And he spake a Parable unto them, saying, The Ground of a certain rich man brought forth plentifully, &c. THis Parable was propounded to a very great Audience, as appears, ver. 1. When there were gathered together an innumerable multitude of People, he began to say unto his Disciples.
And he spoke a Parable unto them, saying, The Ground of a certain rich man brought forth plentifully, etc. THis Parable was propounded to a very great Audience, as appears, ver. 1. When there were gathered together an innumerable multitude of People, he began to say unto his Disciples.
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He, who thought himself wronged, (but whether he were or no, is very questionable) applies himself unto our Saviour, whom he conceived to be a wise and understanding man, intreating him to compose and take up that difference which was betwixt them, that an equal division being made, Law-Suits might be stayed,
He, who Thought himself wronged, (but whither he were or no, is very questionable) Applies himself unto our Saviour, whom he conceived to be a wise and understanding man, entreating him to compose and take up that difference which was betwixt them, that an equal division being made, Law-Suits might be stayed,
and expence of mony spared, which otherwayes in all likelihood could not be avoided. An honest motion in it self, and commendable, had it been as seasonable.
and expense of money spared, which otherways in all likelihood could not be avoided. an honest motion in it self, and commendable, had it been as seasonable.
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St. Paul was of the Opinion, That it is better to refer differences concerning the things of this Life to the Judgment of wise and understanding men than to the Lawyer;
Saint Paul was of the Opinion, That it is better to refer differences Concerning the things of this Life to the Judgement of wise and understanding men than to the Lawyer;
and was it fit that he who came to hear the Word preached, should have his heart run after worldly things? and possessed with carnall thoughts? Much more unfitting was it,
and was it fit that he who Come to hear the Word preached, should have his heart run After worldly things? and possessed with carnal thoughts? Much more unfitting was it,
and unbeseeming him, to take the Liberty to interrupt our Saviour, whilest he was Preaching to the People, with so bold and sawcy a Request as this, Master, Speak to my Brother that he divide the Inheritance with me.
and unbeseeming him, to take the Liberty to interrupt our Saviour, whilst he was Preaching to the People, with so bold and saucy a Request as this, Master, Speak to my Brother that he divide the Inheritance with me.
And yet there are those who are of the Opinion, that a Minister may do God better Service in composing differences betwixt Neighbour and Neighbour at the Tap-house or Tavern,
And yet there Are those who Are of the Opinion, that a Minister may do God better Service in composing differences betwixt Neighbour and Neighbour At the Taphouse or Tavern,
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And whereas the Quick-eye of our blessed Saviour well perceived, that Covetousness was the Cause both of that Contention which was betwixt these two Brethren, and of the present Interruption;
And whereas the Quick-eye of our blessed Saviour well perceived, that Covetousness was the Cause both of that Contention which was betwixt these two Brothers, and of the present Interruption;
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like a wise Physitian he strikes at the very Root of the Disease, commending (upon this occasion) a very serious and seasonable Admonition to all the Company, that they would take heed and beware of Covetousness;
like a wise physician he strikes At the very Root of the Disease, commending (upon this occasion) a very serious and seasonable Admonition to all the Company, that they would take heed and beware of Covetousness;
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improving the fault reproved in that one, to the good of all his Auditory, making a Treacle of his Poyson to prevent the like Infection, backing his Admonition with this Reason;
improving the fault reproved in that one, to the good of all his Auditory, making a Treacle of his Poison to prevent the like Infection, backing his Admonition with this Reason;
for the whole Country was his, and that Country did bear and bring forth unto him a very great Crop of Corn, insomuch that this Rich man did take great care where to bestow it;
for the Whole Country was his, and that Country did bear and bring forth unto him a very great Crop of Corn, insomuch that this Rich man did take great care where to bestow it;
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Lo, even such a Fool as this Rich man was, and so sure of the revenging hand of God, is that man, whosoever he be, that sets his heart upon earthly Riches, having no care of procuring true Grace, which only is able to enrich his Soul, and make him happy.
Lo, even such a Fool as this Rich man was, and so sure of the revenging hand of God, is that man, whosoever he be, that sets his heart upon earthly Riches, having no care of procuring true Grace, which only is able to enrich his Soul, and make him happy.
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The Persons are, speaking, and spoken unto; speaking [ He ], spoken unto [ them ]; He spake unto them. The kind of Doctrine: He spake a Parable, saying:
The Persons Are, speaking, and spoken unto; speaking [ He ], spoken unto [ them ]; He spoke unto them. The kind of Doctrine: He spoke a Parable, saying:
The Narration follows, Ver. 16, — 22. The Ground of a certain Rich man, &c. Where we have the NONLATINALPHABET or Part propounding, to Ver. 21. and the NONLATINALPHABET or Part applying, Ver. 21. In the propounding Parts we have the Person spoken of, and the Relation that is made of him.
The Narration follows, Ver. 16, — 22. The Ground of a certain Rich man, etc. Where we have the or Part propounding, to Ver. 21. and the or Part applying, Ver. 21. In the propounding Parts we have the Person spoken of, and the Relation that is made of him.
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He was a landed Man, and had a great Crop, a whole Region of Corn, Ver. 16. That which is related of him, follows Ver. 17, &c. and it respects his Life, Ver. 17, — 20. and Death, Ver. 20. In the former we have his Comick, in the latter his Tragick parr.
He was a landed Man, and had a great Crop, a Whole Region of Corn, Ver. 16. That which is related of him, follows Ver. 17, etc. and it respects his Life, Ver. 17, — 20. and Death, Ver. 20. In the former we have his Comic, in the latter his Tragic parr.
In his Life-time we find him, First, casting up of his Estate, Ver. 17, 18. And he thought within himself, saying, &c. Secondly, disposing of Himself and Goods, And I will say unto my Soul, &c. Ver. 19. In the former we have him;
In his Lifetime we find him, First, casting up of his Estate, Ver. 17, 18. And he Thought within himself, saying, etc. Secondly, disposing of Himself and Goods, And I will say unto my Soul, etc. Ver. 19. In the former we have him;
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First, Consulting, He thought within himself, saying, &c. In which Consultation is made known unto us, his Thoughts and Cogitations which were very secret;
First, Consulting, He Thought within himself, saying, etc. In which Consultation is made known unto us, his Thoughts and Cogitations which were very secret;
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for, He thought within himself, and was much perplexed, What shall I do? And then the Ground or Reason of that Anxiety of Spirit, Because I have no room where to bestow my fruits;
for, He Thought within himself, and was much perplexed, What shall I do? And then the Ground or Reason of that Anxiety of Spirit, Because I have no room where to bestow my fruits;
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Secondly, We have him resolving and determining of the Course which he would take, Ver. 18. And he said, This will I do, &c. This his Determination is generally notified, This I will do. And more particularly specified, I will pull down my Barns, &c. expressing his Method, which was first to undo and then to do, he would pull down and then build bigger.
Secondly, We have him resolving and determining of the Course which he would take, Ver. 18. And he said, This will I do, etc. This his Determination is generally notified, This I will do. And more particularly specified, I will pull down my Barns, etc. expressing his Method, which was First to undo and then to do, he would pull down and then built bigger.
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And then his Meaning, There will I bestow all my Fruits and my Goods, discovering thereby much Confidence in the Creature, he promiseth all to the Barns;
And then his Meaning, There will I bestow all my Fruits and my Goods, discovering thereby much Confidence in the Creature, he promises all to the Barns;
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Soul, thou hast much goods laid up for many years, &c. Ver. 19. I will say, there is the Preface; Soul, there is the Solace; so that this Will is Prefaced with a Soliloquium ▪ and Perfected with a Stulti-loquium; and there we may take notice,
Soul, thou hast much goods laid up for many Years, etc. Ver. 19. I will say, there is the Preface; Soul, there is the Solace; so that this Will is Prefaced with a Soliloquium ▪ and Perfected with a Stulti-loquium; and there we may take notice,
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His Death and Tragick part, But God said unto him, Thou Fool, this Night thy Soul shall be required of thee, &c. Ver. 20. And here we find, 1. His Wit questioned; 2. His Will disapproved and disanulled.
His Death and Tragic part, But God said unto him, Thou Fool, this Night thy Soul shall be required of thee, etc. Ver. 20. And Here we find, 1. His Wit questioned; 2. His Will disapproved and Disannulled.
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Secondly, An Administration granted to others of his Goods. Then whose shall those things be which thou hast provided? Where we have the Goods specified which shall be administred upon, Those things which thou hast provided for the satisfying of thy Soul. And the Parties to whom the Administration is granted;
Secondly, an Administration granted to Others of his Goods. Then whose shall those things be which thou hast provided? Where we have the Goods specified which shall be administered upon, Those things which thou hast provided for the satisfying of thy Soul. And the Parties to whom the Administration is granted;
And then more Particularly described, and that Affirmatively, shewing what they are, they are rich in themselvs: And then Negatively, shewing what they are not, they are not rich towards God.
And then more Particularly described, and that Affirmatively, showing what they Are, they Are rich in themselves: And then Negatively, showing what they Are not, they Are not rich towards God.
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God hath spoken unto us in these last times by his own Son. And so fulfilled that Promise long since made of raising up a Prophet amongst our selvs, whom we are to hear, Deut. 18.15, 18. Act. 3.22. Mat. 17.5.
God hath spoken unto us in these last times by his own Son. And so fulfilled that Promise long since made of raising up a Prophet among our selves, whom we Are to hear, Deuteronomy 18.15, 18. Act. 3.22. Mathew 17.5.
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confirmed Act. 4.18, 19. and by that Parable, Mat. 21.33, — 39. And no better Reason can be rendred of this than that of our Saviour, Mat. 11.25, 26.
confirmed Act. 4.18, 19. and by that Parable, Mathew 21.33, — 39. And no better Reason can be rendered of this than that of our Saviour, Mathew 11.25, 26.
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as the Apostle shews, Heb. 1.1, 2. God, who at sundry times, and in divers manners, spake in times past unto the Fathers, hath in these last dayes spoken unto us by his Son. In the old time God revealed his mind to our Fore-Fathers, multis vicibus, as Beza renders the words, at many or sundry times,
as the Apostle shows, Hebrew 1.1, 2. God, who At sundry times, and in diverse manners, spoke in times passed unto the Father's, hath in these last days spoken unto us by his Son. In the old time God revealed his mind to our Fore-Fathers, multis vicibus, as Beza renders the words, At many or sundry times,
before the Sun of Righteousness, Jesus Christ, arose with Healing under his Wings. And as he spake to them at sundry times, so in divers manners or forms;
before the Sun of Righteousness, jesus christ, arose with Healing under his Wings. And as he spoke to them At sundry times, so in diverse manners or forms;
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But the Doctrine of Salvation is taught after one sort, even by the Preaching of the Gospel, which is the Power of Salvation to every one that believeth;
But the Doctrine of Salvation is taught After one sort, even by the Preaching of the Gospel, which is the Power of Salvation to every one that Believeth;
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He shewed his word unto Jacob, his Statutes and his Judgments unto Israel; He hath not dealt so with any Nation, saith the Psalmist, Psal. 147.19, 20. and as for his Judgments, they have not known them.
He showed his word unto Jacob, his Statutes and his Judgments unto Israel; He hath not dealt so with any nation, Says the Psalmist, Psalm 147.19, 20. and as for his Judgments, they have not known them.
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But now in these last dayes, God by his Son hath spoken to all indefinitely, to Jew and Gentile, to Male and Female, to bond and free, all being one in Christ, Gal. 3.28. and through Faith hath one entrance unto the Throne of Grace.
But now in these last days, God by his Son hath spoken to all indefinitely, to Jew and Gentile, to Male and Female, to bound and free, all being one in christ, Gal. 3.28. and through Faith hath one Entrance unto the Throne of Grace.
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For, unto all, both those that are nigh, and those that are far off, there is but one Covenant in Christ Jesus, Ephes. 2.13, 17. Lastly, Then God spake to the Fathers by the Patriarchs and Prophets;
For, unto all, both those that Are High, and those that Are Far off, there is but one Covenant in christ jesus, Ephesians 2.13, 17. Lastly, Then God spoke to the Father's by the Patriarchs and prophets;
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and to hear those things which we hear, and have not heard them, Luke 10.24. The Gospel is a Mystery, and a great Mystery too, which was hidden in the secret Closet of God's own Breast;
and to hear those things which we hear, and have not herd them, Lycia 10.24. The Gospel is a Mystery, and a great Mystery too, which was hidden in the secret Closet of God's own Breast;
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by vertue of which Union those divine Truths and heavenly Mysteries which were, and could live no where but in the Divine Nature, were drawn out of the depth of it into the Humane,
by virtue of which union those divine Truths and heavenly Mysteres which were, and could live no where but in the Divine Nature, were drawn out of the depth of it into the Humane,
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He that despised Moses Law dyed without Mercy, under two or three Witnesses (that is, being Legally convicted), Heb. 10.28. now of how much soarer Punishment shall he be worthy, who despiseth the Gospel whereof the Son of God is the Minister? Christ is far greater than Moses; in despising him, they did but despise the Servant;
He that despised Moses Law died without Mercy, under two or three Witnesses (that is, being Legally convicted), Hebrew 10.28. now of how much soarer Punishment shall he be worthy, who despises the Gospel whereof the Son of God is the Minister? christ is Far greater than Moses; in despising him, they did but despise the Servant;
as they did who heard Christ propounding that Parable unto them, and fore-telling them of that Cruelty which they would shew in putting him to Death, God forbid Luke 20.16.
as they did who herd christ propounding that Parable unto them, and foretelling them of that Cruelty which they would show in putting him to Death, God forbid Lycia 20.16.
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he that heareth you heareth me, saith Christ, and he that despiseth you despiseth me, &c. So they who persecute them, imprison them, put them to death,
he that hears you hears me, Says christ, and he that despises you despises me, etc. So they who persecute them, imprison them, put them to death,
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Should it not be our care to honour him, love him, fear him, and obey him, above those who lived in those dayes? He spake to them in old time, in the eldest Age of the World, he speaks to us in a new time,
Should it not be our care to honour him, love him, Fear him, and obey him, above those who lived in those days? He spoke to them in old time, in the eldest Age of the World, he speaks to us in a new time,
A Sermon against Covetousness and Earthly-mindedness is of general Concernment: It concerns the whole Auditory; All as well as any, that are within the hearing.
A Sermon against Covetousness and Earthly-mindedness is of general Concernment: It concerns the Whole Auditory; All as well as any, that Are within the hearing.
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and are not to be restrained to any one Rank or Calling, Eph. 5.3. Col. 3.5. Heb. 13.5. Jam. 4.4. 1 Joh. 2.15. Naturally every one is addicted in a special manner to be worldly and earthly-minded:
and Are not to be restrained to any one Rank or Calling, Ephesians 5.3. Col. 3.5. Hebrew 13.5. Jam. 4.4. 1 John 2.15. Naturally every one is addicted in a special manner to be worldly and earthly-minded:
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As we are prone to all Sins in general, so more especially unto this; we are of the Earth, earthy, Joh. 3.31. 1 Cor. 15.47. Not only dusty and slimy, but like Ducklings we have alwayes our Bills in the Mud;
As we Are prove to all Sins in general, so more especially unto this; we Are of the Earth, earthy, John 3.31. 1 Cor. 15.47. Not only dusty and slimy, but like Ducklings we have always our Bills in the Mud;
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And, Saith not the Scripture the same also? From the least of them even unto the greatest of them, every one is given to Covetousness. Jer. 6.13. Some Sins are peculiar to some Vocations and Callings;
And, Says not the Scripture the same also? From the least of them even unto the greatest of them, every one is given to Covetousness. Jer. 6.13. some Sins Are peculiar to Some Vocations and Callings;
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And other-some, to mens Complexions and natural Constitutions, as to the Melancholy, Cholerick, &c. But this Poyson hath infected all Callings and Conditions, Sorts and Rancks of Persons;
And Othersome, to men's Complexions and natural Constitutions, as to the Melancholy, Choleric, etc. But this Poison hath infected all Callings and Conditions, Sorts and Ranks of Persons;
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Besides, many Philosophers and Heathens Natural and Civil Persons, have contemned Riches; How then can it be said that all are infected with that Vice?
Beside, many Philosophers and heathens Natural and Civil Persons, have contemned Riches; How then can it be said that all Are infected with that Vice?
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and is (as one terms it) the Purveyor or Taker for Ambition, Prodigality, Idleness, without the Service of which their Lusts could not be maintained.
and is (as one terms it) the Purveyor or Taker for Ambition, Prodigality, Idleness, without the Service of which their Lustiest could not be maintained.
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yet the Love of the World is not such as that it doth bear sway in his heart, (albeit it may discover it self in some Acts more or less towards predominancy.) It is a bad Tenant, often warned to be gone (saith a Reverend Divine) but will not out;
yet the Love of the World is not such as that it does bear sway in his heart, (albeit it may discover it self in Some Acts more or less towards predominancy.) It is a bad Tenant, often warned to be gone (Says a Reverend Divine) but will not out;
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As for that Saying of Luther before-mentioned, it is probable that his meaning was, That of all Sins he found himself least addicted to that of Covetousness, (if otherwise, it may be questioned,
As for that Saying of Luther beforementioned, it is probable that his meaning was, That of all Sins he found himself least addicted to that of Covetousness, (if otherwise, it may be questioned,
whether it were advisedly spoken;) if so, it were to be wished (saith a learned Doctor of our own) that there were more Lutherans in that Point than there are.
whither it were advisedly spoken;) if so, it were to be wished (Says a learned Doctor of our own) that there were more Lutherans in that Point than there Are.
but how often do they meet together in the same Person, and beget the one the other? Some scrape to keep and look upon; others, so scatter and mispend:
but how often do they meet together in the same Person, and beget the one the other? some scrape to keep and look upon; Others, so scatter and misspend:
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So St. James telleth us, You covet and lust, that you may consume upon your pleasures, Jam. 4.2, 3. Men as well as Women being with Child of Riot and Excess in Diet and Apparel,
So Saint James Telleth us, You covet and lust, that you may consume upon your pleasures, Jam. 4.2, 3. Men as well as Women being with Child of Riot and Excess in Diet and Apparel,
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In short, let not any present think that what is delivered, or that shall be delivered, concerning this Vice of Worldliness and Earthly-mindedness, concerns not them;
In short, let not any present think that what is Delivered, or that shall be Delivered, Concerning this Vice of Worldliness and Earthly-mindedness, concerns not them;
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but we should deal more ingenuously with God and our own Souls, and finding the Marks and Tokens to be upon us (which, what they are, you may hereafter hear) begg heartily, that he would have Mercy on us,
but we should deal more ingenuously with God and our own Souls, and finding the Marks and Tokens to be upon us (which, what they Are, you may hereafter hear) beg heartily, that he would have Mercy on us,
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The Usurer likes that better, Thou oughtest to have put my Mony out to the Exchangers, &c. The Lawyer would willingly hear that Text pressed, The Law is good, if a man use it lawfully:
The Usurer likes that better, Thou Ought too have put my Money out to the Exchangers, etc. The Lawyer would willingly hear that Text pressed, The Law is good, if a man use it lawfully:
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The Rich Creditor makes choice of that Text, Owe no man any thing but Love. And the Poor Debtor, that, Lend, looking for nothing again. Some would have long Texts: Some would have short:
The Rich Creditor makes choice of that Text, Owe no man any thing but Love. And the Poor Debtor, that, Lend, looking for nothing again. some would have long Texts: some would have short:
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Some would have us climb up the Mountains, or launch out into the deeps of Election, Reprobation, Free-Will, &c. Others advise to keep below in the Valley,
some would have us climb up the Mountains, or launch out into the deeps of Election, Reprobation, Freewill, etc. Others Advice to keep below in the Valley,
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Some like it best when it is done generally and coldly; others, particularly and zealously: Some would have the Vices of Magistrates, Ministers, and other Superiours, discovered;
some like it best when it is done generally and coldly; Others, particularly and zealously: some would have the Vices of Magistrates, Ministers, and other Superiors, discovered;
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Some would have all said without Book; Others think that Minister tempts God that trusts to his Memory and useth no Notes: Some love Gesture and Action; Others like none: Some are for short Sermons;
some would have all said without Book; Others think that Minister tempts God that trusts to his Memory and uses no Notes: some love Gesture and Actium; Others like none: some Are for short Sermons;
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It is sometimes taken in a more large sense for any Similitude or Comparison, fetched from things earthly and in common Use, to help our Understanding in things spiritual and divine,
It is sometime taken in a more large sense for any Similitude or Comparison, fetched from things earthly and in Common Use, to help our Understanding in things spiritual and divine,
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so Math. 13.31, 33, 34. Sometimes a dark Speech and obscure Saying is termed a Parable, as Psal. 49.4. yea, every grave, pithy, and short Sentence hath that Name given to it:
so Math. 13.31, 33, 34. Sometime a dark Speech and Obscure Saying is termed a Parable, as Psalm 49.4. yea, every grave, pithy, and short Sentence hath that Name given to it:
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Nor is it of the Nature of some other Parables, whose Shell was so hard as that Christ himself was enforced to break it before the Kernell could be tasted;
Nor is it of the Nature of Some other Parables, whose Shell was so hard as that christ himself was Enforced to break it before the Kernel could be tasted;
Nor would the Prophets and Apostles have illustrated their Sermons therewith. But this they were directed by the Spirit of God to do, Ezek. 17.2. & 24.3.
Nor would the prophets and Apostles have illustrated their Sermons therewith. But this they were directed by the Spirit of God to do, Ezekiel 17.2. & 24.3.
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As if He should have said, Albeit I speak in Parables unto you, yet the Illumination of the Spirit is given to you, whereby those things shall be sufficiently cleared, and the Veil taken away; which being done,
As if He should have said, Albeit I speak in Parables unto you, yet the Illumination of the Spirit is given to you, whereby those things shall be sufficiently cleared, and the Veil taken away; which being done,
No kind of Teaching conveighs the Truth with more delight to the Understanding, works more upon the Affections, sooner strikes the Will, better helps the Memory:
No kind of Teaching conveys the Truth with more delight to the Understanding, works more upon the Affections, sooner strikes the Will, better helps the Memory:
Therefore such Ministers ought not to be censured, who, not contenting themselvs with a bare and naked propounding of Divine Truths, do, by the Help of Invention and Art, illustrate their Doctrines by Comparisons and Similitudes, Proverbs, Parables,
Therefore such Ministers ought not to be censured, who, not contenting themselves with a bore and naked propounding of Divine Truths, do, by the Help of Invention and Art, illustrate their Doctrines by Comparisons and Similitudes, Proverbs, Parables,
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But what makes this (say some) to the building up of the spirituall Man in Knowledg and in Holiness? Is it not the Scripture that is only profitable for that end and purpose? 2 Tim. 3.16, 17. To derogate from the Perfection of Scripture is no better than Sacriledg and Blasphemy:
But what makes this (say Some) to the building up of the spiritual Man in Knowledge and in Holiness? Is it not the Scripture that is only profitable for that end and purpose? 2 Tim. 3.16, 17. To derogate from the Perfection of Scripture is no better than Sacrilege and Blasphemy:
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but we are not sufficient for it, without the help of Arts and humane Learning: We are not able to interpret the Text without Grammar, nor to divide without Logick,
but we Are not sufficient for it, without the help of Arts and humane Learning: We Are not able to interpret the Text without Grammar, nor to divide without Logic,
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and for want of Learning much Scripture is perverted, to mens Destruction, 2 Pet. 5.16. Again, although Divinity be Lady and Mistress, yet Humane Arts and Sciences are as Hand-maids that attend upon her;
and for want of Learning much Scripture is perverted, to men's Destruction, 2 Pet. 5.16. Again, although Divinity be Lady and Mistress, yet Humane Arts and Sciences Are as Handmaids that attend upon her;
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yet may a Point of Doctrine be as substantially confirmed, and Errour as strongly reproved and convinced by those Scriptures which are set down in Similitudes and borrowed Speeches, as by any other Scripture;
yet may a Point of Doctrine be as substantially confirmed, and Error as strongly reproved and convinced by those Scriptures which Are Set down in Similitudes and borrowed Speeches, as by any other Scripture;
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As for those that are humane, being woven out of Man's Brain and Bowels (as the Spider doth her Web) by the help of Art, care must be therein had that they be not used for Ostentation of Wit, but for Edification and Profit;
As for those that Are humane, being woven out of Man's Brain and Bowels (as the Spider does her Web) by the help of Art, care must be therein had that they be not used for Ostentation of Wit, but for Edification and Profit;
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But moderately and modestly to make use of Secular Learning, for the explicating and illustrating of Divine Doctrine by Allegoricall Allusions, Comparisons,
But moderately and modestly to make use of Secular Learning, for the explicating and illustrating of Divine Doctrine by Allegorical Allusions, Comparisons,
What likelyhood is there that thou wouldest believe me, if I should tell thee of the greatest Mysteries of Salvation and the deep things of God, of those high and incomprehensible Matters of another World? This was a high Aggravation of Ephraim 's blockishness and stupidity, that God used Similitudes unto them by the Ministry of his Prophets,
What likelihood is there that thou Wouldst believe me, if I should tell thee of the greatest Mysteres of Salvation and the deep things of God, of those high and incomprehensible Matters of Another World? This was a high Aggravation of Ephraim is blockishness and stupidity, that God used Similitudes unto them by the Ministry of his prophets,
So that all that heard him might understand both Words and Meaning. And herein may God's Ministers be taught after the Example of their Lord and Master,
So that all that herd him might understand both Words and Meaning. And herein may God's Ministers be taught After the Exampl of their Lord and Master,
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intimating thereby after what manner he would that his Servants, the Ministers of his Word and Gospel, should deliver their Message to whom they are sent.
intimating thereby After what manner he would that his Servants, the Ministers of his Word and Gospel, should deliver their Message to whom they Are sent.
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So it was prophesied of John the Baptist, that he should go before the face of the Lord to prepare his way, Luke 1.76. and how he should do that, is further declared, by giving Knowledg of Salvation unto the People, Ver. 77. which was done, not by Infusion, (as those four Children had their Knowledg and Skill in all Learning and Wisdom, Dan. 1.17. for that is proper to God alone);
So it was prophesied of John the Baptist, that he should go before the face of the Lord to prepare his Way, Lycia 1.76. and how he should do that, is further declared, by giving Knowledge of Salvation unto the People, Ver. 77. which was done, not by Infusion, (as those four Children had their Knowledge and Skill in all Learning and Wisdom, Dan. 1.17. for that is proper to God alone);
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And thus Philip preached Christ unto the Eunuch, he caused him to understand the meaning of that which he was reading out of the Prophet Isay, Acts 8.28.
And thus Philip preached christ unto the Eunuch, he caused him to understand the meaning of that which he was reading out of the Prophet Saiah, Acts 8.28.
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So all faithful Pastors which are after God's own heart, and of his giving and sending, they feed their People with Knowledg and Understanding, Jer. 3.15.
So all faithful Pastors which Are After God's own heart, and of his giving and sending, they feed their People with Knowledge and Understanding, Jer. 3.15.
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Yea, and thus too, For if I come unto you speaking with Tongues, such as you understand not, What shall I profit you? 1 Cor. 14.6, It is no other than to speak in the Aire, in respect of any Fruit or Profit that can follow thereupon to the Hearer,
Yea, and thus too, For if I come unto you speaking with Tongues, such as you understand not, What shall I profit you? 1 Cor. 14.6, It is no other than to speak in the Air, in respect of any Fruit or Profit that can follow thereupon to the Hearer,
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Without Understanding there can be no Assenting; without Assenting, no Believing. To believe a thing further than we know it, is impossible; to love it, is Leightness;
Without Understanding there can be no Assenting; without Assenting, no Believing. To believe a thing further than we know it, is impossible; to love it, is Lightness;
therefore, as the Apostle concludes in that Chapter, 1 Cor. 14.19. Five words spoken to the Understanding, do more good in the Church of God than ten thousand spoken in a strange Tongue, such as you understand not without an Interpreter;
Therefore, as the Apostle concludes in that Chapter, 1 Cor. 14.19. Five words spoken to the Understanding, do more good in the Church of God than ten thousand spoken in a strange Tongue, such as you understand not without an Interpreter;
although they have a Treasury of Learning and other excelent Abilities, yet they will (saith Synesius ) as soon part with their Hearts as with their Meditations:
although they have a Treasury of Learning and other excellent Abilities, yet they will (Says Synesius) as soon part with their Hearts as with their Meditations:
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And so Christ tells his Disciples, I have many things to sa,?? y but you cannot bear them now, Joh. 16.12. He had respect to the Capacity of his Auditory.
And so christ tells his Disciples, I have many things to sa,?? y but you cannot bear them now, John 16.12. He had respect to the Capacity of his Auditory.
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or say, that I be not so eloquent in my Speech as some of them, my words not so pickt, my Phrase so choise, my Compositions so smooth, my Cadences so sweet, my Style so flourishing as theirs,
or say, that I be not so eloquent in my Speech as Some of them, my words not so picked, my Phrase so choice, my Compositions so smooth, my Cadences so sweet, my Style so flourishing as theirs,
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yet, saith he, my Knowledg is not short of theirs, who are rude in Knowledge though not in Speech, the Truth is, St. Paul was able to play the Oratour when need required as excellently as any of those that did oppose him;
yet, Says he, my Knowledge is not short of theirs, who Are rude in Knowledge though not in Speech, the Truth is, Saint Paul was able to play the Orator when need required as excellently as any of those that did oppose him;
as appears by sundry passages in the Acts, as Chap. 24.10. & 26.2. He was a Master of Speech, insomuch that the Lycaonians called him Mercury, Acts 14.12.
as appears by sundry passages in the Acts, as Chap. 24.10. & 26.2. He was a Master of Speech, insomuch that the Lycaonians called him Mercury, Acts 14.12.
or, if he wonder not he will shew himself ridiculous. The Reason why he used such plainness in Preaching, he himself gives, 1 Cor. 1.17. Christ sent me to peach the Gospel, not with Wisdom of words;
or, if he wonder not he will show himself ridiculous. The Reason why he used such plainness in Preaching, he himself gives, 1 Cor. 1.17. christ sent me to peach the Gospel, not with Wisdom of words;
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that is, lest thereby he should obscure the Doctrine of the Gospel, and seem rather to gain that way than by the plain Simplicity of the laying forth of the Sufferings of Christ:
that is, lest thereby he should Obscure the Doctrine of the Gospel, and seem rather to gain that Way than by the plain Simplicity of the laying forth of the Sufferings of christ:
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And now that we have mentioned that ancient Father, let us hear what his Judgment was in reference to the Point in hand, of a Minister's applying himself to the Capacity of the Hearer;
And now that we have mentioned that ancient Father, let us hear what his Judgement was in Referente to the Point in hand, of a Minister's applying himself to the Capacity of the Hearer;
In regard whereof it was, that he himself used sometimes barbarous Latine, and sometimes words not Latine, to the end that those to whom he spake or wrote, might understand him;
In regard whereof it was, that he himself used sometime barbarous Latin, and sometime words not Latin, to the end that those to whom he spoke or wrote, might understand him;
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Bernard saith, that it is better apta than alta sapere: And Luther was wont to say, that he is the best Preacher that preacheth vulgariter, trivialiter, maxime { que } ad populi captum, vulgarly, plainly,
Bernard Says, that it is better Apt than Alta Sapere: And Luther was wont to say, that he is the best Preacher that Preacheth vulgariter, trivialiter, maxim { que } ad People captum, vulgarly, plainly,
And what Writings are more sublimely elegant than the Sacred Scriptures? Mr. Fox speaking of Rogers and Bradford (those blessed Martyrs) saith, that it was hard to say whether there were more force of Eloquence and Utterance in their Preaching,
And what Writings Are more sublimely elegant than the Sacred Scriptures? Mr. Fox speaking of Rogers and Bradford (those blessed Martyrs) Says, that it was hard to say whither there were more force of Eloquence and Utterance in their Preaching,
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for some of you, when you come to the hearing of the Word, bring with you so curious and delicate an Ear, that if the Preacher fill not the Pulpit with fine words, garish and gawdy Paintings,
for Some of you, when you come to the hearing of the Word, bring with you so curious and delicate an Ear, that if the Preacher fill not the Pulpit with fine words, garish and Gaudy Paintings,
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and stuff them not with extraordinary conceipts and tricks of Wit, then is that man it their esteem an unlearned Man, a homely Teacher, an English Doctor:
and stuff them not with extraordinary conceits and tricks of Wit, then is that man it their esteem an unlearned Man, a homely Teacher, an English Doctor:
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We read, that when Jacob 's Sons returned with their Sacks full of Corn from Aegypt, as they emptied their Sacks, every man's Mony wa found in the mouth of their Sacks,
We read, that when Jacob is Sons returned with their Sacks full of Corn from Egypt, as they emptied their Sacks, every Man's Money wa found in the Mouth of their Sacks,
and when both they and their Father saw the Bundles of Mony, they were afraid, Gen. 42.35. Questionless, they would have been better pleased and less astonished, if they had not found these Bundles amongst their Corn;
and when both they and their Father saw the Bundles of Money, they were afraid, Gen. 42.35. Questionless, they would have been better pleased and less astonished, if they had not found these Bundles among their Corn;
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albeit there be not Gold in the Minister's mouth, to feed the humour of a wanton Auditor? I could wish that you would be more in Love with plain Song, and less with Crotchets.
albeit there be not Gold in the Minister's Mouth, to feed the humour of a wanton Auditor? I could wish that you would be more in Love with plain Song, and less with Crotchets.
no Preacher approved that makes any Shew of Wit and Art in any of his Labours, thinking it impossible for the Mistress and the Hand-maid to agree together:
no Preacher approved that makes any Show of Wit and Art in any of his Labours, thinking it impossible for the Mistress and the Handmaid to agree together:
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but he that delivers his Message plainly and gravely, and explicates his Doctrine profitably and perspicuously and applies all wisely and solidly to the Capacity & Understanding of his Auditory,
but he that delivers his Message plainly and gravely, and explicates his Doctrine profitably and perspicuously and Applies all wisely and solidly to the Capacity & Understanding of his Auditory,
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Solomon, who was the wisest and learnedest Preacher of all Mortals, confesseth (and that without disgrace unto himself), that he studied for his Sermons,
Solomon, who was the Wisest and Learnedest Preacher of all Mortals, Confesses (and that without disgrace unto himself), that he studied for his Sermons,
and others would shew themselvs to be, no other than foolish Preachers, if they imagined that any other would be words of Salvation, besides those which were words of delight;
and Others would show themselves to be, no other than foolish Preachers, if they imagined that any other would be words of Salvation, beside those which were words of delight;
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Daniel was a great Prophet, and one of the Worthies of the World; yet he desired some time for the Interpretation of Nebuchadnezzar 's Dream, Dan. 2.16. Is the Scripture leighter than a Dream, that it should be interpreted without Meditation and Study? John Baptist went before Christ, to prepare His wayes:
daniel was a great Prophet, and one of the Worthies of the World; yet he desired Some time for the Interpretation of Nebuchadnezzar is Dream, Dan. 2.16. Is the Scripture lighter than a Dream, that it should be interpreted without Meditation and Study? John Baptist went before christ, to prepare His ways:
But did not the ancient Fathers (say some), and those in the Primitive times, preach frequently, divers dayes together without Intermission? as appears by their Homilies and Sermons extant:
But did not the ancient Father's (say Some), and those in the Primitive times, preach frequently, diverse days together without Intermission? as appears by their Homilies and Sermons extant:
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so Chrysostom begins many of his Homilies upon Genesis: And Bernard ends many of his Sermons with Cras, To morrow we shall proceed, &c. Austin preached thrice in one day, and one of those Sermons which he then preached was preached upon a sudden Occasion,
so Chrysostom begins many of his Homilies upon Genesis: And Bernard ends many of his Sermons with Cras, To morrow we shall proceed, etc. Austin preached thrice in one day, and one of those Sermons which he then preached was preached upon a sudden Occasion,
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That these ancient Fathers were very frequent in preaching we deny not, by which frequency they attained such a happy readiness (saith a very Godly and Reverend Divine), and so enriched themselvs with a heavenly Store, that they were able to bring out of their Treasury things both new and old, upon very short warning, upon any Occasion.
That these ancient Father's were very frequent in preaching we deny not, by which frequency they attained such a happy readiness (Says a very Godly and Reverend Divine), and so enriched themselves with a heavenly Store, that they were able to bring out of their Treasury things both new and old, upon very short warning, upon any Occasion.
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His Title are, 1. Common, A certain Man. 2. More proper, and belonging to him; He was a Rich Man, as all other were not: Of these first. A certain Man, ]
His Title Are, 1. Common, A certain Man. 2. More proper, and belonging to him; He was a Rich Man, as all other were not: Of these First. A certain Man, ]
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but Ish importeth such a one as hath in him Fire, Life, and Spirit. The Greeks style Man, sometimes Anthropos, and sometimes Anir, and they differ much;
but Is imports such a one as hath in him Fire, Life, and Spirit. The Greeks style Man, sometime Anthropos, and sometime Anir, and they differ much;
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The Latines likewise have two words, whereby they distinguish between one and another, Vir and Homo; and Vir is more than Homo, it notes one of Vertue und Prowess;
The Latins likewise have two words, whereby they distinguish between one and Another, Vir and Homo; and Vir is more than Homo, it notes one of Virtue and Prowess;
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and the World is resembled to the Moon, Revel. 12.1. and, Why may we not imagine him then to be the Man in the Moon? Sure it is, that he was over Head and Eats in Love with it.
and the World is resembled to the Moon, Revel. 12.1. and, Why may we not imagine him then to be the Man in the Moon? Sure it is, that he was over Head and Eats in Love with it.
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so that he had not Room enough where to bellow that he had, and he should do thus and thus, &c. And thus understanding it, it would make little or nothing to our Saviour's drift and purpose, to tell his Name of place of Dwelling.
so that he had not Room enough where to bellow that he had, and he should do thus and thus, etc. And thus understanding it, it would make little or nothing to our Saviour's drift and purpose, to tell his Name of place of Dwelling.
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If we take it as a Real, Historical Parable, as we safely may, that such a one there was indeed, a notable Worldling, who did bless himself in the Multitude of his Riches;
If we take it as a Real, Historical Parable, as we safely may, that such a one there was indeed, a notable Worldling, who did bless himself in the Multitude of his Riches;
There is an observable Passage to this purpose, Ruth. 4 2. Ruth had a very near Kinsman, who was moved by Boaz concerning the Redemption of Elimelech 's Land (who was Naomi 's deceased Husband),
There is an observable Passage to this purpose, Ruth. 4 2. Ruth had a very near Kinsman, who was moved by Boaz Concerning the Redemption of Elimelech is Land (who was Naomi is deceased Husband),
he is named Lazarus, Luke 16.19, 20. intimating thereby, the high respect that God hath of a godly Beggar, above a rich Worldling, be he never so great.
he is nam Lazarus, Lycia 16.19, 20. intimating thereby, the high respect that God hath of a godly Beggar, above a rich Worldling, be he never so great.
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The Pharisees termed Christ, This Fellow: And the Jews seeking Christ at the Feast, ask, Where is He? they could not find in their hearts to say, Where is Jesus:
The Pharisees termed christ, This Fellow: And the jews seeking christ At the Feast, ask, Where is He? they could not find in their hearts to say, Where is jesus:
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And is angry with him, every day he smites his hands at him, Ezek 22.13. alluding to mens practice, who use to smite their hands together when they are much incensed and provoked;
And is angry with him, every day he smites his hands At him, Ezekiel 22.13. alluding to men's practice, who use to smite their hands together when they Are much incensed and provoked;
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This is that which puts on many so eagerly and greedily to seek after the World, (for I am perswaded, that few worldlings can propound to themselves any well grounded expectation of good to their Souls,
This is that which puts on many so eagerly and greedily to seek After the World, (for I am persuaded, that few worldlings can propound to themselves any well grounded expectation of good to their Souls,
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and follow after with cap and knee, and crouch and crindge before such, as the Spaniel doth unto his Master for a bone, &c. But will you count this Credit, to be licked with a Sycophants rankling Tongue, saith One? and to be followed by a company of Hangbyes, that run after you with cap in hand crying out, Good your Worship, & c? If you call this Credit,
and follow After with cap and knee, and crouch and crindge before such, as the Spaniel does unto his Master for a bone, etc. But will you count this Credit, to be licked with a sycophants rankling Tongue, Says One? and to be followed by a company of Hangbyes, that run After you with cap in hand crying out, Good your Worship, & c? If you call this Credit,
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which is a Credit and Honour, much like to that which the Egyptians shewed to the Ass, that carried their gods upon his Back, which when the silly Ass grew proud of, he was told, That it was to Us, not to Thee, that this Honour was given;
which is a Credit and Honour, much like to that which the egyptians showed to the Ass, that carried their God's upon his Back, which when the silly Ass grew proud of, he was told, That it was to Us, not to Thee, that this Honour was given;
As vain-glorious as Haman; As basely covetous as Vespasian, who laid an Impost upon the Excrements of the People of Rome: Let him be as full of ill qualities,
As vainglorious as Haman; As basely covetous as Vespasian, who laid an Impost upon the Excrements of the People of Room: Let him be as full of ill qualities,
and puteth such men in lowest form, and amongst the meanest rank of men, and tell us whose Fellows they are, 1 Cor. 6.9, 10. There you have them placed, that are worldly and covetous, in the midst of a damned Crew,
and putteth such men in lowest from, and among the Meanest rank of men, and tell us whose Fellows they Are, 1 Cor. 6.9, 10. There you have them placed, that Are worldly and covetous, in the midst of a damned Crew,
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and such Companions as the World cryes shame upon, and with whom we are charged to keep no Company, 1 Cor. 5.11. Covetousnesness is such a Vice, that it should not be once named amongst us, saith the Apostle, without detestation, Eph. 5.3.
and such Sodales as the World cries shame upon, and with whom we Are charged to keep no Company, 1 Cor. 5.11. Covetousnesness is such a Vice, that it should not be once nam among us, Says the Apostle, without detestation, Ephesians 5.3.
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yet, saving your reverence, he is a very Earth-worm, and a covetous Miser. Being graceless, they are worthless in God's esteem, so let them be in thine.
yet, Saving your Reverence, he is a very Earthworm, and a covetous Miser. Being graceless, they Are worthless in God's esteem, so let them be in thine.
The Efficient is God, The Formal is the power of the Soul, The Material is the straitness of the backbone, The Final is to contemplate high and holy things.
The Efficient is God, The Formal is the power of the Soul, The Material is the straitness of the backbone, The Final is to contemplate high and holy things.
Is it not a shame, that whilst the eyes of thy Body survey and peruse the Sky and glorious Lamps of Heaven, the eyes of thy Soul should see nothing but dirt and dung:
Is it not a shame, that while the eyes of thy Body survey and peruse the Sky and glorious Lamps of Heaven, the eyes of thy Soul should see nothing but dirt and dung:
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Or as Bernard speaks, To have a crook-backt Soul in a straitbackt Body? Lo this only have I found saith Solomon, that God made man upright (or strait both in body and mind), but he hath sought out many inventions (or fictions of his own).
Or as Bernard speaks, To have a crookbacked Soul in a straitbackt Body? Lo this only have I found Says Solomon, that God made man upright (or strait both in body and mind), but he hath sought out many Inventions (or fictions of his own).
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That man which is fained, differeth from him which God made, saith Philo; Man is made of himself a fained man, it consisting in the fained invention of his own wayes:
That man which is feigned, differeth from him which God made, Says Philo; Man is made of himself a feigned man, it consisting in the feigned invention of his own ways:
then this base sordid and covetous fiction, Psal. 49.6, 11, 12, 17, 20. 2 Pet. 2, 12, 14. Beasts they are that exercise themselves in covetous practises;
then this base sordid and covetous fiction, Psalm 49.6, 11, 12, 17, 20. 2 Pet. 2, 12, 14. Beasts they Are that exercise themselves in covetous practises;
Some are Rich in Superfluity, these are called in Scripture mighty men of Wealth, as 2 Kings 15.20. and said to be men of great Estate, Eccles. 1.16. and to possesse multitude of Riches, Psal. 49.6. and to have abundance of them, Psal. 52.7. and great Revenues Prov. 16.8. Of this rank of rich men were those mentioned, Luke 21.1, 4. who out of their abundance cast in Gifts into the Treasury.
some Are Rich in Superfluity, these Are called in Scripture mighty men of Wealth, as 2 Kings 15.20. and said to be men of great Estate, Eccles. 1.16. and to possess multitude of Riches, Psalm 49.6. and to have abundance of them, Psalm 52.7. and great Revenues Curae 16.8. Of this rank of rich men were those mentioned, Lycia 21.1, 4. who out of their abundance cast in Gifts into the Treasury.
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Others are Rich in Competency, having enough, not only for necessities of Nature, but likewise to maintain their Place, and State, Quality, and Calling;
Others Are Rich in Competency, having enough, not only for necessities of Nature, but likewise to maintain their Place, and State, Quality, and Calling;
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And of this rank, those wealthy men may be thought to be, who in the Gospel are called Rich Neighbours, Luke 14.12. who being invited to a Feast, are able to invite again.
And of this rank, those wealthy men may be Thought to be, who in the Gospel Are called Rich Neighbours, Lycia 14.12. who being invited to a Feast, Are able to invite again.
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but sometimes in respect of the necessity and exigence of their state, they may stand in need of their wealthy Neighbour, who hath abundance and superfluity;
but sometime in respect of the necessity and exigence of their state, they may stand in need of their wealthy Neighbour, who hath abundance and superfluity;
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as, in the Womb they meet, being alike conceived, formed, and brought forth; in Nature they meet, being both reasonable Creatures, consisting of Soul and Body;
as, in the Womb they meet, being alike conceived, formed, and brought forth; in Nature they meet, being both reasonable Creatures, consisting of Soul and Body;
not dealing herein as the Tyrant Procrustes did, who made but one Bed to fit all Passengers (for if they were too long for his Bed he would cue them shorter;
not dealing herein as the Tyrant Procrustes did, who made but one Bed to fit all Passengers (for if they were too long for his Bed he would cue them shorter;
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when men of Equality meet, and have very leight Occasions offered, How scornfully do they carry themselvs each towards other? I am as good as you; as well bred and born: I care not for you;
when men of Equality meet, and have very Light Occasions offered, How scornfully do they carry themselves each towards other? I am as good as you; as well bred and born: I care not for you;
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God is the God of Order, and not of Confusion, saith the Apostle, 1 Cor. 14.33. Let us therefore praise God for this provident hand of His, it tending to the Preservation of Peace amongst us;
God is the God of Order, and not of Confusion, Says the Apostle, 1 Cor. 14.33. Let us Therefore praise God for this provident hand of His, it tending to the Preservation of Peace among us;
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so usuall in the Mouths of many, When Adam digg'd and Eve span, Who was then the Gentleman? They were in all likelihood (saith one) made in Watt Tyler 's Camp;
so usual in the Mouths of many, When Adam dug and Eve span, Who was then the Gentleman? They were in all likelihood (Says one) made in Watt Tyler is Camp;
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And let us be further admonished from hence, That we take heed of murmuring against God's Providence, in disposing thus unequally of our outward Estates,
And let us be further admonished from hence, That we take heed of murmuring against God's Providence, in disposing thus unequally of our outward Estates,
The Sickle of Death will make the Stubble eeven and levell, albeit whilest the Corn grew in the Field, one Ear might be higher and weightier than another;
The Fickle of Death will make the Stubble even and level, albeit whilst the Corn grew in the Field, one Ear might be higher and Weightier than Another;
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and this may keep us from murmuring and repining. Secondly, God, who gives to one more, and another less, gives none of thine; he disposeth of his own:
and this may keep us from murmuring and repining. Secondly, God, who gives to one more, and Another less, gives none of thine; he Disposeth of his own:
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than thou hast, or canst have to any Penny in thy Purse? And in desiring a greater Estate than thou hast in this World, thou desirest that which thou hast no right unto:
than thou hast, or Canst have to any Penny in thy Purse? And in desiring a greater Estate than thou hast in this World, thou Desirest that which thou hast no right unto:
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for that he hath given other men more, and not thee as much as they. What hast thou that thou hast not received, saith the Apostle, 1 Cor, 4.7. and that freely.
for that he hath given other men more, and not thee as much as they. What hast thou that thou hast not received, Says the Apostle, 1 Cor, 4.7. and that freely.
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Will nothing satisfy you, unless you have some Great Man's Place or Pallace, thy wealthy Neighbour's Lands and Means? God sees thy little to be best for thee, seeing thy Ability and Opportunity is but to make Use of a little.
Will nothing satisfy you, unless you have Some Great Man's Place or Palace, thy wealthy Neighbour's Lands and Means? God sees thy little to be best for thee, seeing thy Ability and Opportunity is but to make Use of a little.
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but learn so be thankfully contented with thy present Condition, as St. Paul was, Phil. 4.12. This will make our Lives comfortable, and without it there is nothing but trouble and vexation of Spirit, Prov. 13.15. And so much in General.
but Learn so be thankfully contented with thy present Condition, as Saint Paul was, Philip 4.12. This will make our Lives comfortable, and without it there is nothing but trouble and vexation of Spirit, Curae 13.15. And so much in General.
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And, in the New Testament, Matthew, Zachaeus, Joseph of Arimathea, and others.) But this is that I deliver for a truth unto you, That it is possible for a man to abound with earthly Riches,
And, in the New Testament, Matthew, Zacchaeus, Joseph of Arimathea, and Others.) But this is that I deliver for a truth unto you, That it is possible for a man to abound with earthly Riches,
as that his very Flesh trembled thereat, Job 21.6, — 16. David speaking of the wicked of the World, (such as he puts into his Letany, desiring God to deliver him from) tells us, That they have their Portion in this Life,
as that his very Flesh trembled thereat, Job 21.6, — 16. David speaking of the wicked of the World, (such as he puts into his Letany, desiring God to deliver him from) tells us, That they have their Portion in this Life,
And he calls upon rich men to weep and howl for the miseries that should befall them, Chap. 5.1. St. Paul tells us, That not many Noble, not many Mighty, &c. are called: 1 Cor. 1.26. He doth not exclude all;
And he calls upon rich men to weep and howl for the misery's that should befall them, Chap. 5.1. Saint Paul tells us, That not many Noble, not many Mighty, etc. Are called: 1 Cor. 1.26. He does not exclude all;
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but the greatest part of the Rich and Mighty of the World seems to be excluded, by the Saying of our blessed Saviour himself, denouncing a Wo against many that were Rich, Luke 6.24.
but the greatest part of the Rich and Mighty of the World seems to be excluded, by the Saying of our blessed Saviour himself, denouncing a Woe against many that were Rich, Lycia 6.24.
And who at this day doth more abound in worldly Riches than Turk and Pope? But I shall not husband my time so well in being large in the Proof of what will be readily granted and experience verifies,
And who At this day does more abound in worldly Riches than Turk and Pope? But I shall not husband my time so well in being large in the Proof of what will be readily granted and experience verifies,
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God is the principal Disposer of all earthly Riches, and He is a bountiful and liberal Donor, 1 Tim. 6.17. He giveth us all things richly to enjoy, to one as well as to another:
God is the principal Disposer of all earthly Riches, and He is a bountiful and liberal Donor, 1 Tim. 6.17. He gives us all things richly to enjoy, to one as well as to Another:
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and made Governour of the Land of Aegypt, he caused the Chaff, which arose from the Wheat, which he stored up, to be cast down the River, to let the Nations know of the abundance of Grain that was in Aegypt: Certainly, God is pleased to bestow plenty of Riches on the worst of men;
and made Governor of the Land of Egypt, he caused the Chaff, which arose from the Wheat, which he stored up, to be cast down the River, to let the nations know of the abundance of Grain that was in Egypt: Certainly, God is pleased to bestow plenty of Riches on the worst of men;
We read of a Challenge that he made so the whole World, and the Glory of it, pretending that the right of Collating and Conferring those things was in him, Luke 4.6, 7. But it was untrue:
We read of a Challenge that he made so the Whole World, and the Glory of it, pretending that the right of Collating and Conferring those things was in him, Lycia 4.6, 7. But it was untrue:
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as, for the tryal of the Good, punishment of the Bad, and the Glory of his own Name in both: (but this his Connivence is no Conveyance, his Permission is no Commission granted to him).
as, for the trial of the Good, punishment of the Bad, and the Glory of his own Name in both: (but this his Connivance is no Conveyance, his Permission is no Commission granted to him).
Now when Sathan hath this Permission from God, to dispose of Riches, Honors, &c. he disposeth of them to those that do him the best Service, and prefers his own Chaplains;
Now when Sathan hath this Permission from God, to dispose of Riches, Honours, etc. he Disposeth of them to those that do him the best Service, and prefers his own Chaplains;
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one enters his Seat by murther, another by conjuring, others by Bribery and Simony And as Platina speaking of Silvester's the third coming to the Popedome, saith, He which can most prevail in such dishonest Courses, shall be soonest preferred;
one enters his Seat by murder, Another by conjuring, Others by Bribery and Simony And as Platina speaking of Silvester's the third coming to the Popedom, Says, He which can most prevail in such dishonest Courses, shall be soonest preferred;
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good men being oppressed and rejected. And as he prefers his to Spiritual Promotions, so to Temporal Dignities; as we read, Dan. 11.21. By Flatteries, a vile person shall come in and obtain the Kingdom;
good men being oppressed and rejected. And as he prefers his to Spiritual Promotions, so to Temporal Dignities; as we read, Dan. 11.21. By Flatteries, a vile person shall come in and obtain the Kingdom;
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This the very Heathens observed, and therefore fained, that when Plutus, which they held to be Riches, was sent from Jupiter, he limped and went, slowly;
This the very heathens observed, and Therefore feigned, that when Plutus, which they held to be Riches, was sent from Jupiter, he limped and went, slowly;
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How can you be (said he) a good man, who having little or nothing left you by your Father, in so short a time are become so exceeding rich? This is the first Reason I bring to prove, that a man may be very wealthy,
How can you be (said he) a good man, who having little or nothing left you by your Father, in so short a time Are become so exceeding rich? This is the First Reason I bring to prove, that a man may be very wealthy,
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and as they proceed from him, who is the Fountain of all Goodness, they are in their own nature Good (as hereafter we shall shew you in a more proper place);
and as they proceed from him, who is the Fountain of all goodness, they Are in their own nature Good (as hereafter we shall show you in a more proper place);
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as the riches of Grace do, (so that he who hath them, must needs be bettered and made good by them.) But as a gilt Saddle and Bridle make not the Horse the better, no more do Riches (of themselves) make a man the happier.
as the riches of Grace do, (so that he who hath them, must needs be bettered and made good by them.) But as a gilded Saddle and Bridle make not the Horse the better, no more do Riches (of themselves) make a man the Happier.
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Who sees not daily, that they become hinderances of much good, and occasions of much evil? In which respect our blessed Saviour compares them unto Thorns, Matth. 13.7, 22. and those you know have two special properties.
Who sees not daily, that they become hindrances of much good, and occasions of much evil? In which respect our blessed Saviour compares them unto Thorns, Matthew 13.7, 22. and those you know have two special properties.
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And another, in that young man that came to Christ, and enquired of him the way to Heaven, Mark. 10.22. Those Guests that were invited to the great Supper, set leight by it, only out of a respect that they had to their worldly Pleasures and Profits, Luke 14.18. and that kept them from tasting of it, ver. 24. And experience shews, that of all men, rich men and worldlings are most backward to holy Duties.
And Another, in that young man that Come to christ, and inquired of him the Way to Heaven, Mark. 10.22. Those Guests that were invited to the great Supper, Set Light by it, only out of a respect that they had to their worldly Pleasures and Profits, Lycia 14.18. and that kept them from tasting of it, ver. 24. And experience shows, that of all men, rich men and worldlings Are most backward to holy Duties.
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or if in case they do not break the Rope, yet like some Jades that are seeding in the Corn, they are willing to be taken and tyed unto the Stake, the wonder ceaseth.
or if in case they do not break the Rope, yet like Some Jades that Are seeding in the Corn, they Are willing to be taken and tied unto the Stake, the wonder ceases.
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They cause us to grow proud, secure, injurious, and put a man upon the practise of those Evils which would hardly enter into the heart of man, that ever they should be practised by us.
They cause us to grow proud, secure, injurious, and put a man upon the practice of those Evils which would hardly enter into the heart of man, that ever they should be practised by us.
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and pierce us thorow with many Sorrows, 1 Tim. 6.9, 10. Who shall separate us from the Love of God, saith the Apostle? Shall Tribulation, or Distress,
and pierce us thorough with many Sorrows, 1 Tim. 6.9, 10. Who shall separate us from the Love of God, Says the Apostle? Shall Tribulation, or Distress,
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They say in their hearts, albeit they say it not in their mouths, Quis nos separabit cupiditate Auri? Who shall separate us from the love of Gold? shall Tribulation,
They say in their hearts, albeit they say it not in their mouths, Quis nos separabit cupiditate Auri? Who shall separate us from the love of Gold? shall Tribulation,
or Anguish, or Persecution, or Life, or Death? Nay they say likewise to their Gold, which they make their god, Propter te occidimur quotidie, For thy sake we are killed all the day long;
or Anguish, or Persecution, or Life, or Death? Nay they say likewise to their Gold, which they make their god, Propter te occidimur quotidie, For thy sake we Are killed all the day long;
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nor any such like earthly things, as the Heathens held, and the World imagines. David indeed, in one place, seemeth to place happiness in worldly prosperity;
nor any such like earthly things, as the heathens held, and the World imagines. David indeed, in one place, seems to place happiness in worldly Prosperity;
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There is nothing better for a man, then to eat and drink, and to make his Soul enjoy good in his Labour? Therefo e he corrects that saying, delivering his own judgment therein,
There is nothing better for a man, then to eat and drink, and to make his Soul enjoy good in his Labour? Therefo e he corrects that saying, delivering his own judgement therein,
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Others take the words, as spoken by David in his own person, and in reference to the People that live under a peaceable and happy Government, who are in some respect happy in the peace of the Kingdom,
Others take the words, as spoken by David in his own person, and in Referente to the People that live under a peaceable and happy Government, who Are in Some respect happy in the peace of the Kingdom,
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But you read not there, no, nor any where else, That he saith, Blessed are the Rich, Blessed are the Wealthy, Blessed are the Mighty, Blessed are the Witty, &c. Could you read that in any of his Sermons,
But you read not there, no, nor any where Else, That he Says, Blessed Are the Rich, Blessed Are the Wealthy, Blessed Are the Mighty, Blessed Are the Witty, etc. Could you read that in any of his Sermons,
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Such was the folly of Ephraim, as we read, Hos. 12.8. Yet, said Ephraim, I am become rich, I have found me out substance in all my Labours, they shall find none iniquity in me;
Such was the folly of Ephraim, as we read, Hos. 12.8. Yet, said Ephraim, I am become rich, I have found me out substance in all my Labours, they shall find none iniquity in me;
To measure God's love by the Acre, or by the depth of the Purse, by how much Land or Metal, Silver and Gold, he gives this man more than another; to thee above thy Neighbour;
To measure God's love by the Acre, or by the depth of the Purse, by how much Land or Metal, Silver and Gold, he gives this man more than Another; to thee above thy Neighbour;
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and obey his Commandment? And is it not made an argument of God's love to the Stranger, that he giveth him Food and Rayment, Deut. 10.18? Why then may not a man conclude, that God loves him, in that he bestoweth Wealth and Riches on him?
and obey his Commandment? And is it not made an argument of God's love to the Stranger, that he gives him Food and Raiment, Deuteronomy 10.18? Why then may not a man conclude, that God loves him, in that he bestoweth Wealth and Riches on him?
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and to walk before him in obedience. Thus David reasoned, Psal. 41.11. By this I know that thou favourest me, because mine Enemies do not triumph over me.
and to walk before him in Obedience. Thus David reasoned, Psalm 41.11. By this I know that thou favourest me, Because mine Enemies do not triumph over me.
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For God doth oftentimes as much as that comes to, for his very Enemies: But David relished God's love therein, and was provoked to set forth God's praise thereby,
For God does oftentimes as much as that comes to, for his very Enemies: But David relished God's love therein, and was provoked to Set forth God's praise thereby,
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When we have a testimony of God's spiritual Blessings in the temporal, then are these temporal Blessings good evidences of God's special love and favour.
When we have a testimony of God's spiritual Blessings in the temporal, then Are these temporal Blessings good evidences of God's special love and favour.
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as well as unto man, Psal. 36.6. but no sign of God's special and everlasting love of that love which he be•reth to them, whom he means to make eternally happy;
as well as unto man, Psalm 36.6. but no Signen of God's special and everlasting love of that love which he be•reth to them, whom he means to make eternally happy;
They are Blessings of the left hand, not of the right or upper hand ▪ Prov. 3.16. and conferred very often on those that shall be set at God's left hand at the last day.
They Are Blessings of the left hand, not of the right or upper hand ▪ Curae 3.16. and conferred very often on those that shall be Set At God's left hand At the last day.
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In whom the Promises are Yea and Amen, and in whom, only we are accepted, Eph. 1.3, 6. The other in a general way of providence, as you shall hear anon.
In whom the Promises Are Yea and Amen, and in whom, only we Are accepted, Ephesians 1.3, 6. The other in a general Way of providence, as you shall hear anon.
but if thou art not in him, and hast obtained remission of thy Sin by his precious Blood, thou deceivest thy self in thinking God loves thee with a special love, because of thy abundance;
but if thou art not in him, and hast obtained remission of thy since by his precious Blood, thou deceivest thy self in thinking God loves thee with a special love, Because of thy abundance;
and thou wilt in the end find thy self to be deceived as Haman was, who apprehended the Queens invitation of him to the Banquet, as a matter of grace and favour, which was but a preparative to his ruine:
and thou wilt in the end find thy self to be deceived as Haman was, who apprehended the Queen's invitation of him to the Banquet, as a matter of grace and favour, which was but a preparative to his ruin:
Lastly, Seeing a rich man may be a wicked man notwithstanding his Wealth, me-thinks this might serve as a curb to restrain us from an overe-ager seeking after it.
Lastly, Seeing a rich man may be a wicked man notwithstanding his Wealth, methinks this might serve as a curb to restrain us from an overe-ager seeking After it.
How absurd a thing is it (saith Ambrose ), Ut quem nudum mater genuit, &c. That whom the Mother brings forth naked, the Church receiveth naked, that is, in Baptism;
How absurd a thing is it (Says Ambrose), Ut Whom Nudum mater genuit, etc. That whom the Mother brings forth naked, the Church receives naked, that is, in Baptism;
Now, Will a precious Diamond buy Faith, or a Gold Ring Repentance? or a Bag of Gold buy a Pardon from God for the least Sin that thou hast committed? or a Sure of Silk obtain a Suit from God any whit the sooner? You cannot but be convinced in your judgment, that they will not;
Now, Will a precious Diamond buy Faith, or a Gold Ring Repentance? or a Bag of Gold buy a Pardon from God for the least since that thou hast committed? or a Sure of Silk obtain a Suit from God any whit the sooner? You cannot but be convinced in your judgement, that they will not;
My judgment is, saith he, That he went about to seek Care for himself, Envy for his Neighbours, Spurrs for his Enemies, a Prey for Theeves, Travell for his Person, Anguish for his Spirit, Scruple for his Conscience, Perill for his Soul, Law for his Children, and Curses for his Heirs.
My judgement is, Says he, That he went about to seek Care for himself, Envy for his Neighbours, Spurs for his Enemies, a Prey for Thieves, Travel for his Person, Anguish for his Spirit, Scruple for his Conscience, Peril for his Soul, Law for his Children, and Curses for his Heirs.
Now, without any wrong done to him, we will enter ort his Demeans, and take a survey both of his Lands and Crop, whereby he is further described to us.
Now, without any wrong done to him, we will enter word his Demeans, and take a survey both of his Lands and Crop, whereby he is further described to us.
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There seems to be an Emphasis in the word, saith Beza, noting him to be such a one as the Prophet Esay speaks of ▪ Esay. 5.8. Who had laid Field to Field, till he was become the only Land-holder thereabout.
There seems to be an Emphasis in the word, Says Beza, noting him to be such a one as the Prophet Isaiah speaks of ▪ Isaiah. 5.8. Who had laid Field to Field, till he was become the only Landholder thereabouts.
The Ground belonged to the Rich man before mentioned, as is evident in the Text. It was his; (we will not question how he came by it), that belongs not to us;
The Ground belonged to the Rich man before mentioned, as is evident in the Text. It was his; (we will not question how he Come by it), that belongs not to us;
And it is said of Jacob, That he bought a parcel of a Field of the Children of Hamor, Sechems Father, and paid for it a hundred pieces of mony, when he pitched his Tent: Gen. 33.19. Surely neither Abraham nor Jacob would have bought Land of these, had they that sold no right to what they made sale of:
And it is said of Jacob, That he bought a parcel of a Field of the Children of Hamor, Sechems Father, and paid for it a hundred Pieces of money, when he pitched his Tent: Gen. 33.19. Surely neither Abraham nor Jacob would have bought Land of these, had they that sold no right to what they made sale of:
And when Moses led the Childen of Israel towards Canaan; being to go by the Country of the Edomites, he sent a solemn Embassage to the King of Edom, desiring leave to pass through his Country, promising to do no wrong,
And when Moses led the Children of Israel towards Canaan; being to go by the Country of the Edomites, he sent a solemn Embassy to the King of Edom, desiring leave to pass through his Country, promising to do no wrong,
neither in his Fields nor Vineyards, nor to drink the water of his Wells, Numb. 20.17. The like did he to Sihon King of the Amorites, Numb. 21.22. By which deed of his, he acknowledged a right that they had to what they did possess.
neither in his Fields nor Vineyards, nor to drink the water of his Wells, Numb. 20.17. The like did he to Sihon King of the amorites, Numb. 21.22. By which deed of his, he acknowledged a right that they had to what they did possess.
To omit many other Instances, I shall only put you mind of that we read; Act. 5.4. where we find the Apostle determining the point in the case of Ananias, when he sold his Possession;
To omit many other Instances, I shall only put you mind of that we read; Act. 5.4. where we find the Apostle determining the point in the case of Ananias, when he sold his Possession;
Whilst it remained, was it not thine own? and after it was sold, was it not in thine own power? David calls Riches and worldly Possessions, the Portion of a wicked man, Psal. 17.14. and therefore it is without dispute, that they have a just right unto them.
While it remained, was it not thine own? and After it was sold, was it not in thine own power? David calls Riches and worldly Possessions, the Portion of a wicked man, Psalm 17.14. and Therefore it is without dispute, that they have a just right unto them.
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How this comes to pass, would be known. The Earth is the Lord's, and the fulness thereof, saith David, Psal. 24.1. He made it, and so his Right unto it is unquestionable;
How this comes to pass, would be known. The Earth is the Lord's, and the fullness thereof, Says David, Psalm 24.1. He made it, and so his Right unto it is unquestionable;
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yet not to all, but to them only is that Right restored that are married to Christ, who is the Heir of all, 1 Cor. 3.21, 22, 23. The Civil Right, is that which the Wicked have as well as the Good;
yet not to all, but to them only is that Right restored that Are married to christ, who is the Heir of all, 1 Cor. 3.21, 22, 23. The Civil Right, is that which the Wicked have as well as the Good;
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God dealeth with them, as Princes do by Traytors, who so long as they give them Life, they give them Meat and Drink to maintain that Life which they give them.
God deals with them, as Princes do by Traitors, who so long as they give them Life, they give them Meat and Drink to maintain that Life which they give them.
And to Neluchadnezzar, an Idolatrous King, saith God, I have given all these Lands into his hands, Jer. 27.6. So Ezek. 29.20. I have given him all the Land of Aegypt for his Labour. And Dan. •. 37.
And to Nebuchadnezzar, an Idolatrous King, Says God, I have given all these Lands into his hands, Jer. 27.6. So Ezekiel 29.20. I have given him all the Land of Egypt for his Labour. And Dan. •. 37.
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and hath determined the times before appointed, and the bounds of their Habitation. And that for the avoiding of Confusion, and to restrain men's greedy appetites;
and hath determined the times before appointed, and the bounds of their Habitation. And that for the avoiding of Confusion, and to restrain men's greedy appetites;
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that is, after you have bought it of him that is the Owner, be he who he will, there is the Civil Right, asking no question for conscience sake, saith the Apostle; there is the Spiritual Right.
that is, After you have bought it of him that is the Owner, be he who he will, there is the Civil Right, asking no question for conscience sake, Says the Apostle; there is the Spiritual Right.
but thus much in short, It cannot be denyed, but that some Cains and Nimrods, mighty Hunters of the World, have obtained a kind of property in their Goods and Lands, either by lying and falshood,
but thus much in short, It cannot be denied, but that Some Cains and Nimrods, mighty Hunters of the World, have obtained a kind of property in their Goods and Lands, either by lying and falsehood,
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But however these woolvish and usurping Owners made that peculiar to themselves (which they had been far better to have left alone) by such sinful and indirect courses;
But however these wolvish and usurping Owners made that peculiar to themselves (which they had been Far better to have left alone) by such sinful and indirect courses;
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yet it is no good Inference to say, that because these properties were gotten and obtained by Cruelty, Oppression, and Fraud; therefore nothing should be several:
yet it is no good Inference to say, that Because these properties were got and obtained by Cruelty, Oppression, and Fraud; Therefore nothing should be several:
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no more then it was a good reason to prove, that no Vines should stand in Lacedemon, because some did abuse the sweet juyce of the Vine to excess and drunkenness.
no more then it was a good reason to prove, that no Vines should stand in Lacedaemon, Because Some did abuse the sweet juice of the Vine to excess and Drunkenness.
and not the Ordinance of God; to what purpose doth the Apostle use that dehortation, Ephes. 4.28. Let him that stole, steal no more? There could be no Theft commmitted under the times of the Gospel;
and not the Ordinance of God; to what purpose does the Apostle use that dehortation, Ephesians 4.28. Let him that stole, steal no more? There could be no Theft committed under the times of the Gospel;
for what is Theft, but Usurpatio Rei alienae, invito Domino? And why did St. John give that Counsel to Souldiers, Do no violence to no man, Luke 3.14? What violence could be offered, were all things common? Wherefore did God forbid under the pain of a Curse, to remove the bounds and Landmarks that our Fathers have set, Deut. 27.17. Prov. 22.28.
for what is Theft, but Usurpatio Rei Alien, invito Domino? And why did Saint John give that Counsel to Soldiers, Do no violence to no man, Lycia 3.14? What violence could be offered, were all things Common? Wherefore did God forbid under the pain of a Curse, to remove the bounds and Landmarks that our Father's have Set, Deuteronomy 27.17. Curae 22.28.
And as for the wicked, they have no Right to any thing they do enjoy, no more then the Thief hath to the true man's purse, which he takes from him by the High way side.
And as for the wicked, they have no Right to any thing they do enjoy, no more then the Thief hath to the true Man's purse, which he Takes from him by the High Way side.
This Opinion is very unsound and too rigorous (saith in excellent Divine of our own.) That spiritual Right and Title indeed, which is the best and most comfortable Right, the wicked have not, through the want of Christ:
This Opinion is very unsound and too rigorous (Says in excellent Divine of our own.) That spiritual Right and Title indeed, which is the best and most comfortable Right, the wicked have not, through the want of christ:
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Their Tenure is not in Capite, (which whatever it be amongst men, I am sure, it is the best Tenure in Religion.) But there is another Tenure besides that, another Title besides the Spiritual; as you have heard:
Their Tenure is not in Capite, (which whatever it be among men, I am sure, it is the best Tenure in Religion.) But there is Another Tenure beside that, Another Title beside the Spiritual; as you have herd:
Had it not been to stint the covetous desires and unsatiable appetites of greedy Cormorants, (it may be, that) God would not have been so exact in limiting and bounding of mens Possessions:
Had it not been to stint the covetous Desires and unsatiable appetites of greedy Cormorants, (it may be, that) God would not have been so exact in limiting and bounding of men's Possessions:
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Setting up that in every part of the World, which Hercules was said to set up in one pare of it, a Mark or Bound as a Nihilultra, beyond which upon danger of out lives we may not pass a Foot.
Setting up that in every part of the World, which Hercules was said to Set up in one pare of it, a Mark or Bound as a Nihilultra, beyond which upon danger of out lives we may not pass a Foot.
and he that breaketh that Hedg, let him beware of the Serpent, the Curse of God, which is gone out against the House of the Thief, Zechar. 5. Whoso breaketh a Hedg, a Serpent shall bite him, saith Solomon, Eccles. 10.8. The Sting of that Serpent is deadly and mortall;
and he that breaks that Hedge, let him beware of the Serpent, the Curse of God, which is gone out against the House of the Thief, Zechariah 5. Whoso breaks a Hedge, a Serpent shall bite him, Says Solomon, Eccles. 10.8. The Sting of that Serpent is deadly and Mortal;
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God's Curse doth follow such as encroach upon another's Right, and by unlawful lawful means seek to enlarge their b•rden, Amos 1.13. Wo to them (saith the Prophet Isay ) that joyn House to House, and lay Field to Field, till there be no place;
God's Curse does follow such as encroach upon another's Right, and by unlawful lawful means seek to enlarge their b•rden, Amos 1.13. Woe to them (Says the Prophet Saiah) that join House to House, and lay Field to Field, till there be no place;
for, of a truth, saith God, many Houses shall be desolate, even great and fair, without Inhabitant, Ver. 9. meaning the Homes and Families of those greedy Oppressors,
for, of a truth, Says God, many Houses shall be desolate, even great and fair, without Inhabitant, Ver. 9. meaning the Homes and Families of those greedy Oppressors's,
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So, when men play the part of that Whale, and devour up all that comes next, they will in the end be as weary of it as the Whale was of Jonah 's Bones.
So, when men play the part of that Whale, and devour up all that comes next, they will in the end be as weary of it as the Whale was of Jonah is Bones.
Will you hear what Zophar in Job speaks unto the Point, Job 20.12, 13, 14, 15. Though Wickedness be sweet in his Mouth, (that is, in the Mouth of the Extortioner, who got Goods into his hands by unjust and wicked means,
Will you hear what Zophar in Job speaks unto the Point, Job 20.12, 13, 14, 15. Though Wickedness be sweet in his Mouth, (that is, in the Mouth of the Extortioner, who god Goods into his hands by unjust and wicked means,
or in whose Houses the Treasures of Wickedness yet are, as Micha speaks, Mich. 6.10. Wherein, or how far, any man hath couzened or deceived another, his Conscience will tell him, (unless by the long habit of Couzenage he hath also learned to couzen his Conscience;) but let me tell that Conscience, that a Patrimony of Riches, gotten by fraudulent Courses, will prove but like that Morsell which the Fox got from the Crow.
or in whose Houses the Treasures of Wickedness yet Are, as Micah speaks, Mich. 6.10. Wherein, or how Far, any man hath cozened or deceived Another, his Conscience will tell him, (unless by the long habit of Cozenage he hath also learned to cozen his Conscience;) but let me tell that Conscience, that a Patrimony of Riches, got by fraudulent Courses, will prove but like that Morsel which the Fox god from the Crow.
But, as it is said of Moab, He shall wallow in his Vomit, and be had in Derision, Jer. 48.26. God will discover to the World thy Extortions, Oppressions, and injurious Actions, in getting other mens Goods and Possessions into thy hands, under any pretence whatsoever.
But, as it is said of Moab, He shall wallow in his Vomit, and be had in Derision, Jer. 48.26. God will discover to the World thy Extortions, Oppressions, and injurious Actions, in getting other men's Goods and Possessions into thy hands, under any pretence whatsoever.
If thou hast eaten the Bread of Deceipt, or drunk of the Wine of Violence, think of the Vomit which will follow, put thy finger in thy own throat, fetch up that buttered Spunge which thou hast swallowed,
If thou hast eaten the Bred of Deceit, or drunk of the Wine of Violence, think of the Vomit which will follow, put thy finger in thy own throat, fetch up that buttered Sponge which thou hast swallowed,
But, if in Case Conscience doth smite any of you for unjust and injurious dealing; make your peace betimes, give your selves a Vomit, restore that you have unjustly taken:
But, if in Case Conscience does smite any of you for unjust and injurious dealing; make your peace betimes, give your selves a Vomit, restore that you have unjustly taken:
So did Zacheus, presently and voluntarily, Luke 19.8. and that brought Salvation with it, Ver. 9. This day is Salvation come to this House, said Christ.
So did Zacchaeus, presently and voluntarily, Lycia 19.8. and that brought Salvation with it, Ver. 9. This day is Salvation come to this House, said christ.
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Bradford (that holy Man and Martyr) hearing a Sermon of Father Latimer 's, wherein Restitution was urged, was so struck at heart for one dash of a Pen which he had made without the Knowledg of his Master, that he could not be at quiet, till by the Advice of Latimer Restitution was made;
Bradford (that holy Man and Martyr) hearing a Sermon of Father Latimer is, wherein Restitution was urged, was so struck At heart for one dash of a Pen which he had made without the Knowledge of his Master, that he could not be At quiet, till by the advice of Latimer Restitution was made;
I have read of a great Lady, who, being a Widdow, sent for an English Merchant trafficking in those parts, with whom she knew her Husband had Commerce,
I have read of a great Lady, who, being a Widow, sent for an English Merchant trafficking in those parts, with whom she knew her Husband had Commerce,
and asked him if there were nothing owing to him from her deceased Lord: He, after much Importunity, acknowledged there was, and shewed the particulars. She tendred him satisfaction;
and asked him if there were nothing owing to him from her deceased Lord: He, After much Importunity, acknowledged there was, and showed the particulars. She tendered him satisfaction;
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after some years, the Conscience of this man is troubled, he enquires for this Shoo-maker, that he might make Restitution for what he had deceived him of;
After Some Years, the Conscience of this man is troubled, he enquires for this Shoemaker, that he might make Restitution for what he had deceived him of;
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for, if you make no Restitution to whom you have wronged, of that which you have unjustly defrauded them of, you shall cough in Hell, said Father Latimer. And so much of the Rich man's Property:
for, if you make no Restitution to whom you have wronged, of that which you have unjustly defrauded them of, you shall cough in Hell, said Father Latimer. And so much of the Rich Man's Property:
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Should we examine what is in the Womb or Entrails of this our common Mother Earth, we should find there is Riches and much Treasure, of which we may read, Job 28.1, — 12. Rich Minerals are her Veins;
Should we examine what is in the Womb or Entrails of this our Common Mother Earth, we should find there is Riches and much Treasure, of which we may read, Job 28.1, — 12. Rich Minerals Are her veins;
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and, more particularly, the Vegetables, that is, the Plants that grow upon the Earth, as Grass, Grain, Herbs, Trees, &c. the Variety whereof who is able to recount, either for kinds, colours, smell, taste, greatness, vertue, figure, & c? All which come from the same Womb,
and, more particularly, the Vegetables, that is, the Plants that grow upon the Earth, as Grass, Grain, Herbs, Trees, etc. the Variety whereof who is able to recount, either for Kinds, colours, smell, taste, greatness, virtue, figure, & c? All which come from the same Womb,
some to feed him, as Deut. 20.19. Job. 28.5. some to delight him, Psal. 104.10, 15. and some to heal his Diseases, and cure his Wounds, Isa. 38.21. Jer. 8.22. God hath provided Remedies for all the Diseases of Man, even out of the Earth;
Some to feed him, as Deuteronomy 20.19. Job. 28.5. Some to delight him, Psalm 104.10, 15. and Some to heal his Diseases, and cure his Wounds, Isaiah 38.21. Jer. 8.22. God hath provided Remedies for all the Diseases of Man, even out of the Earth;
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So Psal. 65.12, 13. the Fruitfulness thereof is excellently set forth unto us. So in the New Testament, that Parable propounded by our Saviour, Mark 4.28. confirms it;
So Psalm 65.12, 13. the Fruitfulness thereof is excellently Set forth unto us. So in the New Testament, that Parable propounded by our Saviour, Mark 4.28. confirms it;
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But whence is it (you may ask) that the dead Earth is so fruitful? I shall answer you, The Fruitfulness of the Earth is originally from God's Ordination,
But whence is it (you may ask) that the dead Earth is so fruitful? I shall answer you, The Fruitfulness of the Earth is originally from God's Ordination,
In what sense that Curse is to be understood, God himself shews by his explaining of his meaning unto Adam, Gen. 3.18. In sorrow shalt thou eat thereof:
In what sense that Curse is to be understood, God himself shows by his explaining of his meaning unto Adam, Gen. 3.18. In sorrow shalt thou eat thereof:
but so as that thou shalt eat thy Bread in Sorrow; the Curse inflicted on the Earth is for thy sake, not for its own. So Gen. 3.17. Cursed is the Earth for thy sake:
but so as that thou shalt eat thy Bred in Sorrow; the Curse inflicted on the Earth is for thy sake, not for its own. So Gen. 3.17. Cursed is the Earth for thy sake:
In the sweat of thy Face (or, of thy Nose, as one rendreth it) shalt thou eat thy Bread, (saith God, Gen. 3.19.) So that the Earth is not utterly deprived of Blessedness;
In the sweat of thy Face (or, of thy Nose, as one rendereth it) shalt thou eat thy Bred, (Says God, Gen. 3.19.) So that the Earth is not utterly deprived of Blessedness;
as, Neglect of Husbandry, or Misdemeanour of the Owners, as Idleness, or ill Husbandry, in unesteeming, unculturing, neglect of meet helps, &c. And Man's daily sinning is none of the least, Psal. 107.34. God turns a fruitful Land into Barrenness, sometimes by unkindly Seasons, sometimes by pernitious Blastings, Inundation of Waters;
as, Neglect of Husbandry, or Misdemeanour of the Owners, as Idleness, or ill Husbandry, in unesteeming, unculturing, neglect of meet helps, etc. And Man's daily sinning is none of the least, Psalm 107.34. God turns a fruitful Land into barrenness, sometime by unkindly Seasons, sometime by pernicious Blastings, Inundation of Waters;
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and all is for the Wickedness of the Inhabitants that dwell therein, which, considering how great it is, we may well wonder that there should be any one Acre of fruitful Soyl within this Realm of England.
and all is for the Wickedness of the Inhabitants that dwell therein, which, considering how great it is, we may well wonder that there should be any one Acre of fruitful Soil within this Realm of England.
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If the Earth have naturally such a Propension and Inclination to bring forth, you may be informed, in Case of Barrenness thereof, where to lay the blame.
If the Earth have naturally such a Propension and Inclination to bring forth, you may be informed, in Case of barrenness thereof, where to lay the blame.
What have I done unto thee, that thou smitest me, and so often complaine of me? Was I not created for thy Use and Service? Have not, ever since thou troddest on my Face (for so the Scripture doth phrase it often), yielded encrease unto thee? Dost thou receive thy Food and Sustenance from me? Is it not out of my Bowels that thou receivest all thy Riches? And if my Womb prove dry and barren,
What have I done unto thee, that thou smitest me, and so often complain of me? Was I not created for thy Use and Service? Have not, ever since thou troddest on my Face (for so the Scripture does phrase it often), yielded increase unto thee? Dost thou receive thy Food and Sustenance from me? Is it not out of my Bowels that thou receivest all thy Riches? And if my Womb prove dry and barren,
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or any way miscarry, it is thy Sin and Unthankfulness that is the Cause thereof. So, that as Jacob said to his Sons, You have robbed me of my Children;
or any Way miscarry, it is thy since and Unthankfulness that is the Cause thereof. So, that as Jacob said to his Sons, You have robbed me of my Children;
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yet he is graciously pleased so to heal the Womb of it (as he did the Womb of Abimelech 's Houshold), that albeit it come far short of what it was before the Fall,
yet he is graciously pleased so to heal the Womb of it (as he did the Womb of Abimelech is Household), that albeit it come Far short of what it was before the Fallen,
and that plentifully, for the good of Man. And more than this, God hath taught Man the Skill and Power, by setting, sowing, plowing, watering, Insition, Inoculation, in due season to do the Office of a Mid-wife to the Earth, that it may bring forth,
and that plentifully, for the good of Man. And more than this, God hath taught Man the Skill and Power, by setting, sowing, plowing, watering, Insition, Inoculation, in due season to do the Office of a Midwife to the Earth, that it may bring forth,
he hath not this Skill of himself, God gives him Understanding to do it, This also cometh of the Lord of Hosts (saith the Prophet) who is wonderfull in Counsel, and excellent in Working.
he hath not this Skill of himself, God gives him Understanding to do it, This also comes of the Lord of Hosts (Says the Prophet) who is wonderful in Counsel, and excellent in Working.
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which being ended, and every one admiring the old man's Dexterity in so strange a Faculty, Hannibal being asked what he thought of him, answered, That he had seen many doting old men,
which being ended, and every one admiring the old Man's Dexterity in so strange a Faculty, Hannibal being asked what he Thought of him, answered, That he had seen many doting old men,
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But in keeping myself to the Rules of Scripture and acquainting you with those Directions which the Word holds forth for the prospering of the Fruits of the Earth, I shall keep within the Bounds of my own Calling, in instructing you Husbandmen whom God doth instruct and would have to be instructed how to further the Earth's Fruitfulness.
But in keeping myself to the Rules of Scripture and acquainting you with those Directions which the Word holds forth for the prospering of the Fruits of the Earth, I shall keep within the Bounds of my own Calling, in instructing you Husbandmen whom God does instruct and would have to be instructed how to further the Earth's Fruitfulness.
Bishop Babington relate a Story out of Holcot to this purpose, of a Hermit, who having sowed Pot-herbs in his Garden, desired sometimes fair weather and sometimes foul weather, granted,
Bishop Babington relate a Story out of Holcot to this purpose, of a Hermit, who having sowed Potherbs in his Garden, desired sometime fair weather and sometime foul weather, granted,
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Whereupon, he thought that there was a general failing of such Herbs in all places, till one day walking to another Hermit not far off, he saw in his Garden a singular good Crop:
Whereupon, he Thought that there was a general failing of such Herbs in all places, till one day walking to Another Hermit not Far off, he saw in his Garden a singular good Crop:
I, for my part, never desired of God other weather than he should please to send, Babing in Exod. c. 16. p. 313. I would we would learn of that Hermit and submit unto his Providence, &c.
I, for my part, never desired of God other weather than he should please to send, Babbling in Exod c. 16. p. 313. I would we would Learn of that Hermit and submit unto his Providence, etc.
and God, even our God shall bless us. And how God will be honoured and praised, is more particularly shewed, Prov. 3.9. Honour the Lord with thy Substance, and with the first-fruits of all thy Encrease.
and God, even our God shall bless us. And how God will be honoured and praised, is more particularly showed, Curae 3.9. Honour the Lord with thy Substance, and with the Firstfruits of all thy Increase.
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Since the Priests began to bring their Offerings into the House of the Lord (saith Azariah the Chief-Priest to Hezekiah ), we have enough to eat, and have left plenty;
Since the Priests began to bring their Offerings into the House of the Lord (Says Azariah the Chief priest to Hezekiah), we have enough to eat, and have left plenty;
If the Earth that is painfully tilled, and hath many sweet Showers fallen upon it, brings forth plenty of Herbs and other Fruits so answer the pains of the Husbandman,
If the Earth that is painfully tilled, and hath many sweet Showers fallen upon it, brings forth plenty of Herbs and other Fruits so answer the pains of the Husbandman,
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O Earth, Earth, Earth, hear the word of the Lord. Text. Brought forth plentifully. ] It seems by this, That this man's Wealth came in an honest way unto him;
Oh Earth, Earth, Earth, hear the word of the Lord. Text. Brought forth plentifully. ] It seems by this, That this Man's Wealth Come in an honest Way unto him;
and the Rain to fall on the good and bad alike, Matth. 5.45. The happy influences of Heaven are powred down upon the heads of Sinners, as well as on the heads of Saints.
and the Rain to fallen on the good and bad alike, Matthew 5.45. The happy influences of Heaven Are poured down upon the Heads of Sinners, as well as on the Heads of Saints.
He is good to all, and his tender mercies are over all his Work, saith David, Psal. 145.9. He giveth to the very Beast his Food, and to the young Ravens when they cry, Psal. 147.9. All this in a providential way;
He is good to all, and his tender Mercies Are over all his Work, Says David, Psalm 145.9. He gives to the very Beast his Food, and to the young Ravens when they cry, Psalm 147.9. All this in a providential Way;
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and it extends to all Natural things, chained together by a regular order of Succession, as we read, Hos. 2.21. I will hear the Heavens, they shall hear the Earth;
and it extends to all Natural things, chained together by a regular order of Succession, as we read, Hos. 2.21. I will hear the Heavens, they shall hear the Earth;
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How should Iexreel live without Corn, Wine, and Oyl? How should Corn, Wine, and Oyl be had without the yieldance of the Earth? How should the Earth yield these, without the Influence of Heaven? How should Heaven yield these Influences, without the Command of their Maker? All this is the Scale of providence, whereof no scale can be missing.
How should Iexreel live without Corn, Wine, and Oil? How should Corn, Wine, and Oil be had without the yieldance of the Earth? How should the Earth yield these, without the Influence of Heaven? How should Heaven yield these Influences, without the Command of their Maker? All this is the Scale of providence, whereof no scale can be missing.
The same thing in temporal and inferior Blessings may belong to a wicked man, only out of that general providence whereby all Creatures are upheld and preserved in their Beeing.
The same thing in temporal and inferior Blessings may belong to a wicked man, only out of that general providence whereby all Creatures Are upheld and preserved in their Being.
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The Blessing of the Lord, saith Solomon, it maketh Rich, and he addeth no sorrow with it, Prov. 10.22. The drift of which Proverb, is to shew the pre-eminence that God's People have above the men of this World:
The Blessing of the Lord, Says Solomon, it makes Rich, and he adds no sorrow with it, Curae 10.22. The drift of which Proverb, is to show the preeminence that God's People have above the men of this World:
The wicked usually have more store of Riches then the godly, and God seemeth to be more provident for Sinners then for his Saints; therefore Solomon shews the difference:
The wicked usually have more store of Riches then the godly, and God seems to be more provident for Sinners then for his Saints; Therefore Solomon shows the difference:
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If it be objected, that many good men have Troubles in their prosperous Estates, and do find much grief and perturbation in the enjoyment of these earthly things:
If it be objected, that many good men have Troubles in their prosperous Estates, and do find much grief and perturbation in the enjoyment of these earthly things:
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I must answer you, that these Cares and Troubles grow meerly from their own infirmities; the Cook is in the fault for making sowre sauce to sweet meat.
I must answer you, that these Cares and Troubles grow merely from their own infirmities; the Cook is in the fault for making sour sauce to sweet meat.
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So far as God doth give these things unto them, they are without sorrow. Deut. 30.9. God gives them for their good, and would they should have good of them.
So Far as God does give these things unto them, they Are without sorrow. Deuteronomy 30.9. God gives them for their good, and would they should have good of them.
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were it not a thing possible to be done, that charge had been needless. St. James holds rich men in a terrible expectation of Vengeance, not for having Riches,
were it not a thing possible to be done, that charge had been needless. Saint James holds rich men in a terrible expectation of Vengeance, not for having Riches,
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and eat their Plesh, as it were, with fire, Jam. 5.1, 2, 3. And yet for a more evident proof of the Point (if those produced like not) I shall commend unto you that Parable of the Guests invited to the wedding Feast;
and eat their Plash, as it were, with fire, Jam. 5.1, 2, 3. And yet for a more evident proof of the Point (if those produced like not) I shall commend unto you that Parable of the Guests invited to the wedding Feast;
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one excuseth his not coming, for that he had bought a parcel of Land, as St. Luke hath it, Luke 14.18. or took a Farm as St. Matthew hath it, Matth. 22.8. another bought five Yoke of Oxen, Luke 14.19.
one excuseth his not coming, for that he had bought a parcel of Land, as Saint Luke hath it, Lycia 14.18. or took a Farm as Saint Matthew hath it, Matthew 22.8. Another bought five Yoke of Oxen, Lycia 14.19.
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yet the non-improving of that Pound and Talent proved pernitious unto that Servant, and deprived him of what he might have had, had he used it as he ought.
yet the non-improving of that Pound and Talon proved pernicious unto that Servant, and deprived him of what he might have had, had he used it as he ought.
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and in such things, Sathan soonest overcomes us, wherein we think our selves safest. This made Agur to make that strange Prayer, Prov. 30.8. Give me neither Poverty nor Riches.
and in such things, Sathan soonest overcomes us, wherein we think our selves Safest. This made Agur to make that strange Prayer, Curae 30.8. Give me neither Poverty nor Riches.
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but, When heard we of a man that put up a prayer against Riches before? But it was in regard of the Temptations that did attend upon the estate, that he made that prayer, as he afterwards expresseth himself;
but, When herd we of a man that put up a prayer against Riches before? But it was in regard of the Temptations that did attend upon the estate, that he made that prayer, as he afterwards Expresses himself;
well knowing the subtilty of Sathan, who lyeth in ambush to ensnare us in the use of things lawful, (as the Serpent lies in the greenest grass) and the proneness of our Nature, to pervert such things to our own destruction.
well knowing the subtlety of Sathan, who lies in ambush to ensnare us in the use of things lawful, (as the Serpent lies in the Greenest grass) and the proneness of our Nature, to pervert such things to our own destruction.
But say it was honestly come by, Is it honestly used? If they can say with that boasting Pharisee, I am no Extortioner, nor unjust Dealer, I came honestly by what I have;
But say it was honestly come by, Is it honestly used? If they can say with that boasting Pharisee, I am no Extortioner, nor unjust Dealer, I Come honestly by what I have;
Do we not read of one that bought five Yoke of Oxen, and so came honestly by them, Luke. 14.19. and of another that bought a piece of Ground with his penny, and yet both these were kept from the Supper of the great King;
Do we not read of one that bought five Yoke of Oxen, and so Come honestly by them, Lycia. 14.19. and of Another that bought a piece of Ground with his penny, and yet both these were kept from the Supper of the great King;
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but two especially, which I will but name, for that we may have occasion farther to inlarge the Points in the prosecution of the Parable, mentioned Prov. 11.24. By scattering profusely, and hoarding up sordidly.
but two especially, which I will but name, for that we may have occasion farther to enlarge the Points in the prosecution of the Parable, mentioned Curae 11.24. By scattering profusely, and hoarding up sordidly.
And with this Sin were those rich men charged by St. James, Jam. 5.1, 2, 3, 4. which would bring misery upon them, both on Body and Soul, for which they shall one day weep and howl.
And with this since were those rich men charged by Saint James, Jam. 5.1, 2, 3, 4. which would bring misery upon them, both on Body and Soul, for which they shall one day weep and howl.
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Secondly, By a lavish profusion and wastfulness, spending that which is honestly come by, to the satisfying of their fleshy Lusts in Riot and Excess;
Secondly, By a lavish profusion and wastefulness, spending that which is honestly come by, to the satisfying of their fleshy Lustiest in Riot and Excess;
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as did that rich Glutton, mentioned Luke 16.25. And such as these St. James likewise reproves, Jam. 5.5. they pampered up their bodies as a Beast that is fatted for the Slaughter;
as did that rich Glutton, mentioned Lycia 16.25. And such as these Saint James likewise reproves, Jam. 5.5. they pampered up their bodies as a Beast that is fatted for the Slaughter;
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or carnal Uncleanness may thereby be understood, as Rom. 13.13. and they nourished their hearts, as in the day of Slaughter, where, by their continual study to banquet and make merry, is noted.
or carnal Uncleanness may thereby be understood, as Rom. 13.13. and they nourished their hearts, as in the day of Slaughter, where, by their continual study to banquet and make merry, is noted.
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yet for the sinful abuse, they shall have cause one day to weep and howl for their wretchedness and misery, saith St. James; and we may take his word.
yet for the sinful abuse, they shall have cause one day to weep and howl for their wretchedness and misery, Says Saint James; and we may take his word.
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First, consulting what to do in this verse. And then resolving and determining what he will do, ver. 18. In his Consultation, we are made acquainted with his thoughts, they are made known unto us;
First, consulting what to do in this verse. And then resolving and determining what he will do, ver. 18. In his Consultation, we Are made acquainted with his thoughts, they Are made known unto us;
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And he thought within himself, ] NONLATINALPHABET, what is translated within the mind of Man, is called the Thoughts of Man; as, Ezek 11.5. I know the things that come into your minds, every one of them;
And he Thought within himself, ], what is translated within the mind of Man, is called the Thoughts of Man; as, Ezekiel 11.5. I know the things that come into your minds, every one of them;
And these are of two sorts, First reasonings and deliberations (which is an act of the practical Understandings) about our actions, whereby after long debate to and fro, it concludeth what to do:
And these Are of two sorts, First reasonings and deliberations (which is an act of the practical Understandings) about our actions, whereby After long debate to and from, it Concludeth what to do:
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or figments, as they are termed, Gen. 5.6. Omne Figmentum, of the thoughts, &c. And thus the Apostle seems to distinguish, 2 Cor. 10.5. The thoughts of this man were deliberate;
or figments, as they Are termed, Gen. 5.6. Omne Figmentum, of the thoughts, etc. And thus the Apostle seems to distinguish, 2 Cor. 10.5. The thoughts of this man were deliberate;
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and shews how ape it is applyed to men of this mans Make, I mean, men of this World, who spend the most part of their Life in casting up their Accounts;
and shows how ape it is applied to men of this men Make, I mean, men of this World, who spend the most part of their Life in casting up their Accounts;
Ezekiah was willed by the Prophet Isaiah, to set his House in order, Isa. 38. Now there are three Houses that every wise Christian (who is resembled so the wise Merchant) must have especial care of, His Ware-house, his Work-house, and his Country-house.
Hezekiah was willed by the Prophet Isaiah, to Set his House in order, Isaiah 38. Now there Are three Houses that every wise Christian (who is resembled so the wise Merchant) must have especial care of, His Warehouse, his Workhouse, and his Country-house.
our Knowledg, with all our Graces and spiritual Abilities, Above all keepings, keep that, saith Solomon, Prov. 3.23. Our Work-house, is, as it were, our Shop, wherein, by way of Commerce, we retail those Commodities wherewith we are be-trusted by our Master;
our Knowledge, with all our Graces and spiritual Abilities, Above all keepings, keep that, Says Solomon, Curae 3.23. Our Workhouse, is, as it were, our Shop, wherein, by Way of Commerce, we retail those Commodities wherewith we Are betrusted by our Master;
whatsoever Grace we have in the Ware-house of our Heart, we bring it forth into the Work-house of our Lives, Matth. 5.16. Our Counting-house is our Conscience, there we may find all our Receipts, and all our layings Out;
whatsoever Grace we have in the Warehouse of our Heart, we bring it forth into the Workhouse of our Lives, Matthew 5.16. Our Countinghouse is our Conscience, there we may find all our Receipts, and all our layings Out;
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in respect of our Receipts, we cannot there set down 50 for a 100; and in regard of Expense, we cannot put down 100 for 50. The keeping well of this Book, is of absolute necessity:
in respect of our Receipts, we cannot there Set down 50 for a 100; and in regard of Expense, we cannot put down 100 for 50. The keeping well of this Book, is of absolute necessity:
First, In that God straitly warneth us to take heed of suffering an evil Thought to be in us, as Deut. 15.9. Beware, look to it, there is danger in it.
First, In that God straitly warneth us to take heed of suffering an evil Thought to be in us, as Deuteronomy 15.9. Beware, look to it, there is danger in it.
Secondly, That Sinners are frequently blamed and reproved for their thoughts, as well as for their words and actions. So Psal. 36.4. Esay 29.24. & 59, 7. Ezek 11.2. Hos. 7.15. Matth. 9.4. 1 Cor. 14.24.
Secondly, That Sinners Are frequently blamed and reproved for their thoughts, as well as for their words and actions. So Psalm 36.4. Isaiah 29.24. & 59, 7. Ezekiel 11.2. Hos. 7.15. Matthew 9.4. 1 Cor. 14.24.
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So he threatned to punish the King of Assyria, for that it was in his heart to kill and destroy, Esay 10.7. God denounceth a Woe against such, Mich. 2. and Esay 65.2, 6. So are Hypocrites threatned for what they think, Psal. 50.21.
So he threatened to Punish the King of Assyria, for that it was in his heart to kill and destroy, Isaiah 10.7. God Denounceth a Woe against such, Mich. 2. and Isaiah 65.2, 6. So Are Hypocrites threatened for what they think, Psalm 50.21.
First, His holy Law and Precepts are violated and broken by them, Exod. 20.17. Thou shalt not covet; which must needs be understood of Concupiscence and lusts of the Heart;
First, His holy Law and Precepts Are violated and broken by them, Exod 20.17. Thou shalt not covet; which must needs be understood of Concupiscence and Lustiest of the Heart;
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And our Saviour, in expounding of the Law, sheweth, that the very Thoughts, Purposes, and Affections, are retrained by it, Mat. 5.22, 28. Now, the least Aberration or Swerving from the Rule of the Law, is a Transgression of it, and so a Sin;
And our Saviour, in expounding of the Law, shows, that the very Thoughts, Purposes, and Affections, Are retrained by it, Mathew 5.22, 28. Now, the least Aberration or Swerving from the Rule of the Law, is a Transgression of it, and so a since;
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but in the inward miscarriage and deviation of their Understandings and Wills. And Man's Sin first began in the actual Aversion of his Thoughts from his Creator:
but in the inward miscarriage and deviation of their Understandings and Wills. And Man's since First began in the actual Aversion of his Thoughts from his Creator:
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from which voluntary Act and Choice of his own Will, not before corrupted, but by that Act in consenting becoming corrupt, he transgressed his Maker's Command.
from which voluntary Act and Choice of his own Will, not before corrupted, but by that Act in consenting becoming corrupt, he transgressed his Maker's Command.
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and yet themselvs confess, it is the Cause of mortal Sin. St. Paul, as Chemnitius, in his Examen, observs in that sixth Chapter to the Romans, calls it five times Sin; in the seventh, six times; in the eighth, thrice.
and yet themselves confess, it is the Cause of Mortal Sin. Saint Paul, as Chemnitz, in his Examen, observs in that sixth Chapter to the Roman, calls it five times since; in the seventh, six times; in the eighth, thrice.
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And upon the fifth of Matthew, he distinguisheth betwixt NONLATINALPHABET and NONLATINALPHABET; Pathos, is Passion with Consent; Propatheia is a tickling of Lust without Consent:
And upon the fifth of Matthew, he Distinguisheth betwixt and; Pathos, is Passion with Consent; Propatheia is a tickling of Lust without Consent:
yet they give Liberty to Imagination to play with the Devil at what Game he will, at Murther, Theft, Adultery, &c. And when the Mark is out of their mouths, I mean, they are out of date in respect of the act of some Sin;
yet they give Liberty to Imagination to play with the devil At what Game he will, At Murder, Theft, Adultery, etc. And when the Mark is out of their mouths, I mean, they Are out of date in respect of the act of Some since;
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yet they have still an unsatiable desire to it, and can please themselvs in contemplative Wickedness, calling to mind their former brutish and lustful practices with great delight, making their own hearts to be their Brothel-house, a House of Bawdery and Uncleanness;
yet they have still an unsatiable desire to it, and can please themselves in contemplative Wickedness, calling to mind their former brutish and lustful practices with great delight, making their own hearts to be their Brothel-house, a House of Bawdry and Uncleanness;
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as well as the Body with the Actions thereof. Heb. 4.12. It pierceth even to the dividing asunder of Soul and Spirit, and is a Discerner of the Thoughts and Intents of the heart, saith the Apostle.
as well as the Body with the Actions thereof. Hebrew 4.12. It pierces even to the dividing asunder of Soul and Spirit, and is a Discerner of the Thoughts and Intents of the heart, Says the Apostle.
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They have a Veil over their eyes, 2 Cor. 3.15. and, which is yet more, the god of this World hath further blinded them, 2 Cor. 4.4. that they shall not discern the Spirituality of if.
They have a Veil over their eyes, 2 Cor. 3.15. and, which is yet more, the god of this World hath further blinded them, 2 Cor. 4.4. that they shall not discern the Spirituality of if.
So were the Pharisees blinded in their time, and St. Paul, all the while he was a Pharisee, Rom 7.7. They rested only in the outward Rinde or Bark of the Law, but discerned not the pith and marrow of it.
So were the Pharisees blinded in their time, and Saint Paul, all the while he was a Pharisee, Rom 7.7. They rested only in the outward Rind or Bark of the Law, but discerned not the pith and marrow of it.
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The Projects of the Heart lye not within the walk of Humane Justice, they are not liable to earthly Courts, they pay no Tribute to Man's Custom-House, where they cannot be searched,
The Projects of the Heart lie not within the walk of Humane justice, they Are not liable to earthly Courts, they pay no Tribute to Man's Custom-House, where they cannot be searched,
forgetting, that God seeth not as Man seeth, He hath an eye into our most secret Thoughts, Psal. 139.12. He sets our Thoughts in the Light of his Countenance, Psal. 90.8.
forgetting, that God sees not as Man sees, He hath an eye into our most secret Thoughts, Psalm 139.12. He sets our Thoughts in the Light of his Countenance, Psalm 90.8.
That Man's Law punisheth not for our Thoughts, proves rather a Defectiveness in Man's Law, than this Diabolical and Atheistical Opinion, that Thoughts are free.
That Man's Law Punisheth not for our Thoughts, Proves rather a Defectiveness in Man's Law, than this Diabolical and Atheistical Opinion, that Thoughts Are free.
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And from the Motions of thy mind proceeds all other Mischiefs which are wrought, if the Prophet Michah is worthy to be believed, Mich. 2.1. or the Apostle St. James to be credited, James 4.1. or if Christ himself may be believed of us, Math. 15.16, 17. Indeed alwayes the Lusts of the Heart are not actually prejudicial to our Neighbour;
And from the Motions of thy mind proceeds all other Mischiefs which Are wrought, if the Prophet Micah is worthy to be believed, Mich. 2.1. or the Apostle Saint James to be credited, James 4.1. or if christ himself may be believed of us, Math. 15.16, 17. Indeed always the Lustiest of the Heart Are not actually prejudicial to our Neighbour;
A fourth Ground for this Devilish and Hellish conceipt, ariseth from the suddenness and unexpectedness of their coming, and impossibility to avoid them.
A fourth Ground for this Devilish and Hellish conceit, arises from the suddenness and unexpectedness of their coming, and impossibility to avoid them.
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Did they come in God's Name they would come a slower pace, as they find by sad experience, who set their minds so think of matters serious and spiritual.
Did they come in God's Name they would come a slower pace, as they find by sad experience, who Set their minds so think of matters serious and spiritual.
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And what though we cannot avoid those wandring and sinful Thoughts altogether, Must we therefore set open the door and give them free liberty of Ingress, Egress,
And what though we cannot avoid those wandering and sinful Thoughts altogether, Must we Therefore Set open the door and give them free liberty of Ingress, Egress,
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and Regress? No man can keep the Birds from flying over his head, but I hope he may keep them from making their Nests on that Tuft of haire which he wears.
and Regress? No man can keep the Birds from flying over his head, but I hope he may keep them from making their Nests on that Tuft of hair which he wears.
Lastly, Men imagine Thoughts to be free, because of the common Opinion of the World and general Estimate of Religion, which is not by the Heart and Thoughts,
Lastly, Men imagine Thoughts to be free, Because of the Common Opinion of the World and general Estimate of Religion, which is not by the Heart and Thoughts,
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forgetting what our Saviour saith, You are they which approve your selves to men, but they who are approved of by men may be Abomination in the sight of God.
forgetting what our Saviour Says, You Are they which approve your selves to men, but they who Are approved of by men may be Abomination in the sighed of God.
But, Do they not err that imagine evill? saith Solomon, Prov. 14.22. Which Question is not put, by way of Doubt, as if it were uncertain whether such erred or not;
But, Do they not err that imagine evil? Says Solomon, Curae 14.22. Which Question is not put, by Way of Doubt, as if it were uncertain whither such erred or not;
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as St Peter intimates in that Speech of his which he used to Simon Magus, Acts 8.22. Pray God, if perhaps the Thought of thine Heart may be forgiven thee:
as Saint Peter intimates in that Speech of his which he used to Simon Magus, Acts 8.22. Pray God, if perhaps the Thought of thine Heart may be forgiven thee:
As the Thoughts of the Heart have been more or less active to plot and contrive Sin, the more or less difficultly is a pardon obtained of it. But to proceed.
As the Thoughts of the Heart have been more or less active to plot and contrive since, the more or less difficultly is a pardon obtained of it. But to proceed.
For, Who can understand his secret faults? saith the Prophet Psal. 19.12. Who can say, I have made my heart clean, I am pure from my Sin? Prov. 20.9. There is no Man nor Woman so upright and holy, living upon the Earth, that can clear himself from evil Thoughts;
For, Who can understand his secret Faults? Says the Prophet Psalm 19.12. Who can say, I have made my heart clean, I am pure from my since? Curae 20.9. There is no Man nor Woman so upright and holy, living upon the Earth, that can clear himself from evil Thoughts;
and that he knew not his own Soul, Job 9.20, 21. If thou hast done foolishly (as without question thou hast often done, in lifting up thy self) or it thou hast thought evil (saith Agur ), lay thine hand upon thy mouth;
and that he knew not his own Soul, Job 9.20, 21. If thou hast done foolishly (as without question thou hast often done, in lifting up thy self) or it thou hast Thought evil (Says Agur), lay thine hand upon thy Mouth;
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for in that sense the Phrase of laying the hand upon the mouth is used, Job 40.4. In the Performance of this Duty whereto you are now exhorted, See, first, That you take a diligent Survey of your hearts, remembring, That Thoughts of all sorts are in every man's mind by Nature.
for in that sense the Phrase of laying the hand upon the Mouth is used, Job 40.4. In the Performance of this Duty whereto you Are now exhorted, See, First, That you take a diligent Survey of your hearts, remembering, That Thoughts of all sorts Are in every Man's mind by Nature.
This is that which must be done that thou mayest be truly humbled, as is required Lam. 3.40. Let us search and try our wayes (that is, both our hearts and lives) and so turn again to the Lord.
This is that which must be done that thou Mayest be truly humbled, as is required Lam. 3.40. Let us search and try our ways (that is, both our hearts and lives) and so turn again to the Lord.
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which is in effect the same that is required by the Prophet, Isa. 1.16. Wash you, make you clean, &c. and by St. James, Cleanse your hands you Sinners,
which is in Effect the same that is required by the Prophet, Isaiah 1.16. Wash you, make you clean, etc. and by Saint James, Cleanse your hands you Sinners,
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and by our mourning and sorrowing for Sin, the Soul is qualified and brought into such an Estate, that it may be capable of the benefit of his Death.
and by our mourning and sorrowing for since, the Soul is qualified and brought into such an Estate, that it may be capable of the benefit of his Death.
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often sweeping the House is not enough, the Devil with all his unclean Spirits likes well of the House that is swept, Matth. 12.44. but he likes not the House that is throughly washed.
often sweeping the House is not enough, the devil with all his unclean Spirits likes well of the House that is swept, Matthew 12.44. but he likes not the House that is thoroughly washed.
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We do as good as nothing in the business, if we exceed not; weeping bitterly with Peter, Mat. 26.75. washing the very feet of Christ with Tears, as did Mary Magdalen, Luke 7.38. We use to pour most Water upon that which most defileth us;
We do as good as nothing in the business, if we exceed not; weeping bitterly with Peter, Mathew 26.75. washing the very feet of christ with Tears, as did Marry Magdalen, Lycia 7.38. We use to pour most Water upon that which most Defileth us;
and in every Discourse, Wish, or Dream that conduceth to that Sin, or that riseth from the Thought of that Sin, they sin it over again before they come to the actual Committing of it, which is the Nativity of it;
and in every Discourse, Wish, or Dream that conduceth to that since, or that Riseth from the Thought of that since, they sin it over again before they come to the actual Committing of it, which is the Nativity of it;
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Christ reproves them for that, and gives them directions where to begin first, Cleanse that which is within, that the out-side may be clean also, Ver. 26.
christ reproves them for that, and gives them directions where to begin First, Cleanse that which is within, that the outside may be clean also, Ver. 26.
Now, That we may carry on this Work comfortably and succesfully, I shall proceed in my Application of the Point, with an Hortatory Direction, commending unto you some Motives to stir up your care about your Thoughts;
Now, That we may carry on this Work comfortably and successfully, I shall proceed in my Application of the Point, with an Hortatory Direction, commending unto you Some Motives to stir up your care about your Thoughts;
and then prescribe unto you some Rules to be followed, whereby you may be enabled to bring your Thoughts under subjection to the Government of Christ. And first, of the Motives.
and then prescribe unto you Some Rules to be followed, whereby you may be enabled to bring your Thoughts under subjection to the Government of christ. And First, of the Motives.
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Besides what hath been already said (when I gave you the Grounds and Reasons of the Doctrine propounded), I shall commend unto your most serious thoughts, something in Reference to God,
Beside what hath been already said (when I gave you the Grounds and Reasons of the Doctrine propounded), I shall commend unto your most serious thoughts, something in Referente to God,
and something in Reference to your selves, and other some with respect to your sinful Thoughts that are to be repented of and reformed. In Reference to God:
and something in Referente to your selves, and other Some with respect to your sinful Thoughts that Are to be repented of and reformed. In Referente to God:
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Let it be first remembred, that God is the Searcher of the Heart, and the Knower of your Thoughts, as we read Isa. 66.18. I kn•w their Works and their Thoughts, saith God. So Jer. 17.10. I the Lord search the Heart;
Let it be First remembered, that God is the Searcher of the Heart, and the Knower of your Thoughts, as we read Isaiah 66.18. I kn•w their Works and their Thoughts, Says God. So Jer. 17.10. I the Lord search the Heart;
He understands our Thoughts very well without an Interpreter, Luke 6.8. John 2.24. Thou understandest my Thoughts afar off, saith David, Psal. 139.2. We may know our own Thoughts when they are in the Bud, first conceived by us;
He understands our Thoughts very well without an Interpreter, Lycia 6.8. John 2.24. Thou Understandest my Thoughts afar off, Says David, Psalm 139.2. We may know our own Thoughts when they Are in the Bud, First conceived by us;
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and when they desired to hear, he told them, Vill vultis emere, & care vendere, Your Thoughts are, to sell dear and buy cheap; and this their Practice discovered.
and when they desired to hear, he told them, Will Wills Emere, & care vendere, Your Thoughts Are, to fell dear and buy cheap; and this their Practice discovered.
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The Gardiner, that knows what Seed was sown in the Earth, and what Roots were set in his Beds, can tell what Herbs or Flowers he shall have in the Spring, which another that is ignorant thereof cannot discover:
The Gardener, that knows what Seed was sown in the Earth, and what Roots were Set in his Beds, can tell what Herbs or Flowers he shall have in the Spring, which Another that is ignorant thereof cannot discover:
even now before I have brought them into the Land which I sware, Deut. 31.21. He knew what Principles were within them, and what they would do when occasion served,
even now before I have brought them into the Land which I sware, Deuteronomy 31.21. He knew what Principles were within them, and what they would do when occasion served,
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and so knew their Thoughts afar off, better than they themselves, Intus tu eras, & ego foris (said St. Augustine ), Thou wert within, and I was without:
and so knew their Thoughts afar off, better than they themselves, Intus tu eras, & ego Foris (said Saint Augustine), Thou Wertenberg within, and I was without:
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He made the Heart (saith David ), And shall not he understand what is in it? Artificers know the Nature and Property of their Works, he that makes a Watch knows every pin that is in it,
He made the Heart (Says David), And shall not he understand what is in it? Artificers know the Nature and Property of their Works, he that makes a Watch knows every pin that is in it,
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and, Can God be ignorant think you of his workmanship? Hell and Destruction (saith Solomon ) are before the Lord: how much more then the Hearts of the Children of men, Prov. 15.11. The condition of the dead and damned is, of all other things, most hidden from the Eyes of man;
and, Can God be ignorant think you of his workmanship? Hell and Destruction (Says Solomon) Are before the Lord: how much more then the Hearts of the Children of men, Curae 15.11. The condition of the dead and damned is, of all other things, most hidden from the Eyes of man;
If he look upon things, and hath an exact knowledg of them, although they be never so abstruse and hidden ▪ we may easily be perswaded, that he is not unacquainted with that which is more conspicuous and appa•a•t.
If he look upon things, and hath an exact knowledge of them, although they be never so abstruse and hidden ▪ we may Easily be persuaded, that he is not unacquainted with that which is more conspicuous and appa•a•t.
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would it not cause thee to be as careful of them as thou are of thy outward behaviour and carriage? Why, all things are naked and open before him with whom we have to do, Heb. 4.13. This should move you to look to your Thoughts, and have a care of your inward dispositions.
would it not cause thee to be as careful of them as thou Are of thy outward behaviour and carriage? Why, all things Are naked and open before him with whom we have to do, Hebrew 4.13. This should move you to look to your Thoughts, and have a care of your inward dispositions.
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Secondly, Remember that as God knows the thoughts, so he ponders them, Prov. 21.2. The Lord ponders the heart, saith Solomon; He weighs them, and discovers what substance is in them:
Secondly, remember that as God knows the thoughts, so he ponders them, Curae 21.2. The Lord ponders the heart, Says Solomon; He weighs them, and discovers what substance is in them:
if thou beest not his Child, he will then judge thee and condemn thee for them, Jer. 6.19. This should make us careful of our thoughts, as well as of our words and actions.
if thou Best not his Child, he will then judge thee and condemn thee for them, Jer. 6.19. This should make us careful of our thoughts, as well as of our words and actions.
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Christ was angry with that Figg-Tree that grew by the way side, when he, being hungry, coming to it, found nothing but Leaves upon it, insomuch that he cursed it, Never fruit grow on thee any more, Matth: 21.18, 19. So, coming to the garden of thy Soul,
christ was angry with that Figg-Tree that grew by the Way side, when he, being hungry, coming to it, found nothing but Leaves upon it, insomuch that he cursed it, Never fruit grow on thee any more, Matthew: 21.18, 19. So, coming to the garden of thy Soul,
when we so regard his all-seeing Eye, as that we will not offend him in taking liberty so much as to offend him in thinking any thing that may displease him,
when we so regard his All-seeing Eye, as that we will not offend him in taking liberty so much as to offend him in thinking any thing that may displease him,
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as his special Treasure, Mal. 3.16, 17. And thus you have heard, how, in reference to God, we ought to make conscience of our Thoughts and Cogitations:
as his special Treasure, Malachi 3.16, 17. And thus you have herd, how, in Referente to God, we ought to make conscience of our Thoughts and Cogitations:
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First, By admitting of sinful Thoughts into our hearts, we become defiled and polluted, and are made as loathsome Lepers in the Eyes of God, Matth. 15.18, 19. Those things which come from the heart,
First, By admitting of sinful Thoughts into our hearts, we become defiled and polluted, and Are made as loathsome Lepers in the Eyes of God, Matthew 15.18, 19. Those things which come from the heart,
The Thoughts of the Wicked are an domination unto the Lord, saith Solomon, Prov. 15.26. Not only abominable and loathsome, but abomination it self in the Abstract:
The Thoughts of the Wicked Are an domination unto the Lord, Says Solomon, Curae 15.26. Not only abominable and loathsome, but abomination it self in the Abstract:
Hear the Judgment of a very judicious and •arned Divine in the Point, I dare be bold to say, (saith he) that though the Act contracts the Guilt, (because the Lust is then grown up to a height,
Hear the Judgement of a very judicious and •arned Divine in the Point, I Dare be bold to say, (Says he) that though the Act contracts the Gilded, (Because the Lust is then grown up to a height,
Indeed when Thoughts break forth into Words and Actions, and command the outward man, it argues, that Lust hath a more full dominion and soveraignty over a man,
Indeed when Thoughts break forth into Words and Actions, and command the outward man, it argues, that Lust hath a more full dominion and sovereignty over a man,
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and in breaking out, it doth more dishonour God, and doth more hurt unto Men, 1 Cor. 15.33. in which regard, it is worse to speak and do evil, than to think evil:
and in breaking out, it does more dishonour God, and does more hurt unto Men, 1 Cor. 15.33. in which regard, it is Worse to speak and do evil, than to think evil:
if we would not be nasty, loathsome, and abominable Creatures in the Eyes and Nostrils of the Lord God Almighty, who is of purer Eyes than to take any content in the Heart and Spirit of such as are so defiled.
if we would not be nasty, loathsome, and abominable Creatures in the Eyes and Nostrils of the Lord God Almighty, who is of Purer Eyes than to take any content in the Heart and Spirit of such as Are so defiled.
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Secondly, In entertaining sinful Thoughts, we make our hearts a Lodge and Harbor for Rebels and Traytors, which conspire against the Crown and Dignity of the King of Heaven. (For, What Sin is committed against the most High God, that is not first plotted in the heart? as anon shall be shewed more largely).
Secondly, In entertaining sinful Thoughts, we make our hearts a Lodge and Harbour for Rebels and Traitors, which conspire against the Crown and Dignity of the King of Heaven. (For, What since is committed against the most High God, that is not First plotted in the heart? as anon shall be showed more largely).
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It was the Command once of the King of France, to one of his Lords, That he would give way for one to inhabite in a House that he had, who had been before found to have a Trayterous heart to his Prince;
It was the Command once of the King of France, to one of his lords, That he would give Way for one to inhabit in a House that he had, who had been before found to have a Traitorous heart to his Prince;
and set them upon his Throne? Can we think, that Treason against God is a less Crime then Treason against Man? What Sylla said of Caesar whilst he was young, In this one Boy there be many Marii;
and Set them upon his Throne? Can we think, that Treason against God is a less Crime then Treason against Man? What Sylla said of Caesar while he was young, In this one Boy there be many Mary;
The difference betwixt the Regenerate and Unregenerate, in respect of Thoughts, Solomon shews, Prov. 12.5. The Thoughts of the Righteous are right, but the Counsels of the Wicked are deceit.
The difference betwixt the Regenerate and Unregenerate, in respect of Thoughts, Solomon shows, Curae 12.5. The Thoughts of the Righteous Are right, but the Counsels of the Wicked Are deceit.
but the study of the wicked, and working of their minds, is, how to deceive God of his Glory, their Neighbours of their Right, and themselves of Happiness.
but the study of the wicked, and working of their minds, is, how to deceive God of his Glory, their Neighbours of their Right, and themselves of Happiness.
If we then desire to have the testimony and witness of a good Conscience, then, we are upright, let us be careful to keep our thought and Cogitations within compass: And that,
If we then desire to have the testimony and witness of a good Conscience, then, we Are upright, let us be careful to keep our Thought and Cogitations within compass: And that,
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They are of a vile Nature, being the fruits of the Flesh, which being unmortified, will assuredly bring God's wrath upon us, Col. 3.5, 6. Yea, they are the first-born of the Devil.
They Are of a vile Nature, being the fruits of the Flesh, which being unmortified, will assuredly bring God's wrath upon us, Col. 3.5, 6. Yea, they Are the firstborn of the devil.
Sathan dares not tempt any one to Murther, Adultery, &c. or any such grievous sin, before he hath sent forth an evil Thought, to try whether he shall be welcome.
Sathan dares not tempt any one to Murder, Adultery, etc. or any such grievous since, before he hath sent forth an evil Thought, to try whither he shall be welcome.
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It goeth on without weariness or murmuring, without repenting and repining in the wayes of Lust, running on still in sinful Courses, till the measure be filled up;
It Goes on without weariness or murmuring, without repenting and repining in the ways of Lust, running on still in sinful Courses, till the measure be filled up;
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And thus you have heard wherein the strength of this first-born of Sathan lies, in promoting of Evil. Now let me shew you the strength of it, in hindring of us in the performance of what is Good.
And thus you have herd wherein the strength of this firstborn of Sathan lies, in promoting of Evil. Now let me show you the strength of it, in hindering of us in the performance of what is Good.
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but their hearts were far from him, Isa. 29.13. Mat. 15.8. Their false and deceitful hearts were carried away with worldly and carnal thoughts, as we read, Ezek 33.31. Their hearts went after their Covetousness, albeit their Bodies were present.
but their hearts were Far from him, Isaiah 29.13. Mathew 15.8. Their false and deceitful hearts were carried away with worldly and carnal thoughts, as we read, Ezekiel 33.31. Their hearts went After their Covetousness, albeit their Bodies were present.
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or thy Son, or thy Daughter, or the Wife of thy Bosom, or thy Friend, which is as thine own Soul, entise thee secretly, saying, Let us go and serve other gods.
or thy Son, or thy Daughter, or the Wife of thy Bosom, or thy Friend, which is as thine own Soul, entice thee secretly, saying, Let us go and serve other God's.
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neither shalt thou spare him, neither shalt thou conceal him, but thou shalt surely kill him, &c. Deut. 13.6, 8, 9, 10. The like may be said and applyed to the Point in hand Let our Thoughts and Cogitations be never so profitable and delightful,
neither shalt thou spare him, neither shalt thou conceal him, but thou shalt surely kill him, etc. Deuteronomy 13.6, 8, 9, 10. The like may be said and applied to the Point in hand Let our Thoughts and Cogitations be never so profitable and delightful,
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If, in case the Heart be so over-powred by the Spirit of Grace, as that it will not be wholly called off from the performance and discharge of Religious Duties by wicked Thoughts;
If, in case the Heart be so overpowered by the Spirit of Grace, as that it will not be wholly called off from the performance and discharge of Religious Duties by wicked Thoughts;
then they will endeavour to intermingle themselves with the motions of Grace, dealing herein as the Adversaries of Judah and Benjamin did with Zerubbabel, and the chief of the Fathers, in offering their service towards the building of the Temple, saying, Let us build with you,
then they will endeavour to intermingle themselves with the motions of Grace, dealing herein as the Adversaries of Judah and Benjamin did with Zerubbabel, and the chief of the Father's, in offering their service towards the building of the Temple, saying, Let us built with you,
for if the blewness that should be in the Veins, be in the Lips, and the redness that should be in the Checks, be in the Nose, we count it a deformity:
for if the blueness that should be in the veins, be in the Lips, and the redness that should be in the Checks, be in the Nose, we count it a deformity:
And sometimes we shall find our selves much troubled and annoyed with idle and vagrant Thoughts whilst we are about holy Duties, which come about as like Bees,
And sometime we shall find our selves much troubled and annoyed with idle and vagrant Thoughts while we Are about holy Duties, which come about as like Bees,
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He then comes to exhort them to the leading of a new life, which that they may do, he wills them to have a special care of renuing of the best and divinest faculty of the Soul of man;
He then comes to exhort them to the leading of a new life, which that they may do, he wills them to have a special care of renewing of the best and Divinest faculty of the Soul of man;
only new qualities are effected and wrought by the power of God's Spirit. Till this be done, we cannot expect that our thoughts will be altered and changed,
only new qualities Are effected and wrought by the power of God's Spirit. Till this be done, we cannot expect that our thoughts will be altered and changed,
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Secondly, Work thy Heart to a perfect detestation of all wicked and sinfull Cogitations, that thou mayst say with David, I hate all vain Thoughts, Psal. 119.113. It is not enough for thee to dislike them only, but that thou must abhorr them and detest them (for a cold dislike may turn at last to an earnest love);
Secondly, Work thy Heart to a perfect detestation of all wicked and sinful Cogitations, that thou Mayest say with David, I hate all vain Thoughts, Psalm 119.113. It is not enough for thee to dislike them only, but that thou must abhor them and detest them (for a cold dislike may turn At last to an earnest love);
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this must be done, before we can have any comfortable assurance, that God will save us from our Uncleanness, that is, pardon them in and through the merits of Christ.
this must be done, before we can have any comfortable assurance, that God will save us from our Uncleanness, that is, pardon them in and through the merits of christ.
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and satisfied his Lust upon her, hated her exceedingly, So that the hatred wherewith he hated her, was greater then the love wherewith he before loved her, saith the Text, 2 Sam. 13.15.
and satisfied his Lust upon her, hated her exceedingly, So that the hatred wherewith he hated her, was greater then the love wherewith he before loved her, Says the Text, 2 Sam. 13.15.
Insomuch that he thrust her out of Doors, and commanded, that the Door should be bolted after her, ver. 17, Thou must do what lies in thee to turn them out of thy heart,
Insomuch that he thrust her out of Doors, and commanded, that the Door should be bolted After her, ver. 17, Thou must do what lies in thee to turn them out of thy heart,
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which thou wilt never do, unless thou hatest them exceedingly, which thou canst not but do ▪ if thou remembrest effectually what hath been before said of them in the Motives.
which thou wilt never do, unless thou Hatest them exceedingly, which thou Canst not but do ▪ if thou Rememberest effectually what hath been before said of them in the Motives.
and an evil man hath an evil treasury there, and out of their treasury Both bring forth accordingly, Math. 12.35. The good man, out of his habit of heavenly-mindedness, will ever be thinking and speaking of what is good:
and an evil man hath an evil treasury there, and out of their treasury Both bring forth accordingly, Math. 12.35. The good man, out of his habit of Heavenly-mindedness, will ever be thinking and speaking of what is good:
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And the reason of all this, is, lewd things are in his heart, Prov. 6.12, 13, 14. Out of that evil treasury that is in him, he brings forth such evil things;
And the reason of all this, is, lewd things Are in his heart, Curae 6.12, 13, 14. Out of that evil treasury that is in him, he brings forth such evil things;
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How precious are thy Thoughts unto me, O God, and how great is the Sum of them? Psal. 139.17. that is, The Meditations that I have of thee and of those excellent and great Works of thine (which before he had mentioned), they are in my esteem very precious;
How precious Are thy Thoughts unto me, Oh God, and how great is the Sum of them? Psalm 139.17. that is, The Meditations that I have of thee and of those excellent and great Works of thine (which before he had mentioned), they Are in my esteem very precious;
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It is his Will that his Word should be in our hearts to this end, that it might take up our thoughts, Deut. 6.6, 7, 8. That which we read and hear should furnish our Treasury with godly Meditations;
It is his Will that his Word should be in our hearts to this end, that it might take up our thoughts, Deuteronomy 6.6, 7, 8. That which we read and hear should furnish our Treasury with godly Meditations;
that Sermon is but sorrily preached and carelesly heard on the Lord's-day, that doth not furnish us with some good matter, to meditate and exercise our thoughts upon, all the Week after.
that Sermon is but sorrily preached and carelessly herd on the Lord's day, that does not furnish us with Some good matter, to meditate and exercise our thoughts upon, all the Week After.
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Then the Works of God, of Creation and Providence, the Sun, Moon, and Stars, the Winds and Vapours, Storms and Tempests, contribute very much towards our Treasury, Psal. 8. & 19. & 107. & 148. There is not a Fowl in the Heaven, a Fish in the Sea, a Worm crawling on the Earth,
Then the Works of God, of Creation and Providence, the Sun, Moon, and Stars, the Winds and Vapours, Storms and Tempests, contribute very much towards our Treasury, Psalm 8. & 19. & 107. & 148. There is not a Fowl in the Heaven, a Fish in the Sea, a Worm crawling on the Earth,
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and when I look on this fire in the Chimney, and consider how intolerable the burning of it would be to my Flesh, I am put in mind of the everlasting and much more unsufferable burning of Hell-fire, due to all impenitent Sinners;
and when I look on this fire in the Chimney, and Consider how intolerable the burning of it would be to my Flesh, I am put in mind of the everlasting and much more unsufferable burning of Hell-fire, due to all impenitent Sinners;
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the Miller thy Heart is to bear the blame for minding no better matters, when thou hast so many Sacks of good Corn round about thee to feed thy mind withall,
the Miller thy Heart is to bear the blame for minding no better matters, when thou hast so many Sacks of good Corn round about thee to feed thy mind withal,
and wherewith thou mayest set thy Mill on work; God's Titles and Attributes; his Word and Works, both of Mercy and Judgment; the Vanity of Life; Certainty of Death; and thy final Account;
and wherewith thou Mayest Set thy Mill on work; God's Titles and Attributes; his Word and Works, both of Mercy and Judgement; the Vanity of Life; Certainty of Death; and thy final Account;
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Cassian relates, that to preserve the cleanness of the Heart, the Aegyptian Fathers taught, that men ought to be surdi, coeci, muti, deaf, blind, and dumb;
Cassian relates, that to preserve the cleanness of the Heart, the Egyptian Father's taught, that men ought to be surdi, coeci, muti, deaf, blind, and dumb;
And Epiphanius, speaking of the Practice of the Israelites under the Law, who used when any dead Corps was carried by any of their Houses to shut their Doors and Windows, he gives this to be the Moral Reason of the Law, We are to shut both our Eyes and Ears when any Sin is proposed;
And Epiphanius, speaking of the Practice of the Israelites under the Law, who used when any dead Corpse was carried by any of their Houses to shut their Doors and Windows, he gives this to be the Moral Reason of the Law, We Are to shut both our Eyes and Ears when any since is proposed;
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It is incredible what a deal of Pollution the Devil conveighs into our minds through our Senses, (which some resemble to the five Cinque-Ports, where all his lading is taken in,) especially by the Ears and Eyes, the Doors and Windows by which the poysonous Air of Wickedness is let in, to infect the Heart.
It is incredible what a deal of Pollution the devil conveys into our minds through our Senses, (which Some resemble to the five Cinque ports, where all his lading is taken in,) especially by the Ears and Eyes, the Doors and Windows by which the poisonous Air of Wickedness is let in, to infect the Heart.
or false Reports and Slanders, which breed thoughts of Revenge and Cruelty, and therefore Christ's warning should in this Case take place, Take heed how you hear, Luke 8.18. A good Christian, as he will not speak filthy Language, so he will not hear it;
or false Reports and Slanders, which breed thoughts of Revenge and Cruelty, and Therefore Christ's warning should in this Case take place, Take heed how you hear, Lycia 8.18. A good Christian, as he will not speak filthy Language, so he will not hear it;
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as he will not slander with his Tongue, so he will not receive in his Ears a false Report, Psal. 15.3. as he will not murther with his hands, so he stops his Ears from hearing of Blood, Isa. 33.15.
as he will not slander with his Tongue, so he will not receive in his Ears a false Report, Psalm 15.3. as he will not murder with his hands, so he stops his Ears from hearing of Blood, Isaiah 33.15.
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for, as God tells Israel, Their Eyes would cause them to go a Whoring, Numb. 15.39. so it fell out, Lusting was the Issue of their Looking, Numb. 25. Thus David was betrayed by his Eyes, in casting an idle Glance on Bathsheba, 2 Sam. 11.2. and Joseph 's Mistress was ensnared by casting her Eyes upon Joseph, Gen. 39.7. Lust is quick-sighted, and many thousand Souls have dyed of the Wound in the Eye;
for, as God tells Israel, Their Eyes would cause them to go a Whoring, Numb. 15.39. so it fell out, Lusting was the Issue of their Looking, Numb. 25. Thus David was betrayed by his Eyes, in casting an idle Glance on Bathsheba, 2 Sam. 11.2. and Joseph is Mistress was Ensnared by casting her Eyes upon Joseph, Gen. 39.7. Lust is quick-sighted, and many thousand Souls have died of the Wound in the Eye;
Ahaz see• an Altar at Damascus, and he liked it, and caused another to be made like unto it, 2 King. 16.10, 11. Thine Eyes and th•ne Heart are not but for thy Covetousness,
Ahaz see• an Altar At Damascus, and he liked it, and caused Another to be made like unto it, 2 King. 16.10, 11. Thine Eyes and th•ne Heart Are not but for thy Covetousness,
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and for to shed innocent Blood, and for Oppression, and for Violence to do it, saith God to Shallum the King of Judah, Je•. 22.17. The Eye poysoned the Heart with all these Infections, and allured the Heart to all that Wickedness.
and for to shed innocent Blood, and for Oppression, and for Violence to do it, Says God to Shallum the King of Judah, Je•. 22.17. The Eye poisoned the Heart with all these Infections, and allured the Heart to all that Wickedness.
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that his Heart had not walked after his Eyes, Ver. 7. And Nazianzen gloried in this, that he had learned to keep his Eyes from roving to wanton Prospects.
that his Heart had not walked After his Eyes, Ver. 7. And Nazianzen gloried in this, that he had learned to keep his Eyes from roving to wanton Prospects.
And, because all our Care is too little for the keeping of so quick a Member, desire the Lord with David, that he would turn away your Eyes from beholding Vanity, Psal. 119.37.
And, Because all our Care is too little for the keeping of so quick a Member, desire the Lord with David, that he would turn away your Eyes from beholding Vanity, Psalm 119.37.
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Fifthly, See that your Affections be rightly ordered and set upon good Objects, and kept in a good Frame and holy Temper, Colos. 3.2. Set your Affections upon things above, not upon things that are upon the Earth.
Fifthly, See that your Affections be rightly ordered and Set upon good Objects, and kept in a good Frame and holy Temper, Colos 3.2. Set your Affections upon things above, not upon things that Are upon the Earth.
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Can a Maid forget her Ornaments, or the Bride her Attire, Jer. 2.32. No, they cannot, for that they love them and take delight in them, and therefore mind them.
Can a Maid forget her Ornament, or the Bride her Attire, Jer. 2.32. No, they cannot, for that they love them and take delight in them, and Therefore mind them.
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and delighting in it he could not but he must meditate therein Day and Night, Ver. 2. Oh, How love I thy Law (saith David )? It is my Meditation continually, Psal. 119.97.
and delighting in it he could not but he must meditate therein Day and Night, Ver. 2. O, How love I thy Law (Says David)? It is my Meditation continually, Psalm 119.97.
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as that he had neither room nor leisure for vain and sinful Thoughts to take place. So Malach. 3.16. the Fear of God and Thinking upon his Name, are joyned together;
as that he had neither room nor leisure for vain and sinful Thoughts to take place. So Malachi 3.16. the fear of God and Thinking upon his Name, Are joined together;
that is, I no sooner open mine eyes but my thoughts are of thee, and I am with thee in meditating of thy wonderful Goodness, in preserving and keeping of me,
that is, I no sooner open mine eyes but my thoughts Are of thee, and I am with thee in meditating of thy wondered goodness, in preserving and keeping of me,
So at the instant of you awaking, let your hearts be lifted up to God in a thankful acknowledgment of his Goodness to you the Night past, in giving you comfortable Rest;
So At the instant of you awaking, let your hearts be lifted up to God in a thankful acknowledgment of his goodness to you the Night past, in giving you comfortable Rest;
At your first awaking, you shall find multitude of Thoughts attending on you to speak with you, like Clients (saith one speaking of this Subject) at a great Lawyers Door in the Term time.
At your First awaking, you shall find multitude of Thoughts attending on you to speak with you, like Clients (Says one speaking of this Subject) At a great Lawyers Door in the Term time.
In the Morning (saith David ) I will direct my Prayer unto thee, and will look up, Psal. 5.3. In so doing, he knew his Prayer and Meditations should not be lost;
In the Morning (Says David) I will Direct my Prayer unto thee, and will look up, Psalm 5.3. In so doing, he knew his Prayer and Meditations should not be lost;
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Certainly, you shall find, that religious Thoughts let into the heart in the Morning at our first awaking, will keep it in better tune all the day after;
Certainly, you shall find, that religious Thoughts let into the heart in the Morning At our First awaking, will keep it in better tune all the day After;
let us devote our first Meditations to God's Glory, so if we be ready to praise him (and till that be done we are unready) he will be ready to bless us.
let us devote our First Meditations to God's Glory, so if we be ready to praise him (and till that be done we Are unready) he will be ready to bless us.
for albeit thou season thy Soul with private and holy Meditations in the Morning, yet a great care must be had the whole day following to keep them from Infection, which in regard of our corrupt Nature we are apt so receive.
for albeit thou season thy Soul with private and holy Meditations in the Morning, yet a great care must be had the Whole day following to keep them from Infection, which in regard of our corrupt Nature we Are apt so receive.
Others are stubborn and unruly Thoughts, Thoughts of Atheism, Blasphemy, Infidelity, dishonourable to God; or Thoughts of Malice, Revenge, Pride, Deceipt, prejudicial to thy Neighbour:
Others Are stubborn and unruly Thoughts, Thoughts of Atheism, Blasphemy, Infidelity, dishonourable to God; or Thoughts of Malice, Revenge, Pride, Deceit, prejudicial to thy Neighbour:
and carry them to the next Justice, even to the Lord chief Justice of the whole World and complain of them to him, that they may be brought into Subjection, 2 Cor. 10.4. Shew not the least favour to any of them;
and carry them to the next justice, even to the Lord chief justice of the Whole World and complain of them to him, that they may be brought into Subjection, 2 Cor. 10.4. Show not the least favour to any of them;
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and in performance of Family Duties or private Devotions (of which something was said before), be assured that some Thought or other (it may be of thy particular Calling) will be jogging thee on the Elbow,
and in performance of Family Duties or private Devotions (of which something was said before), be assured that Some Thought or other (it may be of thy particular Calling) will be jogging thee on the Elbow,
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It is a day that God hath set apart for this end, that we may be better enabled to keep our thoughts in order when we come to follow the works of our particular Calling;
It is a day that God hath Set apart for this end, that we may be better enabled to keep our thoughts in order when we come to follow the works of our particular Calling;
and without we do it, we cannot expect a blessing on our Labour, Esay 58.13, 14. Eighthly, Avoid Solitariness and Idleness, I joyn them, because they are seldom separated, and the Devil makes a like use of both, taking occasion from both to fill the mind with dangerous and detestable thoughts.
and without we do it, we cannot expect a blessing on our Labour, Isaiah 58.13, 14. Eighthly, Avoid Solitariness and Idleness, I join them, Because they Are seldom separated, and the devil makes a like use of both, taking occasion from both to fill the mind with dangerous and detestable thoughts.
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When Dinah, Jacob 's Daughter, was wandring alone idly from her Father's Tent, to see the fashions of the Country, then Shechem, the son of Hamor, caught her, and defiled her:
When Dinah, Jacob is Daughter, was wandering alone idly from her Father's Tent, to see the fashions of the Country, then Shechem, the son of Hamor, caught her, and defiled her:
but armies of ill thoughts and desires come about them, to offer their Service about one sinful imployment or another? This the Heathen man observed; the like may we.
but armies of ill thoughts and Desires come about them, to offer their Service about one sinful employment or Another? This the Heathen man observed; the like may we.
Christianity requires it, and some men's Calling of necessity enforceth it, (as the Student to be in his Study, the Workman in his Shop, the Traveller by the Way, &c.) And it is a great misery (saith one) to be either alwayes or never alone;
Christianity requires it, and Some men's Calling of necessity enforceth it, (as the Student to be in his Study, the Workman in his Shop, the Traveller by the Way, etc.) And it is a great misery (Says one) to be either always or never alone;
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and not with Domitian the Emperour, to spend the time of our privacy in catching flyes, (for to Suetonius relates of him, that one hour in a day he was wont to sequester himself from Company,
and not with Domitian the Emperor, to spend the time of our privacy in catching flies, (for to Suetonius relates of him, that one hour in a day he was wont to sequester himself from Company,
but Beelzebub, that Master-flye (for so it signifieth, say the Hebrew Writers) will be ever present with such idle and solitary persons, blowing upon them with his suggestions and temptations.
but Beelzebub, that Master-flye (for so it signifies, say the Hebrew Writers) will be ever present with such idle and solitary Persons, blowing upon them with his suggestions and temptations.
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And humbly beseech him, that the meditations of thy heart may be such, as that they may be acceptable in his sight, ver. 13. This doing, rest assured, that thy thoughts shall be established, as is promised, Prov. 16.3. Follow these Directions carefully, and conscionably, and doubt not but the success will be blessed and happy.
And humbly beseech him, that the meditations of thy heart may be such, as that they may be acceptable in his sighed, ver. 13. This doing, rest assured, that thy thoughts shall be established, as is promised, Curae 16.3. Follow these Directions carefully, and Conscionably, and doubt not but the success will be blessed and happy.
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but these are as the muddiness that may be for a time in a good Fountain, that is troubled with the tramplings of a Beast, which the Fountain soon works out;
but these Are as the muddiness that may be for a time in a good Fountain, that is troubled with the tramplings of a Beast, which the Fountain soon works out;
these they resist, and judg themselves for, and God takes no notice of them, forasmuch as the general bent of their hearts and thoughts is to that which is right and pleasing in his sight.
these they resist, and judge themselves for, and God Takes no notice of them, forasmuch as the general bent of their hearts and thoughts is to that which is right and pleasing in his sighed.
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for words, actions, and all outwardness of carriage, do not so clearly and impartially distinguish the power of sanctifiation from the state of formality,
for words, actions, and all outwardness of carriage, do not so clearly and impartially distinguish the power of sanctifiation from the state of formality,
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I know that many of God's dear Children are much troubled in mind, and very much cast down in regard of the Vanity and sinfulness of their thoughts, which ariseth from that evil concupiscence which remains unmortified in them;
I know that many of God's dear Children Are much troubled in mind, and very much cast down in regard of the Vanity and sinfulness of their thoughts, which arises from that evil concupiscence which remains unmortified in them;
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Stir up your hearts, so many of you as fear the Lord, and are subject to trouble of mind and heaviness of heart, in regard of your distracting thoughts;
Stir up your hearts, so many of you as Fear the Lord, and Are Subject to trouble of mind and heaviness of heart, in regard of your distracting thoughts;
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Thou complainest of thy many worldly and wandring Thoughts, wherewith thy heart is daily pestered, which causeth thee (as thou sayest) to question very much whether thou art in the state of Grace or not;
Thou complainest of thy many worldly and wandering Thoughts, wherewith thy heart is daily pestered, which Causes thee (as thou Sayest) to question very much whither thou art in the state of Grace or not;
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whilst he is in the state of mortality, to complain in this kind, I believe not (saith one of the Fathers), that He who shut the Heavens by his prayer (meaning Elijah ) could shut his heart from all vain and worldly Thoughts, (for he was subject to like passions, saith St. James, as we are, Jam. 5.17.) And hence infers, That it is an easier thing to shut the Heavens,
while he is in the state of mortality, to complain in this kind, I believe not (Says one of the Father's), that He who shut the Heavens by his prayer (meaning Elijah) could shut his heart from all vain and worldly Thoughts, (for he was Subject to like passion, Says Saint James, as we Are, Jam. 5.17.) And hence infers, That it is an Easier thing to shut the Heavens,
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Our thoughts are generally more evil then good, and more upon worldly then heavenly things, in regard of our corrupt nature, we being more Flesh then Spirit,
Our thoughts Are generally more evil then good, and more upon worldly then heavenly things, in regard of our corrupt nature, we being more Flesh then Spirit,
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and the many earthly and wordly Objects presented to o•r senses in our ordinary Callings, which do enforce us ordinarily to think of earthly things, more then of heavenly;
and the many earthly and wordly Objects presented to o•r Senses in our ordinary Callings, which do enforce us ordinarily to think of earthly things, more then of heavenly;
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but it doth not follow from hence, that our hearts are unsanctified, for that the tryal of Sanctification consists not in the multitude of our thoughts,
but it does not follow from hence, that our hearts Are unsanctified, for that the trial of Sanctification consists not in the multitude of our thoughts,
yet, who will say that they affect them better? When they think of Wife or Children, (if they be as they ought to be) they think of them with much more joy and delight then on any thing in this World, their thoughts towards them are very strong and fervent.
yet, who will say that they affect them better? When they think of Wife or Children, (if they be as they ought to be) they think of them with much more joy and delight then on any thing in this World, their thoughts towards them Are very strong and fervent.
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and evaporating up continually a world of sinful thoughts, and ill-disposed imagination•. And others are put into us from without, either from Sathan's immediate suggestions:
and evaporating up continually a world of sinful thoughts, and ill-disposed imagination•. And Others Are put into us from without, either from Sathan's immediate suggestions:
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Yet it cannot be denied, that those sinful thoughts which distract us in holy Duties, are (if not altogether yet) for the most part from within our selves, arising from man's corrupt heart,
Yet it cannot be denied, that those sinful thoughts which distract us in holy Duties, Are (if not altogether yet) for the most part from within our selves, arising from Man's corrupt heart,
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As in want of preparation, before we enter upon the Duty, we bring with in unsanctified and unprepared thoughts to the hearing and reading of the Word, to Prayer, and the like;
As in want of preparation, before we enter upon the Duty, we bring with in unsanctified and unprepared thoughts to the hearing and reading of the Word, to Prayer, and the like;
Besides a customary and carnal keeping of the Sabbath, may be a great cause that we are molested with sinful thoughts in our Prayers all the week after.
Beside a customary and carnal keeping of the Sabbath, may be a great cause that we Are molested with sinful thoughts in our Prayers all the Week After.
There is nothing that moveth a godly man to do this, more then those sinful stirrings of his Soul which he finds daily in him, intising and drawing away his heart from God (saith a holy man).
There is nothing that moves a godly man to do this, more then those sinful stirrings of his Soul which he finds daily in him, enticing and drawing away his heart from God (Says a holy man).
Thus God leaves these vain and wandring motions, these sinful Lusts in u•, as he left the Canaanites in the Land (saith Augustine ), to teach and exercise his People withall, which (if they grew careless) should be as pricks and goads in their sides, and thorns in their Eyes;
Thus God leaves these vain and wandering motions, these sinful Lustiest in u•, as he left the Canaanites in the Land (Says Augustine), to teach and exercise his People withal, which (if they grew careless) should be as pricks and goads in their sides, and thorns in their Eyes;
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Fifthly, And dost not thou learn from hence, more and more to live the Life of Faith in the Son of God, trusting and relying only on his Obedience for Life and Salvation? Bless God, that thy Conscience can give a comfortable answer in some measure to these Interrogatories,
Fifthly, And dost not thou Learn from hence, more and more to live the Life of Faith in the Son of God, trusting and relying only on his obedience for Life and Salvation? Bless God, that thy Conscience can give a comfortable answer in Some measure to these Interrogatories,
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And why not? who can keep Sathan from tempting (God permitting) to the vilest sins that ever was committed? And in that they are so horrid, the more likely are they to be Sathans,
And why not? who can keep Sathan from tempting (God permitting) to the Vilest Sins that ever was committed? And in that they Are so horrid, the more likely Are they to be Satan's,
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and that he did put them into you, and so not your own. Indeed it is somewhat hard and difficult to put an exact difference betwixt Sathans suggestions,
and that he did put them into you, and so not your own. Indeed it is somewhat hard and difficult to put an exact difference betwixt Satan's suggestions,
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Indeed we shall find, that ordinarily they are so mixed, that the same sinful thoughts are ascribed both to Sathan and to Man. It is said (as was noted before), That Sathan moved David to number the People, 1 Chron. 21.1.
Indeed we shall find, that ordinarily they Are so mixed, that the same sinful thoughts Are ascribed both to Sathan and to Man. It is said (as was noted before), That Sathan moved David to number the People, 1 Chronicles 21.1.
And yet afterwards David confessed it to be his sin, that he numbred them, ver. 8. So Acts 5.3. Peter tells Ananias, That Sathan had filled his heart to lye to the Holy Ghost;
And yet afterwards David confessed it to be his since, that he numbered them, ver. 8. So Acts 5.3. Peter tells Ananias, That Sathan had filled his heart to lie to the Holy Ghost;
Notwithstanding the suggestions of Satan may at some times be distinguished from those of our own Hearts, by these apparant Differences. First, For matter;
Notwithstanding the suggestions of Satan may At Some times be distinguished from those of our own Hearts, by these apparent Differences. First, For matter;
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Sathans suggestions are sudden, like a flash of Lightening, and with such unavoydable violence, as that they cannot by any wit or strength of the party be prevented,
Satan's suggestions Are sudden, like a flash of Lightning, and with such unavoidable violence, as that they cannot by any wit or strength of the party be prevented,
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But those that come from our sinful and corrupt Nature, are more deliberate; it doth rather lead and entise, than enforce unto sin, Jam. 1.14. His temptations are sometimes so subtil and strange, that, before the instant that they are suggested, we never thought of such a thing;
But those that come from our sinful and corrupt Nature, Are more deliberate; it does rather led and entice, than enforce unto since, Jam. 1.14. His temptations Are sometime so subtle and strange, that, before the instant that they Are suggested, we never Thought of such a thing;
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So ordinarily doth Sathan sight with this Weapon, that he durst assault the Son of God with it, Matth. 4.9. and yet he was the unspotted Lamb of God, in whom was no manner of Sin, no, not so much as the least degree of carnal Concupiscence;
So ordinarily does Sathan sighed with this Weapon, that he durst assault the Son of God with it, Matthew 4.9. and yet he was the unspotted Lamb of God, in whom was no manner of since, no, not so much as the least degree of carnal Concupiscence;
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Can we wonder then, if any of the members of his Body-mystical be thus assaulted? With this consideration St. Paul stayes the hearts of the godly Corinthtans, lest they should be too much dejected under Sathan's Temptations;
Can we wonder then, if any of the members of his Body-mystical be thus assaulted? With this consideration Saint Paul stays the hearts of the godly Corinthians, lest they should be too much dejected under Sathan's Temptations;
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And sometimes we are awaked thereby out of our deep sleep of Sin, and stirred up to renue our Repentance for some Sin, that as yet we have not been throughly humbled for.
And sometime we Are awaked thereby out of our deep sleep of since, and stirred up to renew our Repentance for Some since, that as yet we have not been thoroughly humbled for.
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The greater thy Temptations are, the more noble shall thy resiastnce be accounted, the more exemplary thy Life and Vertues, the greater in the end shall be thy Crown and Glory.
The greater thy Temptations Are, the more noble shall thy resiastnce be accounted, the more exemplary thy Life and Virtues, the greater in the end shall be thy Crown and Glory.
But before my Conversion and Profession of a holy Life, I never found the Devil so busy with me, I was never troubled with such hellish and horrid Thoughts;
But before my Conversion and Profession of a holy Life, I never found the devil so busy with me, I was never troubled with such hellish and horrid Thoughts;
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And why so? Do you not know, that whilest the strong man keeps the House, all things are in peace and quietness, Luke 10.21. No Prince will make War against his own Subjects:
And why so? Do you not know, that whilst the strong man keeps the House, all things Are in peace and quietness, Lycia 10.21. No Prince will make War against his own Subject's:
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What Birds doth the Fowler shoot at, tame or wild? Whom doth the Dog bark at, the Stranger or Home-Dweller? Ephraim is joyned to Idols (said God in Justice, Hos. 4.17.) let him alone:
What Birds does the Fowler shoot At, tame or wild? Whom does the Dog bark At, the Stranger or Home-Dweller? Ephraim is joined to Idols (said God in justice, Hos. 4.17.) let him alone:
So saith Satan in malice, they are joyned, united, incorporated to Sin, let them alone; and as the Spouse gave Charge concerning her beloved, Waken him not untill he please.
So Says Satan in malice, they Are joined, united, incorporated to since, let them alone; and as the Spouse gave Charge Concerning her Beloved, Waken him not until he please.
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Such is Satan's Command to his officious Spirits concerning sleepy and secure Sinners, I charge you waken them not by any Temptation, affright them not therewith,
Such is Satan's Command to his officious Spirits Concerning sleepy and secure Sinners, I charge you waken them not by any Temptation, affright them not therewith,
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then be sure to meet with Temptation upon Temptation. The Lyon foams and roars, and be stirs himself that he may keep his prey, or recover his loss again.
then be sure to meet with Temptation upon Temptation. The lion foams and roars, and be stirs himself that he may keep his prey, or recover his loss again.
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And was not this Job 's Case, who notwithstanding was as just & holy a man as lived upon the Earth, Job 7.13, 14. We shall do well to distinguish of Dreams: Some are Natural, others Supernatural.
And was not this Job is Case, who notwithstanding was as just & holy a man as lived upon the Earth, Job 7.13, 14. We shall do well to distinguish of Dreams: some Are Natural, Others Supernatural.
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The Natural arise from Complexion or from Affection: From Complexion or Constitution, as from Choller, Blood, Flegm, and Melancholy: The Sanguine hath merry Dreams; the Melancholy, sorrowful; the Chollerick, Dreams of sire;
The Natural arise from Complexion or from Affection: From Complexion or Constitution, as from Choler, Blood, Phlegm, and Melancholy: The Sanguine hath merry Dreams; the Melancholy, sorrowful; the Choleric, Dreams of sire;
the Flegmatick, of Floods and Rain, and such watery, Objects. And as these Elemental Humours do abound in a Man, Dreams have a stronger Force, and more violent Perturbation. From Affection;
the Phlegmatic, of Floods and Rain, and such watery, Objects. And as these Elemental Humours do abound in a Man, Dreams have a Stronger Force, and more violent Perturbation. From Affection;
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A Dream comes through Multitude of business, saith Solomon, Eccles. 5.3. Though Dreams of this Nature are not much to be regarded, yet they are not altogether to be neglected:
A Dream comes through Multitude of business, Says Solomon, Eccles. 5.3. Though Dreams of this Nature Are not much to be regarded, yet they Are not altogether to be neglected:
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and in time of Sickness some reasonable Conjecture may be taken thence, concerning the Ranckness and Tyranny of that Humour from which the Malady springeth:
and in time of Sickness Some reasonable Conjecture may be taken thence, Concerning the Rankness and Tyranny of that Humour from which the Malady springs:
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Aug. de Doct. Chr. lib. 2. c. 11. Aug. in Psal. 138. M•lius est ut nos reprehendant Grammatici, &c. Aug. de Doct. Chr. l. 4. c. 14. Vives l. 2. & •. de tra. Discip.
Aug. de Doct. Christ lib. 2. c. 11. Aug. in Psalm 138. M•lius est ut nos reprehendant Grammarians, etc. Aug. de Doct. Christ l. 4. c. 14. Vives l. 2. & •. de tra. Disciple
