not now stand upon this.
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and no considerable time, (as the word often signifieth.) It follows, That thou mightst receive him for ever, NONLATINALPHABET, that is, (word for word) that thou mayst receive him perpetuall, or eternall.
and no considerable time, (as the word often signifies.) It follows, That thou Mightest receive him for ever,, that is, (word for word) that thou Mayest receive him perpetual, or Eternal.
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And according to this interpretation, the meaning is, That Philemon might now receive his servant, (being made a partaker of like precious faith with him ) as one that should be an everlasting companion and associate for him, in whom he might have comfort for ever.
And according to this Interpretation, the meaning is, That Philemon might now receive his servant, (being made a partaker of like precious faith with him) as one that should be an everlasting Companion and associate for him, in whom he might have Comfort for ever.
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yet I rather conceive it to be meant of an improper or temporall perpetuity, a this-worlds perpetuity, a continuance commensurable to the duration of this present life, (such as the Scripture often speaks of, under the notion,
yet I rather conceive it to be meant of an improper or temporal perpetuity, a this-worlds perpetuity, a Continuance commensurable to the duration of this present life, (such as the Scripture often speaks of, under the notion,
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That is, that by the means of that grace, and work of conversion wrought in him in the time of his absence from thee, thou mightst have a servant of him according to thine owne hearts desire,
That is, that by the means of that grace, and work of conversion wrought in him in the time of his absence from thee, thou Mightest have a servant of him according to thine own hearts desire,
and is also a spirituall bond and obligation upon him, to continue in those families, and with those Masters, where God is worshiped in spirit and truth.
and is also a spiritual bound and obligation upon him, to continue in those families, and with those Masters, where God is worshipped in Spirit and truth.
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But this is that the Apostlein this reasoning of his evidently supposeth, and without which that which he here affirmeth, will not hang together, (as in reasoning one truth should upon another) that a true worke of conversion in a servant, is in it selfe,
But this is that the Apostle in this reasoning of his evidently Supposeth, and without which that which he Here Affirmeth, will not hang together, (as in reasoning one truth should upon Another) that a true work of conversion in a servant, is in it self,
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and where some weighty and materiall occasion doth not rise up against it to hinder it, a proper or direct cause or ground of this continuance and firme abiding with such a master, who is a true worshipper of the true God.
and where Some weighty and material occasion does not rise up against it to hinder it, a proper or Direct cause or ground of this Continuance and firm abiding with such a master, who is a true worshipper of the true God.
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OUt of the great variety of Doctrines, and points of observation, that might readily be raised from this Scripture, I shall content my selfe (for the present) with this one, which both containes the best of the strength and substance of the words,
OUt of the great variety of Doctrines, and points of observation, that might readily be raised from this Scripture, I shall content my self (for the present) with this one, which both contains the best of the strength and substance of the words,
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or not mad once, will alwayes be foolish. One houres madnesse (sometimes) by the over-ruling providence of God, may be a means of many yeares sobriety and wisdome after.
or not mad once, will always be foolish. One hours madness (sometime) by the overruling providence of God, may be a means of many Years sobriety and Wisdom After.
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That when God by any speciall hand of his Providence, whether permissive or operative, takes from you any comfort or contentment, which (for the present) you did enjoy, his intent is not alwayes to cut you off utterly from such a possession,
That when God by any special hand of his Providence, whither permissive or operative, Takes from you any Comfort or contentment, which (for the present) you did enjoy, his intent is not always to Cut you off utterly from such a possession,
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It is true sometimes on the other hand (if we speak of this worlds mercies and contentments onely) God smites with a dead hand, (as we say) hee takes away, and never restoreth againe;
It is true sometime on the other hand (if we speak of this world's Mercies and contentment's only) God smites with a dead hand, (as we say) he Takes away, and never restoreth again;
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But yet thus far, and in this sense, the Doctrine will be found of a generall and universall truth, (as concerning the children of God) that God never strips them naked of any of the good things of this life,
But yet thus Far, and in this sense, the Doctrine will be found of a general and universal truth, (as Concerning the children of God) that God never strips them naked of any of the good things of this life,
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But the Doctrine not being propounded in this latitude and extent, we shall not need to straine our selves to carry our proofes and demonstrations of it so high.
But the Doctrine not being propounded in this latitude and extent, we shall not need to strain our selves to carry our proofs and demonstrations of it so high.
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Therefore let us (in the first place) consider, whether the Scriptures elsewhere doe not give a liberall and full testimony to it, as it was propounded:
Therefore let us (in the First place) Consider, whither the Scriptures elsewhere do not give a liberal and full testimony to it, as it was propounded:
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except he gives us the very selfe same thing, the same under all circumstances, the same as Abram and Abraham, or as Jacob and Israel were the same persons:
except he gives us the very self same thing, the same under all Circumstances, the same as Abram and Abraham, or as Jacob and Israel were the same Persons:
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if it be the same in kind, or if the tast and relish, if the sweetnesse and contentment be the same in that which is restored or given, with that which was in the thing taken from us.
if it be the same in kind, or if the taste and relish, if the sweetness and contentment be the same in that which is restored or given, with that which was in the thing taken from us.
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As for example, we make account that God did as truly restore unto Job the children he had taken from him, in those that were afterwards given unto him,
As for Exampl, we make account that God did as truly restore unto Job the children he had taken from him, in those that were afterwards given unto him,
Secondly, when I say, that God many times restores a thing taken from us upon better termes then we held and enjoyed it before, I doe not mean, that alwayes when this is done and performed by God, that the change or betternesse of the condition shall necessarily be in the thing,
Secondly, when I say, that God many times restores a thing taken from us upon better terms then we held and enjoyed it before, I do not mean, that always when this is done and performed by God, that the change or betterness of the condition shall necessarily be in the thing,
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But the truth of the doctrine will stand, and be sufficiently cleared in this, if it be found that the parties or persons to whom God shall restore any comfort, that was out of their hands for a time, shall enjoy and stand possessed of the comfort so restored upon better termes,
But the truth of the Doctrine will stand, and be sufficiently cleared in this, if it be found that the parties or Persons to whom God shall restore any Comfort, that was out of their hands for a time, shall enjoy and stand possessed of the Comfort so restored upon better terms,
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whether it be in respect of a more firme and stable possession of it, or whether in respect of a more sweet and comfortable enjoying of it, or otherwise:
whither it be in respect of a more firm and stable possession of it, or whither in respect of a more sweet and comfortable enjoying of it, or otherwise:
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Yea it may come to passe (at least in some of these respects) by the gracious and free dispensation of God, without any (sensible) change or alteration for the better, either in the one or in the other.
Yea it may come to pass (At least in Some of these respects) by the gracious and free Dispensation of God, without any (sensible) change or alteration for the better, either in the one or in the other.
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As for example, God may take away a child from the parents at a yeare or two, &c. and restore or repair this losse in another, which shall live and stand by them all their dayes,
As for Exampl, God may take away a child from the Parents At a year or two, etc. and restore or repair this loss in Another, which shall live and stand by them all their days,
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NOw then for the truth of the doctrine, that God doth not onely give and take away, (as Job sometimes said, The Lord hath given, and the Lord hath taken away, Job 1.21.) but sometimes takes away, and then gives againe;
NOw then for the truth of the Doctrine, that God does not only give and take away, (as Job sometime said, The Lord hath given, and the Lord hath taken away, Job 1.21.) but sometime Takes away, and then gives again;
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Our first parents, Adam and Eve, received a fore wound in their outward comforts, when God deprived them of their best son Abel, in suffering Cain to rise up against him and slay him, Gen. 4.8.
Our First Parents, Adam and Eve, received a before wound in their outward comforts, when God deprived them of their best son Abel, in suffering Cain to rise up against him and slay him, Gen. 4.8.
as plainly appears from ver. 25. & 26. where Eve, upon the birth of Seth, (another son that God now gave her) speaks with a kind of Propheticall spirit, thus:
as plainly appears from for. 25. & 26. where Eve, upon the birth of Seth, (Another son that God now gave her) speaks with a kind of Prophetical Spirit, thus:
God had no intent to have bestowed this son upon her, who was not onely a good son, fearing God, (as Abel did) but in processe of time, brought more outward comfort unto them,
God had no intent to have bestowed this son upon her, who was not only a good son, fearing God, (as Abel did) but in process of time, brought more outward Comfort unto them,
For as Luther conceives, Noah was the greatest Martyr that ever was, having a whole world (in a manner) of wicked persons and persecuters upon him at once.
For as Luther conceives, Noah was the greatest Martyr that ever was, having a Whole world (in a manner) of wicked Persons and persecuters upon him At once.
Now God took the world out of his hand and possession (as it were) for a season, that he might wash it and cleanse it from the filthinesse and abominations of it,
Now God took the world out of his hand and possession (as it were) for a season, that he might wash it and cleanse it from the filthiness and abominations of it,
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When Abrahams kinsman (Lot) was taken prisoner by those Kings mentioned Gen. 14.1. doubtlesse the body of Abrahams portion in the world was maimed in one of the principall members or limbs of it;
When Abrahams kinsman (Lot) was taken prisoner by those Kings mentioned Gen. 14.1. doubtless the body of Abrahams portion in the world was maimed in one of the principal members or limbs of it;
but it proved an occasion unto him of injoying his kinsman upon the rescue and victorie that God gave him, doubtlesse with more comfort and contentment then ever he did before,
but it proved an occasion unto him of enjoying his kinsman upon the rescue and victory that God gave him, doubtless with more Comfort and contentment then ever he did before,
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I cannot passe by the famous and well known history of Iob, whose nakednesse being stript (as it were) to the very latchet of his shoe of all outward supports and comforts in the world, God turned into a happy condition of lifting up his head higher in all manner of worldly comforts then before:
I cannot pass by the famous and well known history of Job, whose nakedness being stripped (as it were) to the very latchet of his shoe of all outward supports and comforts in the world, God turned into a happy condition of lifting up his head higher in all manner of worldly comforts then before:
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And concerning this latter race of Iobs daughters, which were (in effect) but the former restored unto him with advantage, it is expresly said, Iob 42.15. That in all the Land were no women found so faire as the daughters of Iob:
And Concerning this latter raze of Jobs daughters, which were (in Effect) but the former restored unto him with advantage, it is expressly said, Job 42.15. That in all the Land were no women found so fair as the daughters of Job:
And for some testimony that they were faire inwardly in the heart, as well as in the face outwardly, it followes in the same verse, that Iob their father gave them an inheritance among their brethren:
And for Some testimony that they were fair inwardly in the heart, as well as in the face outwardly, it follows in the same verse, that Job their father gave them an inheritance among their brothers:
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Which shews, that he loved them dearly, and took great contentment in them; otherwise it was altogether a very unusuall thing for daughters to inherit with the sons:
Which shows, that he loved them dearly, and took great contentment in them; otherwise it was altogether a very unusual thing for daughters to inherit with the Sons:
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Many other examples and Scriptures discharged from this service, I onely mention further (in two words) one instance, which rejoyceth as much over the point in hand to confirme it, as any of the other:
Many other Examples and Scriptures discharged from this service, I only mention further (in two words) one instance, which Rejoiceth as much over the point in hand to confirm it, as any of the other:
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God made this sad and heavy losse to his people for the time, a blessed occasion and opportunity to restore againe all to them, upon better termes (in many respects) then they possest them before,
God made this sad and heavy loss to his people for the time, a blessed occasion and opportunity to restore again all to them, upon better terms (in many respects) then they possessed them before,
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namely, in the gift of the holy Ghost, poured out so abundantly upon them, as himselfe expresly certifieth them, Ioh. 16.7. Neverthelesse I tell you the truth, it is expedient for you that I goe away;
namely, in the gift of the holy Ghost, poured out so abundantly upon them, as himself expressly certifieth them, John 16.7. Nevertheless I tell you the truth, it is expedient for you that I go away;
For why may wee not conceive, that it may in spirituall and soule-distempers be, as it is in those of the body? Curantur dubii medicis majoribus aegri:
For why may we not conceive, that it may in spiritual and Soul-distempers be, as it is in those of the body? Curantur dubii medicis majoribus Sick:
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And as it is among Physitians and Chirurgions for the outward man, some have a peculiar gift of skill and dexterity to deale in one kind of disease or malady above others,
And as it is among Physicians and Chirurgeons for the outward man, Some have a peculiar gift of skill and dexterity to deal in one kind of disease or malady above Others,
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and are (generally) more prosperous and successefull in their profession, when they fall upon cures of most sympathie & agreement with the proper excellencie of their skil:
and Are (generally) more prosperous and successful in their profession, when they fallen upon cures of most Sympathy & agreement with the proper excellency of their skill:
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So is it nothing improbable, but that among the spiritual Physitians of the inward man, there may be such a diversitie of spirituall abilities and gifts found, which answers the variety and differing natures of those severall cords of vanity, wherein Satan binds men fast in an estate of unregeneratenesse,
So is it nothing improbable, but that among the spiritual Physicians of the inward man, there may be such a diversity of spiritual abilities and Gifts found, which answers the variety and differing nature's of those several cords of vanity, wherein Satan binds men fast in an estate of unregeneratenesse,
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As on the other hand, you may find another Minister venterous, and even triumphantly successefull in casting out another kind of devils, whose skill and power may be resisted,
As on the other hand, you may find Another Minister venturous, and even triumphantly successful in casting out Another kind of Devils, whose skill and power may be resisted,
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Now it might so be, that the cure of Onesimus his soule, being yet in the gall of bitternesse, required that peculiarity of soulsaving wisdome to effect it, which reigned in Paul above all his fellowes.
Now it might so be, that the cure of Onesimus his soul, being yet in the Gall of bitterness, required that peculiarity of Soul-saving Wisdom to Effect it, which reigned in Paul above all his Fellows.
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So if God had not bereaved Iacob, and gotten Ioseph from his side, and out of his custody, his providence had not had that scope and liberty of occasions and opportunities to play about upon,
So if God had not bereft Iacob, and got Ioseph from his side, and out of his custody, his providence had not had that scope and liberty of occasions and opportunities to play about upon,
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and not been cut off (as it were) from his fathers house, it is like his father would never have put him to eat husks with the swine, would never have thought that God had sanctified these for a rod of correction to reclaime him,
and not been Cut off (as it were) from his Father's house, it is like his father would never have put him to eat husks with the Swine, would never have Thought that God had sanctified these for a rod of correction to reclaim him,
Therefore for his recovery, and the enlargement of his fathers joy and comfort in him, God was pleased by a speciall providence to get him into a far countrey, far enough off from his fathers house.
Therefore for his recovery, and the enlargement of his Father's joy and Comfort in him, God was pleased by a special providence to get him into a Far country, Far enough off from his Father's house.
and greater and more gracious things for us, then otherwise (speaking of his ordinary power he puts forth in the course of his providence) he could doe.
and greater and more gracious things for us, then otherwise (speaking of his ordinary power he puts forth in the course of his providence) he could do.
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The Scripture speaking of this power which God erects and sets forth in ordinary dispensation, still measures and judges of it by the strength and inclination of his will, to doe any thing:
The Scripture speaking of this power which God erects and sets forth in ordinary Dispensation, still measures and judges of it by the strength and inclination of his will, to do any thing:
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So is it as true of God, that his mind and will is a thousand times more himselfe (at least concernes the creature a thousand times more) then his power,
So is it as true of God, that his mind and will is a thousand times more himself (At least concerns the creature a thousand times more) then his power,
because his power will neither do good nor evill, except his will leads it forth, and sets it on work. Thus Mark 6.5. it is said of our Saviour Christ, that in his owne countrey, and among his owne kindred, he could doe no great works;
Because his power will neither do good nor evil, except his will leads it forth, and sets it on work. Thus Mark 6.5. it is said of our Saviour christ, that in his own country, and among his own kindred, he could do no great works;
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and reasons, and considerations sutable to his wisdome, that should have inclined or strengthned his will, to have made use of his power in such a way:
and Reasons, and considerations suitable to his Wisdom, that should have inclined or strengthened his will, to have made use of his power in such a Way:
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So that now, when in this reason wee affirme, that God by depriving us for a time of many mercies and comforts, may strengthen his hand to doe greater and more gracious things for us;
So that now, when in this reason we affirm, that God by depriving us for a time of many Mercies and comforts, may strengthen his hand to do greater and more gracious things for us;
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and considerations, and inducements to incline and strengthen his will, for a fuller, and freer, and more liberall use of his power to doe us good. As,
and considerations, and inducements to incline and strengthen his will, for a fuller, and freer, and more liberal use of his power to do us good. As,
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First, when the creature is low, and destitute of help and other supports, this is one reason (especially in consort and conjunction) assisting and strengthning the will of God, to exercise his power for the raising and lifting him up againe.
First, when the creature is low, and destitute of help and other supports, this is one reason (especially in consort and conjunction) assisting and strengthening the will of God, to exercise his power for the raising and lifting him up again.
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then ever he sate on before. The former appeares, James 5.11. the latter, Job 42.10, 12. This rule must be remembred and taken along with us in all the particulars of this reason.
then ever he sat on before. The former appears, James 5.11. the latter, Job 42.10, 12. This Rule must be remembered and taken along with us in all the particulars of this reason.
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Thirdly, another motive that ariseth upon the will of God, by occasion of his servants deprivation of their comforts for a time, to strengthen it for their restauration,
Thirdly, Another motive that arises upon the will of God, by occasion of his Servants deprivation of their comforts for a time, to strengthen it for their restauration,
and that with advantage, is, their humiliation, or their humbling themselves under the mighty hand of God, (as Peter saith) that is, the taking the opportunity and advantage (as it were) of the hand of God.
and that with advantage, is, their humiliation, or their humbling themselves under the mighty hand of God, (as Peter Says) that is, the taking the opportunity and advantage (as it were) of the hand of God.
and to lay hold of every spirituall reason, and every consideration that they can meet with from the one end of the heaven of the Scriptures even unto the other,
and to lay hold of every spiritual reason, and every consideration that they can meet with from the one end of the heaven of the Scriptures even unto the other,
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and to presse them into this service and warfare, to assist them against that great and dangerous enemie of their peace, both present and future, those high thoughts of themselves, within them, which lift up themselves against that knowledg of God, which should lay them low,
and to press them into this service and warfare, to assist them against that great and dangerous enemy of their peace, both present and future, those high thoughts of themselves, within them, which lift up themselves against that knowledge of God, which should lay them low,
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and to set him higher in his condition then ever he was before, as Peter expresly implyeth in the place glanced at, 1 Pet. 5.6. Humble your selves under the mighty hand of God, that he may exalt you (or lift you up) in due time. In which words I would have you to observe two things (especially) which are for our purpose.
and to Set him higher in his condition then ever he was before, as Peter expressly Implies in the place glanced At, 1 Pet. 5.6. Humble your selves under the mighty hand of God, that he may exalt you (or lift you up) in due time. In which words I would have you to observe two things (especially) which Are for our purpose.
First, that there is an equitie or proportion, which God himselfe acknowledgeth, and graciously submits himselfe unto in the course of his providence, betweene the creatures being humbled or abased before him,
First, that there is an equity or proportion, which God himself acknowledgeth, and graciously submits himself unto in the course of his providence, between the creatures being humbled or abased before him,
Therefore somewhat there is in the humiliation of the creature, which so suteth and complyeth with the wisdome and righteousnesse of God, that he is pleased still to interpret & take it for a meet foundation for himself, to raise a gracious building upon, a higher and farther inlargement of the creatures joy and comfort, that hath been so humbled:
Therefore somewhat there is in the humiliation of the creature, which so suits and complyeth with the Wisdom and righteousness of God, that he is pleased still to interpret & take it for a meet Foundation for himself, to raise a gracious building upon, a higher and farther enlargement of the creatures joy and Comfort, that hath been so humbled:
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And this is the second thing I would have likewise observed, that the return of God to his creature, man or woman, upō or after their humiliation, is stil (at least for the most part it is) with a greater abundance of peace and comfort,
And this is the second thing I would have likewise observed, that the return of God to his creature, man or woman, upon or After their humiliation, is still (At least for the most part it is) with a greater abundance of peace and Comfort,
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When the uncleane spirit departs from a man, and returns againe, he brings seven spirits worse then himselfe, (saith our Saviour, Mat. 12.43.) and the end of that man is worse then his beginning.
When the unclean Spirit departs from a man, and returns again, he brings seven spirits Worse then himself, (Says our Saviour, Mathew 12.43.) and the end of that man is Worse then his beginning.
when he returns againe, he usually brings seven consolations with him better then the former, and the end of such a man is much better then his beginning.
when he returns again, he usually brings seven consolations with him better then the former, and the end of such a man is much better then his beginning.
This is a third motive arising upon the losse or deprivation of some comfort, and strengthning the hand of God to doe greater things for us then he had done before.
This is a third motive arising upon the loss or deprivation of Some Comfort, and strengthening the hand of God to do greater things for us then he had done before.
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A fourth motive in this case, tending the same way, may be the awakening of the principles of that spirituall wisdome in man, which teacheth him not to rest or stay himselfe upon the broken reed of the creature,
A fourth motive in this case, tending the same Way, may be the awakening of the principles of that spiritual Wisdom in man, which Teaches him not to rest or stay himself upon the broken reed of the creature,
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The first thing I suppose, is, that there may be principles of that spirituall wisdome I speake of in men, which may for a time (yea and sometimes for a long time) lie (as it were) afleep in their breasts,
The First thing I suppose, is, that there may be principles of that spiritual Wisdom I speak of in men, which may for a time (yea and sometime for a long time) lie (as it were) afleep in their breasts,
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and I conceive it will easily be granted, or else more might have been said for the proofe of it, viz. that there may be principles of a spirituall and sound wisdome in a man, which for a time may be like those labourers that stood idle in the market place,
and I conceive it will Easily be granted, or Else more might have been said for the proof of it, viz. that there may be principles of a spiritual and found Wisdom in a man, which for a time may be like those labourers that stood idle in the market place,
and sloth, may be (and frequently is) awakened, called up, and set to work, by some rod of chastisement upon us, by some such touch of the hand of God upon something that we have,
and sloth, may be (and frequently is) awakened, called up, and Set to work, by Some rod of chastisement upon us, by Some such touch of the hand of God upon something that we have,
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I onely mention that Scripture, you know well already for the proofe of it, Hos. 5.15. In their affliction they will seek me early, or diligently, as the former Translation read it.
I only mention that Scripture, you know well already for the proof of it, Hos. 5.15. In their affliction they will seek me early, or diligently, as the former translation read it.
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As long as the world stood by them, the love of God was but an impertinencie, a matter of spare thoughts, &c. Now God to awaken them out of this sinfull sleep, threatens to strike their props from under them,
As long as the world stood by them, the love of God was but an impertinency, a matter of spare thoughts, etc. Now God to awaken them out of this sinful sleep, threatens to strike their props from under them,
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Upon which fall of theirs, he tels his Prophet, that they will be awakened, and will fall to doe that which is the greatest wisdome under heaven to doe, to seek God early, (or diligently) that is, to seek his love or his favour:
Upon which fallen of theirs, he tells his Prophet, that they will be awakened, and will fallen to do that which is the greatest Wisdom under heaven to do, to seek God early, (or diligently) that is, to seek his love or his favour:
and John tels us, that God is love, &c. Meaning (haply) by this expression, that he is never himselfe, (as we use to speak) i. never that which he desires and delights to be above all other expressions of himselfe to the creature,
and John tells us, that God is love, etc. Meaning (haply) by this expression, that he is never himself, (as we use to speak) i. never that which he Desires and delights to be above all other expressions of himself to the creature,
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This is the second thing I suppose, that a tryall or affliction, by the losse and deprivation of some of our comforts, is often an awakening of those principles in a man, which before were as good as buried in a profound security.
This is the second thing I suppose, that a trial or affliction, by the loss and deprivation of Some of our comforts, is often an awakening of those principles in a man, which before were as good as buried in a profound security.
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Now these two things supposed, I affirme, that this awakening of that spirituall wisdome in a man, which teacheth him to trust neither in uncertain riches, (as Paul speaks) nor in uncertaine friends,
Now these two things supposed, I affirm, that this awakening of that spiritual Wisdom in a man, which Teaches him to trust neither in uncertain riches, (as Paul speaks) nor in uncertain Friends,
nor in uncertain credit, nor in any thing that hath any communion with uncertainty, but in the living God onely, is another motive strengthning the hand of God, to cast upon such a man a greater proportion of outward comforts,
nor in uncertain credit, nor in any thing that hath any communion with uncertainty, but in the living God only, is Another motive strengthening the hand of God, to cast upon such a man a greater proportion of outward comforts,
We see here, 1. that the end of this dispensation of God towards the people in the wildernesse, in feeding them with Manna, which was first to humble them,
We see Here, 1. that the end of this Dispensation of God towards the people in the Wilderness, in feeding them with Manna, which was First to humble them,
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But secondly, that is observable here also, that before God saw it meet to doe them this good in their latter end, he must first humble them and prove them.
But secondly, that is observable Here also, that before God saw it meet to do them this good in their latter end, he must First humble them and prove them.
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But what was this humbling and proving them? or wherein did this consist? This may be conceived in part, by the means which God here is said to have used for their humbling and proving.
But what was this humbling and proving them? or wherein did this consist? This may be conceived in part, by the means which God Here is said to have used for their humbling and proving.
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He did not sustain them in a way of ordinary providence by the encrease and fruits of the earth, which are reaped & gathered into barns, and laid up in store;
He did not sustain them in a Way of ordinary providence by the increase and fruits of the earth, which Are reaped & gathered into Barns, and laid up in store;
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As on the contrary, to have great matters in the world beforehand large fields, great barnes, fruitfull vineyards, great heaps of thick clay, (as the Prophet speaks) out of which they conceive they may be their owne carvers,
As on the contrary, to have great matters in the world beforehand large fields, great Barns, fruitful vineyards, great heaps of thick clay, (as the Prophet speaks) out of which they conceive they may be their own carvers,
when, and what, and as much as they please, is of very dangerous, and (for the most part) of pernicious consequence, to lift up the minds of men to their destruction.
when, and what, and as much as they please, is of very dangerous, and (for the most part) of pernicious consequence, to lift up the minds of men to their destruction.
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And accordingly Paul joynes high-mindednesse and trusting in riches together, as being birds of a feather, (as wee say) and one occasioned (as it were) and begotten of the other:
And accordingly Paul joins high-mindedness and trusting in riches together, as being Birds of a feather, (as we say) and one occasioned (as it were) and begotten of the other:
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And this they were taught yet with more authority and power, (I meane, an intire and close dependance upon God) in that God did not onely feed them frō hand to mouth, (as wee said) not suffering them to have any thing at all before hand whereon to depend,
And this they were taught yet with more Authority and power, (I mean, an entire and close dependence upon God) in that God did not only feed them from hand to Mouth, (as we said) not suffering them to have any thing At all before hand whereon to depend,
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So that there was no ground why they should fear to make their dependance upon him with as much assurance and confidence when all these were cut off from them,
So that there was no ground why they should Fear to make their dependence upon him with as much assurance and confidence when all these were Cut off from them,
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How, or in what respect did God prove them in this case? or how was this proving of them any ground or meanes why God should do them that good in their latter end, which we spake of?
How, or in what respect did God prove them in this case? or how was this proving of them any ground or means why God should do them that good in their latter end, which we spoke of?
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I answer as briefly as I can, that God by such a way of nurturing them in the wilderness, (as was described) used the strongest and most effectuall means that can be conceived, to draw out into act and exercise, any good that was in them in this kind, (if there were any at all,
I answer as briefly as I can, that God by such a Way of nurturing them in the Wilderness, (as was described) used the Strongest and most effectual means that can be conceived, to draw out into act and exercise, any good that was in them in this kind, (if there were any At all,
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if there were but the feeblest inclination or disposition towards, or the smallest beginnings of a dependance upon God in thē, such a gracious discipline and course of nurture as this was, must needs awaken, cherish and strengthen it.
if there were but the feeblest inclination or disposition towards, or the Smallest beginnings of a dependence upon God in them, such a gracious discipline and course of nurture as this was, must needs awaken, cherish and strengthen it.
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And thus God is said to have proved, that is, (upon the matter) to have improved his people, of potentiall beleevers (as it were) to have made them beleevers in act and in full exercise, to have made those things strong in them, which otherwise were but weak,
And thus God is said to have proved, that is, (upon the matter) to have improved his people, of potential believers (as it were) to have made them believers in act and in full exercise, to have made those things strong in them, which otherwise were but weak,
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Onely that would here be added and considered, that this proving of the people of Israel in the wildernesse, by the means aforesaid, was not such a proving of their faith as Abraham was proved with, in the offering his son Isaac, Gen. 22. God did not prove Abraham, to see whether he had any faith or no;
Only that would Here be added and considered, that this proving of the people of Israel in the Wilderness, by the means aforesaid, was not such a proving of their faith as Abraham was proved with, in the offering his son Isaac, Gen. 22. God did not prove Abraham, to see whither he had any faith or no;
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any inclination, or capacity (as it were) to beleeve, whether by any discipline and nurture, that which was gracious, genuine and effectuall, they might be brought to beleeve,
any inclination, or capacity (as it were) to believe, whither by any discipline and nurture, that which was gracious, genuine and effectual, they might be brought to believe,
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The proof of the former is most effectually done and put home, when the means and course that are taken about the teaching him, are such as are most apt,
The proof of the former is most effectually done and put home, when the means and course that Are taken about the teaching him, Are such as Are most apt,
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and proper, and rationall, to draw out the weakest and meanest capacity that way, and there may be a capacity in this kind, which yet may never come to its improvement, through defect in nurture, and method in teaching:
and proper, and rational, to draw out the Weakest and Meanest capacity that Way, and there may be a capacity in this kind, which yet may never come to its improvement, through defect in nurture, and method in teaching:
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and yet not act or work any thing, and which are usually awakened by afflictions, is a speciall motive to strengthen the hand of God, to doe him good in more abundance afterwards.
and yet not act or work any thing, and which Are usually awakened by afflictions, is a special motive to strengthen the hand of God, to do him good in more abundance afterwards.
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The fift and last motive we shall now mention, (though severall others might be added) is of some affinitie with the former, but yet not the same: The thing is this:
The fift and last motive we shall now mention, (though several Others might be added) is of Some affinity with the former, but yet not the same: The thing is this:
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Many times by the meanes of some tryall of affliction, by the deprivation and losse of some comfort for the present, a man is made partaker with God in his holinesse, (as the Apostles expression is) That is, comes to attaine a more full and perfect similitude and likenesse with God, in respect of his holinesse;
Many times by the means of Some trial of affliction, by the deprivation and loss of Some Comfort for the present, a man is made partaker with God in his holiness, (as the Apostles expression is) That is, comes to attain a more full and perfect similitude and likeness with God, in respect of his holiness;
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and this increase and growth in holinesse, is a motive also to strengthen the hand of God, (as hath been declared) to doe greater and more gracious things for him afterwards.
and this increase and growth in holiness, is a motive also to strengthen the hand of God, (as hath been declared) to do greater and more gracious things for him afterwards.
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That the cup of affliction hath a purging operation upon sin and uncleannesse, and a corroborating and strengthning vertue in respect of holinesse, is evident from that Scripture, Heb. 12.10. For they verily chastened us for their owne pleasure:
That the cup of affliction hath a purging operation upon since and uncleanness, and a corroborating and strengthening virtue in respect of holiness, is evident from that Scripture, Hebrew 12.10. For they verily chastened us for their own pleasure:
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For otherwise, those that are the children of God, of whose chastisement onely he here speaks, have in some degree, communion and fellowship with him in his holinesse already.
For otherwise, those that Are the children of God, of whose chastisement only he Here speaks, have in Some degree, communion and fellowship with him in his holiness already.
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So God may give ungodly men & reprobates their portions in the world, whilst they are in the midst of their spirituall uncleannesse and profanenesse, & all manner of abominations;
So God may give ungodly men & Reprobates their portions in the world, while they Are in the midst of their spiritual uncleanness and profaneness, & all manner of abominations;
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CAP. V. Wherein two Corollaries are drawne from the Doctrine, by way of Instruction. PRoceed we to the Use and Application of the Point, which is threefold;
CAP. V. Wherein two Corollaries Are drawn from the Doctrine, by Way of Instruction. PRoceed we to the Use and Application of the Point, which is threefold;
and administration of the worlds affairs, the method wherein he is wont to bring most of his greatest ends about, which is by turning himselfe cleane aside,
and administration of the world's affairs, the method wherein he is wont to bring most of his greatest ends about, which is by turning himself clean aside,
but even so long, till there was no hope (according to the rules and experience of nature) on either side, that ever child should have beene borne of them.
but even so long, till there was no hope (according to the rules and experience of nature) on either side, that ever child should have been born of them.
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So when he had projected Josephs great honour, and exaltation in the world, and was now about to effect it, what course doth he take? doth he carry him presently into Pharaohs Court,
So when he had projected Josephs great honour, and exaltation in the world, and was now about to Effect it, what course does he take? does he carry him presently into Pharaohs Court,
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and there cause Pharaoh to take liking of him, and so to advance him without more adoe? No, we know he took such a course with him, (I meane with Joseph ) as if he had meant he should never have risen higher then the dust of the earth,
and there cause Pharaoh to take liking of him, and so to advance him without more ado? No, we know he took such a course with him, (I mean with Joseph) as if he had meant he should never have risen higher then the dust of the earth,
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but men and Devils, and who would, might serve themselves of him, and do with him what they listed, (as it is said they did with John the Baptist, Mat. 17.17.) or as a man doth with a dish which he wipes and turns upside down, (as the Scripture speaks) They took a course with him (the likeliest in reason) to keep him sure enough out of heaven for one while:
but men and Devils, and who would, might serve themselves of him, and do with him what they listed, (as it is said they did with John the Baptist, Mathew 17.17.) or as a man does with a dish which he wipes and turns upside down, (as the Scripture speaks) They took a course with him (the likeliest in reason) to keep him sure enough out of heaven for one while:
The life, and salvation, and the everlasting glory of his Saints and servants now on earth, work at this day in the same method and course of providence;
The life, and salvation, and the everlasting glory of his Saints and Servants now on earth, work At this day in the same method and course of providence;
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he is about to give them equality with his Angels, and here he suffers them to be trodden and trampled under foot with the pride and insolency of the world,
he is about to give them equality with his Angels, and Here he suffers them to be trodden and trampled under foot with the pride and insolency of the world,
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and their faces to be covered with shame and contempt, suffers them to wrastle with a thousand infirmities, poverty, hunger, cold, nakednesse, imprisonment, sicknesse, death, with the grave, rottennesse, worms, dust,
and their faces to be covered with shame and contempt, suffers them to wrestle with a thousand infirmities, poverty, hunger, cold, nakedness, imprisonment, sickness, death, with the grave, rottenness, worms, dust,
Secondly, if God sometimes makes the losse of a present comfort, an occasionall means of restoring the same again in due time upon better terms, and with advantage;
Secondly, if God sometime makes the loss of a present Comfort, an occasional means of restoring the same again in due time upon better terms, and with advantage;
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when any of the stars fall out of the firmament of our present prosperity, when our outward mercies and comforts are diminished more or lesse, in one kind or other, this is no sign at all, that God is angry with us,
when any of the Stars fallen out of the firmament of our present Prosperity, when our outward Mercies and comforts Are diminished more or less, in one kind or other, this is no Signen At all, that God is angry with us,
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God may heap such sorrows as these upon our heads, and make our losses in this kind like the waves of the Sea (as he did by Job ) one driving another forward,
God may heap such sorrows as these upon our Heads, and make our losses in this kind like the waves of the Sea (as he did by Job) one driving Another forward,
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but to recompence what he hath taken from us with increase, to render us our owne double (it may be threefold) into our bosomes, there is no more signe or relish of anger or hatred in the one, then in the other:
but to recompense what he hath taken from us with increase, to render us our own double (it may be threefold) into our bosoms, there is no more Signen or relish of anger or hatred in the one, then in the other:
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But perhaps you will here object that of David, that foolish men are plagued (or afflicted) for their offences, and for their iniquities: And if we be smitten of God for our sinnes, can we have any ground to thinke or hope he doth it in love?
But perhaps you will Here Object that of David, that foolish men Are plagued (or afflicted) for their offences, and for their iniquities: And if we be smitten of God for our Sins, can we have any ground to think or hope he does it in love?
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As if he had said, the world of all other things can least endure, that the servants of God should pretend any trust or affiance in him, or that they should live by any dependance upon him, that they should call him their Father,
As if he had said, the world of all other things can least endure, that the Servants of God should pretend any trust or affiance in him, or that they should live by any dependence upon him, that they should call him their Father,
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and is ready to heap the more sorrows upon the heads of such men. See for this purpose Psal. 14.6. compared with Esay 8.17, 18. 2. Though it be granted, that God doth afflict us for our sins, it doth not sollow, that therefore hee doth it not in love;
and is ready to heap the more sorrows upon the Heads of such men. See for this purpose Psalm 14.6. compared with Isaiah 8.17, 18. 2. Though it be granted, that God does afflict us for our Sins, it does not sollow, that Therefore he does it not in love;
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or for the exercise and manifestation of his other graces) by how much it is amatter of greater concernment to us, to have our sins purged and separated from us,
or for the exercise and manifestation of his other graces) by how much it is amatter of greater concernment to us, to have our Sins purged and separated from us,
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then to have the glory and strength of our graces manifested. David hath this passage, Psal. 119.67. Before I was afflicted, I went astray, but now I keep thy Word:
then to have the glory and strength of our graces manifested. David hath this passage, Psalm 119.67. Before I was afflicted, I went astray, but now I keep thy Word:
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Now there is nothing in all that infinite variety of good things, which the God of heaven dispenseth and giveth out to his servants continually, of sweeter and more necessary importance (next to the gift of grace it selfe) then chastisement or affliction in their season.
Now there is nothing in all that infinite variety of good things, which the God of heaven dispenseth and gives out to his Servants continually, of Sweeten and more necessary importance (next to the gift of grace it self) then chastisement or affliction in their season.
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the willing of good to any, and the endeavouring, and working, and procuring it accordingly, the one being as the soule, and the other as the body of this affection.
the willing of good to any, and the endeavouring, and working, and procuring it accordingly, the one being as the soul, and the other as the body of this affection.
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as if they could not stand together, doe but sow dissention, and seek to set enmity and variance between sweet and perfect friends This for answer to the Objection,
as if they could not stand together, do but sow dissension, and seek to Set enmity and variance between sweet and perfect Friends This for answer to the Objection,
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THirdly, (and lastly, for Instruction) observe, If God (as you have heard) so frequently ordereth and contriveth the present losse of some comfort, into a meanes of our after re-enjoying it with advantage,
Thirdly, (and lastly, for Instruction) observe, If God (as you have herd) so frequently Ordereth and Contriveth the present loss of Some Comfort, into a means of our After re-enjoying it with advantage,
then learn we farther from hence, (by way of Instruction) that a great calme of prosperity and peace in the world, is no sign, no demonstration of any value, that the heart of the God of heaven is with a man, that enjoys them,
then Learn we farther from hence, (by Way of Instruction) that a great Cam of Prosperity and peace in the world, is no Signen, no demonstration of any valve, that the heart of the God of heaven is with a man, that enjoys them,
A portion of seed sown in a rich and fruitfull ground, though it dies there for a time, (as our Saviour speaks) yet is worth a double proportion of the same grain in the heap.
A portion of seed sown in a rich and fruitful ground, though it die there for a time, (as our Saviour speaks) yet is worth a double proportion of the same grain in the heap.
when he gives us richly to enjoy the comforts and blessings of this life, when he extendeth health and peace unto us as a river, (in the Prophet Esaies comparison) and causeth the light of his countenance to shine upon our tabernacles without eclipse or interruption:
when he gives us richly to enjoy the comforts and blessings of this life, when he extendeth health and peace unto us as a river, (in the Prophet Isaiah comparison) and Causes the Light of his countenance to shine upon our Tabernacles without eclipse or interruption:
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It is somewhat hard to say or to determine, (especially as circumstances, and the proportions of this may be poysed and ballanced in the comparison) which is a ground of greater thankfulnesse unto God, either a present possession and fruition of a little,
It is somewhat hard to say or to determine, (especially as Circumstances, and the proportions of this may be poised and balanced in the comparison) which is a ground of greater thankfulness unto God, either a present possession and fruition of a little,
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Yea in ordinary dealings with men, we make it a ground of thankfulnesse, (especially to our betters and superiours) if they will but give us what is our own,
Yea in ordinary dealings with men, we make it a ground of thankfulness, (especially to our betters and superiors) if they will but give us what is our own,
But happily it is the oppression, injustice, and insolency of superiours and great persons, which these men generally have (in a manner) established amongst themselves as a Law against the inferiours, make that to seem a mountain of admiration in one of this society, which in meaner men would be but plain and levell ground.
But happily it is the oppression, injustice, and insolency of superiors and great Persons, which these men generally have (in a manner) established among themselves as a Law against the inferiors, make that to seem a mountain of admiration in one of this society, which in meaner men would be but plain and level ground.
or in respect of some prerogative belonging to some place of eminency or dignity, that he is invested with, is the proper and naturall ground of thankfulnesse.
or in respect of Some prerogative belonging to Some place of eminency or dignity, that he is invested with, is the proper and natural ground of thankfulness.
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Now certain it is, that the best and greatest of mencreatures under heaven, in strictnesse of justicedeserve not any, from the greatest to the least, of all the mercies and good things they enjoy, no not the most naked and barest being that can be imagined,
Now certain it is, that the best and greatest of mencreatures under heaven, in strictness of justicedeserve not any, from the greatest to the least, of all the Mercies and good things they enjoy, no not the most naked and barest being that can be imagined,
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then that which is called death and destruction (in Scripture) a being in hell, which in true accompt is rather the losse of a being (as the Scriptures somewhere insinuates) then a being properly, is due matter of praise and thankfulnesse unto God.
then that which is called death and destruction (in Scripture) a being in hell, which in true account is rather the loss of a being (as the Scriptures somewhere insinuates) then a being properly, is due matter of praise and thankfulness unto God.
or subsistence whatsoever, though never so low, poor, and mean, though in the very next degree to that being which is a thousand times worse and more dreadfull then no being at all:
or subsistence whatsoever, though never so low, poor, and mean, though in the very next degree to that being which is a thousand times Worse and more dreadful then not being At all:
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Therefore though darknesse were better for us then the light, yet if the light be in any degree good and comfortable, we should have cause to be thankfull for the Sun. And so though mercies and comforts out at use be better then comforts at home,
Therefore though darkness were better for us then the Light, yet if the Light be in any degree good and comfortable, we should have cause to be thankful for the Sun. And so though Mercies and comforts out At use be better then comforts At home,
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and (as it were) in the purse and present possession, yet if these be comforts also, (as we are all ready enough to acknowledge and confesse they are) there is sufficient ground of thankfulnesse even for these.
and (as it were) in the purse and present possession, yet if these be comforts also, (as we Are all ready enough to acknowledge and confess they Are) there is sufficient ground of thankfulness even for these.
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Thirdly, (and lastly) though it be granted, (as indeed it must for the greatest part) that mercies out in Gods hand to improve and multiply for us, are simply better,
Thirdly, (and lastly) though it be granted, (as indeed it must for the greatest part) that Mercies out in God's hand to improve and multiply for us, Are simply better,
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For first, it may be, that through the weaknesse and poverty of thy spirituall estate, in wisdome, faith, patience, &c. thou art not able to lend unto the Lord, not able to bear the want of thy comforts for a season, at least for such a time as the improving of them to any purpose will require.
For First, it may be, that through the weakness and poverty of thy spiritual estate, in Wisdom, faith, patience, etc. thou art not able to lend unto the Lord, not able to bear the want of thy comforts for a season, At least for such a time as the improving of them to any purpose will require.
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even blaspheme God to his face, Job 1.11. or otherwise might be a means to discover some nakednesse in thee, which God in mercy to thee will keep covered.
even Blaspheme God to his face, Job 1.11. or otherwise might be a means to discover Some nakedness in thee, which God in mercy to thee will keep covered.
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though it were with an intent to make them stronger afterwards, yet might there many inconveniences happen in the meane time, which (haply) would not be salved or countervailed by the return of much outward peace and prosperity unto them afterward.
though it were with an intent to make them Stronger afterwards, yet might there many inconveniences happen in the mean time, which (haply) would not be salved or countervailed by the return of much outward peace and Prosperity unto them afterwards.
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so had he the like proportion of the true treasure, (as our Saviour speaks) he was greater in his spirituall estate also, in knowledge, wisdome, faith, patience,
so had he the like proportion of the true treasure, (as our Saviour speaks) he was greater in his spiritual estate also, in knowledge, Wisdom, faith, patience,
then any there living, (as the tenour of his Book, if things be truly cast up, makes evident) yet we know he had much adoe to hold out, much ado NONLATINALPHABET, to look those storms and tempests in the face, which came upon him,
then any there living, (as the tenor of his Book, if things be truly cast up, makes evident) yet we know he had much ado to hold out, much ado, to look those storms and tempests in the face, which Come upon him,
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Secondly, it may be thou hast no need to be any wayes in larged or bettered in thy outward condition, thou canst bear no broader saile then the providence of God hath hoysed up for thee already.
Secondly, it may be thou hast no need to be any ways in larged or bettered in thy outward condition, thou Canst bear no Broader sail then the providence of God hath hoised up for thee already.
yet in case there should be any defect or want in men this way, to have such a golden burden cast upon their back, were as compendious a way to their ruine and destruction, as likely could be;
yet in case there should be any defect or want in men this Way, to have such a golden burden cast upon their back, were as compendious a Way to their ruin and destruction, as likely could be;
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to take them so neer unto himselfe, as may be gathered from Num. •6. 9. (besides many other places:) and yet on the other side too, it was a great mercie and goodnesse to the rest of the Tribes, especially to their first borne,
to take them so near unto himself, as may be gathered from Num. •6. 9. (beside many other places:) and yet on the other side too, it was a great mercy and Goodness to the rest of the Tribes, especially to their First born,
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And I have taken the Levites for all the first-borne of the children of Israel, and I have given the Levites as a gift to Aaron, &c. It was a blessing,
And I have taken the Levites for all the firstborn of the children of Israel, and I have given the Levites as a gift to Aaron, etc. It was a blessing,
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and it was a great blessing and a ground of as much thankfulnesse to the rest of the Tribes, that they in their first-borne were excused, redeemed, and bought off.
and it was a great blessing and a ground of as much thankfulness to the rest of the Tribes, that they in their firstborn were excused, redeemed, and bought off.
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The reason, in a word, (because otherwise the thing may seeme strange, and hard to reconcile) is this, I expresse it in four distinct steps or degrees:
The reason, in a word, (Because otherwise the thing may seem strange, and hard to reconcile) is this, I express it in four distinct steps or Degrees:
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and directions that God had given, as viz. concerning the sacrifices, the slaying of them, the flaying of them, the burning of them upon the Altar, sometimes whole, sometimes some parts onely, with an innumerable company of other rites and observations belonging hereunto:
and directions that God had given, as viz. Concerning the Sacrifices, the slaying of them, the flaying of them, the burning of them upon the Altar, sometime Whole, sometime Some parts only, with an innumerable company of other Rites and observations belonging hereunto:
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If these things (I say) had not been duly ordered by those that were to be imployed in them, it is certain that no atonement would have been made for the people at any time,
If these things (I say) had not been duly ordered by those that were to be employed in them, it is certain that no atonement would have been made for the people At any time,
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Secondly, except men had had extraordinary teaching and instructing in these rites and ordinances, yea and had been brought up in them (as it were) from the cradle, there was little hope but that they would have stumbled in the execution of them, the number of them was so great,
Secondly, except men had had extraordinary teaching and instructing in these Rites and ordinances, yea and had been brought up in them (as it were) from the cradle, there was little hope but that they would have stumbled in the execution of them, the number of them was so great,
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Thirdly, it is evident, that had God caused the first-born of all the Tribes, and out of all their severall families, to have performed this service, they must still (the greatest part of them at least) have come raw and unprepared thereunto,
Thirdly, it is evident, that had God caused the firstborn of all the Tribes, and out of all their several families, to have performed this service, they must still (the greatest part of them At least) have come raw and unprepared thereunto,
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therefore the first-borne of all the younger brothers, having not first-borns to their fathers, could not be trained up from their youth in the art (as it were) and discipline of the holy things of the Tabernacle:
Therefore the firstborn of all the younger Brother's, having not first-borns to their Father's, could not be trained up from their youth in the art (as it were) and discipline of the holy things of the Tabernacle:
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and so when their time came to serve, they must needs come upon termes of great disadvantage & danger, (as we spake before.) And if the Priests and Levites miscarried in the holy things of the people,
and so when their time Come to serve, they must needs come upon terms of great disadvantage & danger, (as we spoke before.) And if the Priests and Levites miscarried in the holy things of the people,
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and so dranke in the principles and knowledge of Tabernacle-administration even from the breast. So that when they came to the yeares appointed for their entrance into the Sanctuary,
and so drank in the principles and knowledge of Tabernacle-administration even from the breast. So that when they Come to the Years appointed for their Entrance into the Sanctuary,
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And this is the reason why it was a great favour of God to the rest of the Tribes, that they in their first-borne were excused and exempted from this service, (though in it self very honourable) as also why it was a speciall favour to the Levites, to have it cast upon them.
And this is the reason why it was a great favour of God to the rest of the Tribes, that they in their firstborn were excused and exempted from this service, (though in it self very honourable) as also why it was a special favour to the Levites, to have it cast upon them.
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I only made use of this instance to demonstrate this unto you, that the possession and enjoyment of that may be unto one a reall ground of thankfulnesse unto God, the deprivation & want whereof may to another be as reall a ground of thankfulness also.
I only made use of this instance to demonstrate this unto you, that the possession and enjoyment of that may be unto one a real ground of thankfulness unto God, the deprivation & want whereof may to Another be as real a ground of thankfulness also.
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and dealings with his Saints (especially) to diminish, that he may increase, to take away by the Omer, that he might give by the Ephah, that he may give again more abundantly;
and dealings with his Saints (especially) to diminish, that he may increase, to take away by the Omer, that he might give by the Ephah, that he may give again more abundantly;
is not that spirit of frowardnesse, impatiency, and discontednesse, to be severely chastised and reproved, which rules in many, who when God doth but touch any thing they have, upon which their hearts and affections are set with any strength,
is not that Spirit of frowardness, impatiency, and discontednesse, to be severely chastised and reproved, which rules in many, who when God does but touch any thing they have, upon which their hearts and affections Are Set with any strength,
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but that the glory of that faith, and holy profession we make in the sight of the world, is much overcast and darkned with the unseemly carriage and behaviour of many amongst us in this kind;
but that the glory of that faith, and holy profession we make in the sighed of the world, is much overcast and darkened with the unseemly carriage and behaviour of many among us in this kind;
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who take the Sun of affliction so fast when it doth but look upon them, (as Solomons expression is, Cant. 1.5.) and grow so black immediately in the face and complexion of their behaviour, that a man can hardly tell what generation they are, whether Christians or Infidels;
who take the Sun of affliction so fast when it does but look upon them, (as Solomons expression is, Cant 1.5.) and grow so black immediately in the face and complexion of their behaviour, that a man can hardly tell what generation they Are, whither Christians or Infidels;
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Especially that sex which loves (in special manner) to have all things decent & comely about them otherwise, take a liberty of loosenesse in such cases,
Especially that sex which loves (in special manner) to have all things decent & comely about them otherwise, take a liberty of looseness in such cases,
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and to do what they list, against the honour of that holy and heavenly Calling, whereof through the abundant grace and mercy of God towards them, they are made partakers:
and to do what they list, against the honour of that holy and heavenly Calling, whereof through the abundant grace and mercy of God towards them, they Are made partakers:
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when the cup of affliction, (which some understand to be the cup of salvation David speaks of) which is still going round about the Table of the Saints, comes to their share to drink, do they not forget the consolation of this Doctrine? Or do they despise or affront the God of heaven, in this gracious and mercifull tract of his sweet providence and dispensation towards them?
when the cup of affliction, (which Some understand to be the cup of salvation David speaks of) which is still going round about the Table of the Saints, comes to their share to drink, do they not forget the consolation of this Doctrine? Or do they despise or affront the God of heaven, in this gracious and merciful tract of his sweet providence and Dispensation towards them?
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then ever it did before? If he hath pulled down our brick houses, may he not build them again of hewen stone? If he hath consumed our Firre-trees, can he not build again with Cedars? Yea and not go out of his way, to do any thing more then ordinarily he doth in this kind? Suppose God should make some sore and sad breach upon us,
then ever it did before? If he hath pulled down our brick houses, may he not built them again of hewn stone? If he hath consumed our Firtrees, can he not built again with Cedars? Yea and not go out of his Way, to do any thing more then ordinarily he does in this kind? Suppose God should make Some soar and sad breach upon us,
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and should have no wayes eased or supported us, with any such sweet refreshing of hope as this is, that our sorrow shall be turned into joy, (as the Scripture speaks) that is, not only that our sorrow shall cease,
and should have no ways eased or supported us, with any such sweet refreshing of hope as this is, that our sorrow shall be turned into joy, (as the Scripture speaks) that is, not only that our sorrow shall cease,
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Suppose (I say) we had not the preciousnesse of such a hope, such an angell of grace to minister unto us, to relieve us in the day of tentation, as this is;
Suppose (I say) we had not the preciousness of such a hope, such an angel of grace to minister unto us, to relieve us in the day of tentation, as this is;
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and not to give him any crosse answers again, by the rising up of our thoughts against him, whatsoever he should do with those things that are absolutely his own, (though he pleasured us with the keeping and use of them for a time) how much more ought we to do all these things,
and not to give him any cross answers again, by the rising up of our thoughts against him, whatsoever he should do with those things that Are absolutely his own, (though he pleasured us with the keeping and use of them for a time) how much more ought we to do all these things,
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now he hath made the duty of such sweet and easie performance, by sending abroad into our hearts a spirit of that precious hope we spake of, that after a night of heavinesse, the light of our Sun shall be as the light of seven dayes, (viz. at once) as the Prophet Esayes expression is, in not a much differing case.
now he hath made the duty of such sweet and easy performance, by sending abroad into our hearts a Spirit of that precious hope we spoke of, that After a night of heaviness, the Light of our Sun shall be as the Light of seven days, (viz. At once) as the Prophet Isaiah expression is, in not a much differing case.
Secondly, there is yet another sort of men in the world, which being throughly examined, will be found great transgressors also against the Law of this Doctrine.
Secondly, there is yet Another sort of men in the world, which being thoroughly examined, will be found great transgressors also against the Law of this Doctrine.
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and are not ashamed of their Masters livery, which is nothing else (upon the matter) but their Master himself, Jesus Christ put on and worn (as it were) in their lives and conversations;
and Are not ashamed of their Masters livery, which is nothing Else (upon the matter) but their Master himself, jesus christ put on and worn (as it were) in their lives and conversations;
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many (I say) when they see such as these, men or women, cast upon any bed of sorrow by the hand of Gods providence, labouring under the burden of any affliction or triall, presentsently conclude bitter things against them,
many (I say) when they see such as these, men or women, cast upon any Bed of sorrow by the hand of God's providence, labouring under the burden of any affliction or trial, presentsently conclude bitter things against them,
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and fall a reasoning within themselves concerning them, as the Barbarians did concerning Paul when they saw the Viper hanging upon his hand, This man surely (say they, Acts 28.4.) is a murtherer, who though he hath escaped the Seas,
and fallen a reasoning within themselves Concerning them, as the Barbarians did Concerning Paul when they saw the Viper hanging upon his hand, This man surely (say they, Acts 28.4.) is a murderer, who though he hath escaped the Seas,
They thought that God had sent the Viper upon Pauls hand, to be an interpreter unto them, of the vilenesse and wickednesse of Pauls life and person, which otherwise they should not have understood.
They Thought that God had sent the Viper upon Paul's hand, to be an interpreter unto them, of the vileness and wickedness of Paul's life and person, which otherwise they should not have understood.
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or the like, they presently become judges of evill thoughts in themselves against them, they can give no other reason or accompt of these arrows of the Almighty that now stick in their flesh,
or the like, they presently become judges of evil thoughts in themselves against them, they can give no other reason or account of these arrows of the Almighty that now stick in their Flesh,
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then as messengers of this wrath sent against them for their hypocrisie, dissimulation, and other sins, whereby they have provoked the jealousie of God more then other men.
then as messengers of this wrath sent against them for their hypocrisy, dissimulation, and other Sins, whereby they have provoked the jealousy of God more then other men.
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Thus those three friends of Job, (as they are called) could make no other construction of those storms and tempests of afflictions, that by the permission of heaven brake forth out of hell upon him,
Thus those three Friends of Job, (as they Are called) could make no other construction of those storms and tempests of afflictions, that by the permission of heaven brake forth out of hell upon him,
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before and in his death, and we (speaking of the Nation of the Jews indefinitely) esteemed him not. As if he had said, The wicked Jews that from the beginning had opposed him in his course and Doctrine,
before and in his death, and we (speaking of the nation of the jews indefinitely) esteemed him not. As if he had said, The wicked jews that from the beginning had opposed him in his course and Doctrine,
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and had still contested with him, and had at last conspired & plotted his death, were all this while under some kind of burden and feare, that perhaps he would yet be too hard for them in the close,
and had still contested with him, and had At last conspired & plotted his death, were all this while under Some kind of burden and Fear, that perhaps he would yet be too hard for them in the close,
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as partly appeareth by those words they uttered against him upon the crosse, which carry a secret intimation with them of somewhat that lay heavy upon their stomachs,
as partly appears by those words they uttered against him upon the cross, which carry a secret intimation with them of somewhat that lay heavy upon their stomachs,
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and have the greatest countenance from heaven in their outward affaires and conditions, yet doe they suffer many things because of thē, in their thoughts, from time to time.
and have the greatest countenance from heaven in their outward affairs and conditions, yet do they suffer many things Because of them, in their thoughts, from time to time.
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lest these men whom they hate, and whose wayes and courses they so vehemently oppose, may yet be better and more righteous then they and their wayes, wayes of life and peace,
lest these men whom they hate, and whose ways and courses they so vehemently oppose, may yet be better and more righteous then they and their ways, ways of life and peace,
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Yet notwithstanding the hand of Satan being strong upon them, for the most part they make their own scale the better, (though the other too doth sometimes fetch it) and so they are incouraged to stand it out still against them,
Yet notwithstanding the hand of Satan being strong upon them, for the most part they make their own scale the better, (though the other too does sometime fetch it) and so they Are encouraged to stand it out still against them,
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neither would the voice of the rod be interpreted to speak any thing against, or to contradict the holinesse and uprightnesse either of the persons, or wayes of the Saints.
neither would the voice of the rod be interpreted to speak any thing against, or to contradict the holiness and uprightness either of the Persons, or ways of the Saints.
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Whereas to men that have skill to discerne the face of these heavens, they are but as the rednesse of the evening, which is by ordinary course of nature and providence, the harbinger and fore-runner of a faire day:
Whereas to men that have skill to discern the face of these heavens, they Are but as the redness of the evening, which is by ordinary course of nature and providence, the harbinger and forerunner of a fair day:
Whereas the fallings of the wicked are like the morning rednesse, which in common observation (attested by our Saviour himselfe for truth) pretendeth a tempest or soule weather, Mat. 16.2, 3. The shoulder of the heave-offering which the Priest was to sanctifie, Exod. 29.27.
Whereas the fallings of the wicked Are like the morning redness, which in Common observation (attested by our Saviour himself for truth) pretendeth a tempest or soul weather, Mathew 16.2, 3. The shoulder of the heave-offering which the Priest was to sanctify, Exod 29.27.
Therefore I appoint unto you a Kingdome, (speaking to his Disciples, and those that had beleeved in him) as my Father hath appointed unto me, &c. This for the second sort to be reproved.
Therefore I appoint unto you a Kingdom, (speaking to his Disciples, and those that had believed in him) as my Father hath appointed unto me, etc. This for the second sort to be reproved.
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yet notwithstanding, if they knew any weaknesse by them in their lives and conversations, or if there be any thing in them which they conceive to be a weaknesse,
yet notwithstanding, if they knew any weakness by them in their lives and conversations, or if there be any thing in them which they conceive to be a weakness,
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or may possibly be any cause of Gods displeasure against them, whether it be in faith or manners, that is, either in judgement or practise, they look no otherwise upon the affliction or tryall that comes upon them,
or may possibly be any cause of God's displeasure against them, whither it be in faith or manners, that is, either in judgement or practice, they look no otherwise upon the affliction or trial that comes upon them,
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they doe not look upon it, or consider it as a messenger of Grace, as an Angel of light sent from the presence of God unto them, to bring tidings of greater things that God is about to doe for them afterwards.
they do not look upon it, or Consider it as a Messenger of Grace, as an Angel of Light sent from the presence of God unto them, to bring tidings of greater things that God is about to do for them afterwards.
if there be any commandement of God, whereunto they have no respect in their wayes, it is no wayes contrary to the rule of charity, to judge or think, that any rod of chastisement that is laid upon them, calleth for reformation of that sin (in particular) at their hands,
if there be any Commandment of God, whereunto they have no respect in their ways, it is no ways contrary to the Rule of charity, to judge or think, that any rod of chastisement that is laid upon them, calls for Reformation of that since (in particular) At their hands,
because this is one of the most usuall ends and intents of God in chastising his children, to make them partakers of his holinesse (as we heard before.) But if we stick here,
Because this is one of the most usual ends and intents of God in chastising his children, to make them partakers of his holiness (as we herd before.) But if we stick Here,
because we interpret the wayes and dealings of God with his Saints by halves, and doe not goe along with the thoughts and counsels of God therein to their journeys end, I meane so far as we have safe conduct given us by the hand of the Scripture, and frequent experience;
Because we interpret the ways and dealings of God with his Saints by halves, and do not go along with the thoughts and Counsels of God therein to their journeys end, I mean so Far as we have safe conduct given us by the hand of the Scripture, and frequent experience;
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and like to be honoured of God above our selves, we still cast this end of the wallet behind our backs, (as the proverb is) we hide our eyes from things of this importance all we can,
and like to be honoured of God above our selves, we still cast this end of the wallet behind our backs, (as the proverb is) we hide our eyes from things of this importance all we can,
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or darken, correct or allay (as it were) the brightnesse and excellencie that is in them, we love to look attentively upon that, we can look upon it (as the saying is) as if we would look it through;
or darken, correct or allay (as it were) the brightness and excellency that is in them, we love to look attentively upon that, we can look upon it (as the saying is) as if we would look it through;
if there be any speciall and pregnant similitude or likenesse of God in them, wherein they are above us, we can too too readily dispense with our eyes from beholding that with too much stedfastnesse.
if there be any special and pregnant similitude or likeness of God in them, wherein they Are above us, we can too too readily dispense with our eyes from beholding that with too much steadfastness.
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Men must therefore take knowledge, and consider, that it is a sinfull straine (in whomsoever it be found) to look upon the corrections and chastisements of the Saints, onely as arguments or signes of some weaknesse or sinfulnesse that is in them, more then in our selves or others;
Men must Therefore take knowledge, and Consider, that it is a sinful strain (in whomsoever it be found) to look upon the corrections and chastisements of the Saints, only as Arguments or Signs of Some weakness or sinfulness that is in them, more then in our selves or Others;
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The other is lightsome and cleare, and this is the reference they have to those gracious and mercifull thoughts & intentions of God towards them, by such corrections of his to make them great afterwards.
The other is lightsome and clear, and this is the Referente they have to those gracious and merciful thoughts & intentions of God towards them, by such corrections of his to make them great afterwards.
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First, if it be a thing so frequent with God, in his ordinary dispensation towards his Saints, to take away, that he may give more abundantly (and that upon better terms) afterwards:
First, if it be a thing so frequent with God, in his ordinary Dispensation towards his Saints, to take away, that he may give more abundantly (and that upon better terms) afterwards:
Then let us be exhorted from hence, to a patient submission, and humbling our selves under the mighty hand of God, (as Peter speaketh) if it be at any time laid upon us,
Then let us be exhorted from hence, to a patient submission, and humbling our selves under the mighty hand of God, (as Peter speaks) if it be At any time laid upon us,
Let us suppresse and keep in all such brutish passions and dispositions within us, with bit and bridle, that they fall not upon him, who if he be still provoked, is able to make our trialls seven times more sharp and fiery,
Let us suppress and keep in all such brutish passion and dispositions within us, with bit and bridle, that they fallen not upon him, who if he be still provoked, is able to make our trials seven times more sharp and fiery,
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The service of this duty is so reasonable, that great numbers of motives, (and those of soveveraign power and authority) rejoyce over it, striving (as it were) with an holy emulation, which of them shall be employed in the recommendations of it to your consciences and practise.
The service of this duty is so reasonable, that great numbers of motives, (and those of soveveraign power and Authority) rejoice over it, striving (as it were) with an holy emulation, which of them shall be employed in the recommendations of it to your Consciences and practice.
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here shall the pride of thy waves be staid, (saith the Lord himself to these material Seas, Job 38.11.) So hath he commanded with as great an excellency of authority,
Here shall the pride of thy waves be stayed, (Says the Lord himself to these material Seas, Job 38.11.) So hath he commanded with as great an excellency of Authority,
and power, all the seas of afflictions, how high-grown soever, how raging soever, to lay down their waves at the gates of death, (if they be not restrained before.) So that there is hope,
and power, all the Seas of afflictions, how high-grown soever, how raging soever, to lay down their waves At the gates of death, (if they be not restrained before.) So that there is hope,
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and comfort thee in the agony of thy tribulation, how shalt thou not reverence that God in his visitation, who thus in judgement remembreth mercy, and whilest he smites thee with one hand, puts under his other to uphold thee? If we hope for that we see not, we do with patience abide (or wait) for it, (saith the Apostle, Rom. 8.25.) As if he had said,
and Comfort thee in the agony of thy tribulation, how shalt thou not Reverence that God in his Visitation, who thus in judgement Remember mercy, and whilst he smites thee with one hand, puts under his other to uphold thee? If we hope for that we see not, we do with patience abide (or wait) for it, (Says the Apostle, Rom. 8.25.) As if he had said,
Though we do not see the thing present, that we desire, yet if we truly and really hope for it, this will be the effect and work of such a hope within us, it will prevail with us,
Though we do not see the thing present, that we desire, yet if we truly and really hope for it, this will be the Effect and work of such a hope within us, it will prevail with us,
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and cause us to wait in a patient, comfortable, and composed manner for it. See for this purpose, 1 Cor. 10.13. There hath no tentation taken you but such as is common to man;
and cause us to wait in a patient, comfortable, and composed manner for it. See for this purpose, 1 Cor. 10.13. There hath no tentation taken you but such as is Common to man;
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Implying, that there can be no tentation whatsoever, so heavy or grievous, but that a man may be able to bear, ( viz. with a submissive, quiet, and well satisfied mind;
Implying, that there can be no tentation whatsoever, so heavy or grievous, but that a man may be able to bear, (viz. with a submissive, quiet, and well satisfied mind;
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and consequently all faith in the Word of God, and makes his trouble on earth like the torments of hell, (at least in that, which is the most tormenting thing in them) namely, the hopelesnesse of recovery from them.
and consequently all faith in the Word of God, and makes his trouble on earth like the torments of hell, (At least in that, which is the most tormenting thing in them) namely, the hopelesnesse of recovery from them.
When the Lord doth smite or afflict you in any kind, is he not laying the foundation of a better estate and condition for you? And that haply in the same things, wherein you suffer losse for the present? Is he not working a good work upon you, and for you,
When the Lord does smite or afflict you in any kind, is he not laying the Foundation of a better estate and condition for you? And that haply in the same things, wherein you suffer loss for the present? Is he not working a good work upon you, and for you,
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and will you trouble or interrupt him by your murmuring and impatience against him? Hath a Patient any cause to complain or repine against his Physitian for taking away some of his blood from him,
and will you trouble or interrupt him by your murmuring and impatience against him? Hath a Patient any cause to complain or repine against his physician for taking away Some of his blood from him,
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or at that which he doth, when he takes a handfull of grain or seed out of his heap, to sow in his field, having hope that God may cause the fruit of it to shake like Libanus, (as David speaks) that he may reap, thirty, sixty,
or At that which he does, when he Takes a handful of grain or seed out of his heap, to sow in his field, having hope that God may cause the fruit of it to shake like Lebanon, (as David speaks) that he may reap, thirty, sixty,
or an hundredfold for it? What if God dismembers the fair body of thy estate, by cutting a limb from it, by losse at Sea, by fire, by bad debtors, by oppressors,
or an hundredfold for it? What if God dismembers the fair body of thy estate, by cutting a limb from it, by loss At Sea, by fire, by bad debtors, by Oppressors's,
Since I spake against Ephraim, I doe earnestly remember him still, (saith the Lord by his Prophet, Jer. 31.20.) therefore my bowels are troubled for him;
Since I spoke against Ephraim, I do earnestly Remember him still, (Says the Lord by his Prophet, Jer. 31.20.) Therefore my bowels Are troubled for him;
And these thoughts of his are somtimes found like those Hebrew women, Exod. 1.19. (as they are there represented to Pharaoh, by the Egyptian Midwives) lively, and are delivered ere the Midwives come in unto them:
And these thoughts of his Are sometimes found like those Hebrew women, Exod 1.19. (as they Are there represented to Pharaoh, by the Egyptian Midwives) lively, and Are Delivered ere the Midwives come in unto them:
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The prayers, and cries, and importunities of the Saints with God, when they are in trouble, may well be compared to Midwives, (the Scriptures themselves seeming now and then to favour the comparison) because they help (as it were) the decrees and purposes of God,
The Prayers, and cries, and importunities of the Saints with God, when they Are in trouble, may well be compared to Midwives, (the Scriptures themselves seeming now and then to favour the comparison) Because they help (as it were) the decrees and Purposes of God,
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but was soone shaken off into the fire, Act. 28.5. The same Paul was but a night and a day in the deep, and then he was taken out with a high hand, 2 Cor. 11.25. Jonah was but three dayes and three nights in the belly of hell, (as he speaks) and then he was cast up upon the shore safe and sound, without any harme found upon him;
but was soon shaken off into the fire, Act. 28.5. The same Paul was but a night and a day in the deep, and then he was taken out with a high hand, 2 Cor. 11.25. Jonah was but three days and three nights in the belly of hell, (as he speaks) and then he was cast up upon the shore safe and found, without any harm found upon him;
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Doth the Lord vouchsafe to make us such a soft and easie bed as this is, to repose our selves on in our ficknesse? Doth he give us such a sweet and precious hope, not onely of a deliverance and recovery at last, (and that with a blessed and rich increase of health and strength) but of all this after a short season,
Does the Lord vouchsafe to make us such a soft and easy Bed as this is, to repose our selves on in our sickness? Does he give us such a sweet and precious hope, not only of a deliverance and recovery At last, (and that with a blessed and rich increase of health and strength) but of all this After a short season,
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and without making our eyes to faint or faile in our heads, without waiting long upon him for it? and shall we be found men and women, of froward, unquiet,
and without making our eyes to faint or fail in our Heads, without waiting long upon him for it? and shall we be found men and women, of froward, unquiet,
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and with all our strength, to that calmnesse and sweetnesse of spirit which becommeth us? What if God had put the good day, the day of rest and deliverance far from us,
and with all our strength, to that calmness and sweetness of Spirit which becomes us? What if God had put the good day, the day of rest and deliverance Far from us,
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ought it not to have calmed and quieted our spirits before him in the day of affliction? how much more (I beseech you consider it) now he hath provided a far better thing, a sweeter refreshing, a more strengthning nourishment for your hope then so? It may rest and repose it self (if it please) neerer hand;
ought it not to have calmed and quieted our spirits before him in the day of affliction? how much more (I beseech you Consider it) now he hath provided a Far better thing, a Sweeten refreshing, a more strengthening nourishment for your hope then so? It may rest and repose it self (if it please) nearer hand;
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As when Mary sought the Lord Christ, he was the neerest man to her of all the men in the world, whom she sought, Joh. 20.14, 15. So when a man seeks and thinks long for a time of ease,
As when Marry sought the Lord christ, he was the nearest man to her of all the men in the world, whom she sought, John 20.14, 15. So when a man seeks and thinks long for a time of ease,
And put case it should not so prove, yet when that is past, thou hast the same (or rather somewhat better) ground or footing for thy hope the day immediately succeeding:
And put case it should not so prove, yet when that is past, thou hast the same (or rather somewhat better) ground or footing for thy hope the day immediately succeeding:
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Who can tell (saith he) whether God will turn, and repent, and turne away from his fierce wrath, that we perish not? Implying, that he himself could not certainly have told whether he would or not.
Who can tell (Says he) whither God will turn, and Repent, and turn away from his fierce wrath, that we perish not? Implying, that he himself could not Certainly have told whither he would or not.
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as to leave us a liberty or power of hope, that ease and deliverance still may be neere at hand, this should make us ashamed of behaving our selves frowardly,
as to leave us a liberty or power of hope, that ease and deliverance still may be near At hand, this should make us ashamed of behaving our selves frowardly,
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The Papists (we know) have an ayerie conceit of a fiery place, in their language called Purgatory, the pains and torments whereof they hold every wayes equall to those of hell it selfe, (excepting onely the circumstance of duration and continuance) and yet the continuance it selfe they conceive to be very long, the term of many lives here on earth, (at least to some:) And yet with what patience and satisfaction doe they die,
The Papists (we know) have an airy conceit of a fiery place, in their language called Purgatory, the pains and torments whereof they hold every ways equal to those of hell it self, (excepting only the circumstance of duration and Continuance) and yet the Continuance it self they conceive to be very long, the term of many lives Here on earth, (At least to Some:) And yet with what patience and satisfaction do they die,
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that they shall goe but into Purgatory, and not into Hel. If these poor blind-led superstitious wretches can frame and settle themselves with so much patience and contentednesse of mind, to enter upon a condition of sufferings,
that they shall go but into Purgatory, and not into Hel. If these poor blind-led superstitious wretches can frame and settle themselves with so much patience and contentedness of mind, to enter upon a condition of sufferings,
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so terrible above measure, and of such continuance, as they verily beleeve the pangs of Purgatory to be, onely by the help and advantage of such a forlorne hope as this is, that yet one day they shall have ease,
so terrible above measure, and of such Continuance, as they verily believe the pangs of Purgatory to be, only by the help and advantage of such a forlorn hope as this is, that yet one day they shall have ease,
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how effectuall should such a consideration as this be unto us, to settle and compose our minds and spirits in a sweet and heavenly patience in the time of tryall, not onely that we shall most certainly be delivered at last,
how effectual should such a consideration as this be unto us, to settle and compose our minds and spirits in a sweet and heavenly patience in the time of trial, not only that we shall most Certainly be Delivered At last,
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but that (for ought we know, or have any sufficient ground to charge our spirits farther) this deliverance may be very neer at hand, even at the doore.
but that (for ought we know, or have any sufficient ground to charge our spirits farther) this deliverance may be very near At hand, even At the door.
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A Fourth motive or consideration that may be of speciall advantage and assistance this way, to keep the hands from hanging down in a day of affliction, may be this, That deliverance from trouble,
A Fourth motive or consideration that may be of special advantage and assistance this Way, to keep the hands from hanging down in a day of affliction, may be this, That deliverance from trouble,
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So that though it be delayed, and seems to tarry long, & be slow in comming, yet when it doth come, wee shall clearly see and confesse, that if it had come sooner, it had come to losse,
So that though it be delayed, and seems to tarry long, & be slow in coming, yet when it does come, we shall clearly see and confess, that if it had come sooner, it had come to loss,
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but rather is afflicted and suffereth with us, (as the Scripture somewhere speaks) so much lesse doth he desire or delight to diet us with gall and vinegar to drink, to keep us upon the rack longer then our owne necessities doe require.
but rather is afflicted and suffers with us, (as the Scripture somewhere speaks) so much less does he desire or delight to diet us with Gall and vinegar to drink, to keep us upon the rack longer then our own necessities do require.
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So if the nature and condition of the end we desire to attain, be thereafter, a man may lose all his labour and cost by bestowing too much either of the one or of the other upon it,
So if the nature and condition of the end we desire to attain, be thereafter, a man may loose all his labour and cost by bestowing too much either of the one or of the other upon it,
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as hath been said, that is, is such an end, which by an excesse and over-use of those means which he applyeth to effect it, would be destroyed and overthrown.
as hath been said, that is, is such an end, which by an excess and over-use of those means which he Applieth to Effect it, would be destroyed and overthrown.
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The former of these is evident from many Scriptures, When we are judged, we are chastened of the Lord, that we might not be condemned with the world, (saith the Apostle, 1 Cor. 11.31.) speaking of those that were smitten with the rod of Gods displeasure for profaning this holy service of the Lords Table.
The former of these is evident from many Scriptures, When we Are judged, we Are chastened of the Lord, that we might not be condemned with the world, (Says the Apostle, 1 Cor. 11.31.) speaking of those that were smitten with the rod of God's displeasure for profaning this holy service of the lords Table.
as will suffer losse and disappointment by an over-measure or over-pressure of afflictions, (especially in respect of their continuance) The rod of the wicked (saith David, Psal. 125.3.) shall not rest upon the lot of the righteous,
as will suffer loss and disappointment by an overmeasure or over-pressure of afflictions, (especially in respect of their Continuance) The rod of the wicked (Says David, Psalm 125.3.) shall not rest upon the lot of the righteous,
meaning, that in the day of their judgement, or punishment by their enemies, he would restrain their rage and power, within such bounds and limits that there should be no worse fruit,
meaning, that in the day of their judgement, or punishment by their enemies, he would restrain their rage and power, within such bounds and Limits that there should be no Worse fruit,
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or consequent of their affliction, then the purging of their iniquity, and the taking away of their sin, v. 9. Whereas, by judgements inflicted upon their enemies,
or consequent of their affliction, then the purging of their iniquity, and the taking away of their since, v. 9. Whereas, by Judgments inflicted upon their enemies,
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it undeniably follows from hence, that therefore with the first dawning of the day, the very first moment (as it were) of a seasonable opportunity, He that doth come, will come, and will not tarry;
it undeniably follows from hence, that Therefore with the First dawning of the day, the very First moment (as it were) of a seasonable opportunity, He that does come, will come, and will not tarry;
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Humble your selves (saith Peter ) under the mighty hand of God, that he may exalt you in due time, NONLATINALPHABET, that is, in season, or seasonably;
Humble your selves (Says Peter) under the mighty hand of God, that he may exalt you in due time,, that is, in season, or seasonably;
Humble your selves, &c. So the same Apostle in the same Epistle, Chap. 1.6. expresseth himself thus, Wherein ye rejoyce greatly, though now for a season (if need be) ye are in heavinesse through manifold tentations:
Humble your selves, etc. So the same Apostle in the same Epistle, Chap. 1.6. Expresses himself thus, Wherein you rejoice greatly, though now for a season (if need be) you Are in heaviness through manifold tentations:
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which goeth thus, NONLATINALPHABET, Though for a little while now, or for a little now, (if need require) you are in heavinesse, &c. As if he would imply that God would not while our heavinesse or afflictions upon us, no not for the least moment or point of time, except need did require it.
which Goes thus,, Though for a little while now, or for a little now, (if need require) you Are in heaviness, etc. As if he would imply that God would not while our heaviness or afflictions upon us, no not for the least moment or point of time, except need did require it.
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How mighty in operation should this consideration be upon us, to nip and keep in the very first buddings and puttings forth of that fleshly spirit of impatience within us? How should a man endure such a heart in his bowels, that should but heave or once make offer to rise up in a way of frowardness,
How mighty in operation should this consideration be upon us, to nip and keep in the very First buddings and puttings forth of that fleshly Spirit of impatience within us? How should a man endure such a heart in his bowels, that should but heave or once make offer to rise up in a Way of frowardness,
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or discōtentedness against so dear and blessed a God for afflicting him, who doth not only afflict him for his own greatest good, (as we shall see afterwards in another Motive) hath not only promised to deliver him out of affliction, not only given him hope of greater things, upon his deliverance then before,
or discontentedness against so dear and blessed a God for afflicting him, who does not only afflict him for his own greatest good, (as we shall see afterwards in Another Motive) hath not only promised to deliver him out of affliction, not only given him hope of greater things, upon his deliverance then before,
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and of a deliverance possibly) out of hand, and without delay, but hath further given in this sweet and blessed assurance, that as soon as deliverance will do us good,
and of a deliverance possibly) out of hand, and without Delay, but hath further given in this sweet and blessed assurance, that as soon as deliverance will do us good,
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We know one cluster of grapes, when they are through ripe, and the sharp and crude humors perfectly digested by the heat of the Sun, is worth seven Chisters,
We know one cluster of grapes, when they Are through ripe, and the sharp and crude humours perfectly digested by the heat of the Sun, is worth seven Chisters,
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A deliverance comming before the time, may easily make way for a new affliction, and that many times worse and sorer then the former. This for the fourth Motive.
A deliverance coming before the time, may Easily make Way for a new affliction, and that many times Worse and Sorer then the former. This for the fourth Motive.
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Fiftly, a fift Motive to strengthen the spirit of a man so, that he may be able to bear any burthen of affliction without heat in the gall, without the stirring or moving of the bitter waters of impatiency within him, may be this;
Fifty, a fift Motive to strengthen the Spirit of a man so, that he may be able to bear any burden of affliction without heat in the Gall, without the stirring or moving of the bitter waters of impatiency within him, may be this;
when this mire is gone, these bul-rushes can grow no longer, (to allude to Jobs comparison.) The same Author speaking of the poor and weak condition of man whilest he is in the world, restraineth all his sorrow, to his flesh upon him;
when this mire is gone, these Bulrushes can grow no longer, (to allude to Jobs comparison.) The same Author speaking of the poor and weak condition of man whilst he is in the world, restraineth all his sorrow, to his Flesh upon him;
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Whilest his flesh is upon him he shall be sorrowfull, So the former Translation read it, Chap. 14.22. All the fire and water we are to passe through, lie on this side of death:
Whilst his Flesh is upon him he shall be sorrowful, So the former translation read it, Chap. 14.22. All the fire and water we Are to pass through, lie on this side of death:
The holy Ghost often maketh use of this consideration, this short continuance of our afflictions in the world, to strengthen our hearts with patience to beare them.
The holy Ghost often makes use of this consideration, this short Continuance of our afflictions in the world, to strengthen our hearts with patience to bear them.
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and tribulations in the world were many, is, because he looks not upon things that are seene, seeing they are NONLATINALPHABET, that is, temporall or momentany,
and tribulations in the world were many, is, Because he looks not upon things that Are seen, seeing they Are, that is, temporal or momentany,
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and whereof he is capable with any of his senses, whether they be good or evill, (it is a figurative speech, called Synecdoche speciei, frequent in Scripture, where the particular sense of seeing is put for any,
and whereof he is capable with any of his Senses, whither they be good or evil, (it is a figurative speech, called Synecdoche Speciei, frequent in Scripture, where the particular sense of seeing is put for any,
or for all the senses indifferently.) Now he looks not upon these, that is, he doth not weigh them, he doth not consider them, (for so the word signifieth) NONLATINALPHABET,
or for all the Senses indifferently.) Now he looks not upon these, that is, he does not weigh them, he does not Consider them, (for so the word signifies),
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Implying, that things that are but of equall extent and continuance with mortality, may without any disparagement or injury done unto them, be very lightly passed over in our consideration:
Implying, that things that Are but of equal extent and Continuance with mortality, may without any disparagement or injury done unto them, be very lightly passed over in our consideration:
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howsoever it is true, the shortnesse of their continuance is of precious and deare consideration, to teach the non-considerablenesse of the things themselves.
howsoever it is true, the shortness of their Continuance is of precious and deer consideration, to teach the non-considerablenesse of the things themselves.
Well, but how was he able to doe this? how could he make so light of troubles, persecutions, tentations in every kind, some of them sharp and siery? how could he shake off such vipers as these so easily from his heart, that they did not sting & wound him to death? The consideration by which he brought himselfe to this, was, the momentarinesse and shortnesse of their continuance, let them continue their longest:
Well, but how was he able to do this? how could he make so Light of Troubles, persecutions, tentations in every kind, Some of them sharp and siery? how could he shake off such vipers as these so Easily from his heart, that they did not sting & wound him to death? The consideration by which he brought himself to this, was, the momentarinesse and shortness of their Continuance, let them continue their longest:
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The things that are seen, (speaking chiefly of his present afflictions, as was said, and so appeares from the former verse) are momentanie, or temporall.
The things that Are seen, (speaking chiefly of his present afflictions, as was said, and so appears from the former verse) Are momentary, or temporal.
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So that one maine spring that fed those deep and calme waters of Pauls patience, was the consideration of the transitorinesse and noncontinuance of his troubles.
So that one main spring that fed those deep and Cam waters of Paul's patience, was the consideration of the transitoriness and noncontinuance of his Troubles.
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namely, to put an end unto all your troubles, and to deliver you. Clearly implying, that such a consideration as this, that though a mans burthen be heavy,
namely, to put an end unto all your Troubles, and to deliver you. Clearly implying, that such a consideration as this, that though a men burden be heavy,
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that the morning of joy, rest and peace draweth on apace, and is ready to dawne, is effectuall and mighty in operation, (if it be put home and well wrought upon the soule) not onely to compose and settle the heart of a man, in some good posture and frame of patience,
that the morning of joy, rest and peace draws on apace, and is ready to dawn, is effectual and mighty in operation, (if it be put home and well wrought upon the soul) not only to compose and settle the heart of a man, in Some good posture and frame of patience,
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so the children of God in the time of their afflictions, put the good and gracious day, the day of deliverance farre from them, which yet still lies even at the doore.
so the children of God in the time of their afflictions, put the good and gracious day, the day of deliverance Far from them, which yet still lies even At the door.
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Alas, mortality, take it in the largest quantity that a man can feare he should be troubled with it, it will beat together into a very little roome, in the mind and apprehensions of a man,
Alas, mortality, take it in the Largest quantity that a man can Fear he should be troubled with it, it will beatrice together into a very little room, in the mind and apprehensions of a man,
He that hath been, and continues as low down in himselfe, as the sight and consideration of his sins would lead and carry him, will hardly ever rise again out of this bottome, to quarrell and contest with the God of heaven for afflicting him.
He that hath been, and continues as low down in himself, as the sighed and consideration of his Sins would led and carry him, will hardly ever rise again out of this bottom, to quarrel and contest with the God of heaven for afflicting him.
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and want of worke, that made them talk of going to offer sacrifice to their God, Exod. 5.8, 17. But it may be truly charged upon froward and discontented spirits, that it is too much ease and idlenesse they have under their sin, it is want of bearing the weight and due consideration of them upon their spirits, that makes them rise up in impatiencie against God, when hee humbles them.
and want of work, that made them talk of going to offer sacrifice to their God, Exod 5.8, 17. But it may be truly charged upon froward and discontented spirits, that it is too much ease and idleness they have under their since, it is want of bearing the weight and due consideration of them upon their spirits, that makes them rise up in impatiency against God, when he humbles them.
Men or women that will confesse themselves to be sinners, and yet will not endure the chastening of the Lord without murmuring and repinings, fall into the condemnation of that hypocritical condition which the Apostle notes in many, Tit. 1.16. who professe that they know God, but by works they deny him.
Men or women that will confess themselves to be Sinners, and yet will not endure the chastening of the Lord without murmuring and repinings, fallen into the condemnation of that hypocritical condition which the Apostle notes in many, Tit. 1.16. who profess that they know God, but by works they deny him.
So he that professeth himselfe to be a sinner, and yet refuseth to give the Lord reverence in his chastisings of him, denyeth that in his deeds, which he confesseth in words;
So he that Professes himself to be a sinner, and yet Refuseth to give the Lord Reverence in his chastisings of him, denyeth that in his Deeds, which he Confesses in words;
and yet shall do that which is repugnant to this acknowledgement, and hath no reasonable consistence with the condition of a sinner, (as he that is impatient in his troubles doth) he confesseth his sins faintly, but denyes them confidently,
and yet shall do that which is repugnant to this acknowledgement, and hath no reasonable consistence with the condition of a sinner, (as he that is impatient in his Troubles does) he Confesses his Sins faintly, but Denies them confidently,
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And as for the consideration we have now in hand, of our sinfulnesse against God, you shall see the Scripture placeth much power and essicacie in it this way, to incline the hearts of men and women to humility and patience under affliction.
And as for the consideration we have now in hand, of our sinfulness against God, you shall see the Scripture places much power and essicacie in it this Way, to incline the hearts of men and women to humility and patience under affliction.
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They strengthened their hand by a due consideration or remembrance of their sins, to pay that debt of patience unto God, which by committing them they ran into, and charged themselves withall.
They strengthened their hand by a due consideration or remembrance of their Sins, to pay that debt of patience unto God, which by committing them they ran into, and charged themselves withal.
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And so (doubtlesse) it was the consideration of Jonahs sin, in flying from the presence of the Lord, (as it is called, Jon. 3.) that made him so calme and tractable,
And so (doubtless) it was the consideration of Jonahs since, in flying from the presence of the Lord, (as it is called, Jon. 3.) that made him so Cam and tractable,
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as to be contented, nay even to expose and offer himselfe to be cast into the midst of the raging sea by the Mariners, to secure their lives and goods, Jonah 1.12. So Judg. 10.15.
as to be contented, nay even to expose and offer himself to be cast into the midst of the raging sea by the Mariners, to secure their lives and goods, Jonah 1.12. So Judges 10.15.
the children of Israel come unto God in the day of their distresse, with this supplication, We have sinned, doe thou unto us whatsoever pleaseth thee, &c. they would be content to bear any thing from the hand of God,
the children of Israel come unto God in the day of their distress, with this supplication, We have sinned, do thou unto us whatsoever Pleases thee, etc. they would be content to bear any thing from the hand of God,
And so the reason why Aaron was altogether silent, and did not any wayes appear against Korah, Dathan, and Abiram, but endured patiently the dangerous contradiction of those sins against him, ( Num. 16.) was (in all likelihood) the consideration that he himself had very lately sinned also, Chap. 12. for so you shall observe it throughout the whole carriage of the history and Chapter, that though the insurrection and rebellion was as much against Aaron, as Moses, yet onely Moses, who was the meekest man on earth,
And so the reason why Aaron was altogether silent, and did not any ways appear against Korah, Dathan, and Abiram, but endured patiently the dangerous contradiction of those Sins against him, (Num. 16.) was (in all likelihood) the consideration that he himself had very lately sinned also, Chap. 12. for so you shall observe it throughout the Whole carriage of the history and Chapter, that though the insurrection and rebellion was as much against Aaron, as Moses, yet only Moses, who was the Meekest man on earth,
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So (to adde no more in this point) it was the consideration of his owne and his fellowes sins, by which the penitent Thiesupon the Crosse prevailed with himselfe, (and sought to prevaile with his fellow) to bear their punishment with patience,
So (to add no more in this point) it was the consideration of his own and his Fellows Sins, by which the penitent Thiesupon the Cross prevailed with himself, (and sought to prevail with his fellow) to bear their punishment with patience,
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But the other answered, and rebuked him, saying, Dost thou not fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the reward of our deeds,
But the other answered, and rebuked him, saying, Dost thou not Fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the reward of our Deeds,
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Thus you see that a due remembrance, and consideration of our many and great sins against God, cannot but be mighty in us, to cause us to bear patiently the chastisements of the Lord;
Thus you see that a due remembrance, and consideration of our many and great Sins against God, cannot but be mighty in us, to cause us to bear patiently the chastisements of the Lord;
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and to grow troublesome within us, let us have this rod alwayes at hand to smite them with, the consideration how oft we have provoked the eyes of the glory of the most high God (and that upon terms of the highest provocation) by our vanity, security, earthly-mindednesse, covetousnesse, unthankfulnesse, unfruitfulnesse, unbeleef, formality and coldnesse in religious services, &c. Let us make and compell our souls in such cases, to know their abominations,
and to grow troublesome within us, let us have this rod always At hand to smite them with, the consideration how oft we have provoked the eyes of the glory of the most high God (and that upon terms of the highest provocation) by our vanity, security, Earthly-mindedness, covetousness, unthankfulness, unfruitfulness, unbelief, formality and coldness in religious services, etc. Let us make and compel our Souls in such cases, to know their abominations,
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though they be never so loth to come to it, let us provide (and not want) great quantities of these waters, (they are easie to be had) to cast upon the flames of all our impatiency, to quench the burnings of it.
though they be never so loath to come to it, let us provide (and not want) great quantities of these waters, (they Are easy to be had) to cast upon the flames of all our impatiency, to quench the burnings of it.
Me thinks there is no end or purpose whatsoever, in the effecting whereof sin and wickednesse may assist and further us, that should miscarry in our hands;
Me thinks there is no end or purpose whatsoever, in the effecting whereof since and wickedness may assist and further us, that should miscarry in our hands;
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And yet the truth is, that great and mighty things this way, and very heavenly, might be brought to passe in the hearts and souls of men, by the help and assistance of sin,
And yet the truth is, that great and mighty things this Way, and very heavenly, might be brought to pass in the hearts and Souls of men, by the help and assistance of since,
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But this is the great misery that lieth upon us generally, we neither know what to do either with Gods goodnesse, or with our own evils, his righteousnesse, or our own sins.
But this is the great misery that lies upon us generally, we neither know what to do either with God's Goodness, or with our own evils, his righteousness, or our own Sins.
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but as it might and ought to be governed, and ordered by a hand of grace and spirituall wisdome in the working of it, the service of it might be of excellent importance and advantage. This is a sixt Motive.
but as it might and ought to be governed, and ordered by a hand of grace and spiritual Wisdom in the working of it, the service of it might be of excellent importance and advantage. This is a sixt Motive.
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He who hath his hand in the lighting, or falling of every sparrow on the earth, (as our Saviour saith) hath it much more in every hair that fals from our heads.
He who hath his hand in the lighting, or falling of every sparrow on the earth, (as our Saviour Says) hath it much more in every hair that falls from our Heads.
And as he doth assume and claim vengeance to himself as the prerogative of his throne Vengeance is mine, and I will repay (saith the Lord) Ro. 12 so doth he assume also to himself the dispensation of all evils, judgements, chastisements, whatsoever:
And as he does assume and claim vengeance to himself as the prerogative of his throne Vengeance is mine, and I will repay (Says the Lord) Ro. 12 so does he assume also to himself the Dispensation of all evils, Judgments, chastisements, whatsoever:
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and for a dishonour, and disparagement put upon him, that such a thought or apprehension should be found in the minds of men, concerning him, that he should be only a stander by,
and for a dishonour, and disparagement put upon him, that such a Thought or apprehension should be found in the minds of men, Concerning him, that he should be only a stander by,
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And the Apostle Paul assureth us, that whensoever we are judged, and in what kind soever (for this later is included in the former) we are chastened of the Lord:
And the Apostle Paul assureth us, that whensoever we Are judged, and in what kind soever (for this later is included in the former) we Are chastened of the Lord:
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so that in what shape or figure soever the spirit of affliction doth appear unto us in the world, it is easie to be known, whose minister and messenger he is:
so that in what shape or figure soever the Spirit of affliction does appear unto us in the world, it is easy to be known, whose minister and Messenger he is:
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And this himself also here implieth in that expression, was given; and yet more clearly sheweth, by the end or errand, about which this messenger was sent, which was, that he might not be inordinately lifted up with abundance of revelations;
And this himself also Here Implies in that expression, was given; and yet more clearly shows, by the end or errand, about which this Messenger was sent, which was, that he might not be inordinately lifted up with abundance of revelations;
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And therefore whatsoever Paul means here by the thorn in the flesh, though it were Satans messenger, yet certainly it was Gods gift. God in love to his great instrument and servant Paul, made use of Satans malice against him,
And Therefore whatsoever Paul means Here by the thorn in the Flesh, though it were Satan Messenger, yet Certainly it was God's gift. God in love to his great Instrument and servant Paul, made use of Satan malice against him,
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and gave Satan leave, (and it may be furnished him with an opportunity, and occasion too) to send a messenger of his to Paul, for one end and purpose, (which to be sure was not good,
and gave Satan leave, (and it may be furnished him with an opportunity, and occasion too) to send a Messenger of his to Paul, for one end and purpose, (which to be sure was not good,
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and over-ruled this messenger of the Devils, and made him do his own message or errand to Paul, which was good, the preserving of him from being lifted up above measure.
and overruled this Messenger of the Devils, and made him do his own message or errand to Paul, which was good, the preserving of him from being lifted up above measure.
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So that it is a most unquestionable •••n, that how loose, disordered, and confused soever, afflictions seem to be in their march and chargings up and down the world,
So that it is a most unquestionable •••n, that how lose, disordered, and confused soever, afflictions seem to be in their march and chargings up and down the world,
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as if the God of confusion, the Devill, and not the true God, who is a God of order and peace, (as the Scripture speaks) had the ranging and managing of them,
as if the God of confusion, the devil, and not the true God, who is a God of order and peace, (as the Scripture speaks) had the ranging and managing of them,
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Therefore now consider how full of spirit and life this consideration also is, to subdue and break the pride and stubbornnesse of our hearts, into a sweet patience in all our trials,
Therefore now Consider how full of Spirit and life this consideration also is, to subdue and break the pride and stubbornness of our hearts, into a sweet patience in all our trials,
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We have no more, no other right to our selves, or any thing besides, but only to dispose both of the one and the other, according to the will and commandement of God, from time to time: Yea,
We have no more, no other right to our selves, or any thing beside, but only to dispose both of the one and the other, according to the will and Commandment of God, from time to time: Yea,
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Both Melchisedech and Abraham, call him, The most high God, the possessor of heaven and earth, Gen. 14.19, 22. That is, he hath the power of the present disposall,
Both Melchizedek and Abraham, call him, The most high God, the possessor of heaven and earth, Gen. 14.19, 22. That is, he hath the power of the present disposal,
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and actuall possession, what reason can there be, or ground of equity imagined, why he should not do with his own, (with that which is so fully and intirely his own) even as seemeth him good in his own eyes? Why should any man rise up to contest,
and actual possession, what reason can there be, or ground of equity imagined, why he should not do with his own, (with that which is so Fully and entirely his own) even as seems him good in his own eyes? Why should any man rise up to contest,
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Why should we be any whit more froward, impatient, or discontented, then when he layeth the like hand upon another? Why should our own losses and crosses in any kind, provoke us more to impatiency against God,
Why should we be any whit more froward, impatient, or discontented, then when he Layeth the like hand upon Another? Why should our own losses and Crosses in any kind, provoke us more to impatiency against God,
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Therefore if thou canst possesse thy soule in patience, when God smiteth and chastiseth others, there is the same reason why thou shouldst continue the same precious possession,
Therefore if thou Canst possess thy soul in patience, when God smites and Chastiseth Others, there is the same reason why thou Shouldst continue the same precious possession,
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Thirdly, (and lastly) there is this also, to teach us patience in all our tryals, in this consideration, that God himselfe is the great doer in them all:
Thirdly, (and lastly) there is this also, to teach us patience in all our trials, in this consideration, that God himself is the great doer in them all:
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as well those that are in covenant with him, as those that are without. David informs us, that The Lord is knowne by executing of judgement. Psal. 9.16.
as well those that Are in Covenant with him, as those that Are without. David informs us, that The Lord is known by executing of judgement. Psalm 9.16.
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and so by all kinds of punishments and rods whatsoever, he is knowne by them, that is, his holinesse, righteousnesse, deep hatred of sin, wisdome, power, knowledge, love to his owne, with many other his attributes and perfections are discovered,
and so by all Kinds of punishments and rods whatsoever, he is known by them, that is, his holiness, righteousness, deep hatred of since, Wisdom, power, knowledge, love to his own, with many other his attributes and perfections Are discovered,
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And hence it is, that he stands so strict upon this point with the world, not to have it once thought or imagined, by any man, that there is any of these arrows flying either by day or by night, throughout the world,
And hence it is, that he Stands so strict upon this point with the world, not to have it once Thought or imagined, by any man, that there is any of these arrows flying either by day or by night, throughout the world,
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Shall there be any evill in a city, (saith he, Amos 3.6.) and the Lord hath not done it? It is spoken (you see) by way of an earnest and vehement Interrogation,
Shall there be any evil in a City, (Says he, Amos 3.6.) and the Lord hath not done it? It is spoken (you see) by Way of an earnest and vehement Interrogation,
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as if he saw the thoughts of men running another way, and ready to conceive that there were many evils befalne many, which he had no hand in, nor looked after:
as if he saw the thoughts of men running Another Way, and ready to conceive that there were many evils befallen many, which he had no hand in, nor looked After:
Now then, for men or women to be impatient or discontented under the correcting hand of God at any time, is it any thing lesse then a reall censuring or taxing him for mis-carrying,
Now then, for men or women to be impatient or discontented under the correcting hand of God At any time, is it any thing less then a real censuring or taxing him for miscarrying,
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and implyeth a secret and tacit wish in the soule, that there were some other God set up upon his throne, to rule the world, that would be more favourable and equall to us in his government? Suppose any man or woman amongst you, having a family under you,
and Implies a secret and tacit wish in the soul, that there were Some other God Set up upon his throne, to Rule the world, that would be more favourable and equal to us in his government? Suppose any man or woman among you, having a family under you,
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as children, servants, &c. to governe, and being generally reputed wise, and grave, and discreet in your government, your selves having the same opinion of your selves too,
as children, Servants, etc. to govern, and being generally reputed wise, and grave, and discreet in your government, your selves having the same opinion of your selves too,
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and that child or servant so corrected by you, should any wayes expresse himselfe by murmuring, complaining, breaking out against you, challenging or charging you,
and that child or servant so corrected by you, should any ways express himself by murmuring, complaining, breaking out against you, challenging or charging you,
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would not this be as a thorne in your eye? a great provocation to you? Let such a case or comparison as this, be as a glasse unto you, wherein to see and behold the foule and distorted face of all your impatient doings against God,
would not this be as a thorn in your eye? a great provocation to you? Let such a case or comparison as this, be as a glass unto you, wherein to see and behold the foul and distorted face of all your impatient doings against God,
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and being little better then a beast, in his knowledge, to rise up in termes against so mighty and glorious a God, to contend with him about governing the world,
and being little better then a beast, in his knowledge, to rise up in terms against so mighty and glorious a God, to contend with him about governing the world,
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and to charge him with inequality in his wayes, (which all impatient persons upon the matter doe) is (doubtlesse) a sin of greater and deeper provocation, then can easily be conceived.
and to charge him with inequality in his ways, (which all impatient Persons upon the matter do) is (doubtless) a since of greater and Deeper provocation, then can Easily be conceived.
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Remember and know assuredly, that whensoever you feele the smart of the rod upon you in any kind, it is of the appointment and sending of the great God of heaven and earth unto you.
remember and know assuredly, that whensoever you feel the smart of the rod upon you in any kind, it is of the appointment and sending of the great God of heaven and earth unto you.
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He that afflicts you, is he that hath the absolute power and dominion over you, is he upon whose shoulder the government and nurture of the whole world resteth;
He that afflicts you, is he that hath the absolute power and dominion over you, is he upon whose shoulder the government and nurture of the Whole world rests;
how God would doe that to him, whereof whosoever shall heare, it shall make both his eares to tingle, and therefore could not but much more make both his eares tingle, who was to be the subject of this wrath of God,
how God would do that to him, whereof whosoever shall hear, it shall make both his ears to tingle, and Therefore could not but much more make both his ears tingle, who was to be the Subject of this wrath of God,
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yet this consideration being at hand with him, when this terrible thunder-clap sounded in his eares, that it was God that should do all this to him, this supported him in a wonderfull and incredible manner,
yet this consideration being At hand with him, when this terrible thunderclap sounded in his ears, that it was God that should do all this to him, this supported him in a wonderful and incredible manner,
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And (to conclude) the Lord himselfe seems to prescribe it, as soveraigne and cordiall in such cases, 2 Chron. 11.4. Thus saith the Lord, You shall not goe up to fight against your brethren;
And (to conclude) the Lord himself seems to prescribe it, as sovereign and cordial in such cases, 2 Chronicles 11.4. Thus Says the Lord, You shall not go up to fight against your brothers;
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or greatest injury we can receive from men, were of sufficient strength and authority not onely to subject the spirit to himselfe with reverence and peace,
or greatest injury we can receive from men, were of sufficient strength and Authority not only to Subject the Spirit to himself with Reverence and peace,
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EIghthly, to furnish you yet with more spirituall weapons, wherewith to fight this good fight of patience, consider, that as all our troubles are from God,
EIghthly, to furnish you yet with more spiritual weapons, wherewith to fight this good fight of patience, Consider, that as all our Troubles Are from God,
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This is the great Kings high way to heaven, the common road that leadeth to salvation, it is full of the prints and footsteps (from the one end to the other) of those just men in heaven, who are now made perfect, (as the Apostle speaks) both of men and women, young and old, rich and poore, Patriarchs, Prophets, Apostles, Euangelists, Martyrs, Confessors,
This is the great Kings high Way to heaven, the Common road that leads to salvation, it is full of the prints and footsteps (from the one end to the other) of those just men in heaven, who Are now made perfect, (as the Apostle speaks) both of men and women, young and old, rich and poor, Patriarchs, prophets, Apostles, Evangelists, Martyrs, Confessors,
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It was one of the principall points of Doctrine that Paul and Barnabas preached to the Christians at Antioch, Acts 14.22. That through many afflictions we must enter into the Kingdome of God.
It was one of the principal points of Doctrine that Paul and Barnabas preached to the Christians At Antioch, Acts 14.22. That through many afflictions we must enter into the Kingdom of God.
but onely on that side on which afflictions are quartered. So Heb. 12.6. For, whom the Lord loveth hee chasteneth, and he scourgeth every son he receiveth:
but only on that side on which afflictions Are quartered. So Hebrew 12.6. For, whom the Lord loves he Chasteneth, and he scourges every son he receives:
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Now then consider this ground of reason also, of what importance it is to carry us through the deepest waters of affliction, without being drowned in impatience by the way.
Now then Consider this ground of reason also, of what importance it is to carry us through the Deepest waters of affliction, without being drowned in impatience by the Way.
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The meaning is, that a man hath the lesse cause of complaint or discontent, when he speeds as well in any kind as others do, that stood upon like termes with him,
The meaning is, that a man hath the less cause of complaint or discontent, when he speeds as well in any kind as Others do, that stood upon like terms with him,
if we come in to them for a share, and have a sop given us out of the same dish, what is there in this our lot and portion, that should discontent us? It is enough (saith our Saviour, Mat. 10.25.) for the Disciple to be as his Master is,
if we come in to them for a share, and have a sop given us out of the same dish, what is there in this our lot and portion, that should discontent us? It is enough (Says our Saviour, Mathew 10.25.) for the Disciple to be as his Master is,
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as Soveraign against all secret boyles, ulcers, swellings, or distempers of heart (in any kind) in a day of affliction, 1 Pet. 4.12. Dearly beloved, think it not strange concerning the fiery triall, which is among you to prove you, as though some strange thing were come unto you.
as Sovereign against all secret boils, ulcers, swellings, or distempers of heart (in any kind) in a day of affliction, 1 Pet. 4.12. Dearly Beloved, think it not strange Concerning the fiery trial, which is among you to prove you, as though Some strange thing were come unto you.
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and that we are alone in the sire, and that there was seldom, or never, any other of the Saints cast into the same furnace with us, is apt to disquiet and provoke the soul of a man within him;
and that we Are alone in the sire, and that there was seldom, or never, any other of the Saints cast into the same furnace with us, is apt to disquiet and provoke the soul of a man within him;
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or drawn blood from Jobs heart with it, Job 4.7. Remember, I pray thee, who ever perished being innocent? Or where were the righteous cut off? And Chap. 5.1. To which of the Saints wilt thou turn? Namely, to ease, comfort, or strengthen thy self, by any pattern of the like condition that ever befell any of them.
or drawn blood from Jobs heart with it, Job 4.7. remember, I pray thee, who ever perished being innocent? Or where were the righteous Cut off? And Chap. 5.1. To which of the Saints wilt thou turn? Namely, to ease, Comfort, or strengthen thy self, by any pattern of the like condition that ever befell any of them.
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See the reasoning of the Philistims amongst themselves, concerning but an unusuall noyse, or shout heard in the camp of the Hebrews, 1 Sam. 4.7. And they said, Woe unto us;
See the reasoning of the philistines among themselves, Concerning but an unusual noise, or shout herd in the camp of the Hebrews, 1 Sam. 4.7. And they said, Woe unto us;
Why? For there hath not been such a thing heretofore. And Chap. 16.4. when the Prophet came to Bethlehem, it is said, The Elders trembled, because it was not usuall for him to come thither.
Why? For there hath not been such a thing heretofore. And Chap. 16.4. when the Prophet Come to Bethlehem, it is said, The Elders trembled, Because it was not usual for him to come thither.
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So in their mournings and lamentations, any circumstance of peculiarity in the evill or affliction, is still made the burden (as it were) of the sorrow: See for this, Ezek. 27.32.
So in their mournings and lamentations, any circumstance of peculiarity in the evil or affliction, is still made the burden (as it were) of the sorrow: See for this, Ezekiel 27.32.
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Thus Peter exhorts the Christians to whom he wrote, To resist the Devill stedfast in the faith, knowing that the same afflictions are accomplished in your Brethren which are in the world.
Thus Peter exhorts the Christians to whom he wrote, To resist the devil steadfast in the faith, knowing that the same afflictions Are accomplished in your Brothers which Are in the world.
He that is stedfast in his faith, cannot be loose in his patience; these are inseparable companions, Heb. 6.12. they go and come, sleep and wake, increase and decrease, rise and fall together.
He that is steadfast in his faith, cannot be lose in his patience; these Are inseparable Sodales, Hebrew 6.12. they go and come, sleep and wake, increase and decrease, rise and fallen together.
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I shall only direct you, where you shall find them, and leave them to be perused at your leasure, Heb. 12.1, 6. 1 Cor. 10.13. Philip. 1.14, 30. And so much for this Motive.
I shall only Direct you, where you shall find them, and leave them to be perused At your leisure, Hebrew 12.1, 6. 1 Cor. 10.13. Philip. 1.14, 30. And so much for this Motive.
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Ninthly, to recommend the practice of patience with yet an higher hand unto you, consider, that as suffering affliction in the world, (especially by Christians) is no new or strange thing, men have the whole society and brotherhood of the Saints in with them in the conflict;
Ninthly, to recommend the practice of patience with yet an higher hand unto you, Consider, that as suffering affliction in the world, (especially by Christians) is no new or strange thing, men have the Whole society and brotherhood of the Saints in with them in the conflict;
The sufferings of Christ are the great axle-tree upō which the whole heavens (as it were) of the Scriptures (both of the Old and New Testament) move, and turne about.
The sufferings of christ Are the great axletree upon which the Whole heavens (as it were) of the Scriptures (both of the Old and New Testament) move, and turn about.
a farre greater building then the frame of heaven and earth, whose stones are living stones, the innumerable number of the Saints redeemed from the earth.
a Far greater building then the frame of heaven and earth, whose stones Are living stones, the innumerable number of the Saints redeemed from the earth.
Is it nothing to you, all ye that passe by? Behold and see if there be any sorrow like unto mine, &c. As Solomon speaks of his rare patterne of a vertuous woman, Prov. 30.29. Many daughters have done vertuously, but thou surpassest them all:
Is it nothing to you, all you that pass by? Behold and see if there be any sorrow like unto mine, etc. As Solomon speaks of his rare pattern of a virtuous woman, Curae 30.29. Many daughters have done virtuously, but thou surpassest them all:
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So we may say concerning Christ & other sufferers, Many others have suffered verygreat things, many a weak bottome of flesh and bloud hath been oft deep and downe laden with these rich burdens, this heavenly commodity, (for so afflictions are) but the Lord Christ suffered beyond them all.
So we may say Concerning christ & other sufferers, Many Others have suffered verygreat things, many a weak bottom of Flesh and blood hath been oft deep and down laden with these rich burdens, this heavenly commodity, (for so afflictions Are) but the Lord christ suffered beyond them all.
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why hast thou forsaken me? No, I do not beleeve that the least degree of that spirit of faith which was in him at any time before, was either quelled or quenched by all those flouds of affliction,
why hast thou forsaken me? No, I do not believe that the least degree of that Spirit of faith which was in him At any time before, was either quelled or quenched by all those floods of affliction,
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nor yet any wayes to break the strength, rage, and fiercenesse wherewith they came upon him, God let them have their full scope and play (as it were) upon him, (a point wherein he usually favours his adopted children, in times of sore tryals, more then he did his naturall Son.) This was that his being forsaken of God, (I conceive) which he did not so much complaine of neither in that crying out of his, (as is most probable) but rather was therein an earnest remembrancer to his Father of the cause and end of those extremities he now lay under, being so forsaken by him, which was the Salvation and Redemption of the world.
nor yet any ways to break the strength, rage, and fierceness wherewith they Come upon him, God let them have their full scope and play (as it were) upon him, (a point wherein he usually favours his adopted children, in times of soar trials, more then he did his natural Son.) This was that his being forsaken of God, (I conceive) which he did not so much complain of neither in that crying out of his, (as is most probable) but rather was therein an earnest remembrancer to his Father of the cause and end of those extremities he now lay under, being so forsaken by him, which was the Salvation and Redemption of the world.
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Which is not so to be taken neither, as if there had been any absolute necessity to have called upon God his Father, to remember or consider such a businesse as this,
Which is not so to be taken neither, as if there had been any absolute necessity to have called upon God his Father, to Remember or Consider such a business as this,
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and righteous, and ten thousand times more deserving then the greatest Saint amongst us, to have been spared, to have been excused from any such service as this:
and righteous, and ten thousand times more deserving then the greatest Saint among us, to have been spared, to have been excused from any such service as this:
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When he (I say) hath borne the same yoke before us, and laboured and toyled in the same fire with us? As the woman of Samaria expostulated with our Saviour, (nor knowing to whom she spake) Joh. 4. What, art thou greater then our father Jacob, which gave us this Well,
When he (I say) hath born the same yoke before us, and laboured and toiled in the same fire with us? As the woman of Samaria expostulated with our Saviour, (nor knowing to whom she spoke) John 4. What, art thou greater then our father Jacob, which gave us this Well,
and he himself drank thereof, and his sons, and his cattle? So let me reason home the point with you, (whosoever thou art that refusest to drink of the waters of this Fountaine of Life,
and he himself drank thereof, and his Sons, and his cattle? So let me reason home the point with you, (whosoever thou art that refusest to drink of the waters of this Fountain of Life,
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because they are bitter, and wringest the face, and tearest thy soule when they are given thee) Art thou greater then that blessed Sonne of God, the glorious Redeemer and Saviour of the world, who drank himselfe of these waters,
Because they Are bitter, and wringest the face, and tearest thy soul when they Are given thee) Art thou greater then that blessed Son of God, the glorious Redeemer and Saviour of the world, who drank himself of these waters,
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and all his Apostles, Disciples, and followers great and small in all Ages, from the beginning of the world to this very day? whom makest thou thy selfe to be, that thou shouldst think of pleading any priviledge of exemption in this case? The holy Ghost hath somewhat an unusuall,
and all his Apostles, Disciples, and followers great and small in all Ages, from the beginning of the world to this very day? whom Makest thou thy self to be, that thou Shouldst think of pleading any privilege of exemption in this case? The holy Ghost hath somewhat an unusual,
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concerning the destruction and fall of that great and mighty Potentate of the world, in those dayes, the King of Assyria, I made the Nations to shake at the sound of his fall,
Concerning the destruction and fallen of that great and mighty Potentate of the world, in those days, the King of Assyria, I made the nations to shake At the found of his fallen,
all that drink water shall be comforted, in the nother parts of the earth: That is the expression I meane, They shall be comforted. By the trees of Eden,
all that drink water shall be comforted, in the neither parts of the earth: That is the expression I mean, They shall be comforted. By the trees of Eden,
and the choice and best of Lebanon, He meanes other great States, Princes, Kings, and Monarchs of the world, that had dranke water in their times, that is, increased their strength and power,
and the choice and best of Lebanon, He means other great States, Princes, Kings, and Monarchs of the world, that had drank water in their times, that is, increased their strength and power,
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The Prophet Esay expresseth the same passage notably, though with variety of phrase and words, Esay 14.9, 10. Hell from beneath is moved for thee, to meet thee at thy comming:
The Prophet Isaiah Expresses the same passage notably, though with variety of phrase and words, Isaiah 14.9, 10. Hell from beneath is moved for thee, to meet thee At thy coming:
and satisfaction, and comfort, to men of inferiour and meaner condition, when they are otherwise then they would be, that yet they have the company of their betters with them:
and satisfaction, and Comfort, to men of inferior and meaner condition, when they Are otherwise then they would be, that yet they have the company of their betters with them:
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So (my brethren) since we have the great glory of heaven and earth with us in our condition of suffering, ought we not to be comforted in the midst of all our infirmities, weaknesses and combats in the world? should we not drown the sense and apprehension of all our griefe and sorrow, in the transcendent excellency and greatnesse, the unconceiveable Majesty of him, who drank of the same brook in the way with us,
So (my brothers) since we have the great glory of heaven and earth with us in our condition of suffering, ought we not to be comforted in the midst of all our infirmities, Weaknesses and combats in the world? should we not drown the sense and apprehension of all our grief and sorrow, in the transcendent excellency and greatness, the unconceivable Majesty of him, who drank of the same brook in the Way with us,
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and became like unto one of the poorest and weakest of us, in the depth of his afflictions? And ought we not to be ashamed and confounded in our selves, at the most secret repinings and grudgings of our hearts within us,
and became like unto one of the Poorest and Weakest of us, in the depth of his afflictions? And ought we not to be ashamed and confounded in our selves, At the most secret repinings and grudgings of our hearts within us,
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and every way as full in all goodnesse, as he is excellent in glory, when time was, had his hand upon the same plough with us? You heard before how our Saviour himselfe reasons in this point,
and every Way as full in all Goodness, as he is excellent in glory, when time was, had his hand upon the same plough with us? You herd before how our Saviour himself Reasons in this point,
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It is enough for the Disciple, that is, it is a good, and large, and sufficient allowance, wherewith they that are in the condition of Disciples and servants, may be well contented,
It is enough for the Disciple, that is, it is a good, and large, and sufficient allowance, wherewith they that Are in the condition of Disciples and Servants, may be well contented,
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It is recorded in the Story of the Martyrs, of one Roger Bernard, a Suffolk Martyr, in Queene Maries dayes, that by the help of this very Scripture, The Disciple is not above his Master, &c. the Spirit of God striking in with it, composed and strengthned himselfe patiently to beare,
It is recorded in the Story of the Martyrs, of one Roger Bernard, a Suffolk Martyr, in Queen Mary's days, that by the help of this very Scripture, The Disciple is not above his Master, etc. the Spirit of God striking in with it, composed and strengthened himself patiently to bear,
And the truth is, that he that shall think much, and take it any wayes heavily at the Lords hands, that he hath any of these burdens of affliction laid upon his shoulder, doth in effect,
And the truth is, that he that shall think much, and take it any ways heavily At the lords hands, that he hath any of these burdens of affliction laid upon his shoulder, does in Effect,
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CAP. XII. The former Exhortation yet further strengthned by three other Considerations. TEnthly, consider further, to advance that great and glorious work of patience in your soules,
CAP. XII. The former Exhortation yet further strengthened by three other Considerations. TEnthly, Consider further, to advance that great and glorious work of patience in your Souls,
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when the pangs of afflictions shall take hold upon you, that as the Lord Jesus Christ suffered afflictions, (as you heard) yea was the chiefe sufferer, the King of sufferers, (of which dignity the crowne of thornes might be an ensigne) so he was a rich patterne and example of patience in all he suffered.
when the pangs of afflictions shall take hold upon you, that as the Lord jesus christ suffered afflictions, (as you herd) yea was the chief sufferer, the King of sufferers, (of which dignity the crown of thorns might be an ensign) so he was a rich pattern and Exampl of patience in all he suffered.
Yet did he not open his mouth, he was oppressed, &c. That is, though his affliction was of that kind of affliction, which of all others is apt to provoke men to impatiencie,
Yet did he not open his Mouth, he was oppressed, etc. That is, though his affliction was of that kind of affliction, which of all Others is apt to provoke men to impatiency,
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and wherein men are ready to think they have a liberty to betray their discontents, (and so in some kind, it is true, they have) his affliction was oppression, his enemies carried matters against him with a high hand of injustice and cruelty.
and wherein men Are ready to think they have a liberty to betray their discontents, (and so in Some kind, it is true, they have) his affliction was oppression, his enemies carried matters against him with a high hand of injustice and cruelty.
and withall having more strength to struggle and wrastle then a lambe hath, yet to make no complaint nor offer to doe any thing against him that thus takes away her covering from her, which is all the wealth and estate the poore sheep hath in the world, this is a lively and home resemblance of the great and deep patience of the Lord Christ,
and withal having more strength to struggle and wrestle then a lamb hath, yet to make no complaint nor offer to do any thing against him that thus Takes away her covering from her, which is all the wealth and estate the poor sheep hath in the world, this is a lively and home resemblance of the great and deep patience of the Lord christ,
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and afterwards when the Soldiers were busied in the very act of crucifying him, all this while he let them goe on with their shearing, never discovered the least signe of discontent or impatiencie in all these bitter, grievous,
and afterwards when the Soldiers were busied in the very act of crucifying him, all this while he let them go on with their shearing, never discovered the least Signen of discontent or impatiency in all these bitter, grievous,
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but rather, that God in the very creation gave this nature, property and disposition to the creature, that he might have some lively and fresh colours to represent and expresse to the life, the sweet patience of Jesus Christ, when time should be.
but rather, that God in the very creation gave this nature, property and disposition to the creature, that he might have Some lively and fresh colours to represent and express to the life, the sweet patience of jesus christ, when time should be.
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Now then consider (my brethren I beseech you) in a word, how far such an excellent patterne of patience, in such a person as Jesus Christ was, should in reason and due consideration of things, carry us in a way of imitation,
Now then Consider (my brothers I beseech you) in a word, how Far such an excellent pattern of patience, in such a person as jesus christ was, should in reason and due consideration of things, carry us in a Way of imitation,
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though the trouble or danger be far off from a leading to the slaughter? Shall he that was the onely begotten of his Father, the great Heire of heaven & earth, that had power to have taken vengeance on all his enemies and persecuters at once, onely with the breath of his displeasure,
though the trouble or danger be Far off from a leading to the slaughter? Shall he that was the only begotten of his Father, the great Heir of heaven & earth, that had power to have taken vengeance on all his enemies and persecuters At once, only with the breath of his displeasure,
Shall hee (I say) with such profound humility and glorious patience, (as you heard) endure those bitter, reproachfull, those most unjust, cruell and accursed dealings,
Shall he (I say) with such profound humility and glorious patience, (as you herd) endure those bitter, reproachful, those most unjust, cruel and accursed dealings,
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and to the worme, Thou art my mother & my sister, (as Job significantly represents the condition of a man that keeps house in the grave) and that otherwise are dryed, seared trees, fit for the fire, vile and sinfull I meane,
and to the worm, Thou art my mother & my sister, (as Job significantly represents the condition of a man that keeps house in the grave) and that otherwise Are dried, seared trees, fit for the fire, vile and sinful I mean,
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when God shall bind us with the cords of affliction, and lay the rods of his chastisement upon us? Oh (my brethren) me thinks there is neither man nor woman, young nor old, poore nor rich, that either knows or loves the Lord Jesus Christ to any purpose, that shall be able to endure or beare himselfe at such a distance from him, in such a sweet and lovely example,
when God shall bind us with the cords of affliction, and lay the rods of his chastisement upon us? O (my brothers) me thinks there is neither man nor woman, young nor old, poor nor rich, that either knows or loves the Lord jesus christ to any purpose, that shall be able to endure or bear himself At such a distance from him, in such a sweet and lovely Exampl,
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how much more should we desire communion and fellowship with so great a person, and one that ought to be nearer and dearer to us then ten thousand of the sweetest friends we have in all the world,
how much more should we desire communion and fellowship with so great a person, and one that ought to be nearer and Dearer to us then ten thousand of the Sweetest Friends we have in all the world,
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and be divided from him in his patience under his sufferings, you will lose a great part both of the glory and comfort of being conformable to him in one thing,
and be divided from him in his patience under his sufferings, you will loose a great part both of the glory and Comfort of being conformable to him in one thing,
But yet to be impatient or discontented under such sufferings, is like the X before the L in an accompt by letters, which puls back and abates a good part of the other number.
But yet to be impatient or discontented under such sufferings, is like the X before the L in an account by letters, which puls back and abates a good part of the other number.
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Impatiencie or discontentednesse in such a case, doth (as it were) traduce and reproach the sufferings of Christ, (I mean the sufferings of the Saints with and for Christ) in the thoughts of other men,
Impatiency or discontentedness in such a case, does (as it were) traduce and reproach the sufferings of christ, (I mean the sufferings of the Saints with and for christ) in the thoughts of other men,
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Oh Daniel, (saith King Darius to the Prophet, now in the Lions den, Dan. 6.20.) Is not thy God whom thou alway servest, able to deliver thee from the Lions? We may demand somewhat the like question of those that are in the midst of Christs sufferings, concerning the sufferings themselves, Are not the sufferings thou indurest, in respect of the glory and comfort of them, able to deliver thee from themselves, in respect of the sorro wand discornfort of them? Therefore consider thy case well;
O daniel, (Says King Darius to the Prophet, now in the Lions den, Dan. 6.20.) Is not thy God whom thou always servest, able to deliver thee from the Lions? We may demand somewhat the like question of those that Are in the midst of Christ sufferings, Concerning the sufferings themselves, are not the sufferings thou indurest, in respect of the glory and Comfort of them, able to deliver thee from themselves, in respect of the sorrow wand discornfort of them? Therefore Consider thy case well;
Meaning, that finding an impossibility in it to be observed by him, by reason of the weaknesse of his flesh, and considering hereupon that he could never then be justified by it, by this meanes he became dead to it, that is, took his affections quite off from ever having any thing to doe with it, more or lesse, for his justification;
Meaning, that finding an impossibility in it to be observed by him, by reason of the weakness of his Flesh, and considering hereupon that he could never then be justified by it, by this means he became dead to it, that is, took his affections quite off from ever having any thing to do with it, more or less, for his justification;
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But doubtlesse concerning our sufferings with Christ, we may or should say the contrary, namely, that through the sufferings of Christ we are alive to these sufferings;
But doubtless Concerning our sufferings with christ, we may or should say the contrary, namely, that through the sufferings of christ we Are alive to these sufferings;
And, Let patience have her perfect worke, &c. Jam. 1.4. besides many like places. And not to patience onely, but even to joyfulnesse, and cheerfulnesse:
And, Let patience have her perfect work, etc. Jam. 1.4. beside many like places. And not to patience only, but even to joyfulness, and cheerfulness:
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Count it all joy, (saith James 1.2.) when ye fall into divers tentations, &c. So Peter, 1 Pet. 4.13. But rejoyce in as much as ye are partakers of Christs sufferings.
Count it all joy, (Says James 1.2.) when you fallen into diverse tentations, etc. So Peter, 1 Pet. 4.13. But rejoice in as much as you Are partakers of Christ sufferings.
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and persecute you, &c. Rejoyce and be glad, &c. Thus you see then, that your patience in sufferings doth adorne your sufferings, which otherwise are not themselves, carry not that beauty and glory in them, whereof they are capable.
and persecute you, etc. Rejoice and be glad, etc. Thus you see then, that your patience in sufferings does adorn your sufferings, which otherwise Are not themselves, carry not that beauty and glory in them, whereof they Are capable.
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In the twelfth place, for the further inriching your selves with that heavenly treasure of patience, consider that more fully, (which as I remember we touched on the by in a former Motive) that there is a necessity of all our tryals and afflictions whatsoever, from the greatest to the least of them;
In the twelfth place, for the further enriching your selves with that heavenly treasure of patience, Consider that more Fully, (which as I Remember we touched on the by in a former Motive) that there is a necessity of all our trials and afflictions whatsoever, from the greatest to the least of them;
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If God should scant us in afflictions, and not give us a just measure, and sufficient allowance therein, we should be found but unpolished and rough Christians:
If God should scant us in afflictions, and not give us a just measure, and sufficient allowance therein, we should be found but unpolished and rough Christians:
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yet the workman can tell you, (yea reason it self may inform you) that it would have been a deformity in the work (more or lesse) if any one of those strokes had been wanting;
yet the workman can tell you, (yea reason it self may inform you) that it would have been a deformity in the work (more or less) if any one of those Strokes had been wanting;
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And though every tryall and affliction we passe through in the world, be not particularly and distinctly to be seen or discerned upon us in the peculiar benefit, fruit,
And though every trial and affliction we pass through in the world, be not particularly and distinctly to be seen or discerned upon us in the peculiar benefit, fruit,
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Thirdly, when a man seeks and endeavours himself unfainedly, to compose and settle his heart in a sweet and humble frame under afflictions, by the best means and considerations he knows how to come by;
Thirdly, when a man seeks and endeavours himself unfeignedly, to compose and settle his heart in a sweet and humble frame under afflictions, by the best means and considerations he knows how to come by;
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Fourthly, and lastly, when he turns aside, or lends a deafe eare unto, or opposeth all such thoughts of heart-rising within him, that any way tempts him to impatience or discontent.
Fourthly, and lastly, when he turns aside, or lends a deaf ear unto, or Opposeth all such thoughts of heart-rising within him, that any Way tempts him to impatience or discontent.
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As David seems to have done, Psal. 42.11. and Psal 43.5. where he challengeth and expostulateth with his soule, why it did disquiet it self, (for so the originall phraseth;) and Iob again after the same manner, Iob 13.14. with many others.
As David seems to have done, Psalm 42.11. and Psalm 43.5. where he Challengeth and expostulateth with his soul, why it did disquiet it self, (for so the original Phraseth;) and Job again After the same manner, Job 13.14. with many Others.
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NONLATINALPHABET, clearly implying, that afflictions kindly entertained, and well and thoroughly digested by patience, puts men and women, that are beleevers, into an immediate preparation or qualification for glory, and the Kingdome of heaven;
, clearly implying, that afflictions kindly entertained, and well and thoroughly digested by patience, puts men and women, that Are believers, into an immediate preparation or qualification for glory, and the Kingdom of heaven;
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Therefore it must be meant of sanctification (either in whole or in part) and the perfection thereof, which is the great Qualitas Symbolica, the symbolizing quality, wherein heaven and earth, God and his creature agree,
Therefore it must be meant of sanctification (either in Whole or in part) and the perfection thereof, which is the great Qualitas Symbolica, the symbolizing quality, wherein heaven and earth, God and his creature agree,
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By doing the will of God here, I conceive he may well mean beleeving, which is called both the work, and the will, or commandement of God; This is the work of God, (saith our Saviour to the Jews) Iohn 6.29. That ye beleeve in him whom he hath sent. And 1 Iohn 3.23. This is then his Commandement, that we beleeve in the name of his Son Iesus Christ.
By doing the will of God Here, I conceive he may well mean believing, which is called both the work, and the will, or Commandment of God; This is the work of God, (Says our Saviour to the jews) John 6.29. That you believe in him whom he hath sent. And 1 John 3.23. This is then his Commandment, that we believe in the name of his Son Iesus christ.
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By receiving the promise, I conceive he means the receiving of that salvation actually and compleatly, which is promised in the Gospel, by a metonymie of the act for the object (a figure frequent in the Scripture.) Now (saith he) when,
By receiving the promise, I conceive he means the receiving of that salvation actually and completely, which is promised in the Gospel, by a metonymy of the act for the Object (a figure frequent in the Scripture.) Now (Says he) when,
and after you have beleeved, there is somewhat between you and actuall salvation, though you have now a right and title to your Masters joy, sufficiently warranted by the Laws of heaven,
and After you have believed, there is somewhat between you and actual salvation, though you have now a right and title to your Masters joy, sufficiently warranted by the Laws of heaven,
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yet are you not yet capable of entring thereunto, not capable of the possessiō of heaven, at least with that capacity which the wisdom of God ordinarily chuseth for the creatures immediate qualification for glory:
yet Are you not yet capable of entering thereunto, not capable of the possession of heaven, At least with that capacity which the Wisdom of God ordinarily chooseth for the creatures immediate qualification for glory:
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And the God of all grace, &c. when you have suffered a little, make you perfect, &c. Implying, that it is not Gods manner or method in his finishing up,
And the God of all grace, etc. when you have suffered a little, make you perfect, etc. Implying, that it is not God's manner or method in his finishing up,
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So that the Scripture seems to lie very cleare in this, that afflictions falling in conjunction with patience in a Beleever, are an onely meanes for the perfect ripening and preparing him for heaven;
So that the Scripture seems to lie very clear in this, that afflictions falling in conjunction with patience in a Believer, Are an only means for the perfect ripening and preparing him for heaven;
Alas, will you be froward and disquieted in your spirits against them? they come to doe you a choice piece of service, which all the wealth, silver, gold, houses, lands, friends you have in the world, cannot doe without them;
Alas, will you be froward and disquieted in your spirits against them? they come to do you a choice piece of service, which all the wealth, silver, gold, houses, Lands, Friends you have in the world, cannot do without them;
Will a man rob his God? (saith the Lord himselfe in Mal. 3.8.) Meaning, that no man endued with reason or cōmon sense, wil provoke him upon whom they mainly depend,
Will a man rob his God? (Says the Lord himself in Malachi 3.8.) Meaning, that no man endued with reason or Common sense, will provoke him upon whom they mainly depend,
for your spirituall accommodations for heaven and happinesse, and which in this respect you should reverence and honour as the Galatians did Paul, even as an Angel from heaven,
for your spiritual accommodations for heaven and happiness, and which in this respect you should Reverence and honour as the Galatians did Paul, even as an Angel from heaven,
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AGaine, to make all quiet and calme within, when troubles are without, consider yet further, (that which hath some affinity with the former) that as all your afflictions are of Gods sending, (as you heard before) and withall, are marvellous usefull and necessary for you,
Again, to make all quiet and Cam within, when Troubles Are without, Consider yet further, (that which hath Some affinity with the former) that as all your afflictions Are of God's sending, (as you herd before) and withal, Are marvellous useful and necessary for you,
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and that in matters of the greatest and weightiest importance, (as you heard last) so is the intent and purpose of God in sending them, none other (or at least, he hath no intent in sending them, more ruling or prevailing with him) then this, that they might accommodate you in your spirituall affaires, in such a way as was lately expressed unto you.
and that in matters of the greatest and Weightiest importance, (as you herd last) so is the intent and purpose of God in sending them, none other (or At least, he hath no intent in sending them, more ruling or prevailing with him) then this, that they might accommodate you in your spiritual affairs, in such a Way as was lately expressed unto you.
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But first for the truth of what we here affirme, the Scriptures lie clear before us, in this, that that good which afflictions doe us in any kind, is truly and really intended by God;
But First for the truth of what we Here affirm, the Scriptures lie clear before us, in this, that that good which afflictions do us in any kind, is truly and really intended by God;
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and be blessings unto us in our spirituall affaires For they verily (speaking of the parents of our flesh) for a few dayes chastened us after their owne pleasure, but he for our profit, that we might be partakers of his holinesse.
and be blessings unto us in our spiritual affairs For they verily (speaking of the Parents of our Flesh) for a few days chastened us After their own pleasure, but he for our profit, that we might be partakers of his holiness.
For a few dayes, that is, during our nonage and childhood, which continued not long, we soon outgrew the time of correction, from the hands of our naturall Parents:
For a few days, that is, during our nonage and childhood, which continued not long, we soon outgrew the time of correction, from the hands of our natural Parents:
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Implying, that our chastisements from God will be but proportionable hereunto for their continuance neither; we shall soone outgrow the time of our afflictions;
Implying, that our chastisements from God will be but proportionable hereunto for their Continuance neither; we shall soon outgrow the time of our afflictions;
and that particularly in our nearer and more full communion with him in his holinesse. So againe, 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that wee might not be condemned with the world.
and that particularly in our nearer and more full communion with him in his holiness. So again, 1 Cor. 11.32. When we Are judged, we Are chastened of the Lord, that we might not be condemned with the world.
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That we might not bee condemned, that is, with this gracious and blessed intent and purpose on Gods part towards us, that we might not be condemned with the world.
That we might not be condemned, that is, with this gracious and blessed intent and purpose on God's part towards us, that we might not be condemned with the world.
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whether either they lived together, or perished together, or the like, there were much more cause (at least colour) of taking things heavily and discontentedly at the Lords hands;
whither either they lived together, or perished together, or the like, there were much more cause (At least colour) of taking things heavily and discontentedly At the lords hands;
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and gracious, and desirable, as onely (or at least mainly and principally) the seeking of our greatest good, the bringing upon us the great blessing of life & immortality, (as you heard) if now we will be froward unruly,
and gracious, and desirable, as only (or At least mainly and principally) the seeking of our greatest good, the bringing upon us the great blessing of life & immortality, (as you herd) if now we will be froward unruly,
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and brutish in our behaviour towards God, and little of men, and least of all of Christians to be seen in us? Shall I not drink (saith our Saviour to Peter, when he began to lay about him,
and brutish in our behaviour towards God, and little of men, and least of all of Christians to be seen in us? Shall I not drink (Says our Saviour to Peter, when he began to lay about him,
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and that he intended onely good, and no evill to him therein, was an abundant motive and ground unto him to take and undergoe them willingly and patiently, without contesting or contending with any man about them.
and that he intended only good, and no evil to him therein, was an abundant motive and ground unto him to take and undergo them willingly and patiently, without contesting or contending with any man about them.
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yet if such an intent in him be certainly known to the other that suffers the present losse, this also should bury and dissolve all sense and thoughts of whatsoever he suffers. But I make haste. This for a thirteenth consideration.
yet if such an intent in him be Certainly known to the other that suffers the present loss, this also should bury and dissolve all sense and thoughts of whatsoever he suffers. But I make haste. This for a thirteenth consideration.
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Againe, to sweeten this bitter cup of afflictions, that it may goe downe without any rising up of the soule against it, consider, that troubles, tentations and afflictions in the world (especially in a profession of Christianity and true godlinesse) are as way-marks unto us, in our pilgrimage through the wildernesse of the world, to give us intelligence that we are,
Again, to sweeten this bitter cup of afflictions, that it may go down without any rising up of the soul against it, Consider, that Troubles, tentations and afflictions in the world (especially in a profession of Christianity and true godliness) Are as Waymarks unto us, in our pilgrimage through the Wilderness of the world, to give us intelligence that we Are,
So then this is the Consideration I now hold forth unto you, that your tryals and afflictions in the world are thus far signes unto you, that you are in the right way that leadeth unto life,
So then this is the Consideration I now hold forth unto you, that your trials and afflictions in the world Are thus Far Signs unto you, that you Are in the right Way that leads unto life,
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Which is to them a signe of perdition, (speaking of the persecutions they endured from their enemies, together with their constancie in enduring them) but to you of salvation, and that of God.
Which is to them a Signen of perdition, (speaking of the persecutions they endured from their enemies, together with their constancy in enduring them) but to you of salvation, and that of God.
In which words the holy Ghost implyes, that God is not wont to effect these great things in men, spirituall perfection, establishment, and strength, without afflictions.
In which words the holy Ghost Implies, that God is not wont to Effect these great things in men, spiritual perfection, establishment, and strength, without afflictions.
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and that your condition were a sanctified estate, yet except now and then, first or last, you had the testimony and seale of afflictions added to the other means & grounds of your comfort or assurance this way, you would find these ever and anon lame,
and that your condition were a sanctified estate, yet except now and then, First or last, you had the testimony and seal of afflictions added to the other means & grounds of your Comfort or assurance this Way, you would find these ever and anon lame,
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will be apt still to be rising up against you, and will seeme to affront any peace, any assurance that shall settle in your soules, without the consent and subscription (as it were) of afflictions, unto it:
will be apt still to be rising up against you, and will seem to affront any peace, any assurance that shall settle in your Souls, without the consent and subscription (as it were) of afflictions, unto it:
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What conscience under heaven, though otherwise never so well provided and ballasted with grounds of hope and assurance of salvation, is able to beare up against the powerfull streame and torrent of these and such like Scriptures,
What conscience under heaven, though otherwise never so well provided and ballasted with grounds of hope and assurance of salvation, is able to bear up against the powerful stream and torrent of these and such like Scriptures,
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but will ever and anon be over-borne, and carried down the streame with them, except they have walked upon the Lion and the Aspe, (as David speaks) except they have drunk of the cup of affliction more or lesse,
but will ever and anon be overborne, and carried down the stream with them, except they have walked upon the lion and the Asp, (as David speaks) except they have drunk of the cup of affliction more or less,
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and thornes in his eyes, if he had had no messenger of Satan given him to buffet him, his conscience would still have beene enditing bitter and hard things against him;
and thorns in his eyes, if he had had no Messenger of Satan given him to buffet him, his conscience would still have been enditing bitter and hard things against him;
Well then, for the ground of this consideration, I conceive it is firme enough, and sufficiently established, that afflictions doe a Christian man or woman speciall service this way;
Well then, for the ground of this consideration, I conceive it is firm enough, and sufficiently established, that afflictions do a Christian man or woman special service this Way;
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What? have we cause to be impatient under those burdens, the bearing whereof doe excuse us from bearing others that would be seven times heavier? Or had we rather that God should lay (as it were) the weight of his loyns upon us, in inward feares,
What? have we cause to be impatient under those burdens, the bearing whereof do excuse us from bearing Others that would be seven times Heavier? Or had we rather that God should lay (as it were) the weight of his loins upon us, in inward fears,
and astonishments, & consternations of soul, then his little finger only in some outward tryals? Had we rather be alwaies under the lash and sore stroke of that and such like Scriptures, If you be without correction,
and astonishments, & consternations of soul, then his little finger only in Some outward trials? Had we rather be always under the lash and soar stroke of that and such like Scriptures, If you be without correction,
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then ye are bastards and not sons, then suffer a little in the flesh, whereby you may be able to stand like Princes before them, (as Job speaks in another case) without being any waies afraid,
then you Are bastards and not Sons, then suffer a little in the Flesh, whereby you may be able to stand like Princes before them, (as Job speaks in Another case) without being any ways afraid,
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yet this consideration, that there is no other shield or buckler against that sword of the Spirit, that is so quick and powerfull, sharper then any two-edged sword, (as the Apostle speaks) piercing even to the dividing asunder of souls and spirits, should (me thinks) weigh against and counterpoyse all the bitternesse and troublesomnesse of them?
yet this consideration, that there is no other shield or buckler against that sword of the Spirit, that is so quick and powerful, sharper then any two-edged sword, (as the Apostle speaks) piercing even to the dividing asunder of Souls and spirits, should (me thinks) weigh against and counterpoise all the bitterness and troublesomnesse of them?
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If a man were to travaile a long journey, upon businesse of great importance, to a place where he never was before, a great part of his way lying through vast wildernesses and deserts;
If a man were to travail a long journey, upon business of great importance, to a place where he never was before, a great part of his Way lying through vast Wildernesses and deserts;
but before he sets forth on his journey, he should be informed by some that knew the way perfectly, that after so many dayes journey he should come to such an ill piece of way, it may be a thicket or bushie place of thornes and bryars,
but before he sets forth on his journey, he should be informed by Some that knew the Way perfectly, that After so many days journey he should come to such an ill piece of Way, it may be a thicket or bushy place of thorns and briars,
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nor ever went step of the way, till he came into the world, his way lying through the great desert of the world, where he meets with more wild beasts in the shapes of men,
nor ever went step of the Way, till he Come into the world, his Way lying through the great desert of the world, where he meets with more wild beasts in the shapes of men,
but being certified before-hand by the holy Ghost in the Scriptures, who knows the way to heaven perfectly, (every foot of it) that this way lyeth through many troubles, tribulations, afflictions in every kind,
but being certified beforehand by the holy Ghost in the Scriptures, who knows the Way to heaven perfectly, (every foot of it) that this Way lies through many Troubles, tribulations, afflictions in every kind,
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after some such manner as this, that yet all this while he is in his way, all his signes that were foretold him are come to passe, should in reason allay all the bitternesse of what he endures,
After Some such manner as this, that yet all this while he is in his Way, all his Signs that were foretold him Are come to pass, should in reason allay all the bitterness of what he endures,
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I conceive this was that which Job intended in that answer of his to his wife, Iob 2.10. when she would have had him done that, that should have dispatched him out of his troubles and miseries out of hand;
I conceive this was that which Job intended in that answer of his to his wife, Job 2.10. when she would have had him done that, that should have dispatched him out of his Troubles and misery's out of hand;
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and they that will refuse or think much to do this for his sake, deserve to have their names wiped out of that book of his, wherein those are written, on whom God purposeth to shew further mercy and goodnesse.
and they that will refuse or think much to do this for his sake, deserve to have their names wiped out of that book of his, wherein those Are written, on whom God Purposes to show further mercy and Goodness.
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In this sense Austine understands that of David, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, that is, (saith Austine ) the cup of tribulation, and call upon the name of the Lord:
In this sense Augustine understands that of David, Psalm 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, that is, (Says Augustine) the cup of tribulation, and call upon the name of the Lord:
As if that were the greatest and deepest expression that David could think of for shewing his thankfulnesse unto God, to take his corrections and chastisements from his hand patiently.
As if that were the greatest and Deepest expression that David could think of for showing his thankfulness unto God, to take his corrections and chastisements from his hand patiently.
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as if he should have said, Having disobeyed, and provoked him by sin, I will seek to please and pacisie him the best I may, I will do him the best and most acceptable service I can, that so he may please to cause the light of his countenance again to shine upon me, and to deliver me:
as if he should have said, Having disobeyed, and provoked him by since, I will seek to please and pacisie him the best I may, I will do him the best and most acceptable service I can, that so he may please to cause the Light of his countenance again to shine upon me, and to deliver me:
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though a man be afflicted for sin, is so well pleasing to him, that it disposeth and inclines him to make haste with deliverance, (as we shall see further in another motive.) And therfore I conceive that of Peter, to be meant comparatively onely, 1 Pet. 2.20.
though a man be afflicted for since, is so well pleasing to him, that it Disposeth and inclines him to make haste with deliverance, (as we shall see further in Another motive.) And Therefore I conceive that of Peter, to be meant comparatively only, 1 Pet. 2.20.
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for what glory (or praise) is it, if when ye be buffetted for your faults ye take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is thank-worthy, (or acceptable) with God. What praise is it, &c. if, &c. That is, what praise is it,
for what glory (or praise) is it, if when you be buffeted for your Faults you take it patiently? but if when you do well and suffer for it, you take it patiently, this is thankworthy, (or acceptable) with God. What praise is it, etc. if, etc. That is, what praise is it,
This only implieth, That the scand alousnesse and offensivenesse of those courses, by which Christians draw sufferings upon their own heads from men, do much obscure and veile the glory of their patience in such sufferings,
This only Implies, That the scanned alousnesse and offensiveness of those courses, by which Christians draw sufferings upon their own Heads from men, do much Obscure and veil the glory of their patience in such sufferings,
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and make it of lesse acceptation with God, then patience in suffering for righteousnesse sake would be, not that it wholly quencheth or drowns the praise and acceptation of it.
and make it of less acceptation with God, then patience in suffering for righteousness sake would be, not that it wholly quenches or drowns the praise and acceptation of it.
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As suppose the Lord Christ had been but man only, and put case he had suffered as innocently and blamelesly as he did, his patience in those sufferings had been more conspicuous and precious in the sight of God then the patience of the penitent thief, that was deservedly put to death and crucified with him;
As suppose the Lord christ had been but man only, and put case he had suffered as innocently and blamelessly as he did, his patience in those sufferings had been more conspicuous and precious in the sighed of God then the patience of the penitent thief, that was deservedly put to death and Crucified with him;
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and yet neverthelesse his patience also in bearing his punishment (especially compared with the reviling and cursed behaviour of his fellow) was very lovely,
and yet nevertheless his patience also in bearing his punishment (especially compared with the reviling and cursed behaviour of his fellow) was very lovely,
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as so much depressing or staining the glory o• patience in our sufferings for them, are open and scandalous sins, such as the just Laws of Civill States, where Christians live, do take hold of and punish, (as is evident from that place.) And such sins as these, have indeed a speciall enmity,
as so much depressing or staining the glory o• patience in our sufferings for them, Are open and scandalous Sins, such as the just Laws of Civil States, where Christians live, do take hold of and Punish, (as is evident from that place.) And such Sins as these, have indeed a special enmity,
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If you desire (in a word) to see and conceive more particularly, what manner of service it is we exhibit and tender unto God in our patience under sufferings,
If you desire (in a word) to see and conceive more particularly, what manner of service it is we exhibit and tender unto God in our patience under sufferings,
and conformity to his will in matter of practise, and wherein the speciall excellency of it lieth, I conceive there is an intimation hereof in that Scripture, Hebr. 12.9.
and conformity to his will in matter of practice, and wherein the special excellency of it lies, I conceive there is an intimation hereof in that Scripture, Hebrew 12.9.
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Moreover, we have had the Fathers of our bodies which corrected us, and we gave them reverence, shall we not much rather be in subjection unto the Father of Spirits, that we might live? Be in subjection, &c. Patience in afflictions, is a speciall and peculiar subjection unto God, it is the fullest,
Moreover, we have had the Father's of our bodies which corrected us, and we gave them Reverence, shall we not much rather be in subjection unto the Father of Spirits, that we might live? Be in subjection, etc. Patience in afflictions, is a special and peculiar subjection unto God, it is the Fullest,
As on the contrary, frowardnesse and impatiencie under the things we suffer from him, is a kind of disputing and contesting with him, a pleading against the lawfulnesse of that power or authority which he exerciseth over the creature in afflicting him.
As on the contrary, frowardness and impatiency under the things we suffer from him, is a kind of disputing and contesting with him, a pleading against the lawfulness of that power or Authority which he Exerciseth over the creature in afflicting him.
The weightinesse of this subjection which is rendered unto God by patience in our sufferings, above that we tender unto him in an active or practicall conformity to his will, may be resolved (I conceive) into this reason or consideration:
The weightiness of this subjection which is rendered unto God by patience in our sufferings, above that we tender unto him in an active or practical conformity to his will, may be resolved (I conceive) into this reason or consideration:
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When a man obeyeth the will of God practically, he works out of an inward principle of grace, which is sutable to the wayes and actions of such an obedience,
When a man Obeyeth the will of God practically, he works out of an inward principle of grace, which is suitable to the ways and actions of such an Obedience,
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and so what he doth in this kind, is connaturall and pleasing to him, and the contrary inclinations and dispositions which should tempt and incline him to doe otherwise, are (in a good measure at least) subdued and broken by the mighty work of the Spirit of God within him.
and so what he does in this kind, is connatural and pleasing to him, and the contrary inclinations and dispositions which should tempt and incline him to do otherwise, Are (in a good measure At least) subdued and broken by the mighty work of the Spirit of God within him.
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and prosperity in the world, &c. We see desires in this kind were found in Jesus Christ himselfe, (in whose person notwithstanding holinesse had its throne) when hee so earnestly besought his Father that the bitter cup of his Crosse might passe by him, Mat. 26.39.
and Prosperity in the world, etc. We see Desires in this kind were found in jesus christ himself, (in whose person notwithstanding holiness had its throne) when he so earnestly besought his Father that the bitter cup of his Cross might pass by him, Mathew 26.39.
Therefore when men suffer patiently things that are wholly contrary to the desires and inclinations of nature in them, this is a testimonie of greater weight and efficacie, that a man doth reverence and acknowledge the soveraigne right and authority of him that inflicts them,
Therefore when men suffer patiently things that Are wholly contrary to the Desires and inclinations of nature in them, this is a testimony of greater weight and efficacy, that a man does Reverence and acknowledge the sovereign right and Authority of him that inflicts them,
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Hence it is (I conceive) that the denyall of a mans selfe, which sympathizeth so neerly with (and in a manner includes and supposeth) the confession or acknowledgment of God,
Hence it is (I conceive) that the denial of a men self, which Sympathizeth so nearly with (and in a manner includes and Supposeth) the Confessi or acknowledgment of God,
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namely, in his greatnesse and soveraignty, is still placed by our Saviour himselfe, in sufferings or taking up his Crosse, not in other services done unto him.
namely, in his greatness and sovereignty, is still placed by our Saviour himself, in sufferings or taking up his Cross, not in other services done unto him.
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our patience in sufferings is a speciall service to God, and indeed of maine conducement to the affaires of heaven, that are yet in the managing here on earth.
our patience in sufferings is a special service to God, and indeed of main conducement to the affairs of heaven, that Are yet in the managing Here on earth.
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Therefore now let us briefly sift this Consideration also, and see what we can get out of it, to further that great and spirituall designe we have in hand, the building you up, every man and woman, in the great duty of patience.
Therefore now let us briefly sift this Consideration also, and see what we can get out of it, to further that great and spiritual Design we have in hand, the building you up, every man and woman, in the great duty of patience.
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What? is it indeed a certaine truth, that our troubles and tentations patiently endured, are not onely of that choice concernment to our selves that wee spake of,
What? is it indeed a certain truth, that our Troubles and tentations patiently endured, Are not only of that choice concernment to our selves that we spoke of,
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and shall we not rule and overrule with this consideration, (as with a scepter of gold) all the frowardnesse, muttering and impatiencie of our hearts and spirits,
and shall we not Rule and overrule with this consideration, (as with a sceptre of gold) all the frowardness, muttering and impatiency of our hearts and spirits,
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and complaining? Shall we rather give place unto, and gratifie the foolish and effeminate pride of our hearts, by breaking out in termes of impatiencie,
and complaining? Shall we rather give place unto, and gratify the foolish and effeminate pride of our hearts, by breaking out in terms of impatiency,
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then set to our seale to the absolute soveraignty and greatnesse of the Almighty, in the sight of the world, where it suffers such contradiction and contestation from men? Have we not cause to entertaine such an opportunity as this is with all joy, (as James speaks) wherein we may declare and expresse our selves upon such excellent and rich termes,
then Set to our seal to the absolute sovereignty and greatness of the Almighty, in the sighed of the world, where it suffers such contradiction and contestation from men? Have we not cause to entertain such an opportunity as this is with all joy, (as James speaks) wherein we may declare and express our selves upon such excellent and rich terms,
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and might drowne the sense and remembrance of the sorest and bitterest things we suffer, in the strong apprehensions of him, to whom we offer a sacrifice of a sweet smelling savour,
and might drown the sense and remembrance of the Sorest and Bitterest things we suffer, in the strong apprehensions of him, to whom we offer a sacrifice of a sweet smelling savour,
for the safe returne of his earthly Prince to his Kingdome, that cares and thoughts for other things, (and those of greatest concernment to him, amongst the things of this world) never troubled him,
for the safe return of his earthly Prince to his Kingdom, that Cares and thoughts for other things, (and those of greatest concernment to him, among the things of this world) never troubled him,
nor found any place at all within him, but he could let all goe at six and sevens, (as we say) by reason of that fulnesse of joy his heart was now charged with;
nor found any place At all within him, but he could let all go At six and sevens, (as we say) by reason of that fullness of joy his heart was now charged with;
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and shall not the children, the sons and daughters of the most high God, be able to raise such a spirit of joy and heavenly satisfaction within, by apprehending and considering that the name,
and shall not the children, the Sons and daughters of the most high God, be able to raise such a Spirit of joy and heavenly satisfaction within, by apprehending and considering that the name,
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and feares, and thoughts, and feelings of all they suffer, whatsoever it be? He shall see of the travaile of his soule, (saith the Prophet Esay, in the 53. Chap. 11. concerning Christ himselfe) and shall be satisfied: He knew the bitter cup of his Passion would be the healing,
and fears, and thoughts, and feelings of all they suffer, whatsoever it be? He shall see of the travail of his soul, (Says the Prophet Isaiah, in the 53. Chap. 11. Concerning christ himself) and shall be satisfied: He knew the bitter cup of his Passion would be the healing,
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much more in all reason and good conscience should the vindicating the rights and priviledges of the throne of heaven, the rescuing the glory of God out of the hands of the world, who doe imprison it,
much more in all reason and good conscience should thee vindicating the rights and privileges of the throne of heaven, the rescuing the glory of God out of the hands of the world, who do imprison it,
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How can you say you love the God of heaven, when we reap and receive such poore and low contentments from the things which so much concerne his glory? Certainly, (my brethren) if our apprehensions concerning God and his glory, were but so raised,
How can you say you love the God of heaven, when we reap and receive such poor and low contentment's from the things which so much concern his glory? Certainly, (my brothers) if our apprehensions Concerning God and his glory, were but so raised,
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if they were but got up to such a height and pitch as there is a way and means to raise them, (but that alas, we do not love to build our spiritual buildings too high, to bestow too much paines or time upon them) otherwise I say there is a way and method to raise the thoughts of our hearts,
if they were but god up to such a height and pitch as there is a Way and means to raise them, (but that alas, we do not love to built our spiritual buildings too high, to bestow too much pains or time upon them) otherwise I say there is a Way and method to raise the thoughts of our hearts,
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And what was that which made them willing to doe a thing otherwise so repugnant to nature? They had so much contentment and satisfaction otherwise (by that Gospel) that they could have parted with them,
And what was that which made them willing to do a thing otherwise so repugnant to nature? They had so much contentment and satisfaction otherwise (by that Gospel) that they could have parted with them,
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And if our spirits and understandings were but inlarged and filled with that joy and contentment in their thoughts and apprehensions of God and his glory,
And if our spirits and understandings were but enlarged and filled with that joy and contentment in their thoughts and apprehensions of God and his glory,
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& that without any great perturbation of soul, without much troublesōnes of thoughts for the losse? But this is that wch makes our sufferings such heavy and insupportable burdens unto us,
& that without any great perturbation of soul, without much troublesonnes of thoughts for the loss? But this is that which makes our sufferings such heavy and insupportable burdens unto us,
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and instead of an hundred (nay of many thousands) we scarce write ten, whereby it comes to passe, that the satisfaction and contentment which we receive by the glorifying of him, must needs be very small,
and instead of an hundred (nay of many thousands) we scarce write ten, whereby it comes to pass, that the satisfaction and contentment which we receive by the glorifying of him, must needs be very small,
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and so wanting, or falling short in that, which should be a present reward and compensation to us, we suffer upon hard terms indeed, having little else but our sorrows for our sufferings.
and so wanting, or falling short in that, which should be a present reward and compensation to us, we suffer upon hard terms indeed, having little Else but our sorrows for our sufferings.
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Again, consider yet further, to make you strong and patient in sufferings, that whatsoever your trials or afflictions be, they have been endured (and that with patience) by flesh and blood,
Again, Consider yet further, to make you strong and patient in sufferings, that whatsoever your trials or afflictions be, they have been endured (and that with patience) by Flesh and blood,
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and matter of double unworthinesse, and unseemlinesse in you, if while they stand, you fall? if whilest they refrain from charging God foolishly, you break out against him, either by words or deeds?
and matter of double unworthiness, and unseemliness in you, if while they stand, you fallen? if whilst they refrain from charging God foolishly, you break out against him, either by words or Deeds?
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Many instances and examples both of men and women might be produced from amongst the Heathen, that were without God, and without hope in the world, (as Paul speaks) and therefore wanted a world of means to support them under those troubles, miseries,
Many instances and Examples both of men and women might be produced from among the Heathen, that were without God, and without hope in the world, (as Paul speaks) and Therefore wanted a world of means to support them under those Troubles, misery's,
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So Thales (as I remēber it was) a Grecian Philosopher, when he had lost all his estate by Shipwrack, made no more of it but this, Bene agis fortuna, &c. Fortune did very well (for so the Heathen nicknamed the Providence of God) to make him a Philosopher whether he would or no.
So Thales (as I Remember it was) a Grecian Philosopher, when he had lost all his estate by Shipwreck, made no more of it but this, Bene Agis fortuna, etc. Fortune did very well (for so the Heathen nicknamed the Providence of God) to make him a Philosopher whither he would or no.
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So it is upon record of a woman of Lacedemon, that when tidings were brought to her that her son, a young man of much hope (as it seemed) and very dear to her, was slain in the Warres, she bare off the the stroke with this expression, Scio me genuisse mortalem; I knew when I brought him forth, that he must one day die.
So it is upon record of a woman of Lacedaemon, that when tidings were brought to her that her son, a young man of much hope (as it seemed) and very dear to her, was slave in the Wars, she bore off the the stroke with this expression, Scio me genuisse mortalem; I knew when I brought him forth, that he must one day die.
Now if these poore creatures, standing upon the lower ground of naturall reason, and humane discretion and consideration only, were yet able to keep their standing so well,
Now if these poor creatures, standing upon the lower ground of natural reason, and humane discretion and consideration only, were yet able to keep their standing so well,
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and to possesse their souls in patience, when they were so assaulted from above, and charged upon with the wrath and displeasure of the Almighty in the sorest judgements,
and to possess their Souls in patience, when they were so assaulted from above, and charged upon with the wrath and displeasure of the Almighty in the Sorest Judgments,
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then the Church of Christ it self, who yet is married to Christ, and hath unspeakable assistance from him this way? Men should do well, seriously to consider this consideration:
then the Church of christ it self, who yet is married to christ, and hath unspeakable assistance from him this Way? Men should do well, seriously to Consider this consideration:
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And the men of our Saviours Generation, Mat. 12.41. against whom the men of Nineve shall rise up in judgement, and condemne them, had better a thousand fold, that Abraham, Isaac, and Iacob, and such should have condemned them.
And the men of our Saviors Generation, Mathew 12.41. against whom the men of Nineveh shall rise up in judgement, and condemn them, had better a thousand fold, that Abraham, Isaac, and Iacob, and such should have condemned them.
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Consider, that a patient, steady, and eaven carriage in times of tentation, and occasion and occasions of sorrow and heavinesse, are things honourable,
Consider, that a patient, steady, and eaven carriage in times of tentation, and occasion and occasions of sorrow and heaviness, Are things honourable,
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It was a good observation (doubtlesse) of Philo the Jew, (an ancient Writer) that the ground of that honourable salutation and deportment of the Hittites toward Abraham, Gen. 23.6.
It was a good observation (doubtless) of Philo the Jew, (an ancient Writer) that the ground of that honourable salutation and deportment of the Hittites towards Abraham, Gen. 23.6.
as to their naturall Prince, though a stranger, and till now an unknown man amongst them, was that gracious and Prince-like deportment of his about Sarahs death, Cum nihil viderent eorum, (saith the Author) quae apud ipsos ex more fieri solebant, in funere luctuque, non complorationes, non lamenta, non planctum virorum ac mulierum, &c. When they saw no such doings in Abraham, about the death and mourning of his wife,
as to their natural Prince, though a stranger, and till now an unknown man among them, was that gracious and Princelike deportment of his about Sarahs death, Cum nihil viderent Their, (Says the Author) Quae apud ipsos ex more fieri Solebant, in funere luctuque, non complorationes, non Lamenta, non planctum virorum ac mulierum, etc. When they saw no such doings in Abraham, about the death and mourning of his wife,
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as were usually practised amongst them, there was no howlings, no cryings out, no takings on, &c. This was that moved thē to conceive somewhat more honourable and excellent in Abraham, then according to the line of other men;
as were usually practised among them, there was no howlings, not cryings out, no takings on, etc. This was that moved them to conceive somewhat more honourable and excellent in Abraham, then according to the line of other men;
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So doubtlesse a sober, and grave, a comfortable and composed behaviour in times of heavinesse, upon such occasions, wherein naturall men (for the most part) loose themselves in passion,
So doubtless a Sobrium, and grave, a comfortable and composed behaviour in times of heaviness, upon such occasions, wherein natural men (for the most part) lose themselves in passion,
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and in violency and vehemency of ejulation and complaints, is a thing that takes marvailously in the minds and apprehensiof men (generally) and carries the appearance of something in a man that is Magis augustum, more to be reverenced and adored,
and in violency and vehemency of ejulation and complaints, is a thing that Takes marvelously in the minds and apprehensiof men (generally) and carries the appearance of something in a man that is Magis Augustum, more to be reverenced and adored,
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And as those two amongst others, were (in the letter) honourable badges, and characters of distinction, between Christians and unbeleevers in the world, which our Saviour promiseth to the body or society of the Saints in the Primitive times;
And as those two among Others, were (in the Letter) honourable badges, and characters of distinction, between Christians and unbelievers in the world, which our Saviour promises to the body or society of the Saints in the Primitive times;
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So are they in the spirit, (or sense metaphoricall) signs of honour, to discern and distinguish between those that are Christians indeed, such I mean as are well weighed and ballanced with the knowledge of God,
So Are they in the Spirit, (or sense metaphorical) Signs of honour, to discern and distinguish between those that Are Christians indeed, such I mean as Are well weighed and balanced with the knowledge of God,
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and peace by Jesus Christ, and fall into effeminate distempers of impatiency in any kinde, this turns to the manifest reproach of that profession they make in the world:
and peace by jesus christ, and fallen into effeminate distempers of impatiency in any kind, this turns to the manifest reproach of that profession they make in the world:
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so when the wayes and carriage of a Christian are eaven, and steady, and comfortable in a time of affliction, there is (as it were) the face or appearance of Jesus himselfe to be discerned there is his grace, meeknesse, power, truth, faithfulnesse, &c. to be seen:
so when the ways and carriage of a Christian Are eaven, and steady, and comfortable in a time of affliction, there is (as it were) the face or appearance of jesus himself to be discerned there is his grace, meekness, power, truth, faithfulness, etc. to be seen:
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Therefore now, if the adorning of the Gospel of Jesus Christ in the world, the making it (like God himselfe, in this point) fearfull in praises to those that shall see and behold your behaviour and carriage at such a time,
Therefore now, if the adorning of the Gospel of jesus christ in the world, the making it (like God himself, in this point) fearful in praises to those that shall see and behold your behaviour and carriage At such a time,
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Let streame fight against streame, and the waters of your impatience swell, and rage, and rise up against those waters of affliction which come from him,
Let stream fight against stream, and the waters of your impatience swell, and rage, and rise up against those waters of affliction which come from him,
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Fruitfulnesse in well-doing, and abounding in the work of the Lord, will doe worthily this way, God will reward every man according to, though not simply for, (or for the merit of) his works: Every good work from the greatest to the least, of all we shall doe in this world, will be as a Jem or rich Diadem in the Crown of our glory:
Fruitfulness in welldoing, and abounding in the work of the Lord, will do worthily this Way, God will reward every man according to, though not simply for, (or for the merit of) his works: Every good work from the greatest to the least, of all we shall do in this world, will be as a Jem or rich Diadem in the Crown of our glory:
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He that sowes, even this seed, plentifully, shall reap plentifully, (as the Apostle speaks.) But there are no crowns in heaven made of that pure and fine gold, that are so massie and weighty with honour and glory,
He that sows, even this seed, plentifully, shall reap plentifully, (as the Apostle speaks.) But there Are no crowns in heaven made of that pure and fine gold, that Are so massy and weighty with honour and glory,
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If you observe the carriage of that Scripture from the mouth of our Saviour, Mat. 5. from ver. the 3. to the 12. (inclusively) you shall find that whereas there is onely a single happinesse or blessednesse, I meane rewards simply and absolutely promised to other qualifications or graces, which are active, there is a blessednesse in abundance,
If you observe the carriage of that Scripture from the Mouth of our Saviour, Mathew 5. from for. the 3. to the 12. (inclusively) you shall find that whereas there is only a single happiness or blessedness, I mean rewards simply and absolutely promised to other qualifications or graces, which Are active, there is a blessedness in abundance,
Blessed are the meeke, Blessed are the mercifull, the pure in heart, the peace-makers, &c. But when he comes to set the crowne of blessednesse upon the heads of those that shall suffer, his spirit is more enlarged over them.
Blessed Are the meek, Blessed Are the merciful, the pure in heart, the peacemakers, etc. But when he comes to Set the crown of blessedness upon the Heads of those that shall suffer, his Spirit is more enlarged over them.
It is true, those sufferings here which have these great and large promises of greater things in heaven reserved for them, are said to be sufferings for righteousnesse sake: yet by analogie and proportion,
It is true, those sufferings Here which have these great and large promises of greater things in heaven reserved for them, Are said to be sufferings for righteousness sake: yet by analogy and proportion,
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if they be endured and borne with the same frame of heart, with the same willingnesse, cheerfulnesse and patience, which sufferings for righteousnesse are, (or at least ought to be, to make them capable of these Promises) may with all probability and good reason, be conceived to have part and fellowship with those other, in this great businesse of the double reward promised unto them.
if they be endured and born with the same frame of heart, with the same willingness, cheerfulness and patience, which sufferings for righteousness Are, (or At least ought to be, to make them capable of these Promises) may with all probability and good reason, be conceived to have part and fellowship with those other, in this great business of the double reward promised unto them.
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or suffering, that makes the Martyr, is not so authentique or compleat, but that it needs the help of a charitable or liberall interpretation, to make it stand.
or suffering, that makes the Martyr, is not so authentic or complete, but that it needs the help of a charitable or liberal Interpretation, to make it stand.
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There must be a concurrence of all these to make a Martyr, (if we speak of a Martyr properly and truly so called) For suppose a man professing the faith of Jesus Christ amongst the Turks, shall for his profession sake be apprehended, tormented,
There must be a concurrence of all these to make a Martyr, (if we speak of a Martyr properly and truly so called) For suppose a man professing the faith of jesus christ among the Turks, shall for his profession sake be apprehended, tormented,
and put to death, yet except hee yeelds himselfe willingly to these sufferings, (I mean so far willingly as to accept of death, rather then of deliverance with the denyall of his faith) he is at no hand to be esteemed a Martyr:
and put to death, yet except he yields himself willingly to these sufferings, (I mean so Far willingly as to accept of death, rather then of deliverance with the denial of his faith) he is At no hand to be esteemed a Martyr:
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and to turn Mahometan, and these wretches would not spare or favour him notwithstanding, but would put him to death for the Christianity he had professed hitherto:
and to turn Mahometan, and these wretches would not spare or favour him notwithstanding, but would put him to death for the Christianity he had professed hitherto:
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Some who had formerly professed the Protestant Religion, being apprehended, and falling into the hands of Popish Inquisitors and tormenters, offered to recant what they had been before and to become Papists, to save themselves out of their unmercifull and cruell hands:
some who had formerly professed the Protestant Religion, being apprehended, and falling into the hands of Popish Inquisitors and tormenters, offered to recant what they had been before and to become Papists, to save themselves out of their unmerciful and cruel hands:
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Yet have they no portion in these precious Promises of our Saviour, which hold forth such excellent rewards for those that suffer, onely because they did not suffer willingly and patiently for that, which yet was the cause of their sufferings.
Yet have they no portion in these precious Promises of our Saviour, which hold forth such excellent rewards for those that suffer, only Because they did not suffer willingly and patiently for that, which yet was the cause of their sufferings.
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even for righteousnesse sake it selfe, and which makes them so highly acceptable unto God, is the willingnesse, contentednesse, and patience of the sufferer:
even for righteousness sake it self, and which makes them so highly acceptable unto God, is the willingness, contentedness, and patience of the sufferer:
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shall wee not conceive and think, that even other sufferings also, the enduring whereof is seasoned with the same salt, carried through with the exercise and expressions of the same graces, shall divide the inheritance of the same promises with them? at least come in for a large share and part with them? If a child or servant of God shall willingly and contentedly expend as much of himself for the honour, service,
shall we not conceive and think, that even other sufferings also, the enduring whereof is seasoned with the same salt, carried through with the exercise and expressions of the same graces, shall divide the inheritance of the same promises with them? At least come in for a large share and part with them? If a child or servant of God shall willingly and contentedly expend as much of himself for the honour, service,
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shall wee think that God will make any such wide difference in the rewards? But concerning the liberall and bountifull hand of sufferings in the way we speak of, in casting in so abundantly into the treasures of our glory in heaven, you have another excellent and significant Scripture, 2 Cor. 4.17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternall weight of glory.
shall we think that God will make any such wide difference in the rewards? But Concerning the liberal and bountiful hand of sufferings in the Way we speak of, in casting in so abundantly into the treasures of our glory in heaven, you have Another excellent and significant Scripture, 2 Cor. 4.17. For our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
Worketh for us, &c. NONLATINALPHABET, As if he should say, a super-superlative eternall weight of glory. Our affliction (saith he) worketh this for us, NONLATINALPHABET.
Works for us, etc., As if he should say, a super-superlative Eternal weight of glory. Our affliction (Says he) works this for us,.
But how, by what strength or power doe afflictions work glory in such abundance? viz. by means of that righteous and most gracious intent and purpose of God, whereby he hath decreed and determined in himselfe, to give heaps of glory by way of a free and bountifull reward to those of his Saints and servants, that shall in this life suffer afflictions, willingly and patiently.
But how, by what strength or power do afflictions work glory in such abundance? viz. by means of that righteous and most gracious intent and purpose of God, whereby he hath decreed and determined in himself, to give heaps of glory by Way of a free and bountiful reward to those of his Saints and Servants, that shall in this life suffer afflictions, willingly and patiently.
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It is true, somewhat there is in the nature of this service, which stands in sufferings, differing from or above what is found in other services, which are tendered unto God, in the exercise and activenesse of other graces, (the difference was upon occasion touched in a former motive) which the infinite wisdome of his infinite bounty hath judged meet to beare that advantage and surplusage of reward, which he hath purposed to the one above the other:
It is true, somewhat there is in the nature of this service, which Stands in sufferings, differing from or above what is found in other services, which Are tendered unto God, in the exercise and activeness of other graces, (the difference was upon occasion touched in a former motive) which the infinite Wisdom of his infinite bounty hath judged meet to bear that advantage and surplusage of reward, which he hath purposed to the one above the other:
yet is there nothing at all that would have wrought little or much in this kind, that would have drawn any such consideration of reward, but onely from an infinite and unlimited bounty and goodnesse.
yet is there nothing At all that would have wrought little or much in this kind, that would have drawn any such consideration of reward, but only from an infinite and unlimited bounty and Goodness.
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If your hearts desire great things indeed, if you desire that the morning Star (as our Saviour speaks) should be given you, if preheminency in heaven be any thing in your eye,
If your hearts desire great things indeed, if you desire that the morning Star (as our Saviour speaks) should be given you, if Preeminence in heaven be any thing in your eye,
if you desire an anointing with the oyle of that joy and gladnesse above your fellowes, you see where and how you may lay the foundations of all these excellent things:
if you desire an anointing with the oil of that joy and gladness above your Fellows, you see where and how you may lay the foundations of all these excellent things:
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your sufferings, your afflictions & tribulations in the world, born out with patience and meeknesse of spirit, (take you no further care or thought) these falling in conjunction with that purpose and decree of God wee spake of, will together operate,
your sufferings, your afflictions & tribulations in the world, born out with patience and meekness of Spirit, (take you no further care or Thought) these falling in conjunction with that purpose and Decree of God we spoke of, will together operate,
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Why should this Motive, being so full of truth, (as you have heard) be lightly passed over? There is not one man among many thousands, were there a way,
Why should this Motive, being so full of truth, (as you have herd) be lightly passed over? There is not one man among many thousands, were there a Way,
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or to be beneath, that knew how to be above, (as Moses speaks.) Nay, howsoever it was one mans desire and request to God, to give him rather food convenient, then riches themselves,
or to be beneath, that knew how to be above, (as Moses speaks.) Nay, howsoever it was one men desire and request to God, to give him rather food convenient, then riches themselves,
Though men be conveniently and comfortably estated in the world, yet are their desires fresh and lively enough to seek further additions and enlargements to what they have,
Though men be conveniently and comfortably estated in the world, yet Are their Desires fresh and lively enough to seek further additions and enlargements to what they have,
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Shall the great things of the earth take our hearts and affections so generally as they do? shall they be sued and sought unto on every hand, by as many as have any hope,
Shall the great things of the earth take our hearts and affections so generally as they do? shall they be sued and sought unto on every hand, by as many as have any hope,
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or likelihood of means to speed in their suit? (though otherwise they be provided well enough to live) and shall the great things of heaven, the right hand and left of Jesus Christ in his Kingdome, the stars of the first magnitude, shall these be as bottles in the smoke to us? as commodities of no desire? especially since there is a way,
or likelihood of means to speed in their suit? (though otherwise they be provided well enough to live) and shall the great things of heaven, the right hand and left of jesus christ in his Kingdom, the Stars of the First magnitude, shall these be as bottles in the smoke to us? as commodities of no desire? especially since there is a Way,
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though it be in the lower parts of it, when as the God of heaven holds forth and offereth even the high places thereof, upon such termes as you have heard, deserves to be shut out of heaven altogether,
though it be in the lower parts of it, when as the God of heaven holds forth and Offereth even the high places thereof, upon such terms as you have herd, deserves to be shut out of heaven altogether,
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Besides, we are all (I conceive) sufficiently satisfied touching this, that glorious, very glorious things, are every where (throughout the Scripture) spoken of such as beleeve in Jesus Christ,
Beside, we Are all (I conceive) sufficiently satisfied touching this, that glorious, very glorious things, Are every where (throughout the Scripture) spoken of such as believe in jesus christ,
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as that they are the sonnes and daughters of the most High, the Heires of the world to come, joynt-heires with Christ himselfe, that all things are theirs, and such like.
as that they Are the Sons and daughters of the most High, the Heirs of the world to come, Joint heirs with christ himself, that all things Are theirs, and such like.
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how easie a thing is it, by the strength of such a faith, to reduce all sufferings and afflictions in this world, to that lightnesse Paul speaks of, in that Scripture lately cited, 2 Cor. 4.17.
how easy a thing is it, by the strength of such a faith, to reduce all sufferings and afflictions in this world, to that lightness Paul speaks of, in that Scripture lately cited, 2 Cor. 4.17.
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that is, he hath both conferred the Kingly honour and dignity upon them, and hath furnished them with means or revenues still comming in to maintain this honour and state,
that is, he hath both conferred the Kingly honour and dignity upon them, and hath furnished them with means or revenues still coming in to maintain this honour and state,
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For it is not to be conceived or thought, that either Christ should procure, or God should give empty and hungry titles of greatnesse, this had been rather to have added misery to our misery, to have mocked us,
For it is not to be conceived or Thought, that either christ should procure, or God should give empty and hungry titles of greatness, this had been rather to have added misery to our misery, to have mocked us,
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or in the letter such) then certainly they have great matters, great estates, and royal demeans to support them in the world, which can be nothing else but those great and excellent priviledges, those spirituall blessings, which are derived upon them from Jesus Christ, by the hand or means of their faith.
or in the Letter such) then Certainly they have great matters, great estates, and royal demeans to support them in the world, which can be nothing Else but those great and excellent privileges, those spiritual blessings, which Are derived upon them from jesus christ, by the hand or means of their faith.
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his outward troubles, crosses, afflictions, persecutions, deaths (wherein he was oft, as he saith himself) would have quite extinguished and destroyed such a life as that.
his outward Troubles, Crosses, afflictions, persecutions, death's (wherein he was oft, as he Says himself) would have quite extinguished and destroyed such a life as that.
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Therefore it must be a life of great magnificence and power, that was able to maintain it self against such Armies of destroyers that were in battell array from day to day against it.
Therefore it must be a life of great magnificence and power, that was able to maintain it self against such Armies of destroyers that were in battle array from day to day against it.
and therefore it is an unseemly and uncomely thing, to see such a man overcome with any distemper of impatience, under any outward crosse or affliction whatsoever.
and Therefore it is an unseemly and uncomely thing, to see such a man overcome with any distemper of impatience, under any outward cross or affliction whatsoever.
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All outward things, house, lands, friends, credit, health, liberty, &c. are but the overflowing of his cup, the superfluity, and redundancy of his estate:
All outward things, house, Lands, Friends, credit, health, liberty, etc. Are but the overflowing of his cup, the superfluity, and redundancy of his estate:
Or then Solomon in all his glory, in that abundance of riches which he enjoyed, could have spared the least pin from his sleeve, (as we say) without maiming or diminishing his outward estate.
Or then Solomon in all his glory, in that abundance of riches which he enjoyed, could have spared the least pin from his sleeve, (as we say) without maiming or diminishing his outward estate.
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and more unequall in his way against God, then a worldly man should be, that should make it a matter of deep complaint and vexation of soule, that any man in the world hath a peny besides himselfe,
and more unequal in his Way against God, then a worldly man should be, that should make it a matter of deep complaint and vexation of soul, that any man in the world hath a penny beside himself,
Therefore be pleased (in the last place) to consider, that heaven, and all the glory and happinesse of the world to come, are comming apace, and at once upon you.
Therefore be pleased (in the last place) to Consider, that heaven, and all the glory and happiness of the world to come, Are coming apace, and At once upon you.
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The heavens will bow downe together, and take you up from the earth, and you shall drink your fill of those rivers of pleasures that are at the right hand of God for evermore.
The heavens will bow down together, and take you up from the earth, and you shall drink your fill of those Rivers of pleasures that Are At the right hand of God for evermore.
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and hast (as it were) one foot already within the gates of heaven and immortality, Is this a time to quarrell and expostulate with God, to be impatient either for want or losse of money, of garments, of Olives or Vineyards, of sheep or oxen? What? God about to set an incorruptible crowne upon thy head,
and hast (as it were) one foot already within the gates of heaven and immortality, Is this a time to quarrel and expostulate with God, to be impatient either for want or loss of money, of garments, of Olive or Vineyards, of sheep or oxen? What? God about to Set an incorruptible crown upon thy head,
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and dost thou take it heavily that there is a pin falne off thy sleeve whilst he is doing it? Suppose that these great things we now speak of, were yet a far off from thee, which notwithstanding they are not, (as we shewed in a former Consideration,
and dost thou take it heavily that there is a pin fallen off thy sleeve while he is doing it? Suppose that these great things we now speak of, were yet a Far off from thee, which notwithstanding they Are not, (as we showed in a former Consideration,
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yea we shewed, that they might be much nearer hand then we are aware of, in another) yet the surpassing greatnesse and excellency of the things themselves,
yea we showed, that they might be much nearer hand then we Are aware of, in Another) yet the surpassing greatness and excellency of the things themselves,
even at any distance, (especially that mortality can set us off from them) are sufficient to drowne the sense and sorrow of all that we can suffer in this world.
even At any distance, (especially that mortality can Set us off from them) Are sufficient to drown the sense and sorrow of all that we can suffer in this world.
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how much more would the great things of heaven, the glorious things of eternity, so transcendently wonderfull, were they truly apprehended, fully beleeved,
how much more would the great things of heaven, the glorious things of eternity, so transcendently wonderful, were they truly apprehended, Fully believed,
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and raise a spirit of that unspeakable and glorious joy within them, which would disdaine and trample under foot all that which is either terrible or troublesome in this present world.
and raise a Spirit of that unspeakable and glorious joy within them, which would disdain and trample under foot all that which is either terrible or troublesome in this present world.
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How much more should the sight and sense of the high and excellent things of the world to come, being so unutterable and unconceiveable, (especially being also so neere at hand,
How much more should the sighed and sense of the high and excellent things of the world to come, being so unutterable and unconceivable, (especially being also so near At hand,
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Confident I am, that were there but the least glimmering of the hope we speak of (the hope of heaven) in hell, did but those that suffer the grievous torments of that place, see heaven comming towards them,
Confident I am, that were there but the least glimmering of the hope we speak of (the hope of heaven) in hell, did but those that suffer the grievous torments of that place, see heaven coming towards them,
What? (brethren) would hell it selfe be comforted, and those torments eased, (and halfe forgotten) if there were the least hope of a heaven amongst them,
What? (brothers) would hell it self be comforted, and those torments eased, (and half forgotten) if there were the least hope of a heaven among them,
and shall it not much more allay all the bitternesse, and heale the smart and burnings of our afflictions? Why? What doe we make our afflictions to be? what, are they of a more malignant spirit,
and shall it not much more allay all the bitterness, and heal the smart and burnings of our afflictions? Why? What do we make our afflictions to be? what, Are they of a more malignant Spirit,
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and harder to be charmed, then the sorrows and torments of hell? He that is full of the hope and remembrance of immortality, me thinks should never find time,
and harder to be charmed, then the sorrows and torments of hell? He that is full of the hope and remembrance of immortality, me thinks should never find time,
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nor yet a heart to contend or contest with that God that is ready to give him the great things above into his bosome, about the things that are beneath.
nor yet a heart to contend or contest with that God that is ready to give him the great things above into his bosom, about the things that Are beneath.
Grace and holinesse may plead exemption from the wrath which is to come, (as John Baptist speaks) but they can plead none from that which is present, I meane from those judgements and chastisements wherewith God rebuketh and nurtureth this present world.
Grace and holiness may plead exemption from the wrath which is to come, (as John Baptist speaks) but they can plead none from that which is present, I mean from those Judgments and chastisements wherewith God Rebuketh and nurtureth this present world.
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Therefore let this consideration be a bridle in the lips of all such thoughts, that otherwise like horse and mule would fall upon those whom God hath abased by any hand of judgement upon them.
Therefore let this consideration be a bridle in the lips of all such thoughts, that otherwise like horse and mule would fallen upon those whom God hath abased by any hand of judgement upon them.
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If troubles and afflictions in the world were of any such importance or signification, as the torments of hell are, which proclaime aloud their sufferers to be vile and wicked persons indeed, forsaken of God for ever;
If Troubles and afflictions in the world were of any such importance or signification, as the torments of hell Are, which proclaim aloud their sufferers to be vile and wicked Persons indeed, forsaken of God for ever;
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we might be more bold and ventrous both in word & thought this way, without danger, in shooting out these arrows, we could onely wound the enemies of God:
we might be more bold and venturous both in word & Thought this Way, without danger, in shooting out these arrows, we could only wound the enemies of God:
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but now being uncapable of any determinate construction this way, and having no more relation to the unjust then to the just themselves, we may fall heavy and foule upon the Lord Jesus Christ himselfe in his members,
but now being uncapable of any determinate construction this Way, and having no more Relation to the unjust then to the just themselves, we may fallen heavy and foul upon the Lord jesus christ himself in his members,
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Secondly, to perswade you to harmlesse thoughts touching the afflicted, consider, that all things come alike unto all, (as Solomon, a great observer of the passages of Gods providence in the world, observeth, Eccles. 9.2.) The meaning is not, that every particular man hath the same particular occurrences,
Secondly, to persuade you to harmless thoughts touching the afflicted, Consider, that all things come alike unto all, (as Solomon, a great observer of the passages of God's providence in the world, observeth, Eccles. 9.2.) The meaning is not, that every particular man hath the same particular occurrences,
but the meaning is, (as may be gathered from that which followes in the verse) that some of all sorts or kinds of men whatsoever, meet either with the same,
but the meaning is, (as may be gathered from that which follows in the verse) that Some of all sorts or Kinds of men whatsoever, meet either with the same,
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or those eighteene upon whom the tower of Siloh fell, Luke 13. yet there are some of both sorts of men, both good and bad, who now and then come to an untimely end, (as wee say) and are cut off by an unexpected death.
or those eighteene upon whom the tower of Shiloh fell, Lycia 13. yet there Are Some of both sorts of men, both good and bade, who now and then come to an untimely end, (as we say) and Are Cut off by an unexpected death.
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there is no crosse, affliction, or calamity, how remarkable soever, either for strangenesse, heaviness, or terriblenesse in any kind, that befalls the generation of the sons of Belial, wicked and gracelesse men, in any of their members,
there is no cross, affliction, or calamity, how remarkable soever, either for strangeness, heaviness, or terribleness in any kind, that befalls the generation of the Sons of Belial, wicked and graceless men, in any of their members,
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As we read in the story of Job, that the providence of God, in that first calamity that was brought upon him in the taking away of his goods by the Sabeans, made no difference betweene the oxen that were plowing, and hard at their labour,
As we read in the story of Job, that the providence of God, in that First calamity that was brought upon him in the taking away of his goods by the Sabeans, made no difference between the oxen that were plowing, and hard At their labour,
So many times the same judgement of God falls upon the head of those that are most faithfull and abounding in the work of the Lord, and upon those that onely serve their owne bellies, in stead of the Lord Jesus Christ, (as the Apostle speaks.) Thus in the 1 Sam. 30.5. we reade that Davids two wives were taken prisoners, and led away captive by the Amalekites, as well as the wives either of the meanest or of the sinfullest of all the inhabitants of Ziklag.
So many times the same judgement of God falls upon the head of those that Are most faithful and abounding in the work of the Lord, and upon those that only serve their own bellies, in stead of the Lord jesus christ, (as the Apostle speaks.) Thus in the 1 Sam. 30.5. we read that Davids two wives were taken Prisoners, and led away captive by the Amalekites, as well as the wives either of the Meanest or of the sinfullest of all the inhabitants of Ziklag.
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even upon the best, the holiest and most faithfull of all his servants, (as far as all the wisdome of the world is able to judge of them) yea and that when neither themselves,
even upon the best, the Holiest and most faithful of all his Servants, (as Far as all the Wisdom of the world is able to judge of them) yea and that when neither themselves,
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This is another Consideration, why wee should refraine hard thoughts, and forbeare to censure (even in the secret of our hearts) those whom God abaseth before our eyes, with the greatest affliction.
This is Another Consideration, why we should refrain hard thoughts, and forbear to censure (even in the secret of our hearts) those whom God abaseth before our eyes, with the greatest affliction.
Mark the perfect man, (saith David ) and behold the upright, for the end of that man is peace, Psal. 37. A man may see many a wicked man in peace at his beginning,
Mark the perfect man, (Says David) and behold the upright, for the end of that man is peace, Psalm 37. A man may see many a wicked man in peace At his beginning,
So Pharaoh and his servants were Lords, and domineered, whilst Abrahams posterity, Gods first-born (as the Israelites were called) were in an iron furnace, and making brick of clay, and beaten too when they had done their best.
So Pharaoh and his Servants were lords, and domineered, while Abrahams posterity, God's firstborn (as the Israelites were called) were in an iron furnace, and making brick of clay, and beaten too when they had done their best.
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Fourthly, to quicken you yet further to the same duty, consider, that God doth not love any boldnesse, forwardnesse, or adventrousnesse in men, to seeme to know any thing above that which is written to undertake to know the reasons of his wayes or judgements, which are secret, further then what is revealed;
Fourthly, to quicken you yet further to the same duty, Consider, that God does not love any boldness, forwardness, or adventrousnesse in men, to seem to know any thing above that which is written to undertake to know the Reasons of his ways or Judgments, which Are secret, further then what is revealed;
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Those that are revealed, are a great part or share of them, enough to set all the powers of nature in men, reason, understanding, judgement, &c. on work upon,
Those that Are revealed, Are a great part or share of them, enough to Set all the Powers of nature in men, reason, understanding, judgement, etc. on work upon,
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and to find them imployment as long as the world stands, (when the world is done there may be new revelations) and these are given (as it were) to men, to improve,
and to find them employment as long as the world Stands, (when the world is done there may be new revelations) and these Are given (as it were) to men, to improve,
It is not for you, NONLATINALPHABET, that is, It belongs not to you, or, It is none of your things or matters to know, &c. which the Father hath put into his owne private power, (for so the Original soundeth.) As if he should say, There are times and seasons of many things which God hath revealed,
It is not for you,, that is, It belongs not to you, or, It is none of your things or matters to know, etc. which the Father hath put into his own private power, (for so the Original soundeth.) As if he should say, There Are times and seasons of many things which God hath revealed,
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yea, they were bound to enquire and seek them out; (as Peter saith, the Prophets of old did, 1 Pet. 1.11.) But for those which he had put in his owne power, that is,
yea, they were bound to inquire and seek them out; (as Peter Says, the prophets of old did, 1 Pet. 1.11.) But for those which he had put in his own power, that is,
and in that respect is at liberty, when such events shall be, whether sooner or later, he doth not love that men should be too inquisitive after these.
and in that respect is At liberty, when such events shall be, whither sooner or later, he does not love that men should be too inquisitive After these.
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Now if God doth not love that men should be too busie about his times or seasons, (which he hath purposely reserved for himselfe) much lesse will he endure it about the events or things themselves, I meane such events or things which he keeps under a veile and covering (as it were) on purpose to humble men by their ignorance of them.
Now if God does not love that men should be too busy about his times or seasons, (which he hath purposely reserved for himself) much less will he endure it about the events or things themselves, I mean such events or things which he keeps under a veil and covering (as it were) on purpose to humble men by their ignorance of them.
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God would not have any man judged touching his spirituall condition, his standing or falling to him, by any signes or symptomes of a mans owne election or choice,
God would not have any man judged touching his spiritual condition, his standing or falling to him, by any Signs or symptoms of a men own election or choice,
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As for example, the holy Ghost (in the 1 Cor. 6.9.) hath made a scrowle or catalogue (as it were) of the names of certaine sinners, who (without repentance) shall certainly perish and be cast into hell fire:
As for Exampl, the holy Ghost (in the 1 Cor. 6.9.) hath made a scroll or catalogue (as it were) of the names of certain Sinners, who (without Repentance) shall Certainly perish and be cast into hell fire:
or railer or the like here named, to be an enemy to God, and to lie under the stroke of eternall vengeance, &c. this is not (in Scripture) called either censuring or judging any man.
or railer or the like Here nam, to be an enemy to God, and to lie under the stroke of Eternal vengeance, etc. this is not (in Scripture) called either censuring or judging any man.
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and in favour with God, whilst such sinnes hang upon them, and cleave to them, were the greatest uncharitablenesse under heaven, being no lesse then to make God himselfe the lyer, who hath spoken thus concerning the spirituall estate and condition of such men.
and in favour with God, while such Sins hang upon them, and cleave to them, were the greatest uncharitableness under heaven, being no less then to make God himself the liar, who hath spoken thus Concerning the spiritual estate and condition of such men.
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But though God hath sanctified (as it were) and established the testimony of mens sinnes in this case against them, that these shall proclaime them children of wrath and death, whilst they continue in them;
But though God hath sanctified (as it were) and established the testimony of men's Sins in this case against them, that these shall proclaim them children of wrath and death, while they continue in them;
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and their owne judgement, which God will not beare nor endure at their hands, (as hath been said) he will have no man judged but with his own judgement. This for a fourth motive:
and their own judgement, which God will not bear nor endure At their hands, (as hath been said) he will have no man judged but with his own judgement. This for a fourth motive:
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Fiftly, to bring forth yet another speare, to stop the way against all uncharitable censures of persons under affliction, consider, that if you will be forward in censuring, judging,
Fifty, to bring forth yet Another spear, to stop the Way against all uncharitable censures of Persons under affliction, Consider, that if you will be forward in censuring, judging,
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This is another bit and bridle which God hath put into our mouthes, to restraine and keepe us in, who naturally are even like horse and mule, (as David speaks in the like case) ready to fall foule one upon another, with heavy censures and judgements.
This is Another bit and bridle which God hath put into our mouths, to restrain and keep us in, who naturally Are even like horse and mule, (as David speaks in the like case) ready to fallen foul one upon Another, with heavy censures and Judgments.
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But see this law of retaliation threatned by our Saviour himselfe, Mat. 7.1. Judge not, lest ye be judged, &c. for with what judgment ye judge, ye shall be judged.
But see this law of retaliation threatened by our Saviour himself, Mathew 7.1. Judge not, lest you be judged, etc. for with what judgement you judge, you shall be judged.
He doth not speak of that great and finall Judgement of men, which shall be pronounced by God himselfe, either at the time of their death, or in the last Judgement:
He does not speak of that great and final Judgement of men, which shall be pronounced by God himself, either At the time of their death, or in the last Judgement:
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And tels them plainly, that if they will take this sword of the tongue to smite others, there will be found those that will (or shall) take it up against them.
And tells them plainly, that if they will take this sword of the tongue to smite Others, there will be found those that will (or shall) take it up against them.
Some conceive this to be the meaning of that in Job, spoken by him to his three friends, who (we know) fell very sore upon Job, and cut very deep into his soule with their censures, by reason of his affliction;
some conceive this to be the meaning of that in Job, spoken by him to his three Friends, who (we know) fell very soar upon Job, and Cut very deep into his soul with their censures, by reason of his affliction;
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Be ye afraid of the sword, that is, of sharp censures, which pierce the hearts and soules of men with as much pain and sorrow as swords doe their bodies, for the sword will be avenged of wickednesse, (so the former Translation reads it) that you may know there is a judgement:
Be you afraid of the sword, that is, of sharp censures, which pierce the hearts and Souls of men with as much pain and sorrow as swords do their bodies, for the sword will be avenged of wickedness, (so the former translation reads it) that you may know there is a judgement:
That is, God will let loose other mens tongues upon you after the same manner, that so by the correspondence and affinity between your sin and punishment, you may be compelled to see and acknowledge the righteousnesse and care of God in governing and judging the world.
That is, God will let lose other men's tongues upon you After the same manner, that so by the correspondence and affinity between your since and punishment, you may be compelled to see and acknowledge the righteousness and care of God in governing and judging the world.
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This is that which Solomon calls the rod of pride in the mouth of the foolish, in the 14. of the Prov. 3. but the lips of the wise (saith he) shall preserve them, namely, from that danger of being smitten and wounded with the tongues of men, which the mouth of the foolish will bring him into. This is another Consideration.
This is that which Solomon calls the rod of pride in the Mouth of the foolish, in the 14. of the Curae 3. but the lips of the wise (Says he) shall preserve them, namely, from that danger of being smitten and wounded with the tongues of men, which the Mouth of the foolish will bring him into. This is Another Consideration.
Again, in the sixt place, consider, It is a signe of weaknesse in judgement and understanding, of a shortnesse or scantnesse in a mans intellectuals, to be forward in censuring or condemning.
Again, in the sixt place, Consider, It is a Signen of weakness in judgement and understanding, of a shortness or scantness in a men intellectuals, to be forward in censuring or condemning.
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and which are hard to interpret, he therefore suspends his censure altogether, and humbly and wisely acknowledgeth that the businesse is too hard for him to make out.
and which Are hard to interpret, he Therefore suspends his censure altogether, and humbly and wisely acknowledgeth that the business is too hard for him to make out.
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And so Solomon (in the place before cited, Prov. 14.3.) tels us, that that same rod of pride, wherewith others are beaten, is still in the mouth of a foole.
And so Solomon (in the place before cited, Curae 14.3.) tells us, that that same rod of pride, wherewith Others Are beaten, is still in the Mouth of a fool.
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And in another place he tels us, The wrath of a foole is heavy, because he hath little strength of reason or understanding to counterpoise or qualifie it.
And in Another place he tells us, The wrath of a fool is heavy, Because he hath little strength of reason or understanding to counterpoise or qualify it.
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Seventhly, (and lastly) to separate yet to a greater distance between you and the evill already disswaded, consider, that it is a great signe of hypocrisie and vain-glory to be forward this way, still to be giving censures,
Seventhly, (and lastly) to separate yet to a greater distance between you and the evil already dissuaded, Consider, that it is a great Signen of hypocrisy and vainglory to be forward this Way, still to be giving censures,
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and love, and favour of God, why should hee goe about to make spoile and waste of the reputation of other men? why should he seek to better his owne appearance,
and love, and favour of God, why should he go about to make spoil and waste of the reputation of other men? why should he seek to better his own appearance,
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and to raise himselfe the higher by making others his footstoole, so to gaine an advantage of standing, that he may seeme (at least) the higher in the world.
and to raise himself the higher by making Others his footstool, so to gain an advantage of standing, that he may seem (At least) the higher in the world.
Thou hypocrite, (saith our Saviour to him that is so ready to espie, and busie to be casting out the moat in his brothers eye) first cast out the beame that is in thine owne eye, &c. Mat. 7.5. Clearly shewing, that this sin of censuring is of a speciall confederacie with hypocrisie, and for the most part (if not alwayes) found in the same retinue of corruptions with it.
Thou hypocrite, (Says our Saviour to him that is so ready to espy, and busy to be casting out the moat in his Brother's eye) First cast out the beam that is in thine own eye, etc. Mathew 7.5. Clearly showing, that this since of censuring is of a special confederacy with hypocrisy, and for the most part (if not always) found in the same retinue of corruptions with it.
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As the children of Dan, conceiving the coasts and limits of their inheritance to have been too little and strait for them, made warre against their neighbours to inlarge themselves, Josh. 19.47.
As the children of Dan, conceiving the coasts and Limits of their inheritance to have been too little and strait for them, made war against their neighbours to enlarge themselves, Josh. 19.47.
and by the assistance of that spirit of vainglory which works effectually in them, they fashion and shape it out into the similitude and likenesse of some solemne and hainous offence:
and by the assistance of that Spirit of vainglory which works effectually in them, they fashion and shape it out into the similitude and likeness of Some solemn and heinous offence:
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By means whereof they hope to abate and take downe at least that offensive excellencie of thoughts and respects, which such a mans worth had raised and built unto it selfe, in the judgements and consciences of men.
By means whereof they hope to abate and take down At least that offensive excellency of thoughts and respects, which such a men worth had raised and built unto it self, in the Judgments and Consciences of men.
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And two things (especially) there are in this project and practise of owning or taking downe the heights of mens esteeme in the world, by unrighteous censures, whereby the projecters hope to enrich their owne Names, and build up their reputations:
And two things (especially) there Are in this project and practice of owning or taking down the heights of men's esteem in the world, by unrighteous censures, whereby the projectors hope to enrich their own Names, and built up their reputations:
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As if the Torch be put out, it is not materiall who puts it out, in this respect the candles or tapers that were neere it, will be the more looked after, and made use of:
As if the Torch be put out, it is not material who puts it out, in this respect the Candles or Tapers that were near it, will be the more looked After, and made use of:
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But secondly, the men themselves who performe the exploit, who are able to discover such flaws and imperfections in men admired and much magnified by others, which other men are not able to discerne,
But secondly, the men themselves who perform the exploit, who Are able to discover such flaws and imperfections in men admired and much magnified by Others, which other men Are not able to discern,
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The men (I say) who make such attempts upon the names and reputations of such men, conceive, that all the spoile they can make of these mens credits, will by the common consent and vote of men, be cast upon them;
The men (I say) who make such attempts upon the names and reputations of such men, conceive, that all the spoil they can make of these men's credits, will by the Common consent and vote of men, be cast upon them;
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for the correcting whereof the Epistle seems chiefly to have been written, brake out at their lips in this very scab we now speak of, viz. their judging and condemning others.
for the correcting whereof the Epistle seems chiefly to have been written, brake out At their lips in this very scab we now speak of, viz. their judging and condemning Others.
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But what evill speaking of, or judging a mans brother is it, which makes a man guilty of speaking evill of, and judging the Law? I answer, that to call a man a drunkard,
But what evil speaking of, or judging a men brother is it, which makes a man guilty of speaking evil of, and judging the Law? I answer, that to call a man a drunkard,
The Law doth not forbid a man to call a Spade, a Spade, (as our Proverb expresseth it.) Nor secondly, to say, that a man living in any notorious and known sin,
The Law does not forbid a man to call a Spade, a Spade, (as our Proverb Expresses it.) Nor secondly, to say, that a man living in any notorious and known since,
Neither is this any speaking evill of, or judging the Law, because the Law it selfe saith the same things, (as was shewed before.) But the speaking evill of,
Neither is this any speaking evil of, or judging the Law, Because the Law it self Says the same things, (as was showed before.) But the speaking evil of,
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or judging a mans brother, which involves the guilt of speaking evill of, and judging the Law, is either when a man wil judge and speak evill of another,
or judging a men brother, which involves the guilt of speaking evil of, and judging the Law, is either when a man will judge and speak evil of Another,
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namely, as imperfect and insufficient to teach men their whole duty, and as standing in need of the wisdome and holinesse of men, to supply other things that are wanting.
namely, as imperfect and insufficient to teach men their Whole duty, and as standing in need of the Wisdom and holiness of men, to supply other things that Are wanting.
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So then (to conclude all in a word) if you desire to be provident men and women for your credits and reputations in the world, in a regular and lawfull way, (especially with sober and understanding men) and not to live under suspicions and jelousies of being of the black brood of hypocrites, of being vain-gloriously foolish and sinfull, refraine your lips,
So then (to conclude all in a word) if you desire to be provident men and women for your credits and reputations in the world, in a regular and lawful Way, (especially with Sobrium and understanding men) and not to live under suspicions and jealousies of being of the black brood of Hypocrites, of being vaingloriously foolish and sinful, refrain your lips,
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